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Journal articles on the topic 'Pali canon'

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Published: 4 June 2021
Last updated: 25 April 2022

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1

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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IKEGAMI, Yosei. "Objects of puññakkheta in the Pali Canon." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 46, no. 2 (1998): 939–36. http://dx.doi.org/10.4259/ibk.46.939.

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Seeger, Martin. "Phra Payutto and Debates ‘On the Very Idea of the Pali Canon’ in Thai Buddhism." Buddhist Studies Review 26, no. 1 (August 22, 2009): 1–31. http://dx.doi.org/10.1558/bsrv.v26i1.1.

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In this paper I investigate a number of public intellectual debates in current Thai Theravada Buddhism that are related to several fundamental questions regarding the meaning and function of the Pali canon. The focal point of this investigation will be debates in which the Thai scholar monk Phra Payutto (b. 1939) has been playing a significant role. In these debates, the Pali canon is regarded as a central text endowed with special normative and formative authority. I will look at contestations that concern Theravada-ness and, at the same time, and inextricably linked with this, at concepts of demarcation to systems of religious beliefs and practices that are believed to be ‘outside’ Theravada. This, of course, engages the question of inclusivism, exclusivism and pluralism within Theravada. In so doing, I explore and posit concepts on the meanings and functions of the Pali canon that position it either as the or an authoritative reference.
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Walshe, Maurice. "The Way of Buddhist Meditation. Serenity and Insight according to the Pali Canon. Kheminda Thera." Buddhist Studies Review 5, no. 1 (June 13, 1988): 74–75. http://dx.doi.org/10.1558/bsrv.v5i1.15967.

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NAWA, Ryuken. "A Study on samsara and vinnana in Pali Canon:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 2 (2015): 895–91. http://dx.doi.org/10.4259/ibk.63.2_895.

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Tyulina, Elena V. "REVIEW OF: YE. G. VYRSHCHIKOV “CITY — VILLAGE — FOREST: THE WORLD OF THE CREATORS OF THE PALI CANON AND THEIR CONTEMPORARIES”." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 313–17. http://dx.doi.org/10.31696/2618-7302-2020-4-313-317.

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Following is a review оf the monograph published in 2019 by Yevgeniy G. Vyrshchikov ‘City — Village — Forest: The World of the Creators of the Pali Canon and Their Contemporaries’, which was published in 2019 by the Institute of Oriental Studies of the Russian Academy of Sciences, Moscow (editors: V. V. Vertogradova and V. P. Androsov). This work is a cultural study of the so called Pali Canon, or Tipitaka — the early Buddhist Canon of the Theravada school. It is mainly devoted to ideas about space and related views on the structure of the world and society. To understand the cultural context of the existence of early Buddhist ideas about the world, other sources are also involved — Buddhist, Brahmanic and Hindu texts: Ceylon’s mahavamsa, Arthashastra, Ramayana, Chitrasutra, other Sanskrit texts and Ashoka’s epigraphic inscriptions. In addition, ancient sources are used, such as Strabo’s “Geography”, as well as medieval English ballads about Robin Hood. According to the author, the world of the Pali Canon is divided into three main units of space: The most sacred and pure is the forest — the place where shramans and other ascetics live. Its opposite is the city, which embodies all that is worldly, contrary to asceticism and opposed to it. They are separated by an intermediate area — the countryside (janapada). The monograph explores all three components of this world, analyzes the necessary terminology and conceptual apparatus. The review provides an overview of the main provisions of the monograph and makes some critical comments on its text.
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Gamage, Aruna. "The Kāludāyi-Theragāthā as transmitted in the Pali commentaries." Bulletin of the School of Oriental and African Studies 82, no. 1 (February 2019): 55–83. http://dx.doi.org/10.1017/s0041977x18001490.

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AbstractWhile the Theragāthā contains only ten verses attributed to the Elder Kāludāyi, the Pali commentaries ascribe a further two sets of verses to him. The present article aims to carry out a detailed survey of these verses, which have so far received no scholarly attention, as a contribution to the understanding of the formation of Kāludāyi's verses in the canon and their paracanonical legacy. In this paper, the additional verses of Kāludāyi that appear in the commentaries are critically analysed in light of all other utterances attributed to him, in the canon as well as in the commentaries. The style, syntax, and wordings of specific stanzas of both series will be taken into consideration so as to evaluate their antiquity and their literary quality. When dealing with the rhetorical devices adapted in the stanzas, some Sanskrit poems are also taken into account.
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Vyrschikov, Yevgeniy G. "The Term “Tathagata” and the Situation of the Verbal Duel in Ancient India: Who is the Tathagata?" Orientalistica 1, no. 3-4 (December 28, 2018): 394–401. http://dx.doi.org/10.31696/2618-7043-2018-1-3-4-394-401.

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This article concerns the origin of the early Buddhist term tathagata (on Pali and Sanskrit material). This way, if you judge according to the Pali Canon, is of ancient pre-Buddhist origin. The “Digha-Nikaya” Sutras provides us with a number of nontrivial contexts of the use of this word, allowing us to accurately establish its etymology and literal meaning. In addition, these contexts suggest a special connection of Tathagata (as an image of the Buddha) with “truth telling”.
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TASAKI, Kunihiko. "How Has Aung San Suu Kyi Applied the Pali Canon?:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 2 (2015): 1087–83. http://dx.doi.org/10.4259/ibk.63.2_1087.

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Clasquin, M. "Buddhist scriptures for Non-Buddhists The Pāli Canon - an overview." Religion and Theology 2, no. 2 (1995): 179–90. http://dx.doi.org/10.1163/157430195x00122.

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AbstractThis article discusses the history and structure of the Pali canon (Tipiţaka). The main sections of this, the canonical scripture of Theravada Buddhism, are outlined, placed in context and displayed in diagram format. The role and history of the Pāli language are also discussed.
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HAYASHI, Takatsugu. "Sadharana-Kamma in Theravada Buddhism from the Pali Canon to Buddhaghosa." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 59, no. 1 (2010): 358–51. http://dx.doi.org/10.4259/ibk.59.1_358.

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Adam, Martin T. "Classes of Agent and the Moral Logic of the Pali Canon." Argumentation 22, no. 1 (March 2008): 115–24. http://dx.doi.org/10.1007/s10503-007-9075-6.

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Maithrimurthi, Mudugamuwe. "Buddha's Attitude to Social Concerns as Depicted in the Pali Canon." Buddhist Studies Review 22, no. 1 (May 20, 2005): 27–43. http://dx.doi.org/10.1558/bsrv.v22i1.14059.

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Wynne, Alexander. "Theriya Networks and the Circulation of the Pali Canon in South Asia." Buddhist Studies Review 35, no. 1-2 (December 31, 2018): 245–59. http://dx.doi.org/10.1558/bsrv.36762.

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This article offers further support for Lance Cousins’ thesis that the P?li canon, written down in the first century BCE in Sri Lanka, was based largely on a Theriya manuscript tradition from South India. Attention is also given to some of Cousins’ related arguments, in particular, that this textual transmission occurred within a Vibhajjav?din framework; that it occurred in a form of ‘proto-P?li’ close to the Standard Epigraphical Prakrit of the first century BCE; and that that distinct Sinhalese nik?yas emerged perhaps as late as the third century CE.
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FURUKAWA, Yohei. "A Study on the Structure of Srad-√dha in the Pali Canon:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 64, no. 1 (2015): 297–94. http://dx.doi.org/10.4259/ibk.64.1_297.

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Furukawa, Yōhei. "The Meaning of Saddhā in the Pali Canon: Norman’s View." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 66, no. 2 (March 20, 2018): 917–13. http://dx.doi.org/10.4259/ibk.66.2_917.

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Krüger, J. S. "'Enkelwees' : 'n Vroeë Boeddhistiese gedig." Religion and Theology 1, no. 1 (1994): 18–26. http://dx.doi.org/10.1163/157430194x00033.

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AbstractThis article offers an Afrikaans translation of a poem (the Khaggavisanasutta - literally, 'the sutta of the rhinoceros horn') from the Suttanipata, which in all probability contains some of the oldest portions of the Pali canon. Like the other poems in this collection, this one also reflects a stage before the monastic institutionalisation of Buddhism, praising the laying aside cf all violence and the solitary life.
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Vyrschikov, Ye G. "Lokayata and lokayatics in the ancient sources (the Pali Canon and the “Arthashastra”)." Orientalistica 2, no. 2 (August 27, 2019): 269–87. http://dx.doi.org/10.31696/2618-7043-2019-2-2-269-287.

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19

Capra, Rudi. "Blue mountains, empty waters: the evolution of Chinese landscape painting under the influence of Chan Buddhism." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2015 (January 1, 2015): 48–54. http://dx.doi.org/10.33178/boolean.2015.10.

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In this paper I will describe the evolution of Chinese landscape painting throughout the period which led from the awareness of a primordial aesthetics to the emergence of Chan Buddhism. In fact, since the Chan tradition had a pervasive and profound impact on the Far Eastern cultures, it should be analysed in a more rigorous manner than it was in the past. In particular, my thesis is that the Chan Buddhism consistently influenced the aesthetic canons and artistic themes of the epoch, expressing through the artworks original concepts and relevant philosophical ideas. Buddhism came very early to China, brought by merchants along the Silk Road and by the sea-routes. It started spreading during the Han dynasty (206 BCE – 220 CE), and the first historical proof of Buddhist influence dates back to the 1st century CE. In 148 CE the Pali Canon was translated in Chinese by the monk An ...
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Grunin, I. V. "Crowned Buddha of Amaravati and the Cakkavatti canonical concept." Orientalistica 3, no. 4 (December 28, 2020): 1010–27. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1010-1027.

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The article represents a kind of “postscriptum” to the author’s hypothesis about fundamental sources found in Pali canon and early post-canonic literature that gave birth to formation of the crowned Buddha image. This hypothesis underlies this study of early Buddhist iconography, in particular with respect to images belonging to the Amaravati school, which illustrate the relationship between the Buddha and Cakkavatti. The author substantiates the conclusion that the image of the crowned Buddha had emerged almost simultaneously with the anthropomorphic image of the Enlightened One.
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McDaniel, Justin. "The Curricular Canon in Northern Thailand and Laos." MANUSYA 5, no. 4 (2002): 20–59. http://dx.doi.org/10.1163/26659077-00504003.

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Nissaya texts are idiosyncratic vernacular notes composed and used by Buddhist monks in Northern Thailand and Laos between the 16th and early 20th centuries. They evince a particular relationship of the authors with the classical (i.e., originally composed in Pali) scripture of Theravada Buddhism as well as with their intended audience. They reflect certain understandings of the notions of authorship, textual authenticity, the possibility of translation, and homiletics. A comprehensive study reveals the early development of Buddhist curricula in the region and a detailed study pedagogical methods used in these texts affords us a way to describe the nature of Buddhist belief and practice with much greater precision. In this paper, I will demonstrate how the choice of source texts by nissaya translators and the commentarial services they employ reveal the contours of the pre-modern Northern Thai and Lao Buddhist curricula. By focusing on the development of curricula in the region before the middle of the 19th century, we can avoid the vagaries that come with the application of normative notions of the Theravada Buddhist canon to a region of diverse textual production and disparate intellectual expression.
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Barringer, Justin Bronson. "Spiritual Friendship in Christian Monk Aelred of Rievaulx and the Pali Canon of Buddhism." Buddhist-Christian Studies 41, no. 1 (2021): 233–44. http://dx.doi.org/10.1353/bcs.2021.0023.

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23

Huxley, Andrew. "Hpo Hlaing on Buddhist law." Bulletin of the School of Oriental and African Studies 73, no. 2 (June 2010): 269–83. http://dx.doi.org/10.1017/s0041977x10000364.

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AbstractThis article introduces an English version (translator unknown) of a Burmese law report: Judge Hpo Hlaing's ruling in Ma Hla v. Ma Wa, delivered in Mandalay in 1877. The judgement contains a paragraph dealing with the sources of Buddhist Law which appears to be a riposte to work published earlier that year in Lower Burma. That the judge was Burma's leading political philosopher gives special resonance to his views on law. His list of five law reports from the Pali canon and related texts is of interest. A reading is advanced in which the five cases link to Burmese ideas about legal pluralism.
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Visigalli, Paolo. "The Buddha’s Wordplays: The Rhetorical Function and Efficacy of Puns and Etymologizing in the Pali Canon." Journal of Indian Philosophy 44, no. 4 (September 5, 2015): 809–32. http://dx.doi.org/10.1007/s10781-015-9286-3.

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Jones, Dhivan Thomas. "Why Did Brahm? Ask the Buddha to Teach?" Buddhist Studies Review 26, no. 1 (August 22, 2009): 85–102. http://dx.doi.org/10.1558/bsrv.v26i1.85.

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The episode of Brahm?’s request to the Buddha to teach has been regarded as problematic from early times, since it suggests that the Buddha was initially lacking in compassion. Comparison of versions of the story shows it to be possibly pre-A?okan in origin. A close reading of themes in the episode in relation to other incidents in the Buddha’s life described in the Pali canon show that it need not be taken as portraying an actual experience of the Buddha. The original purpose of the episode was not to describe the Buddha’s inner conflict but to show that Brahm?, representative of Brahmanical religion, was a follower of the Buddha. The episode was originally religious propaganda.
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Nowak, Kamil. "Nierozróżniający wgląd w medytacji buddyzmu chan i jego wczesnobuddyjskie analogie." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 97–110. http://dx.doi.org/10.24917/20841043.7.1.5.

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Undifferentiating insight in the Chan Buddhist meditation and its early Buddhist analogies: In the paper a comparative analysis of Chan Buddhist meditation and the early Buddhist meditation has been conducted. In the first part the meditational instructions present in Zuochan yi and the corresponding texts of Chinese Buddhism have been demonstrated. Subsequently, based on those texts, the ideal type of Chan Buddhist meditation is created. The second part consists of the analysis of Aṭṭhaka‑vagga with the corresponding motifs from the other Pali Canon Suttas. The last part consists of a comparative analysis of the ideal type of Chan Buddhist meditation and meditation as shown in Aṭṭhaka‑vagga. The whole of the analysis aims at demonstrating the topos common for the early Buddhist tradition and Chan Buddhism.
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Engelmajer, Pascale F. "“Like a Mother Her Only Child”: Mothering in the Pāli Canon." Open Theology 6, no. 1 (February 28, 2020): 88–103. http://dx.doi.org/10.1515/opth-2020-0009.

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AbstractThis paper examines mothers and mothering in the Pāli canon and commentaries and contends that a mothering path emerges when the deeply patriarchal traditional hierarchy of values is challenged and, following Karen Derris, the unthoughts related to mothers and mothering, which this hierarchy of values generates, are also challenged. The article focuses on three main female characters, Māyā, Mahāpajāpatī, and Visākhā, whose paths as mothers or as lay followers of the Buddha who “stand in the position of a mother” constitute a deliberate soteriological path in the Pali Buddhist texts. It draws on contemporary Buddhist Studies feminist scholarship (in particular, the work of Karen Derris (2014) and Liz Wilson (2013)) as well as motherhood studies (in particular, Sara Ruddick’s (1989) work based on Adrienne Rich’s (1976) foundational distinction between motherhood as a patriarchal institution that oppresses women and mothering as women’s lived experience to outline how mothering activities in the Pāli canon can be discerned as a soteriological path that follows the same trajectory as the Buddha’s Bodhisatta path that begins with making a solemn vow (patthanā) and ends with awakening (nibbāna). I conclude that adopting this approach allows us to reenvisage activities and relationships usually understood as “this-worldly” in the canonical and commentarial Pāli texts, and in contemporary feminist scholarship, as the embodiment of a soteriology based on interdependence and compassionate care for others.
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Premasiri, P. D. "Alagadd?pama Sutta as a Scriptural Source for Understanding the Distinctive Philosophical Standpoint of Early Buddhism." Buddhist Studies Review 35, no. 1-2 (December 31, 2018): 111–23. http://dx.doi.org/10.1558/bsrv.36756.

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The Alagadd?pama Sutta is the 22nd discourse of the Majjhima-nik?ya of the Pali canon. In the sutta itself it is mentioned that the Buddha’s delivery of this discourse was necessitated by the need to refute a wrong view held by one of his disciples named Ari??ha. Parallel versions of the sutta are found preserved in the Chinese ?gamas. The two main similes used in the sutta, those of the snake and of the raft, are referred to in the scriptures of a number of non-Therav?da Buddhist traditions as well, showing that the Buddhist doctrine represented in it is early and authentic and the message contained in the sutta was considered to be extremely significant by many early Buddhist traditions. The Alagadd?pama Sutta shows the Buddha’s role as one of the earliest thinkers in the history of philosophy who engaged in a critique of the craving for metaphysics and dogma frequently exhibited in those who propound worldviews. The Buddha did not value a belief or a worldview on grounds of the logical skill with which it was constructed but on grounds of the transformative effect it could have on the character of an individual and the sense of wellbeing it could promote. There are several discourses of the Pali canon which give prominence to this aspect of the Buddha’s teaching. Among them the Brahmaj?la Sutta of the D?gha-nik?ya and the A??hakavagga of the Suttanip?ta need special mention. The Buddha is seen to have consistently avoided engagement in speculative metaphysics, pointing out that the goal of his teaching goes beyond all such engagement. The Buddha himself distinguished his own worldview as a Teaching in the Middle (majjhena) avoiding the common tendency of humankind to be trapped by either of the two extremes, Eternalism or Annihilationism. These distinctive standpoints of the Buddha are all seen to be amply represented in the Alagadd?pama Sutta.
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Gil Montoya, María Dolores. "Mindfulness en Oriente y en Occidente." ENDOXA, no. 45 (June 8, 2020): 227. http://dx.doi.org/10.5944/endoxa.45.2020.22985.

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El presente trabajo se propone profundizar en las raíces orientales de la filosofía y práctica de la Atención Plena o Mindfulness con el objetivo de comprender su repercusión y extensión en Occidente, así como su plena integración en el marco de la filosofía perenne. Para ello, nos ocuparemos de determinar los orígenes de Mindfulness en la tradición budista utilizando como fuente principal aquellos autores que han bebido directamente del Canon Pali, y en concreto, examinaremos el sermón denominado Satipatthana Sutta o Sutra de los Fundamentos de la Atención, considerado el corazón y el eje central de la Doctrina de la Mente de Buda. Este análisis, nos permitirá comprender mejor la importante repercusión de estas antiguas enseñanzas en la práctica y filosofía de Mindfulness tal y como está siendo propagado y extendido por Occidente.
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van Oosten, Karel. "Kamma and Forgiveness with some Thoughts on Cambodia." Exchange 37, no. 3 (2008): 237–62. http://dx.doi.org/10.1163/157254308x311974.

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AbstractIn this article, I give some notes on kamma and forgiveness. The doctrines of kamma and forgiveness or grace are central notions in Buddhism and Christianity, and contrary to what looks different at first sight, they may show similarities in terms of 'salvation'. In the first paragraph, I explain, to a very limited extent, the concept of kamma in Theravada Buddhist tradition. In the second paragraph, I maintain that comparing kamma and grace is not correct, but that a comparison between meditation and grace could be more promising. In the third paragraph, narratives from the Pali canon illustrate Buddhist notions that show similarity to forgiveness. The possibility of a royal pardon is the theme of the fourth paragraph. The last paragraph hints at the possible relevance of the thoughts developed in this article for the Khmer Rouge Tribunal and gives some additional food for further thinking.
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Lozhkina, Anastasiya V. "Kathāvatthu (“Points of Controversy”) as a Primary Source of Early Buddhist Philosophy." Russian Journal of Philosophical Sciences 63, no. 12 (March 25, 2021): 81–101. http://dx.doi.org/10.30727/0235-1188-2020-63-12-81-101.

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This article focuses on the under-researched Buddhist text Kathāvatthu (“Points of Controversy”) and aims to better determine its place within Indian philosophy. We consider how the text was compiled, its contents, and main characteristics (such as its genre, its classification lists – mātika). To understand some of those characteristics, we suggest viewing them as shared with the whole Pali Canon (a large body of heterogeneous texts, of which the Kathāvatthu is part). This article also illustrates the issues of translating religious and philosophical texts from the Pāli language. Particularly, we highlight that the Kathāvatthu belongs to the part of Pāli Canon known as the Abhidhamma Piṭaka, and consider how this influences the philosophical discourse presented in this text. We analyze the historical and philosophical content of the Kathāvatthu. We argue that such content of this work is consistently revealed in the discussion of issues controversial for the schools of Early Buddhism. At the beginning of the text, there are the most significant questions for Early Buddhism (about the subject (pudgala), about the one who has reached perfection – arhat). As we get closer to the end of the text, the importance of the issues discussed diminishes. Its final part contains the latest questions. The discussion in each question depends on the logical method of the eight refutations, the use of lists (mātika), and the position of the Theravada school to which the final version of the text belongs. In the article, special attention is paid to the determination of the Kathāvatthu genre. We conclude that the genre of this work can be considered as a unique example of religious and philosophical dialogue in Early Buddhist literature.
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van der Velde, Paul. "A Curious Case of Contingency: the Buddha and Buddhists on Caste." Journal of Empirical Theology 32, no. 2 (November 11, 2019): 314–35. http://dx.doi.org/10.1163/15709256-12341397.

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Abstract A meeting in South India (Bylakuppe) with a group of Buddhists, followers of the low-caste politician Ambedkar led to a closer investigation of the often found idea that the Buddha opposed the caste system. In this contribution we focus on the tension between the generally held ideas if it comes to the Buddha’s attitude of the caste system (rejection) and everyday practice of a modern group of followers. For this, apart from the exposure in Bylakuppe several episodes from the Pali canon were investigated. It was the unexpected course and the end of the meeting in Byalakuppe that brought the researcher to this reflection, surprised as he was by the course of events. This lead to a renewed reading of several of the ancient sources that are usually brought forward if it comes to the Buddha and caste distinctions. In his own words, a case of ‘creative contingency’ ensuing in a reflection that things were yet more complicated than they seemed to be at first sight. Methodologically speaking one could say this is a field observation that led to a further reflection and a closer investigation of ancient textual sources.
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Carvalho, Felipe Nogueira de. "A JANGADA DO SELF: USOS SOTERIOLÓGICOS DO EU E DO NÃO-EU NO BUDDHISMO ANTIGO." PARALELLUS Revista de Estudos de Religião - UNICAP 10, no. 24 (March 24, 2020): 279. http://dx.doi.org/10.25247/paralellus.2019.v10n24.p279-294.

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O objetivo deste artigo é sugerir que os ensinamentos Buddhistas sobreanattā(não-eu) não devem ser entendidos como uma negação categórica do eu, mas fazem parte de uma estratégia soteriológica comumente empregada pelo Buddha, de utilizar algo como ferramenta para o seu próprio fim. Tomando o kamma(ação) como o elemento central que estrutura todos os ensinamentos, podemos pensar na identificação do eu como um tipo de ação. Algumas instâncias desta ação serão hábeis e condutoras à libertação, e outras inábeis e condutoras ao sofrimento. Com isso em mente, este artigo irá analisar algumas ações inábeis do eu e do não-eu em suttasselecionados do Cânone Pali, mostrando como se encaixam na estratégia do Buddha de se utilizar de elementos como ferramentas para o abandono desses próprios elementos. Nessa perspectiva, o eu não é negado em absoluto desde o início do caminho, mas aprende-se a usa-lo de forma hábil como um meio de abandoná-lo.THE RAFT OF THE SELF: SOTERIOLOGICAL USES OF SELF AND NOT-SELF IN ANCIENT BUDDHISM ABSTRACTThe purpose of this article is to suggest that the Buddhist teachings on anattā (not-self) should not be understood as a categorical denial of the self, but constitute a soteriological strategy commonly employed by the Buddha, of using something as tool for its own demise.Taking kamma (action) as the main framework that structure all the other teachings, we can think of self-identification as a kind of action. Some instances of this action will be skillful and will lead to liberation, while others will be unskillful and will lead to suffering.With this in mind, the present article will analyze some skillful actions of self and not-self in selected suttas of the Pali canon, showing how they fit into the Buddha’s overall strategy of using elements as tools for their own demise. In this perspective, the self is not denied from the beginning of the path, but one learns how to use it skillfully in order to let go of it.
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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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Werner, Karel. "The Philosophy of Desire in the Buddhist Pali Canon (Oxford Centre for Buddhist Studies). By David Webster. pp. xv, 267. London and New York, RoutledgeCurzon, 2005." Journal of the Royal Asiatic Society of Great Britain & Ireland 16, no. 1 (March 15, 2006): 104–7. http://dx.doi.org/10.1017/s1356186305325910.

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Fiveyskaya, Anastasiya V. "Period-specific differences of style in Haribhaṭṭa’s “Garland of Jātakas” and in the “Avadāna-Śataka” (based on the deer jātaka)." Vestnik of Kostroma State University 27, no. 4 (December 23, 2021): 138–43. http://dx.doi.org/10.34216/1998-0817-2021-27-4-138-143.

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The article examines the evolution of style traced in Sanskrit literature during the development of the genre of jātaka – the story of a previous life of Buddha – at an early stage of the genre's existence, represented by the anonymous collection “Avadāna-Śataka” (around 2nd century AD), and at the stage of the developed author literature, an example of which is the “Garland of Jātakas” by Haribhaṭṭa (4th to 5th centuries AD). The pre-literary jātaka in the Pali language is fairly well studied, while the literary works we consider here, being significant for the tradition, have hardly been studied in Russian science at all. Consideration of “Avadāna-Śataka” was carried out using the approaches of epic studies applied by Pavel Grintser to the “Mahābhārata” and “Rāmāyana”, which allowed us to reveal here the traces of the formulaic style characteristic of the oral existence of texts. These traces, however, are residual and indicate the stylisation of the text to the oral style of the pre-literary jātakas included in the Buddhist canon. In general, the text style is simple and monotonous; repetitions, catalogues and formulae are often found in it. We find a clear contrast to this picture in Haribhaṭṭa’s “Garland of Jātakas”, where features of the high court Sanskrit literature of the classical period (4th to 5th centuries AD) are obvious, to which this work has been proved to belong by indirect evidence. The article is devoted to a comparative analysis of the two literary works from the standpoint of historical poetics.
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Chowdhury, Chipamong. "Did the Buddha Speak Pāli? An Investigation of The Buddha-Vacana and Origins of Pāli." Dhaka University Journal of Linguistics 2, no. 4 (January 18, 2011): 43–57. http://dx.doi.org/10.3329/dujl.v2i4.6899.

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Traditionally South and Southeast Buddhism, which we now call Theravada Buddhism, claims that the language of the Buddha is "Pali" and hence the language of their sacred texts (Tipitaka=three canons). In this essay, I investigate the notion of the Pali language by reconstructing existing Pali literatures and contemporary works on Pali studies. Among other issues, this investigation explores the following issues: the language (vacana) of the Buddha, the multilingualism and geopolitics, the home of Pali, and the origination of Pali. Key words: Buddhism; Pali language; Pali literaturesDOI: 10.3329/dujl.v2i4.6899Dhaka University Journal of Linguistics Vol.2(4) August 2009 pp.43-57
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Limbong, Effendi. "The Voices of Preservice EFL Teachers on the Implementation of Teacher Educators‘." IJEE (Indonesian Journal of English Education) 3, no. 2 (December 22, 2016): 171–91. http://dx.doi.org/10.15408/ijee.v3i2.5511.

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ABSTRACT This research investigate pre-service EFL teachers’ voices toward teacher educators’ implementation of flipped classroom combined with Facebook throughout TPACK that can be observed by pre-service EFL teachers during their teacher training program. This study employed phenomenology of semi-structure interview and document e-portfolio projects of eight pre-service EFL teachers. This research revealed although not all participants were unfamiliar with flipped classroom, this approach to combine with Facebook as media to upload e-portfolios of previous pre-service EFL teachers and various website links to design and develop PACI model was effective and efficient in understanding the content of PACI model before they have face to face classes. The significance of this study is useful for pre-service EFL teachers to witness the use flipped classroom combine with Facebook to extend the use of technology for being self-discipline and self-directness to design and develop PACI model throughout the TPACK framework in supporting them to be 21st future teachers. ABSTRAK Penelitian ini mengungkap pengalaman para calon guru terhadap penerapan kelas terbalik dengan menggunakan Facebook sebagai media oleh dosen dengan TPACK yang dapat diamati oleh para calon guru selama mengikuti perkuliahan agar nantinya dapat mereka terapkan. Dengan menggunakan phenomenology semi interview terstruktur terhadap delapan calon guru dan menganalisa hasil unjuk kerja berbasis portofolio elektronik. Penelitian ini menemukan walaupun tidak semua calon guru terbiasa dengan pendekatan kelas terbalik, penggabungan metode ini dengan Facebook sebagai media untuk memasukkan materi ajar dari Internet ditambah dengan hasil kerja mahasiswa sebelumnya berbasis elektronik portofolio untuk mendesain dan membuat materi ajar berbasis teknologi dengan menggunakan PowerPoint, Audacity, Camtasia, dan Internet (PACI) efektif dan efisien untuk difahami dan diterapkan oleh calon guru sebelum mengikuti perkuliahan dan meningkatkan penggunaan teknologi untuk belajar mandiri, mendesain, dan membuat PACI model berdasarkan TPACK untuk menjadi guru abad 21. How to Cite: Limbong, E. (2016). The Voices of Preservice EFL Teachers on the Implementation of Teacher Educators’ Flipped Classroom in Designing and Developing PACI Model. IJEE (Indonesian Journal of English Education), 3(2), 171-191 doi:10.15408/ijee.v3i2.5511. Permalink/DOI: http://dx.doi.org/10.15408/ijee.v3i2.5511
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Perdani, Ambar Yuswi, Enung Sri Mulyaningsih, Yuli Sulistyowati, Suherman Suherman, Irwan Sanjaya, and Muhammad Prastyo. "PREFERENSI PETANI TERHADAP 15 GALUR PADI GOGO DITABALONG-KALIMANTAN SELATAN." Jurnal Agrotek Tropika 8, no. 1 (January 30, 2020): 131. http://dx.doi.org/10.23960/jat.v8i1.3691.

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Upaya menghasilkan suatu varietas unggul baru tanaman padi, sudah selayaknya melibatkan calon pengguna seperti petani. Selera petani atau masyarakat di setiap daerah terhadap suatu varietas dapat berbeda bergantung pada pola konsumsi, budaya dan lingkungan setempat. Penelitian ini bertujuan untuk mengetahui preferensi petani terhadap 15 galur harapan padi gogo toleran aluminium. Pengumpulan data dilakukan di Desa Bintang Ara, Kecamatan Bintang Ara, Kabupaten Tabalong, Kalimantan Selatan. Sebanyak 30 responden petani menilai penampilan galur padi gogo pada fase menjelang panen. Pengamatan dilakukan secara visual terhadap karakter agronomis yang tampak. Sejumlah 15 galur harapan padi gogo ditanam pada petak berukuran 1 m x 5 m dengan jarak tanam 20 cm x 20 cm tanpa rancangan percobaan. Selama proses penanaman terdapat sejumlah kendala antara lain tingkat kesuburan tanah rendah dan serangan hama penyakit tanaman. Namun kendala ini tidak mengganggu produksi dan pengamatan. Hasil penjajakan preferensi petani Bintang Ara terpilih 5 nomor galur harapan padi gogo yaitu: 1, 2, 4, 22, dan 23, Galur-galur tersebut dipilih karena memiliki karakteristik sesuai keinginan calon pengguna. Beberapa karakter utama yang dipilih antara lain: tanaman tinggi, sudut daun bendera lebar, malai panjang, umur tanaman dengan kategori sedang. Sementara karakter unggul lainnya yang disukai ialah jumlah anakan produktif banyak, padi mudah rontok, bulir ramping, warna gabah kuning emas, dan aroma beras wangi.
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Utami, Puteri Rizki. "SELEKSI GENERASI M2 BERUMUR GENJAH HASIL IRADIASI BEBERAPA KULTIVAR PADI LOKAL SUMATERA BARAT." Jurnal BiBieT 3, no. 1 (November 21, 2018): 10. http://dx.doi.org/10.22216/jbbt.v3i1.1060.

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<p>Penelitian berjudul Seleksi Generasi M2 Yang Berumur Genjah Hasil Iradiasi Beberapa Kultivar Lokal Sumatera Barat dengan tujuan penelitian ini adalah untuk mendapatkan genotype calon mutan yang berumur genjah. Penelitian ini telah dilakukan di Kabupaten Dharmasraya (SUMBAR). Penelitian ini menggunakan kultivar padi lokal, yaitu; Sijunjuang, Kuriak Kusuik. .Metode yang digunakan dalam penelitian ini adalah metode seleksi silsilah. Kesimpulan akhir bahwa: mutan Calon di M2 generasi iradiasi Sijunjuang kultivar yang terdiri dari: a) 2 genotipe mutan calon yang sangat genjah(104 hss), b) 153 calon genotipe mutan yang genjah (110 hss - 120 hss), c) 18 genotipe mutan calon yang genjah dan memiliki kriteria tinggi untuk ideal, dan d) 2 genotipe potensial mutan yang genjah dan memiliki jumlah ideal anakan, e) memiliki 7 calon genotipe mutan yang memiliki bobot gabah kering panen diatas rata-rata produksi deskripsi kultivar Sijunjuang mutan calon generasi M2 iradisasi hasil Kuriak Kusuik terdiri dari: a) 2 genotipe mutan calon yang sangat genjah (104 hss), b) 76 calon genotipe mutan yang genjah (113 -124 hss), c) 323 kandidat untuk genotipe mutan sedang (126 -140 hss), d) 123 genotipe calon mutan genjah dan memiliki kriteria tinggi untuk ideal</p><p> </p><p><em>The study titled Seleksi Padi Generasi M2 yang Berumur Genjah Hasil Iradiasi Beberapa Kultivar Lokal Sumatera Barat with the aim of the research is to obtain genotypes that old early maturin mutant candidates.The experiment was conducted in Kabupaten Dharmasraya (SUMBAR). This study used</em> t<em>wo local rice cultivars, namely; Sijunjuang, KuriakKusuik, in radiation. The method used in this study was the pedigree selection method. In this study, The final conclusion that: Candidate mutants in M2 generation irradiated Sijunjuang cultivars consisting of: a) 2 genotypes of candidate mutants that are very early maturing (104 hss), b) 153 candidates mutant genotypes that are early maturing (110 hss - 120 hss), c) 18 genotypes of candidate mutants that are early maturing and has high criteria for an ideal, and d) 2 genotype potential mutant that is early maturing and has the ideal total number of tillers, e) has 7 candidates for the mutant genotype which has a weight of dry grain harvest above average production average description of cultivars Sijunjuang candidate mutants in M2 generation iradisasi Kuriak Kusuik resulted consist of: a) 2 genotypes of candidate mutants that are very early maturing (104 hss), b) 76 prospective mutant genotypes that are early maturing (113 -124 hss), c) 325 candidates for the mutant genotypes that are currently (126 – 140 hss), d) 123 genotype of mutant candidates that were very early maturing and has high criteria for an ideal.</em></p>
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Ohkubo, Yukio. "Survey of Palo Verde Nuclear Power Plant and Diablo Canyon Nuclear Power Plant." Proceedings of the National Symposium on Power and Energy Systems 2017.22 (2017): A134. http://dx.doi.org/10.1299/jsmepes.2017.22.a134.

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Stoker, Valerie. "CONCEIVING THE CANON IN DVAITA VEDANTA: MADHVA'S DOCTRINE OF "ALL SACRED LORE"." Numen 51, no. 1 (2004): 47–77. http://dx.doi.org/10.1163/156852704773558223.

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AbstractThe past decade has witnessed a growing scholarly interest in the Veda's status as a canon for precolonial, Brahminical Hinduism. In an effort to refute the notion that Hinduism is a purely Orientalist construct, several scholars have attempted to locate an indigenous set of shared religious beliefs in Brahmins' consistent reference to the Veda as the standard for religious orthodoxy. Yet even as such arguments posit the Veda as a unifying feature for the diverse Hindu tradition, their very emphasis on the Veda's role as a canon reveals a plurality of understandings of the Veda's nature and message. Heeding J.Z. Smith's (1982) assessment of the role of canon in religious traditions, scholars interested in the Veda's significance for Hinduism have analyzed how specific Brahmin communities innovatively reinterpret the Veda to preserve its relevance in the face of changing circumstances. Because these circumstances are often beyond the pale of Brahminical society, scholarly emphasis on the Veda's canonicity historicizes the Brahminical tradition, highlights that tradition's links to other communities, and breaks down the Orientalist monolith. This article contributes to this ongoing academic discussion by considering the historically significant, highly controversial, and yet insufficiently understood construction of the Vedic canon on the part of Tau.lava philosopher and saint, Śrī Madhvācārya (1238-1317). Focusing on Madhva's doctrine of sarvavidyājāta or "the collection of all sacred lore" presented in his R.gvedic commentary, this article examines how Madhva challenges common conceptions of the Vedic canon's external parameters, internal structure, and core truths in ways that still invoke established exegetical norms. I argue that both the success and the controversy surrounding Madhva's version of the canon indicate that the category of Vedic orthodoxy was central to medieval South Indian Brahminical identity. At the same time, however, notions of normative and non-normative Vedic exegesis were being reconsidered in light of changing religious needs.
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Sunarto, Sunarto, Husen Husaeni, Mustaqim Mustaqim, and I. Ketut Agus Sudarmayasa. "PENGELOLAAN PEMBESARAN CALON INDUK IKAN BANDENG, Chanos chanos HASIL SELEKSI DI TAMBAK." Buletin Teknik Litkayasa Akuakultur 14, no. 1 (November 14, 2016): 17. http://dx.doi.org/10.15578/blta.14.1.2016.17-19.

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Kegiatan pengelolaan pembesaran calon induk ikan bandeng, Chanos chanos hasil seleksi dilakukan di tambak Desa Pejarakan, Kecamatan Gerokgak, Kabupaten Buleleng, Bali. Tujuan dari kegiatan ini adalah untuk memproduksi calon induk ikan bandeng melalui seleksi individu. yang merupakan tambak percobaan Balai Besar Penelitian dan Pengembangan Budidaya Laut, Gondol. Kegiatan ini merupakan lanjutan dari kegiatan pemeliharaan calon induk hasil seleksi tahun 2014. Pada kegiatan tersebut dipelihara sebanyak 450 ekor calon induk bandeng hasil seleksi dengan bobot awal rata-rata 2,06 kg dan panjang total rata-rata 60,68 cm. Luas tambak yang digunakan sekitar 5.760 m2. Pakan yang diberikan berupa pelet komersial dengan kadar protein sekitar 35% dengan frekuensi pemberian dua kali pagi dan sore sebanyak 3%/hari. Sampling pertumbuhan panjang total dan bobot badan dilakukan setiap bulan selama enam bulan. Hasil kegiatan menunjukkan bahwa pertumbuhan calon induk bandeng hasil seleksi yang dipelihara selama enam bulan di tambak meningkat menjadi 3,14 kg untuk bobot badan dan 67,25 cm untuk panjang total per ekor
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Nurhidayah, Siti, and Selvy Isnaeni. "Keberhasilan Persilangan Padi Beras Putih dan Padi Beras Hitam (Oryza sativa L.)." Agrosintesa Jurnal Ilmu Budidaya Pertanian 2, no. 2 (November 1, 2019): 82. http://dx.doi.org/10.33603/jas.v2i2.3599.

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Padi beras hitam merupakan salah satu pangan fungsional yang didalamnya kaya akan antosianin yang berfungsi sebagai antioksidan. Perakitan padi hitam sebagai pangan fungsional menjadi salah satu terobosan dalam menghasilkan calon varietas unggul baru padi hitam. Padi hitam memiliki kelemahan salah satunya adalah umur panen yang dalam. Pembentukan keragaman genetik padi dilakukan dengan melakukan persilangan buatan (hibridisasi). Penelitian ini dilaksanakan pada bulan April - September 2019 di screen house Fakultas Pertanian Universitas Perjuangan Tasikmalaya. Metode yang digunakan adalah dengan teknik persilangan secara single cross antara tetua betina padi beras putih dan tetua jantan padi beras hitam. Bahan yang digunakan adalah 8 aksesi padi beras hitam (PH1, PH2, PH3, PH4, PH5, PH6, PH7, dan PH8) sebagai tetua betina, dan varietas unggul Inpari13, Inpari18, dan Inpari19 sebagai tetua jantan. Setiap genotipe ditanam sebanyak 4 tanaman diulang 3 kali. Setiap ulangan ditanam dengan perbedaan waktu 7 hari agar bunga betina dan bunga jantan dapat tersedia di waktu yang sama. Hasil menunjukkan bahwa persentase keberhasilan persilangan tertinggi terdapat pada persilangan tetua Inpari19 X aksesi padi hitam. Set persilangan Inpari19 XPH3 memiliki jumlah gabah isi terbanyak rata-rata 35 butir dengan persentase keberhasilan persilangan tertinggi sebesar 35% dibandingkan dengan set persilangan lainnya. Karakter warna menunjukkan seluruh set persilangan menghasilkan warna coklat muda. Kata kunci: antioksidan, antosianin, hibridisasi, padi beras hitam, single cross
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Gygi, Reinhart A. "Taxonomy of perisphinctid ammonites of the Early Oxfordian (Late Jurassic) from near Herznach, Canton Aargau, Switzerland." Palaeontographica Abteilung A 251, no. 1-4 (December 23, 1998): 1–37. http://dx.doi.org/10.1127/pala/251/1998/1.

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Kuncoro, Danu, Mutiyara Sani, Bambang Sapta Purwoko, Iswari Saraswati Dewi, Willy Bayuardi Suwarno, Awang Maharijaya, and Eny Widajati. "Seleksi Galur-galur Dihaploid Padi Hitam pada Uji Daya Hasil Lanjutan." Jurnal Agronomi Indonesia (Indonesian Journal of Agronomy) 49, no. 3 (December 31, 2021): 229–34. http://dx.doi.org/10.24831/jai.v49i3.37179.

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Padi hitam merupakan sumber karbohidrat yang bermanfaat untuk kesehatan. Pengujian daya hasil merupakan tahapan penting dalam menentukan keberhasilan pemuliaan padi beras hitam. Tujuan penelitian ini ialah untuk memperoleh informasi keragaan agronomi dan menyeleksi galur-galur dihaploid padi beras hitam yang memiliki penampilan agronomi baik dan berdaya hasil tinggi untuk pengujian multi lokasi. Penelitian ini dilakukan dari bulan November 2019 sampai Juli 2020 di Bogor, Jawa Barat dan Malang, Jawa Timur. Sebanyak 23 galur dihaploid padi hitam yang memiliki sifat agronomi baik dengan produktivitas tinggi dan 3 varietas pembanding yaitu Aek Sibundong, Jeliteng, dan Inpari 24 digunakan sebagai materi genetik. Studi ini menggunakan rancangan rancangan kelompok lengkap teracak dengan 3 ulangan pada setiap percobaan. Hasil penelitian menunjukkan bahwa interaksi genotipe dan lingkungan berpengaruh nyata terhadap semua karakter pengamatan kecuali pada karakter lama pengisian gabah berdasarkan analisis keragaman. Sebanyak 14 galur yang terseleksi berdasarkan indeks terboboti memiliki karakteristik jumlah anakan produktif per rumpun dari 15.8 hingga 25.9, umur panen genjah dari 115.2 to 121.9 hari setelah semai, dan produktivitas >5.4 ton ha-1. Keragaan agronomi dan daya hasil galur-galur dihaploid padi yang terseleksi pada penelitian ini memerlukan pengujian lebih lanjut melalui uji multi lokasi untuk memperoleh calon varietas unggul baru padi beras hitam. Kata kunci: agronomi baik, indeks seleksi, kriteria seleksi, kultur antera padi
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Bakce, Djaimi. "Mewujudkan Kedaulatan Pangan Melalui Kegiatan Perluasan Sawah." Unri Conference Series: Agriculture and Food Security 1 (January 30, 2019): 102–12. http://dx.doi.org/10.31258/unricsagr.1a14.

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Dalam rangka mewujudkan kedaulatan pangan, salah satu upaya yang dapat dilakukan adalah dengan menerapkan kebijakan ekstensifikasi melalui perluasan sawah baru. Tulisan ini bertujuan untuk menginformasikan tentang kendala yang dihadapi dan solusi yang diusulkan dalam menentukan lokasi yang layak dari aspek calon lokasi dan aspek calon petani untuk ilmu pengetahuan lebih lanjut dan pencetakan sawah. Survei investigasi dan desain lapangan cetak sawah dilakukan di 7 kabupaten di Provinsi Riau. Temuan utama yang diperoleh adalah: Pertama, sebagian besar calon lokasi yang tidak layak karena termasuk dalam kawasan hutan, sehingga kebijakan khusus perlu diterapkan mengingat beras merupakan kebutuhan dasar bagi penduduk Indonesia. Kedua, terdapat calon lahan yang memenuhi syarat tergantung pada aspek kesesuaian lahan dan irigasi sehingga perlakuan teknis khusus. Ketiga, terdapat calon petani yang belum pernah berusahatani padi, sehingga untuk berhasil dalam Program Ekstensi Beras, penyuluhan dan pendampingan diperlukan bagi petani dari aspek teknis produksi pertanian dan manajemen, serta manajemen kelompok tani. Keempat, dalam perluasan sawah baru biaya yang telah ditetapkan pada Rp. 16 juta/ ha, sedangkan di lapangan banyak kesulitan yang ditemukan, tergantung pada topografi, lokasi dan kebutuhan infrastruktur yang sedang dibangun. Oleh karena itu ada lokasi yang membutuhkan lebih banyak anggaran karena harus membangun sejumlah infrastruktur seperti pintu permanen atau tanggul sehingga sawah aman dari bahaya banjir atau pasang.
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Sayaka, Bambang, and Deri Hidayat. "Sistem Perbenihan Padi dan Karakteristik Produsen Benih Padi di Jawa Timur." Analisis Kebijakan Pertanian 13, no. 2 (October 13, 2016): 185. http://dx.doi.org/10.21082/akp.v13n2.2015.185-202.

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<p><strong>English</strong></p><p>Rice seed is a promising business. Partnership between rice seed producers and seed growers is profitable to both parties and enhances production scale. This study was conducted in November 2013 in Mojokerto and Banyuwangi Regencies, East Java Province. Results of the study showed that rice seed producers in East Java were able to supply more than the rice farmers’ dema nd in the province. Some of the rice seed production was sold to other provinces. Partnership between producers and growers are intended to reduce risks. Furthermore, growers received soft loans fr om producer, attained higher yield, and better selling price. It is necessary to improve role of Food Crops and Horticulture Seed Control Agency (UPT PSBT PH) to oversee rice seed production and its distribution. Crops Seed Controller (PBT) enhancement will improve role of UPT PSBTPH. </p><p> </p><p><strong>Indonesia</strong></p><p>Produksi benih padi merupakan bisnis yang relatif menjanjikan. Kemitraan antara produsen dan penangkar benih padi menguntungkan kedua belah pihak dan dapat meningkatkan skala produksi. Penelitian ini dilakukan pada bulan November 2013 di Kabupaten Mojokerto dan Kabupaten Banyuwangi, Provinsi Jawa Timur. Hasil penelitian menunjukkan bahwa produsen benih di Jawa Timur mampu menghasilkan benih padi untuk mencukupi kebutuhan petani di provinsi tersebut, bahkan sebagian dijual ke luar provinsi. Umumnya produsen benih bermitra dengan penangkar benih untuk mengurangi risiko kerugian. Penangkar benih diuntungkan karena mendapat bantuan pinjaman dari produsen sehingga dapat menghasilkan calon benih padi dengan produktivitas tinggi dan harga jual yang lebih baik dari gabah konsumsi. Peranan Balai Pengawasan dan Sertifikasi Benih (BPSB) atau Unit Pengelola Teknis Pengawasan dan Sertifikasi Benih Tanaman Pangan dan Hortikultura (UPT PSBTPH) perlu ditingkatkan dalam mengawasi produksi benih sejak di lapang, setelah panen hingga pengolahan benih dan peredaran di pasar. Penambahan Pengawas Benih Tanaman (PBT) dapat meningkatkan peran BPSB. </p>
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Daud, Mohd Kalam, and Dasmidar Dasmidar. "Program Generasi Berencana BKKBN Provinsi Aceh dan korelasinya dengan Adat Beguru dalam Masyarakat (Studi Kasus di Kecamatan Kutapanjang Kabupaten Gayo Lues)." SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam 1, no. 1 (July 17, 2017): 148. http://dx.doi.org/10.22373/sjhk.v1i1.1574.

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Beguru adalah merupakan upacara khusus yang diselenggarakan di kediaman masing-masing calon aman mayak/ inen mayak menjelang langsungnya akad nikah. Program Generasi Berencana adalah suatu program yang dikembangkan dalam rangka penyiapan kehidupan berkeluarga demi terwujudnya keluarga kecil, bahagia dan sejahtera. Adapun tujuan dari penelitian ini adalah untuk mencari jawaban dari persoalan pokok yaitu bagaimana praktek Adat Beguru dalam Masyarakat Kutapanjang Kabupaten Gayo Lues, bagaimana korelasi praktek beguru dengan program Generasi Berencana. Untuk menjawab pertanyaan tersebut maka penulis menggunakan metode Deskriptif dengan jenis penelitian lapangan (field research). Hasil penelitian menunjukkan bahwa Praktek Adat Beguru di masyarakat Kecamatan Kutapanjang Kabupaten Gayo Lues. Buguru dimulai pada pagi harinya un prosesnya calon mempelai perempuan didudukkan di ampang 12, kemudian melengkan ( berpantun) yang dilakukan oleh tokoh adat, di dalamnya terdapat nasehat untuk calon mempelai tentang berumah tangga. Setelah itu calon mempelai ditawari (peusejuk) oleh beberapa orang dari saudarinya yang perempuan, atau neneknya dan istri pak Imum. Hubungan antar Adat Beguru dengan Program Generasi Berencana adalah sama-sama berbicara tentang bimbingan namun, di dalam adat beguru terdapat banyak bimbingan baik itu melengkan dan pongot, tegurun semunya juga termasuk bimbingan. Program Generasi Berencana ruang lingkupnya lebih umum dan luas. Tidak hanya dibidang pernikahan saja, tetapi juga, mengenai pergaulan bebas, NAFZA, pernikahan dini dan lain-lain.
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50

Nugraha, Febrianta Surya, Febryan Hari Purwanto, Mayadi ., Miftahul Huda, Misbahul Munir, and Riski Tri Puji. "Perancangan Antarmuka Sistem Pakar Penyakit Padi Berbasis Web." SISFOTENIKA 7, no. 2 (August 21, 2017): 143. http://dx.doi.org/10.30700/jst.v7i2.154.

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Abstract:
Antarmuka merupakan salah satu bagian dari perangkat lunak yang berhubungan langsung dengan pengguna. Pengguna berinteraksi dengan sistem perangkat lunak melalui antarmuka pengguna. Penelitan terdahulu pada sistem pakar penyakit padi hanya terbatas pada pengujian apakah sistem pakar dapat berjalan tanpa memperhatikan aspek antarmuka pengguna. Tujuan dari penelitian ini adalah merancang antarmuka pengguna (user interface) pada sistem pakar penyakit padi dengan berbasis web. Tahapan-tahapan pada penelitian ini adalah melakukan analisis calon pengguna dan pihak terkait yang dapat menjadi kandidat pengguna, pemilihan platform pengembangan yaitu berbasis web, analisis user environment atau lingkungan pengguna yang berkaitan dengan basis web, perancangan struktur menu, perancangan antarmuka, dan evaluasi. Hasil rancangan dievaluasi dengan menggunakan model pendekatan evaluasi heuristik penggunaan (usability heuristics) yang diperkenalkan oleh Jacob Nielson untuk mengetahui kekurangan dan saran rancangan antarmuka sistem pakar. Hasil dari evaluasi heuristik penggunaan adalah penggunaan kata berbahasa Inggris seperti username, password, FAQ serta penggunaan kata tidak baku yaitu diagnosa pada aspek kesesuaian antara sistem dan dunia nyata. Kurangnya ikon pada menu dan perbedaan tombol dan teks yang kurang jelas pada aspek memahami lebih baik daripada mengingat. Pesan kesalahan yang muncul kurang detail
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