Journal articles: 'Dhammas'

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Gethin, Rupert. "He Who Sees Dhamma Sees Dhammas: Dhamma In Early Buddhism." Journal of Indian Philosophy 32, no. 5-6 (December 2004): 513–42. http://dx.doi.org/10.1007/s10781-004-8633-6.

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Dhakhwa, Sabita. "The Sustainable Developments Goals and Buddha’s Teachings." Historical Journal 12, no. 1 (December 31, 2020): 70–79. http://dx.doi.org/10.3126/hj.v12i1.35443.

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The Sustainable Development Goals (SDGs), also known as the Global Goals, were adopted by all United Nations Member States in 2015 as a universal call to action to end poverty, protect the planet and ensure that all people enjoy peace and prosperity by 2030. The Buddha delivered several Dhamma discourses to diverse people in the various places for forty-five years; from the time he attained enlightenment until he entered into Mahaparinibbāna. These Dhamma discourses are related to non-violence, equality and peace. The elimination of all forms of gender based violence and promotion of equality are very much related with change of attitude and positive mind development. Moral conducts (Sila), Right speech, Right livelihood, Right understanding, practicing of loving kindness (Mettā, Saraniya Dhammas, etc are some of the Buddha’s teachings which can contribute to attitude change and positive mind development. The teachings of the Buddha are in harmony with the spirit of Gender equality goal of SDGs. Therefore, the article intends to throw light on the following aspects: What are the Buddha’s teaching for Gender equality? and how Buddha’s teachings can contribute to eliminate gender based violence and promote Gender equality which is one of the goal of SDGs.

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Et al., Phramaha Wasuthep N̅anamedhi (Namphu). "A Model of Participatory Academic Affairs Management based on Buddhadhamma of Phrapariyattidhamma Schools, General Education Division." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3687–92. http://dx.doi.org/10.17762/pae.v58i1.1363.

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The purposes of this research article were 1) to study the condition of participatory academic management, 2) to develop a model and to propose a participatory academic management model according to the Buddhist principles of Phrapariyattidhamma School, General Education Division. Mixed methods research was designed. There were 3 research steps: Step 1: Study the state of academic administration with participation. Use the sample questionnaire with 335 teachers. The data was analyzed by statistics, namely percentage, mean and standard deviation. Step 2 Develop the model by interviewing 14 key informants, and step 3, propose a participatory academic management model by collecting with a focus group discussion of 9 experts. The study found that 1) Academic management with participation in overall was at a high level in all 5 areas: the development of the quality assurance system within educational institutions, academic planning educational supervision, Teaching and learning management, and evaluation of learning outcomes in educational institutions, and research to improve the quality of education in educational institutions. 2) Model development, it is the introduction of Buddhist principles, namely, Sappurisatham VII, Sutta III, Four Noble Truths, Brahmavihara Dhammas IV and Iddhipada Dhamma, to integrate with the 5 aspects of participatory academic management. 3) A participatory academic work management model according to Buddhist principles of Phrapariyattidhamma School, general education division consisted of 1) principles, 2) objectives, 3) administrative processes, 4) evaluation. It is appropriate to apply for the participatory academic management of Phrapariyattidhamma School, General Education Division. Body of knowledge from this research can be summarized as ADEBE MODEL.

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Khairuddin, Khairuddin. "Al-Qira'ah al-Shadzah and Its Influence on Language Orientation." Langkawi: Journal of The Association for Arabic and English 4, no. 1 (June 8, 2018): 32. http://dx.doi.org/10.31332/lkw.v4i1.814.

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This study aims to describe Qira'ah Shadzah and its role in continuity the dialect of Arabic, especially the verses related to Qira'ah Shadzah contained in chapter Al-Imran. This study used descriptive-normative and comparative methods. The results show that Qira'ah Shadzah made an important contribution in maintaining the continuity of Arab dialect. This is derived from the observation of some Qira'ah Shadzah because there is a change of vowel, such as the transfer from fathah to dhamma, from kasrah to dhamma, from fathah to kasrah, or from dhamma to kasrah. These changes show that Arab customs differ between desert people and civilized people. Where civilized people more often use fathah and kasrah because both are symbols of meekness, while on the other hand desert people prefer to use the dhammah which is a hard and rough symbol.

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Amaro, Ajahn. "‘I’m Not Getting Anywhere with my Meditation …’." Buddhist Studies Review 35, no. 1-2 (December 31, 2018): 47–64. http://dx.doi.org/10.1558/bsrv.36752.

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This article draws on the teachings of the Pali Canon and the contemporary lineages that are guided by its principles. In particular, reference is made to the author’s mentors in the Thai Forest Tradition. It explores the respective roles of goal-directed effort and contentment in the process of meditative training, and skilful and unskilful variations on these. Effort is needed, but can be excessive, unreflectively mindless, unaware of gradually developed results, or misdirected. Contentment can be misunderstood to imply that skilful desire has no role in practice, and lead to passivity; though it is needed to dampen down an over-energized mind, or motivation rooted in aversion or ambition, and comes from insight-based non-attachment. Right effort avoids the craving to become or to get rid of, but is associated with a skilful chanda/desire that is an aspect of the iddhi-p?das, the Bases of Spiritual Power. Mindfulness aids the balance of energy and concentration in the Five Faculties, and the energizing and calming qualities in the Seven Factors of Enlightenment. In the end, from practising Dhamma in a way that is truly in accordance with Dhamma (dhamm?nudhamma-pa?ipatti), progress naturally flows from seeing and becoming Dhamma.

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Levman, Bryan Geoffrey. "Language Theory, Phonology and Etymology in Buddhism and their relationship to Brahmanism." Buddhist Studies Review 34, no. 1 (September 11, 2017): 25–51. http://dx.doi.org/10.1558/bsrv.31031.

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The Buddha considered names of things and people to be arbitrary designations, with their meaning created by agreement. The early suttas show clearly that inter alia, names, perceptions, feelings, thinking, conceptions and mental proliferations were all conditioned dhammas which, when their nature is misunderstood, led to the creation of a sense of ‘I’, as well as craving, clinging and afflictions. Although names were potentially afflictive and ‘had everything under their power’ (N?ma Sutta), this did not mean that they were to be ignored or even neglected; words were to be penetrated and thoroughly understood, as an essential instrument for liberation. One of the problems of transmitting the Buddha’s teachings was the large number of disciples who did not speak an Indo-Aryan language as their first language or spoke a dialect different from that of the Teacher. This also led to altered transmission of the Vinaya and Suttas by disciples who could not hear certain phonological distinctions not present in their own language or dialect. Hundreds of these anomalies are preserved in the different editions of the canon, testifying to these transmission ambiguities. The passages dealing with this problem provide a valuable insight into the phonological issues that the early sa?gha had to deal with to try and preserve the integrity of the s?sana. At the same time the etymological practices of Brahmanism were imported into Buddhism very early, probably from the time of the Buddha himself, to demonstrate the intellectual superiority of the Buddha and his teachings. Despite the Buddha’s teachings on the arbitrary nature of language, the commentarial and grammatical traditions developed a sophisticated theoretical framework to analyse, explicate and reinforce some of the key Buddhist doctrinal terms. Also, an elaborate classification system of different types of names (n?man) was developed, to show that the language of the Buddha was firmly grounded in saccika??ha, the highest truth, and that some terms were spontaneously arisen (opap?tika), even though such a concept — that words by themselves could arise spontaneously and directly embody ultimate truth — was quite foreign to their Founder.

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Et al., Phramaha Surachai Phutchu. "Influence of Zen Buddhism on Buddhadasa Bhikkhu." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1563–71. http://dx.doi.org/10.17762/pae.v58i1.947.

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Zen is one of Mahayana Buddhism which is propagated in China, Korea, Japan, Vietnam, and many counties in the West. In Thailand Zen was known widespread because of Buddhadasa Bhikkhu’s translated works. Furthermore, he has studied and applied its teachings for developing Thai society through establishing Suan Mokkhabalarama. There is the center of study and practice the Dhamma which reflects the concept of Zen, such as Spiritual Theater, Curved Stone Court, Natural Uposatha, Dhamma Ships, Avalokiteshavara Bodhisattva’s Statue, and Nalike Pond. These places are strongly influenced by Dhamma puzzle of Koan and Zen garden arrangement which emphasize the cultivation of wisdom, living simple and in harmony with nature. In the term of Dhamma teaching Buddhadasa Bhikkhu mixes the principle of Theravada and Zen teachings properly, that is the principle of working with empty mind.

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8

Loss, Joseph. "Buddha-Dhamma in Israel: Explicit Non-Religious and Implicit Non-Secular Localization of Religion." Nova Religio 13, no. 4 (May 1, 2010): 84–105. http://dx.doi.org/10.1525/nr.2010.13.4.84.

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This article describes and analyzes aspects of non-religious and non-secular translation and localization of a world religious tradition in the contemporary post-secular globalized period. The case under consideration is the recent phenomenon of Jewish-Israeli adoption of Buddha-Dhamma (the path of the Buddha). The article presents ethnographic as well as quantitative data to highlight two seemingly opposing practices regarding religion and secularism. On the one hand Israeli practitioners reject religious identity by explicitly distinguishing Dhamma from the Buddhist religion. Nevertheless on specific occasions they combine their Dhamma practice with Jewish symbols and customs. Thus, they reject implicitly secular identity as well. These simultaneous and seemingly contrasting practices have several consequences: they reaffirm local national identity that is entangled with local Jewish religion; they cultivate a cosmopolitan identity; and finally they religionize global others, specifically Buddhist Asians.

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Kobbun, Pisit. "The Significance of Puccha-Vissajjana in the Buddhist Literature." MANUSYA 8, no. 2 (2005): 30–43. http://dx.doi.org/10.1163/26659077-00802003.

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The use of pucchā-vissajjanā, question and answer, in the Pāli suttas reflects its significance as a literary technique for communicating the teachings of the Buddha. Pucchā-vissajjanā is a technique for teaching the dhamma employed by the Buddha and his disciples. It is a mnemonic technique for conveying and maintaining the teachings in the oral tradition and was kept as a written record until it becomes a tradition technique in composing post-Tipitaka Buddhist literature. When regarding the suttas as a textbook, the use of pucchā-vissajjanā in the suttas is important for the study of dhamma-vinaya. Constructing the suttas according to the pucchā-vissajjanā technique is favorable for dhamma practice and concentration-development. The pucchā-vissajjanā process is well in accord with the process of concentration-development for developing wisdom. As a result of this, those who study the suttas (the story being developed through pucchā-vissajjanā) will thereby certainly be practicing concentration while studying the text.

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10

MURAKAMI, Shinkan. "Dharma (dhamma), artha (attha), mono and koto:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 2 (2014): 841–33. http://dx.doi.org/10.4259/ibk.62.2_841.

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B, Kanimozhi. "Political Dhamma explained by eighteen Lesser Texts." International Research Journal of Tamil 1, no. 1 (January 30, 2019): 12–53. http://dx.doi.org/10.34256/irjt1912.

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When it comes to political affairs, it is necessary to be familiar with the various dictionaries, encyclopaedias, and commentaries on politics. The basic politics of society, their relevance, the origins of the state, the work of the state, the various forms of governance in the history of mankind, the welfare of the people, how they should act, the Government or Emperor qualifications, characteristics and the crimes and grievances of the state.

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12

Skilling, Peter. "Ārādhanā Tham: ‘Invitation to Teach the Dhamma’." MANUSYA 5, no. 4 (2002): 84–92. http://dx.doi.org/10.1163/26659077-00504006.

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In Thailand, one of the main vehicles for the dissemination of knowledge about Buddhism is the sermon. This was especially so in the pre-modem period of limited literacy, and it is still so today. In formal contexts, whether in a temple or elsewhere, before a monk preaches a sermon a lay follower will recite a Pali verse inviting him to do so.

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13

G., E., and Nai Pan Hla. "Eleven Mon Dhammasāt Texts." Journal of the American Oriental Society 120, no. 3 (July 2000): 496. http://dx.doi.org/10.2307/606052.

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14

YOSHIMOTO, Shingyo. "pañcindriyani and pañcabalani in the Sattatimsa-bodhipakkhiya-dhamma." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 1 (1990): 17–22. http://dx.doi.org/10.4259/ibk.39.17.

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15

ITO, TOMOMI. "“Dhamma” Study and Practice in Contemporary Thai Buddhism." Southeast Asia: History and Culture, no. 26 (1997): 113–36. http://dx.doi.org/10.5512/sea.1997.113.

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Payutto, P. A. "What a True Buddidst Should Know about the Pali Canon." MANUSYA 5, no. 4 (2002): 93–132. http://dx.doi.org/10.1163/26659077-00504007.

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The Pali Canon refers to the set of scriptures in which the Buddha's teachings, the Dhamma "Doctrine" and Vinaya "Discipline", are enshrined. The Pali term Tipiṭaka "three baskets [of teachings]" denotes the three major divisions of the Canon.

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17

Teo, Timothy, and Pita Jarupunphol. "Dhammic Technology Acceptance Model (DTAM)." Journal of Educational Computing Research 52, no. 1 (March 2015): 136–51. http://dx.doi.org/10.1177/0735633114568859.

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Anam, Labiba. "Cholera Outbreak in Heran Area, Dhamar District, Dhamar Governorate, January 2017." Iproceedings 4, no. 1 (March 29, 2018): e10582. http://dx.doi.org/10.2196/10582.

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19

Pio, Edwina, and Jawad Syed. "Stelae from ancient India: Pondering anew through historical empathy for diversity." Management Learning 51, no. 1 (May 17, 2019): 109–29. http://dx.doi.org/10.1177/1350507619841213.

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Diversity management is generally considered to be rooted in activism, legislation and scholarship in Europe and North America. In this article, we draw on the notion of historical empathy to analyse and highlight an Eastern legacy, specifically Aśokan (273–232 BC) stelae, for management learning on diversity. Thus, we encourage pondering anew on history based on Aśokan teachings in ancient India, via dhamma (affective connection) and governance (perspective taking). We contribute to an emerging scholarship which uses history for management learning, and we do this through elaborating on the concept of historical empathy. Moreover, we reveal how an Eastern legacy may enable the (re)construction of the present in contemporary organisations which exist in the interstices of history, politics, gender and diversity. Through our analysis, we develop a matrix, which integrates historical empathy with dhamma, governance and historical contextualisation to provide implications for learning in the field of diversity.

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Singh, Sukhdev. ""Pada" to "Dhamma": A Path to the Righteous Self." International Journal of Religion and Spirituality in Society 11, no. 2 (2021): 249–61. http://dx.doi.org/10.18848/2154-8633/cgp/v11i02/249-261.

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De Cea, Abraham Vélez. "Dalai Lama and Religious Diversity." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 2020): 49–60. http://dx.doi.org/10.1558/isit.40150.

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This article challenges exclusivist interpretations of the Buddha, and proposes alternative readings of early Buddhist texts that allow for the existence of the ultimate goal of the spiritual life outside Buddhism. The article clarifies the differences between exclusivist and non-exclusivist exegesis of the Buddha and suggests that exclusivist readings of his thought are a later scholastic development in the history of Buddhism. The main thesis of the article is that the Buddha cannot be considered an exclusivist because he did not understand the Dhamma and selfenlightened beings (paccekabuddhas) in sectarian terms as being the monopoly of any school. What the Buddha excludes from being paths to the final goal of the spiritual life are specific teachings incompatible with the Dhamma and the Noble Eightfold Path. This exclusion of specific teachings rather than of entire schools entails “specific exclusivism,” which is different from holding a sectarian “exclusivist view” of all non-Buddhists traditions anywhere and at any time.

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Kumar, Arushi, and Raj Kumar. "Neurosciences in Buddhist India." Indian Journal of Neurosurgery 07, no. 03 (December 2018): 176–78. http://dx.doi.org/10.1055/s-0038-1676669.

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AbstractNeurosciences in Buddhist era was mainly based on power of mind and thoughts. It emphasized mainly about the power of mind, control of thoughts, purification, and modifications of erroneous thought process, which should result in truthful and correct practices and subsequent actions by human beings to remain happy. Buddhism believes that most diseases of human body are secondary to mind and that these can be healed by controlling the erroneous thoughts and practices of Dhamma. Though the treatment for neurologic disorders such as headache, stress, and anxiety was primitive, it was mainly based on purification of mind and righteous pathway of Dhamma followed by medicines, modification in dietary and other living habits, etc. Enough evidence (including operated case-based commentary) shows that cranial surgery was also performed following appropriate diagnosis. The concept of diagnosis, preoperative evaluation, explanation to the patient, operative procedure, perioperative care, and follow-up was also present in that era.

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Hazuar, Hazuar. "Konsep I'rab Dalam Pandangan Ibrahim Musthafa dan Ibrahim Anis." Arabiyatuna : Jurnal Bahasa Arab 3, no. 1 (May 14, 2019): 163. http://dx.doi.org/10.29240/jba.v3i1.796.

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There are some objectives on discussion of Irab concept in Ibrahim Mustafa and Ibrahim Anis perspectives. The mehod used in this research was Descriptive Analysis. In his book, Ihya al-Nahwi Ibrahim Mustafa explains that there are only two Irab; Dhammah and Kasrah. Dhammah functions as subject (Isnad), meanwhile Kasrah functions as majmu ( idhafah). He rejected fathah as irab because it is only lines which is seldom communicated by Arabians, and it doesnt infuence meaning for communication. On the contrary, irab concept as stated by Ibrahim Anis who declined that there were funtions of irab neither rules nor meaning. The findings of this reserch that irab concept stated by Ibrahim Mustafa and Ibrahim Anis was contrast. Irab concept used by Ibrahim is simillar to Ibnu Mada al-Qurtubi on which the changing of irab was caused of amil (actor) as it was used by experts of Nahwu traditionally. However, irab concept used by Ibrahim Anis rather the same as the thoughts of Nahwu Qutrub which is extremely used irab in ditermining a meaning. Then Ibrahim Anis view that the function of irab was result the experts of Nahwu.

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MURAKAMI, Shinkan. "On the Buddha's first words: ‘patubhavanti dhamma’ (Vin. I. 23)." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 1 (2005): 389–83. http://dx.doi.org/10.4259/ibk.54.389.

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IKEDA, Rentaso. "On the Formation of the Theory of sattatimsa bodhipakkhiya-dhamma." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 45, no. 2 (1997): 937–32. http://dx.doi.org/10.4259/ibk.45.937.

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Zakeri, Mohsen. "Yet Another Pseudo-al-Jāḥiẓ? Kitāb al-Ḥijāb and its Probable Author Ibn al-Marzbān (d. 309/921)." Journal of Abbasid Studies 3, no. 1 (June 7, 2016): 1–28. http://dx.doi.org/10.1163/22142371-12340024.

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This article deals with an epistle known as Kitāb al-Ḥijāb or Kitāb al-Ḥijāb wa-dhammih (“Book of the Chamberlain and its Censure”), published as a work of al-Jāḥiẓ. Based on internal evidence in Kitāb al-Ḥijāb and some specific aspects of al-Jāḥiẓ’s stylistic art of writing, it is argued that the work is yet another of many texts wrongly attributed to him. In addition, the adīb-scholar Muḥammad b. Khalaf b. al-Marzbān (d. 309/921), who reportedly has written one al-Ḥijāb wa-dhammih, is proposed as its probable author.

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Mubarok, M. Zaki, Muchlisin Nawawi, and Nailur Rahmawati. "ASMAUL HUSNA DALAM AL QUR’AN." Lisanul Arab: Journal of Arabic Learning and Teaching 10, no. 1 (July 14, 2021): 27–36. http://dx.doi.org/10.15294/la.v10i1.48208.

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The aims of this study are: (1) to describe the morphological formation of Asmaul Husna; (2) describe the Asmaul Husna slot; (3) describe the Asmaul Husna pattern model; (4) describe the case and the syntactic function of Asmaul Husna; (5) describe the grammatical markers on Asmaul Husna in the Qur'an. This research is an analysis of Asmaul Husna's morphosyntactic in the Qur'an. This research is a qualitative research with library research design. The data of this research are presented with the consideration sample technique. In this study, from 156 data of Asmaul Husna found 3 data ism jamid, and 153 data ism musytaq. There are 91 mubalaghah data slots, 21 ism fa'il data slots, 6 mashdar data slots, and 35 musyabbahah sifah data slots. There are 97 data on raf' cases, 31 data on nashb cases and 33 data on jar cases. There are 2 data as mubtada', 51 data for khabar case, 3 data for fa'il case, 28 data for khabar inna, 10 data for na't (marfu'), and 3 data for ma'thuf (marfu'), 21 data for khabar kana, 2 data as maf'ul bih, 1 data as munada, 6 data as tamyiz, and 1 data as na't (manshub), 8 data as majrur, 5 data as mudhaf ilaih, and 18 data as na't ( majrur), and 2 data as badal (majrur). There were 91 data marked with dhammah dhahirah, and 1 data marked with dhammah muqaddara, 31 data marked with fathah dhahirah, and 33 data marked with kasrah dhahirah. Asmaul Husna merupakan kumpulan 99 nama-nama Allah yang menunjukan keindahan dan keperkasaan Allah. Penelitian ini merupakan analisis morfosintaksis Asmaul Husna di dalam al-Qur’an menggunakan penelitian kualitatif dengan desain studi pustaka (library research). Data penelitian ini disajikan dengan teknik sampel pertimbangan. Dalam penelitian ini, dari 156 data Asmaul Husna ditemukan 3 data ism jamid, dan 153 data ism musytaq. Tedapat 91 data slot mubalaghah, 21 data slot ism fa’il, 6 data slot mashdar, dan 35 data slot sifah musyabbahah. Terdapat 2 data dengan model pola فَعَل, 5 data dengan فَعْل, 4 data dengan فَعِل, 79 data dengan فَعِيْل, 9 data dengan فَعْلَان, 15 data dengan فَعُوْل, 2 data dengan فُعُّوْل, 1 data dengan فَعَال, 17 data dengan فَاعِل, 15 data dengan فَعَّال, 1 data dengan مُفعِل, 1 data dengan مُفَيْعِل, 1 data dengan مُفَعِّل, 1 data dengan مُفْتَعِل 1 data dengan مُتَفَعِّل, dan 1 data dengan مُتَفَاعِل. Terdapat 97 data raf’, 31 data nashb dan 33 data jar. Terdapat 2 data sebagai mubtada’, 51 data khabar, 3 data fa’il, 28 data sebagai khabar inna, 10 data na’t (marfu’),dan 3 data ma’thuf (marfu’), 21 data khabar kana, 2 data maf’ul bih, 1 data munada, 6 data tamyiz, dan 1 data na’t (manshub), 8 data majrur, 5 data mudhaf ilaih, dan 18 data na’t (majrur), dan 2 data badal (majrur). Ditemukan 91 data berpenanda dhammah dhahirah, dan 1 data berpenanda dhammah muqaddarah, 31 data berpenanda fathah dhahirah, dan 33 data berpenanda kasrah dhahirah.

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Dixon, Graham. "Assertion and Restraint in Dhamma Transmission in Early P?li Sources." Buddhist Studies Review 32, no. 1 (November 26, 2015): 99–141. http://dx.doi.org/10.1558/bsrv.v32i1.28960.

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The study seeks to elucidate the nature of early Dhamma-transmission. While Buddhism has achieved broad geographical dissemination, sometimes earning the epithet ‘missionary’, P?li sources are ambivalent regarding approaches to potential followers. The Buddha’s final words do not instruct the sangha to spread the message; the exhortation, ‘walk, monks … for the blessing of the manyfolk’, rather appears to be an early, isolated episode. The Buddha’s own hesitation to teach provides the paradigm for the renunciant sangha, whose members rarely initiate teaching episodes, preferring to wait for specific questions, an approach still formalised in modern practice. Following brahmanical norms, excessive eagerness to communicate would have devalued the message. Capacity to understand varied between individuals, and intelligent questions indicated preparedness. Given the dependence upon lay-followers, the alms-round ensured regular sangha visibility. Embodied serenity, closely regulated by the Vinaya, both excited curiosity and proved beneficial to onlookers – an affecting dar?ana. Frequently d?na, meal offerings, provided the locus for communicating Dhamma in a graduated, step-by-step manner, according to the capacity of the listeners. Kindness and generosity thus provided the point of departure, while miraculous displays were generally eschewed. In the proposed model, the alms-round is viewed as being undertaken to occasion generosity, making available a merit-field to generate benefits for the givers, rather than promotionally. The infrequent hints of greater assertion are confined to lay-followers, who, building on friendships, may occasionally draw attention to Dhamma. Arguably, this complements the role of the renunciant sangha, the guardian of the tradition, for whom teaching was not in fact obligatory. Though some lay-followers instructed others, their practice focussed on generosity and devotion. Some commentators have suggested that the original zeal waned over the centuries. However, the broadly reticent approach emerges as authentic in underlining the importance of the teachings, valuing goodness in other traditions, and accepting progression across multiple lifetimes. Most significantly, it underlines that coercion sits uneasily within a tradition which insists on exploration and personal transformation.

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Al Aizari, Hefdhallah, Rachida Fegrouche, Ali Al Aizari, and Saeed S. Albaseer. "Spatial Distribution of Fluoride in Drinking Water in Dhamar City, Yemen." International Journal of Environment 10, no. 1 (July 23, 2021): 49–63. http://dx.doi.org/10.3126/ije.v10i1.38402.

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The fact that groundwater is the only source of drinking water in Yemen mandates strict monitoring of its quality. The aim of this study was to measure the levels of fluoride in the groundwater resources of Dhamar city. Dhamar city is the capital of Dhamar governorate located in the central plateau of Yemen. For this purpose, fluoride content in the groundwater from 16 wells located around Dhamar city was measured. The results showed that 75% of the investigated wells contain fluoride at or below the permissible level set by the World Health Organization (0.5 – 1.5 mg/L), whereas 25% of the wells have relatively higher fluoride concentrations (1.59 – 184 mg/L). The high levels of fluoride have been attributed to the anthropogenic activities in the residential areas near the contaminated wells. Interestingly, some wells contain very low fluoride concentrations (0.30 – 0.50 mg/L). Data were statistically treated using the principal component analysis (PCA) method to investigate any possible correlations between various factors. PCA shows a high correlation between well depth and its content of fluoride. On the other hand, health problems dominating in the study area necessitate further studies to investigate any correlation with imbalanced fluoride intake.

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Reynolds, Frank E. "Dhamma in Dispute: The Interactions of Religion and Law in Thailand." Law & Society Review 28, no. 3 (1994): 433. http://dx.doi.org/10.2307/3054063.

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Kent, Alexandra. "Sheltered by dhamma: Reflecting on gender, security and religion in Cambodia." Journal of Southeast Asian Studies 42, no. 2 (May 12, 2011): 193–209. http://dx.doi.org/10.1017/s0022463411000014.

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This article draws upon recently-gathered anthropological and other data from Cambodia to explore how some Cambodians move beyond the constraints of social differentiation and order to access higher realms of meaning. This enables communion, security and liberation from social patterns of misrecognition. Gender is one of the primary principles of social differentiation and in recent years the relationship between gender, security and development has attracted the interest particularly of feminist scholars. Attention is often focused upon the misogynistic aspects of gender differentiation. Proponents of this kind of discourse tend not to concern themselves with how women and men may actually transcend rather than challenge gender order or with how they may commune with one another in ways that generate security. Focusing instead on the notions that are meaningful to the members of a given society may reveal some of the shortcomings of current security, development and feminist discourse. The material presented here is analysed by adapting some of the ideas that Roy Rappaport developed in his study of the ‘cognized models’ and liturgical rituals of the Maring of New Guinea. Rappaport's model helps to reveal how, by navigating multiple and overlapping levels of meaning, Cambodians may negotiate and even invert social order in ways that can be transformative, emancipatory and healing.

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Handlin, Lilian. "The Uses of Human Malleability: Images of Hellish and Heavenly Sojourns in Pre-Modern Burma." Religions 11, no. 5 (May 7, 2020): 230. http://dx.doi.org/10.3390/rel11050230.

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For more than a millennium, Burmese donors sponsored elaborately decorated structures to publicize their allegiance to the Buddha’s Dhamma in its Pali version, illuminating their understanding of the human predicament. The structures always featured décor informed by revered texts, the Buddha’s words or Buddhavacana and its elaborators, that in the context of the biography of Gotama Buddha writ large, recalled numerous sub-chapters en route to Awakening. Throughout that immensely long timeframe, conceptions of retribution, recalling sojourns in various hells or heavenly mansions, remained constant. Their interpretation, however, moved with the times, reflecting the ever-shifting components of the Gotama saga designed to meet changing circumstances. The article explains why and how these two subjects sustained their influence, how their meanings changed, and how their visual interpretation reflected contemporaries’ grasp of the future. The core argument asserts that behind the images was a socializing conditioning mechanism revealing this setting’s ideational substructure. That substructure’s lineaments exploited psychological and physiological assumptions regarding how humans functioned, harnessing emotions evoked by stories and images and utilizing fear as a form of societal control. The aim was to create what throughout Burmese history were called “the good people”—ideal subjects for a dhamma-governed society.

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Richardson, Peter, and Miori Nagashima. "Perceptions of danger and co-occurring metaphors in Buddhist dhamma talks and Christian sermons." Cognitive Linguistic Studies 5, no. 1 (August 30, 2018): 133–54. http://dx.doi.org/10.1075/cogls.00016.ric.

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Abstract This article focuses on an analysis of the perception of danger in a sample of conservative Evangelical Christian sermons and Thai Forest Tradition dhamma talks. Through the analysis of keywords, frames, conceptual metaphors, and patterns of agency in the use of metaphor, it seeks to explore how one Christian believer and one Buddhist practitioner conceptualize their ways of being religious. We argue that this specific set of dhamma talks has a primary focus on an individual actively progressing within the practice of meditation while interacting with elements that may be beneficial or harmful to that progress. In contrast, this particular sample of sermons has a primary focus on two groups or categories of people, fallen sinners and true Christians, and their strictly defined hierarchical relationship to God. Aspects of this relationship are often defined in terms of power, fear, and danger, with shifting intersections between active behavior and being acted upon by greater forces or powers. We conclude that a cognitive linguistic approach to analyzing perceptions of danger within a specified genre of religious discourse can be useful in producing a picture of how an individual religious believer within a particular context and moment in time views reality, their position within it, and their progression through it.

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Miharja, Jaya. "KONSEP GANTI RUGI PERSPEKTIF HUKUM ISLAM." Mu'amalat: Jurnal Kajian Hukum Ekonomi Syariah 8, no. 2 (December 5, 2016): 133–55. http://dx.doi.org/10.20414/mu.v8i2.1997.

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Ganti rugi terhadap korban perdata maupun pidana, sejak awal sudah disebutkan oleh nas al-Qur’an maupun Hadis Nabi. Dari nas-nas tersebut para ulama merumuskan berbagai kaidah fiqh yang berhubungan dengan dhaman atau ganti rugi. Memang diakui sejak awal, para fuqaha tidak menggunakan istilah masuliyah madaniyah sebagai sebutan tanggung jawab perdata, dan juga masuliyah al-jina’iyah untuk sebutan tanggung jawab pidana. Namun demikian sejumlah pemikir hukum Islam klasik terutama al-Qurafi dan al-‘Iz Ibn Abdi Salam memperkenalkan istilah al-jawabir untuk sebutan ganti rugi perdata (baca:dhaman), dan al-zawajir untuk sebutan ganti rugi pidana (baca: ‘uqubah diyat, arusy dan lain-lain).Walaupun dalam perkembangannya kemudian terutama era kekinian para fuqaha’ sering menggunakan istilah masuliyah yang tidak lain merupakan pengaruh dari karya-karya tentang hukum Barat. Dhaman dapat terjadi karena penyimpangan terhadap akad dan disebut dhaman al-aqdi, dan dapat pula terjadi akibat pelanggran yang disebut dhaman ‘udwan. Di dalam menetapkan ganti rugi unsur-unsur yang paling penting adalah darar atau kerugian pada korban. Darar dapat terjadi pada fisik, harta atau barang, jasa dan juga kerusakan yang bersifat moral dan perasaan atau disebut dengan darar adabi termasuk di dalamnya pencemaran nama baik.Tolok ukur ganti rugi baik kualitas maupun kuantitas sepadan dengan darar yang diderita pihak korban, walaupun dalam kasus-kasus tertentu pelipatgandaan ganti rugi dapat dilakukan sesuai dengan kondisi pelaku.

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Harvey, Peter. "The Sa?gha of Noble S?vakas, with Particular Reference to their Trainee Member, the Person ‘Practising for the Realization of the Stream-entry-fruit’." Buddhist Studies Review 30, no. 1 (October 7, 2013): 3–70. http://dx.doi.org/10.1558/bsrv.v30i1.3.

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All Buddhists go to the Buddha, Dhamma and Sa?gha as the ‘three refuges’, but who exactly are the ‘the eight types of persons’ that are referred to in the standard passage on the nature and qualities of the third refuge? Four of these persons are clearly the stream-enterer, once-returner, non-returner, and Arahat, but who are the others, especially the lowest of them, the one practising for the realization of the stream-entry-fruit? This article aims to develop greater clarity on these eight persons and their relationship to each other, and especially to focus on the first, who comes in the forms of the faith-follower and Dhamma-follower. It aims to get at the original meaning of such terms, and trace how these changed. In particular, it questions the appropriateness of the developed Pali tradition’s mapping of him/her as existing only for one moment, immediately prior to stream-entry, and seeks to gauge, from the suttas, at what point in a person’s practice they become such a person, and hence a member of the s?vaka-Sa?gha. In the process, the practices of the person practising for stream-entry are explored and the sutta meaning of terms such as ariya, ariya-s?vaka, sekha and sappurisa are also examined.

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Davies, Caroline Pickens. "Holocene Paleoclimates of Southern Arabia from Lacustrine Deposits of the Dhamar Highlands, Yemen." Quaternary Research 66, no. 3 (November 2006): 454–64. http://dx.doi.org/10.1016/j.yqres.2006.05.007.

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AbstractThis paper presents new evidence from the Dhamar highlands, Yemen, of paleohydrologic response to fluctuations in Holocene climate. Stratigraphic, geochemical, and chronological analyses of highland peat and lacustrine deposits contribute to knowledge of the timing of early Holocene moisture changes on the Arabian Peninsula, providing a backdrop to understanding early cultural development in the Arabian highlands. The location of the Dhamar highlands, characterized by intermontane valleys surrounded by the highest mountains on the Arabian Peninsula and adjacent to the Indian Ocean is ideal for examining the influence of the Indian Ocean Monsoon (IOM) on the moisture history of this region. Fluctuations in the lacustrine and paleosol records of the Dhamar highlands reflect both local changes in paleohydrology and regional influences on the Holocene paleoclimatic conditions in southwest Arabia. In addition, a peat deposit with a radiocarbon age of 10,253 ± 10,560 cal yr BP documents some of the earliest Holocene high moisture conditions on the Arabian Peninsula.

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Oza, Preeti. "ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY." GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 2, no. 3 (August 9, 2019): 412–14. http://dx.doi.org/10.47968/gapin.230072.

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Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings (especially regarding karma and merit) to develop in ways that did not question the social order. In India today, Modern democracy and respect for human rights, however imperfectly realized, offer new opportunities for understanding the broader implications of Buddhist teachings. Furthermore, while it is true that the post/modern world is quite different from the Buddha‟s, Buddhism is thriving today because its basic principles remain just as true as when the Buddha taught them. A classic case of engaged Buddhism in India is discussed in this paper which deliberates on the Dalit- Buddhist equation in modern India. For Dalits, whose material circumstances were completely different from the higher castes, the motivation continually remained: to find out concerning suffering and to achieve its finish, in every person‟s life and in society. Several of them have turned to Dhamma in response to the Buddha‟s central message concerning suffering and therefore the finish of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur regenerate under the political influence of Babasaheb Ambedkar, the author of India‟s constitution, to denounce caste oppression. They became Buddhist for political and religious reasons, and today, the implications of their actions still unfold in some ways. Their belief in the four seals of Buddhism – • All physical things are impermanent, • All emotions are the reasons for pain, • All things don't have any inherent existence and • Nirvana is the moderation in life, Have created them renounce the atrocities and injustice of Hindu savarnas that were carried on since last several centuries.

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Mth, Asmuni. "Teori Ganti Rugi (Dhaman) Perspektif Hukum Islam." Millah 6, no. 2 (February 5, 2007): 97–120. http://dx.doi.org/10.20885/millah.vol6.iss2.art7.

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Mth, Asmuni. "Teori Ganti Rugi (Dhaman) Perspektif Hukum Islam." Millah VI, no. 2 (August 3, 2016): 97–120. http://dx.doi.org/10.20885/millah.volvi.iss2.art7.

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Siti Hayati. "Analisis Dhaman (Ganti Rugi) Bagi Nasabah Wanprestasi Dalam Perbankan Syariah (Study Pada Pembiayaan Murabahah)." Syarikat: Jurnal Rumpun Ekonomi Syariah 3, no. 2 (May 25, 2021): 1–6. http://dx.doi.org/10.25299/syarikat.2020.vol3(2).5018.

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Sektor perbankan syariah di Indonesia terus menunjukkan perkembangan yang pesat. Hingga kini jenis pembiayaan perbankan syariah masih didominasi oleh prinsip jual beli dengan akad murabahah yang diketahui sangat minim resiko, namun tidak menutup kemungkinan gagal bayar atau wanprestasi dapat dihindari. Salah satu bentuk perlindungan dalam syariat Islam terhadap wanprestasi adalah adanya mekanisme dhaman (pemberian ganti rugi) kepada pihak yang hak-haknya dilanggar. Penelitian ini menggunakan metode deskriptif kualitatif dengan pendekatan sejarah dengan sumber data kepustakaan. Hasil penelitian ini menyatakan bahwa bank berhak memberikan sanksi kepada nasabah yang terbukti mampu bayar namun melakukan tunggakan atas pembayaran angsuran dan/atau wanprestasi atas setiap ketentuan yang telah disepakati dalam kontrak. Sanksi yang dapat diterapkan adalah berupa denda (ta’zir) dan/atau ganti rugi (dhaman). Bank dapat menerapkan salah satu atau keduanya kepada nasabah wanprestasi, dan tidak langsung serta merta diadakannya penyitaan atau pelelangan barang angunan, namun sebelum itu pihak bank syariah terlebih dahulu menawarkan restrukturisasi kepada nasabah. Namun kalau memang nasabahnya dengan sengaja memanfaatkan kondisi seperti ini, maka pihak bank syariah dapat mengenakan sanksi berupa ganti rugi kepada nasabahnya. Terkait beberapa ketentuan mengenai ganti rugi ini telah ditatur dalam Fatwa Dewan Syariah Nasional MUI Nomor: 43/DSN-MUI/VIII/2004 tentang Ganti Rugi (dhaman).

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Santosa, Sonny. "Analisa Analisa Konjoin : Upaya Stimulus Konsumen Untuk Mengkonsumsi Cemilan Franchaise Makanan Jagung Daily Fresh “Lapak Cinsong” Di Vihara Dhamma Bhakti, Jawaringan, Kab-Tangerang." eCo-Buss 2, no. 1 (October 17, 2019): 1–7. http://dx.doi.org/10.32877/eb.v2i1.88.

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Sudah menjadi salah satu tugas sebagai pengajar Studi Kelayakan Bisnis untuk turut memberikan sebuah rekomendasi yang bersifat alternatif bagi mereka yang baru akan/telah memulai usahanya, tanpa perencanaan dan kajian (studi) kelayakan yang baik, maka suatu usaha dapat dipastikan akan sia-sia atau merugi, padahal salah satu tujuan perusahaan/usaha didirikan ialah untuk mendapatkan keuntungan/profit. Sebuah penilaian layak/tidaknya suatu usaha/bisnis tidak hanya dilakukan sejak munculnya ide/gagasan, tetapi juga bagaimana cara menganalisis ide/gagasan yang dikaitkan dengan peluang pasar sasaran sehingga dapat ditarik satu keyakinan yang mantap bahwa ide/gagasan bisnis yang akan dijalankan tergolong rasional dari sudut pemasaran. Dengan demikian tujuan penelitian ini dilakukan adalah untuk memberikan sebuah upaya stimulus konsumen untuk mengkonsumsi cemilan franchaise makanan jagung daily fresh “lapak cinsong” di Vihara Dhamma Bhakti, Jawaringan, Kab. Tangerang, Analisa konjoin dianggap tepat oleh peneliti untuk melihat hasil pengolahan dari survei awal pada atribut produk di “lapak cinsong”. Ada tiga jenis atribut rasa yang diuji dalam penelitian ini yaitu atribut rasa keju, coklat, pedas. Kemudian atribut harga dengan tingkatan Rp. 2.000, Rp.3.500 dan Rp. 5.000. terakhir atribut cup dengan tingkatan 120 ml, 160 ml, dan 220 ml. berdasarkan hasil analisis konjoin didapat kesimpulan bahwa responden lebih menyukai rasa pedas dengan nilai utility sebesar 0,255 dengan model analisis conjoin ri = -0,299x11 + 0,043x12 + 0,255x13 – 0,111x21 – 0,222x22 – 0,333x23 – 0,091x31 – 0,182x32 – 0,273x33 + 11,404 tetapi tidak minat untuk mengkonsumsi cemilan franchaise makanan jagung daily fresh “lapak cinsong” di Vihara Dhamma Bhakti hal ini berdasarkan pada hasil uji korelasi Pearson’s R dan Kendall’s tau 0,190 dan 0,464 (diatas 0,05), hal ini menandakan bahwa responden lebih menyukai cemilan variasi lainnya dibandingkan dengan hanya cemilan jagung yang hanya memiliki 3 varian rasa saja.

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Sitthikriengkrai, Malee, and Nathan Porath. "Dhamma Detox at a Thai Buddhist (Asoke) Community. Merit-Making, Colon-Cleansing, and Excrement." Anthropos 113, no. 2 (2018): 453–66. http://dx.doi.org/10.5771/0257-9774-2018-2-453.

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Yailenko, Valeri P. "Les maximes delphiques d'Aï Khanoum et la formation de la doctrine du dhamma d'Asoka." Dialogues d'histoire ancienne 16, no. 1 (1990): 239–56. http://dx.doi.org/10.3406/dha.1990.1467.

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Inkeaw, Papangkorn, Phasit Charoenkwan, Hui-Ling Huang, Sanparith Marukatat, Shinn-Ying Ho, and Jeerayut Chaijaruwanich. "Recognition of handwritten Lanna Dhamma characters using a set of optimally designed moment features." International Journal on Document Analysis and Recognition (IJDAR) 20, no. 4 (October 12, 2017): 259–74. http://dx.doi.org/10.1007/s10032-017-0290-x.

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Pawi, Syahpawi. "KONSEP HARGA PASAR DALAM ISLAM (DHAMAN AL-MITHL)." Al-Fikra : Jurnal Ilmiah Keislaman 8, no. 1 (July 31, 2017): 197. http://dx.doi.org/10.24014/af.v8i1.3810.

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NQ Al-Bana, Mohammed, Qais YM Abdullah, Saad Al-Arnoot, Abdul-Rahman Homid, Rua’a MY Alsayaghi, Mofeed AlNowihi, and Assem Al-Thobahni. "Seroprevalence and risk factors of herpes simplex virus type 2 among pregnant women in Dhamar city, Yemen." MOJ Biology and Medicine 6, no. 3 (2021): 108–14. http://dx.doi.org/10.15406/mojbm.2021.06.00141.

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Herpes simplex virus type 2 is the common cause of genital ulcer disease worldwide. Genital herpes infection is a major concern in pregnancy due to the risk of neonatal transmission. Materials and methods: A descriptive cross-sectional survey was conducted from August 2016 to March 2017 in some hospitals and health centers to assess the seroprevalence and risk factors of herpes simplex virus type 2 infection among pregnant women attending antenatal care in Dhamar city, Yemen. After taking written consent, socio-demographic, behavioral and obstetric history along with blood samples were collected from 200 pregnant women using a pre-structured questionnaire. Sera were analyzed for HSV-2 specific IgG using Electro-Chemiluminescence Immunoassay (ECLIA) method. Results: The overall seroprevalence of HSV-2 infection was 6 % (12/200) among pregnant women in Dhamar city. Levels of education and some obstetrical history such as numbers previous abortion (P=0.03), stillbirth (P=0.001). Although the study showed, there are significant differences in some symptoms, such as itching (P=0.02) and inflammation during urination (P=0.03). Conclusion: Overall, the seroprevalence of HSV-2 infection among pregnant women in Dhamar city is low. There is a critical need to adopt screening of HSV-2 into the antenatal profile tests. There is also need for more health education of this virus infection, methods of transmission, associated risk factors, and effective prevention and control strategies.

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Edens, C., T. J. Wilkinson, and G. Barratt. "Hammat al-Qa and the roots of urbanism in southwest Arabia." Antiquity 74, no. 286 (December 2000): 854–62. http://dx.doi.org/10.1017/s0003598x00060506.

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Poudel, S., U. R. Ghimire, K. C. Sanjeeb, S. Kunwar, R. Mehta, S. Niraula, R. Yadav, et al. "Demography of Dhampus: A Community Health Diagnosis Field Visit Report." Journal of Gandaki Medical College-Nepal 10, no. 2 (August 17, 2018): 71–76. http://dx.doi.org/10.3126/jgmcn.v10i2.20813.

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Community health diagnosis is a comprehensive assessment of health status of the community in relation to its social, physical and biological environment. The purpose of community health diagnosis is to define existing problems, determine available resources and set priorities for planning, implementing and evaluation health action, by and for the community. A cross sectional descriptive study was done at Dhampus VDC from 1 Sept 2016 AD (16th Bhadra, 2073 BS) to 16 Sept 2016 AD (31st Bhadra, 2073). The data was collected by questionnaires, anthropometric measurements, interviews and secondary data. The community health diagnosis field visit gave us the opportunity to build our team spirit and taught us the arts of problem solving. It taught us the importance of correct conduct and building a good rapport with the people who were unfamiliar to us. J-GMC-N | Volume 11 | Issue 01 | January-June 2018, Page: 71-76

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Rahman, Md Mahfuzar, Md Atiqur Rahman, Tabassum Tahmin Sajani, and Abu Kawser. "Prevalence of NCDs among Rural Households of Dhamrai Upazila, Dhaka." Anwer Khan Modern Medical College Journal 8, no. 1 (February 19, 2017): 55–59. http://dx.doi.org/10.3329/akmmcj.v8i1.31659.

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Background: The emerging pandemic of Non-Communicable Diseases (NCDs) creates a new frontier for health professionals globally. Bangladesh has been facing a dual burden of existing communicable and nocommunicable diseases. The aim of this study was to find out the proportion of NCDs among the rural households.Material and Methods: This descriptive cross sectional study was carried out among 552 respondents and 651 family members suffering from NCDs as respondents by purposive sampling technique from 13th to 15th December, 2015 in different villages of Dhamrai Upazila,Dhaka. Data were collected on a pretested questionnaire by face to face interview. Data were analyzed manually and by using computer.Results: The study revealed that majority of the respondents 77% were Muslims by religion and 52% male, 48% female by sex. About 87% respondents were found within the age 15-55 years and mean age was 38.71±1.73 years. Most of them 73% were literate and only 27% were found illiterate. About 60% were involved in Business, service and 16%, 10%, 9% and 5% were Day Labourer, Garments workers, Farmers and Driver respectively. About 59% respondents monthly income were more than TK 9000. About 46% & 33% respondents found to have 3 & 4 number of family members respectively. The proportion of family members of the respondents suffering from NCDs was estimated to 31%. Among the sufferer 48.7% were male and 51.3% were female. About 71% were found within 21-60 years age group. Diabetes, Hypertension, COPD and CHD were found mostly among 33%, 54%, 26% & 11% of the respondents respectively. Regarding duration of suffering from NCDs 18%, 29%, 31% & 24% were suffering for 3-4 years from diabetes, Hypertension, COPD & CHD respectively. Moreover, 21% had other co-morbidities along with NCDs. Peptic Ulcer Disease, pain, Arthritis, Allergy, Ear infections & Disability were found as common co-morbidities among 49%, 47%, 19%, 12%, 11% & 9% of the respondents respectively.Conclusion: Proportion of NCDs among the rural households are alarming and people are also suffering from various co-morbidities along with NCDs. The study findings demand the strategic plan for surveillance and prevention of NCDs in Bangladesh.Anwer Khan Modern Medical College Journal Vol. 8, No. 1: Jan 2017, P 55-59

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Lebedev, V., and A. Bezrukov. "Reincarnation model of aft erlife in the modern worldview preferences world." Voprosy kul'turologii (Issues of Cultural Studies), no. 7 (June 10, 2020): 8–15. http://dx.doi.org/10.33920/nik-01-2007-01.

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The present paper considers situation of the mortal-eschatological expectations and preferences of the modern society. It compares models of the posthumous fate within Abrahamic and Dhammic traditions as well as posthumous models represented by new religious movements (NRM). The paper analizes attitude of the quintessential repsesentative of the modern society to the corporal death and the afterlife.

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Journal articles on the topic 'Dhammas'

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