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Journal articles on the topic 'Three Vehicles of Buddhism'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Yoshinaga, Shin'ichi. "Three Boys on a Great Vehicle: ‘Mahayana Buddhism’ and a Trans-National Network." Contemporary Buddhism 14, no. 1 (May 2013): 52–65. http://dx.doi.org/10.1080/14639947.2013.785249.

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2

Kiblinger, Kristin Beise. "Using Three-Vehicle Theory to Improve Buddhist Inclusivism." Buddhist-Christian Studies 24, no. 1 (2004): 159–69. http://dx.doi.org/10.1353/bcs.2005.0025.

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3

Dennis, Mark. "Serious Texts in Funny Places." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 7, no. 1 (January 13, 2014): 59–85. http://dx.doi.org/10.1558/post.v7i1.59.

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This article examines three canonical Buddhist texts attributed to Japan’s Prince Shōtoku (574–622 CE) through the lens of a non-traditional medium: the Japanese manga, or comic book. It does so as a way to expand the range of serious academic inquiry beyond the many highly technical studies that have understood these texts mainly as vehicles for transmitting the original meaning of the prince. While the manga, as a quintessentially consumerist genre, may seem an unusual subject for the study of serious religious texts, Tessa Morris-Suzuki argues that this medium has, in fact, “reached a huge audience and had a profound effect on the historical imagination of Japan’s postwar generations,” shaping, she believes, the Japanese public’s understanding of its history to the same degree as historical textbooks. This article takes the manga seriously as a medium for transmitting important “non-exegetical” meaning about these texts that are part of a living textual tradition.

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4

Gomez, Luis O., and Jonathan A. Silk. "Studies in the Literature of the Great Vehicle: Three Mahayana Buddhist Texts." Philosophy East and West 43, no. 1 (January 1993): 158. http://dx.doi.org/10.2307/1399483.

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5

Wayman, Alex, Luis O. Gómez, Ionathan A. Silk, and Luis O. Gomez. "Studies in the Literature of The Great Vehicle: Three Mahāyāna Buddhist Texts." Journal of the American Oriental Society 110, no. 3 (July 1990): 544. http://dx.doi.org/10.2307/603212.

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6

Dhakal, Dev Raj. "Foundations of Buddhism." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 71–80. http://dx.doi.org/10.3126/rnjds.v4i1.38038.

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Buddha was born in Nepal. The crown prince after turning or being Buddha gave the Buddhists philosophy to the world. The three characteristics of existence that have in mind are the characteristics of impermanence (Anitya), suffering (Duhkha), and not-self (Anatma). These three characteristics are always present in or are connected with existence, and they tell us about the nature of existence. The main objective of the study is to analyze specifically the basic foundation of Buddhism in Nepal. The study is predominantly a review paper. It has reviewed the prominent research articles available in Nepal. Finally, the study concludes as morality is simply good conduct. It is the specific analysis of the eight-fold path. The Noble Eightfold Path has been traditionally divided into the three groups of training or the three ways of practice and they are morality or good conduct (Shila), meditation or mental development (Samadhi), and wisdom or insight (Prajna). The Noble Eightfold Path is the means of arriving at the goal of Buddhism.

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Gross, Rita M. "The Three-Yana Journey in Tibetan Vajrayana Buddhism." Buddhist-Christian Studies 7 (1987): 87. http://dx.doi.org/10.2307/1390236.

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8

조경철. "Buddhism and Politics of korean ancient three kingdoms." Journal of Paekche Culture 1, no. 51 (August 2014): 31–49. http://dx.doi.org/10.35300/bjclab.1.51.201408.31.

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9

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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VÖRÖS, Sebastjan. "Buddhism and Cognitive (Neuro)Science: An Uneasy Liaison?" Asian Studies 4, no. 1 (February 29, 2016): 61–80. http://dx.doi.org/10.4312/as.2016.4.1.61-80.

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The main aim of this article is to shed light on the intricate relationship between Buddhism and science by focusing on what is becoming an increasingly popular area of contact between the two domains, namely the study of consciousness in the field of cognitive (neuro)science. First, three fundamental ways of approaching the relationship between Buddhism and science are outlined: (a) rejection (Buddhism and science are not, and cannot be, compatible); (b) acceptance (Buddhism and science share important commonalities); (c) construction (Buddhism and science are compatible because they have been made compatible in the course of specific historical processes). It is claimed that which of the three stances one takes depends ultimately on how one construes the two parties involved and the nature of their (potential) interaction. To exemplify this, the scope of the discussion is narrowed to the domain of consciousness research and a general overview of some of the main arguments for and against the collaboration between Buddhism and cognitive (neuro)science (“Three Turnings of the Wheel of (Non)Interaction”) is provided. Finally, in light of the tentative results of our analysis, a short reflection of some of the most pertinent presuppositions and entailments of different stances towards Buddhism-science dialogue is laid out, with special emphasis on the distinction between construing Buddhism as “living” versus “dead” tradition.

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YOSHIZAKI, Kazumi. "Three Works on Newar Buddhism Published Recently in Japan." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 1 (2011): 512–06. http://dx.doi.org/10.4259/ibk.60.1_512.

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차상엽. "Three Meanings of Tathāgatagarbha in Chinese and Tibetan Buddhism." BUL GYO HAK YEONGU-Journal of Buddhist Studies 48, no. ll (September 2016): 65–92. http://dx.doi.org/10.21482/jbs.48..201609.65.

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13

HUILIN, YANG. "Three Questions in the Dialogue Between Buddhism and Christianity." Contemporary Chinese Thought 36, no. 1 (October 2004): 33–50. http://dx.doi.org/10.1080/10971467.2003.11040591.

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14

Zong, Desheng. "Three Language-related Methods in Early Chinese Chan Buddhism." Philosophy East and West 55, no. 4 (2005): 584–602. http://dx.doi.org/10.1353/pew.2005.0044.

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15

Harris, Elizabeth J. "Buddhism and the Religious Other." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 2020): 3–20. http://dx.doi.org/10.1558/isit.40147.

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Buddhism is sometimes characterized as having an inclusivist attitude to the religious Other. In the second decade of the twenty-first century, however, an exclusivist approach to the religious Other emerged in Sri Lanka. Using the case study of a Buddhist temple in Dambulla, this article examines the conditioning factors behind this phenomenon. It is divided into four sections. The first examines recent theoretical approaches to Buddhism and inter-religious encounter, and argues that a spectrum of Buddhist approaches to the Other has long been present in text and tradition. The second offers background information about the Dambulla temple and its leading monk, Inamuluwe Sumangala Thero. The third explores three representations of the mosque attack, those of Sumangala, the Hindus of Dambulla, and secular analysts. The fourth suggests three conditioning factors for the dominance of Sumangala’s representation and the emergence of what could be considered an uncharacteristically exclusivist Buddhist approach to the religious Other within South Asian Buddhism.

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Yun, Woncheol, and Beom Park. "Responses of Korean Buddhism to the Ethos of Contemporary Korea: Three Discourses in the Wake of Modernization." Religions 10, no. 1 (December 24, 2018): 6. http://dx.doi.org/10.3390/rel10010006.

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The revival of Buddhism in Korea began in the 20th century as the nation suffered a downfall from the colonization of the Japanese Imperialists. In this chaotic time of social turmoil, transformation into a modern nation resulted not from a natural flow of events but rather from an articulation through a series of discourses on Korean identity. The modernization process in Korea was precipitated by the Japanese colonialism, thereby adding to the complexity during the time of social transformation. In this paper, we have reviewed the three major discourses of Korean Buddhism in the wake of modernization. The following discourses were attempts to deal with the problems faced by the Buddhist community during modernization: the discourse on secularity and social participation, the discourse on modernity centering on the issue of modifying precepts, and the discourse on identity contemplating the originality of Korean Buddhism. The fact that the old controversies concerning precepts continue even to this day in Korea might be regarded as a proof of the vibrant dynamics of contemporary Korean Buddhism. Accordingly, the next unavoidable discourse regarding Korean Buddhism would be on whether and how it can adapt itself to contemporary society, along with what part it will play in the forthcoming society.

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Yangutov, Leonid, and Marina Orbodoeva. "Buddhism in the history of China in Southern and Northern kingdoms." OOO "Zhurnal "Voprosy Istorii" 2020, no. 10-4 (October 1, 2020): 216–25. http://dx.doi.org/10.31166/voprosyistorii202010statyi83.

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The article is devoted to the history of Buddhism in China during the period of the Southern and Northern Kingdoms (Nanbeichao, 386-589). The features of the development of Buddhism in the North and South are shown. Three aspects were identified: 1) the attitude of emperors of kingdoms to Buddhism; 2) the relationship of the state apparatus and the Buddhist sangha; 3) the process of further development of Buddhism in China in the context of its adaptation to the Chinese mentality, formed on the basis of the traditional worldview. It was revealed that Buddhism in the context of its adaptation to the Chinese mentality, both in the North and in the South, developed with the traditions of Buddhism of the Eastern Jin period to the same extent.

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18

Cokelet, Bradford. "Confucianism, Buddhism, and Virtue Ethics." European Journal for Philosophy of Religion 8, no. 1 (March 21, 2016): 187–214. http://dx.doi.org/10.24204/ejpr.v8i1.75.

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Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? How can such comparisons shed light on the unique aspects of Confucian and Buddhist views? Oriented by these questions, this essay tackles three tasks: provides a historically grounded framework for distinguishing western ethical theories, identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and critiques Lee Ming-huei’s claim that Confucianism is closer to Kantianism than virtue ethics and Charles Goodman’s claim that Buddhism is closer to Consequentialism than Virtue Ethics.

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19

Kandel, Ishwori Prasad. "Buddhism and Political Behaviour." Historical Journal 12, no. 1 (December 31, 2020): 20–21. http://dx.doi.org/10.3126/hj.v12i1.35432.

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The Buddha lived and taught 2.500 years before the field of psychology was established, but the teaching he left behind introduce wide-ranging and profound analysis of human behaviour that overlap. Buddhist Festivals are always joyful occasions. The most significant celebration takes place every May on the night of the full moon, when Buddhists all over the world celebrate the birth, enlightenment and death of the Buddha over 2,500 years ago. It has come to be known as Buddha Day. Buddhism, in its natural form, is not a religion; rather it is a tradition that focuses on personal spiritual development. The Buddha intended his philosophy to be a practical one, aimed at the happiness of all creatures. While he outlined his metaphysics, he did not expect anyone to accept this on faith but rather to verify the insights for themselves; his emphasis was always on seeing clearly and understanding. To achieve this, however, requires a disciplined life and a clear commitment to liberation; the Buddha laid out a clear path to the goal and also observations on how to live life wisely. The core of this teaching is contained in the Noble Eightfold Path, which covers the three essential areas of Buddhist practice: ethical conduct, mental discipline and wisdom. The goals are to cultivate both wisdom and compassion; then these qualities together will enable one ultimately to attain enlightenment.

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20

Nizhnikov, Sergei, and Le Phuong. "Peculiarity of the Concept of Liberation in Vietnamese Buddhism." Logos et Praxis, no. 1 (June 2019): 15–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.1.2.

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One of the most important concepts of Buddhism is the idea of liberation, on the basis of which Buddhist ethical thought was built. Vietnamese monks defined the concept of liberation in their works and strove to put it into practice during a long historical time. Along with taking the "Noble Eightfold Path" of Mahayana Buddhism as the basis, the unique feature of the idea of liberation of Vietnamese Buddhism is that it is simultaneously influenced by both Chinese Buddhism and the ideas of Confucianism and Taoism. The authors analyze the concept of liberation in Vietnamese Buddhism by three main ideas: liberation as a revelation of the Buddha in self-awareness; liberation as self-reflection; release, requiring a positive incarnation in life. Peculiarity of the liberation concept in Vietnamese Buddhism is the spirit of "unconcern" (absence of the fear before samsara), unconditional (independence from writings, dogmas, words), embodiments (harmony with life, making people free from sufferings caused by war and acts of nature), "turn inside" (looking into the heart in searches of liberation) and "a direction outside" (liberation of the people, the country). The Vietnamese Zen-Buddhism asserts, that the way of liberation is an experience of acceptance by each person of absolute truth in the consciousness. The purpose of liberation is the nirvana surpassing all dualistic contradictions. Liberation is the returning to Buddha in the heart. Paying attention to a social origin of suffering, heart of the monk really released only then when people and the country do not suffer any more, do not live in misery. The unique features of the Vietnamese Buddhism in many respects define by synthesizing of three religions values: an idea on renunciation - from Taoism, spiritual practice - from Mahayana Buddhism and spirit of an embodiment through sociopolitical activity - from Confucianism. Whereupon Mahayana Zen-Buddhism keeps the forming role.

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21

SOMARATNE, G. A. "Birth, Aging and Death : Three Existential Sufferings in Early Buddhism." International Journal of Buddhist Thought and Culture 28, no. 2 (December 31, 2018): 115–45. http://dx.doi.org/10.16893/ijbtc.2018.12.28.2.115.

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22

King, John B. "A Three-Way Method for the Buddhism-Christianity-Science Trialogue." Buddhist-Christian Studies 36, no. 1 (2016): 185–202. http://dx.doi.org/10.1353/bcs.2016.0016.

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23

Fisher, Gareth. "Fieldwork on East Asian Buddhism." Fieldwork in Religion 5, no. 2 (July 14, 2011): 236–50. http://dx.doi.org/10.1558/firn.v5i2.236.

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Recent interest in the contemporary practice of Buddhism in East Asia has led scholars of religion to undertake firsthand fieldwork among religious professionals and lay practitioners. Using three recent studies as examples, this paper argues that scholars of religion and Buddhism sometimes fail to maximize the potential of ethnographic fieldwork due to their focus on updating genealogies of Buddhist institutions. Drawing from a field-based study of lay Buddhists in contemporary Beijing, this paper advocates a “person-centered approach” that examines lay practitioners less as participants within a connected, institutionally-recognized narrative of Buddhism’s evolution in China and more as persons who use the social space of temples to find their place within a rapidly changing world, often in very different ways

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RAMAN, A., J. S. RAO, and S. R. KALE. "Overturning Stability of Three Wheeled Motorized Vehicles." Vehicle System Dynamics 24, no. 2 (March 1995): 123–44. http://dx.doi.org/10.1080/00423119508969084.

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25

Gwinn, K. W. "Three-dimensional thermomechanical analyses of reentry vehicles." Computing Systems in Engineering 1, no. 2-4 (January 1990): 229–36. http://dx.doi.org/10.1016/0956-0521(90)90010-i.

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26

Fetzer, Karl L., Sergey Nersesov, and Hashem Ashrafiuon. "Nonlinear control of three‐dimensional underactuated vehicles." International Journal of Robust and Nonlinear Control 30, no. 4 (December 6, 2019): 1607–21. http://dx.doi.org/10.1002/rnc.4833.

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27

Yangutov, Leonid E., and Marina V. Orbodoeva. "On Early Translations of Buddhist Sutras in China in the Era the Three Kingdoms: 220–280." Herald of an archivist, no. 2 (2019): 331–43. http://dx.doi.org/10.28995/2073-0101-2019-2-331-343.

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The paper discusses the early days of translation in China which began with the translation of Buddhist texts from Sanskrit into Chinese. The article addresses one of the most difficult and dramatic periods in the history of translation activities, the era of Three Kingdoms (220-280). First efforts of the Buddhist missionaries in translating the Buddhist texts from Sanskrit into Chinese are poorly studied in the Russian science. The article aims to fill the gap. This goal sets the following tasks: (1) to analyze the translation activities in the kingdoms of Wei (220–265) and Wu (222–280) during Three Kingdoms period; (2) to show the place and role of the translators of these kingdoms in the development of the translation tradition in China; (3) to consider the quality of the Buddhist texts translations and their contribution to the development of Buddhism in China. The study shows that Buddhist missionaries who came to China from India and the countries of Central Asia during the Three Kingdoms period played an important role in the spreading of Buddhism. Their search for methods and tools to give the sense of Sanskrit texts in Chinese, which experience had had no experience of assimilation before Buddhism, prepared a fertile ground for the emergence in China of such translations of Buddhist literature that were able to convey the exact meaning of Buddhist teachings. The activities of the Three Kingdoms Buddhist texts translators reflected the rise of Indian Mahayana Buddhism and its texts formation. The article draws on bibliographic works of medieval authors: Hui Jiao’s “Gao Sen Zhuan” (“Biography of worthy monks”), Sen Yu’s “Chu San Zang Ji Ji” (“Collection of Translation Information about Tripitaka”), Fei Changfang’s “Li Dai San Bao Ji” (“Information about the three treasuries [during] historical epochs”), which figure prominently in Buddhist historiography. Also the authors draw on the latest Chinese research summarized in the monograph: Lai Yonghai (ed.). “Zhongguo fojiao tongshi” [General History of Chinese Buddhism]. Nanjing, 2006.

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Zhang, Yichi. "Wilfred Bion's Annotations in The Way of Zen: An Investigation into His Practical Encounters with Buddhist Ideas." Psychoanalysis and History 21, no. 3 (December 2019): 331–55. http://dx.doi.org/10.3366/pah.2019.0311.

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Over the past three decades, several attempts have been made to juxtapose or connect Bionian theories with Buddhism. Previous studies have merely speculated on the associations between Bion and Buddhism – whether remarking on their similarities or drawing distinctions between them. In contrast, this article seeks to provide concrete evidence of Bion's deep interest in Zen Buddhism by analysing the annotations and underlinings in his personal copy of Alan Watts's The Way of Zen in order to shed further light on those aspects of Zen which most engaged Bion's attention. Five main themes are explored in detail – the ‘Four Noble Truths’; conventional knowledge versus spontaneity; non-verbal communication; ‘no memory no desire’; and ‘O’ (or ‘ultimate reality’) – in order to provide a clearer picture of the elements which attracted Bion's interest in Buddhism and the places where Buddhism resonated with his own psychoanalytic work.

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Stoddard, Heather. "Tibet from Buddhism to Communism." Government and Opposition 21, no. 1 (January 1, 1986): 76–95. http://dx.doi.org/10.1111/j.1477-7053.1986.tb01109.x.

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The conflict between Mohammed and Marx has received a fair amount of scholarly attention; so have the occasional attempts at syncretism, fusing the two visions. The confrontation of Buddha and Marx is just as interesting, and has been explored rather less. There are certain parallels between Buddhism and Islam. Both contain a High Tradition of great, scholarly sophistication which lends itself to purification, and can constitute the banner of political and spiritual ‘Reform’ and revival. This has in fact happened within both Islam and Buddhism. But within the two most thoroughly Buddhism‐dominated societies, Mongolia and Tibet, the process was not allowed to run its course. Each of these countries has a small population, and in each case what might have been the natural internal development was distorted by the overwhelming might of a great communist power. In neither case, however, has the victory of Marx over Buddha been complete or uncontested. The crucial events did not happen simultaneously in the two countries, but happened about three decades later in Tibet than they had in Mongolia. The present article contains insights into and information about the last years of the ancien régime in Tibet, based on unique understanding and research opportunities.

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SAITO, Shigeru. "The Concept of the Three Pure Faculties (indriya) in Abhidharma Buddhism." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 58, no. 1 (2009): 390–86. http://dx.doi.org/10.4259/ibk.58.1_390.

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FURUYAMA, Ken'ichi. "The Three Kinds of Aspiration in Pali Buddhism: kaya-, vaci, mano-." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 50, no. 1 (2001): 459–57. http://dx.doi.org/10.4259/ibk.50.459.

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HAN, Jong-man. "Kim Si-sup's Unification of Three Religions: Coufucianism, Buddhism and Taoism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 42, no. 1 (1993): 403–399. http://dx.doi.org/10.4259/ibk.42.403.

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33

Ward, Eilís. "Buddhism and political theory: a three part dialogue between two worlds." Journal of Political Power 10, no. 3 (September 2, 2017): 400–404. http://dx.doi.org/10.1080/2158379x.2017.1381457.

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Mavhunga, Clapperton Chakanetsa, Jeroen Cuvelier, and Katrien Pype. "“Containers, Carriers, Vehicles”." Transfers 6, no. 2 (June 1, 2016): 43–53. http://dx.doi.org/10.3167/trans.2016.060204.

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This introduction launches the new portfolio of articles on African mobilities and situates the three articles of this special section within the portfolio’s approach. This could be summarized in three key objectives. First, it seeks to highlight the inadequacy of enthusing in Africa simply as a venue where the itineraries of things and people from outside take place. Second, African mobilities is a way to signal the mobilities of Africans and things “African” in the world. Third, African mobilities is a theoretical standpoint. It serves as a critique of Western notions of mobility that have been universalized, built on nostalgia about what one, following Western ethnocentric assumptions, readily concludes are the technological and scientific wonders.

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Arimbawa, I. Komang Suastika, and G. Arya Anggriawan. "Perkembangan Ajaran Buddha dalam Trilogi Pembebasan." Sanjiwani: Jurnal Filsafat 11, no. 1 (July 2, 2020): 24. http://dx.doi.org/10.25078/sjf.v11i1.1530.

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<em>Before the birth of Buddhism, Indian society was familiar with various beliefs which were characterized by the ascetic tradition, the rites of the Brahmins, the religion of the Upanisads, and the strong ascetic traditions of the Jainas. Buddhist philosophy was born from the teachings of Buddha Gautama, obtained from the results of his enlightenment. The Buddha guided his followers to arrive at the Arahant. Buddhism is divided into two major schools, Hinayāna and Mahāyāna. Ethics or morality in Buddhism can be found in three sentences, such as avoiding bad deeds, adding to good deeds, and cleansing the heart, all of which are summarized in the Pancasila Buddha and Pancadhamma. The main teachings of the Buddha are recorded in the Tripitaka. Between philosophy, religion and ethics in Buddhism has a very close relationship in the goal of achieving liberation, because Buddhism does not separate knowledge from behavior, theory and practice.</em>

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Lasiyo, Lasiyo. "PENGARUH BUDDHISME TERHADAP NEO-KONFUSIANISME DI CINA." Jurnal Filsafat 28, no. 1 (February 28, 2018): 92. http://dx.doi.org/10.22146/jf.32215.

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This paper aims to examine the influence of Indian Buddhism toward Chinese Neo-Confucianism through philosophical perspective. This study uses library research; hermeneutical philosophical method which consists of three elements: descriptive, historical continuity and reflective. Based on data analysis, conclusion can be made such as: Firstly, the influence of Buddhism from India is acceptable and growth rapidly in China because people in China were unsatisfied toward Confucianism and Taoism. Secondly, Neo-Confusianism was a new development, borrowing much from Buddhim and Taoism, it appear as the reaction from the Confuciansim againts the development of Buddhism in China. Thirdly, the Confucianists realized that to compete with Buddhism, they have to give a philosophical thougths from the classics Chinese philosophy and adjust it to nowdays situation and people condition. Fourthly Neo-Confusianism’s thought emphasis on Metaphysics and Ethics in theoritically, therefore it have not fix the Economic and the prosperty in society. Fiftly, Neo-Confusianism reconstructed philosophical thought which the society believe and some from Buddhism

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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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Sirisawad, Natchapol. "The Relationship Between Buddhism and Indigenous Beliefs and People as Reflected in the Names of Lokapālas in Early Buddhist Literature." MANUSYA 19, no. 1 (2016): 67–82. http://dx.doi.org/10.1163/26659077-01901004.

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The purpose of this article is to analyze aspects of the relationship between Buddhism, indigenous beliefs and people through the names of lokapālas in early Buddhist literature, and especially the names of the three great kings, Dhataraṭṭha, Virūḷha (or Virūḷhaka), and Virūpakkha. The study revealed that the name of the three great kings, Dhataraṭṭha, Virūḷha (or Virūḷhaka), and Virūpakkha, may reflect traces of earlier or contemporaneous indigenous beliefs and people who had cultural encounters with Buddhism. The indigenous beliefs consist of the nāga cult, belief in spirits, early practice of urn-burials and belief in the soul or spirit of the dead rising from the grave, primitive beliefs of Aryan people and, nāga as a tribe. Buddhism shows an attempt to incorporate these beliefs and people into the Buddhist cosmology by elevating some local gods, indigenous beliefs and tribal people to divine status, such as lokapālas, who become chieftains of the gandhabbas, the nāgas, and the kumbhaṇḍas, in order to show acceptance of earlier or contemporaneous indigenous beliefs and tribes. These findings may help to improve understanding more of the sociology of early Buddhism.

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Yao, Yu-Shuang, and Richard Gombrich. "Christianity as Model and Analogue in the Formation of the ‘Humanistic’ Buddhism of Tài X? and Hs?ng Yún." Buddhist Studies Review 34, no. 2 (January 19, 2018): 205–37. http://dx.doi.org/10.1558/bsrv.35392.

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This article examines how modern Chinese Buddhism has been influenced by Christianity. For our purposes ‘modern Chinese Buddhism’ refers to a form of what has become known in the West as ‘Engaged Buddhism’, but in Chinese is known by titles which can be translated ‘Humanistic Buddhism’ or ‘Buddhism for Human Life’. This tradition was initiated on the Chinese mainland between the two World Wars by the monk Tài X?, and Part one of the article is devoted to him. Since the communist conquest of China, its main branches have flourished in Taiwan, whence two of them have spread worldwide. The most successful, at least in numerical terms, has been Fo Guang Shan (‘Buddha’s Light Mountain’), founded by a personal disciple of Tài X?, Hsing Yun, now very old, and it is on this movement that we concentrate in Parts two and three. We differentiate between conscious imitation and analogous development due to similar social circumstances, and show how Protestant Christianity and Roman Catholicism have had different effects. In Part four, we examine Fo Guang Shan as a missionary religion.

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Pham, Thanh Hang, and Ekaterina Nikolaeva. "The soft power of India Buddhism for the sustainable development in north East Asia." E3S Web of Conferences 258 (2021): 05003. http://dx.doi.org/10.1051/e3sconf/202125805003.

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In the context globalization today, peaceful cooperation, mutual substainable development, avoiding conflict and confrontation is becoming the main trend in foreign policy of several countries and regions. Therefore, the use of cultural strength as a source of soft power to enhance the national image, power and position is particularly focused in international relations in the 21st century. Buddhism is a major religion, which has a deep influence and popularity all over the world. Originating from India, Buddhism has spread to Eastern and Western cultures, it contributes to enriching the soft power of India. The development of Buddhism creates a cultural link between India and the world, helping to expand the influence of India by the power of culture and religious faith. Through Buddhism, people know and admire India as an ancient culture of the East. The article analyzes the widespread pervasiveness of Indian Buddhism as a source of Indian soft power in three countries in Northeast Asia - Japan, South Korea, and China as a concrete example for this.

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Peng, Yan, Wei Qing Wu, Mei Liu, Shao Rong Xie, and Jun Luo. "Three Dimensional Path Planning of Autonomous Underwater Vehicles." Applied Mechanics and Materials 328 (June 2013): 128–32. http://dx.doi.org/10.4028/www.scientific.net/amm.328.128.

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The path planning relates to the safe movement and navigation of the Autonomous Underwater Vehicles (AUV). This paper discusses the way of real-time path planning for autonomous underwater vehicle based on tracking control lyapunov function. The simulation conducted on H300 illustrates the effectiveness of proposed method.

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Kleeman, Lindsay. "A three dimensional localiser for autonomous robot vehicles." Robotica 13, no. 1 (January 1995): 87–94. http://dx.doi.org/10.1017/s0263574700017513.

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SummaryA novel design of a three dimensional localiser intended for autonomous robot vehicles is presented. A prototype is implemented in air using ultrasonic beacons at known positions, and can be adapted to underwater environments where it has important applications, such as deep sea maintenance, data collection and reconnaissance tasks. The paper presents the hardware design, algorithms for position and orientation determination (six degrees of freedom), and performance results of a laboratory prototype. Two approaches are discussed for position and orientation determination – (i) fast single measurement set techniques and (ii) computationally slower Kalman filter based techniques. The Kalman filter approach allows the incorporation of robot motion information, more accurate beacon modelling and the capability of processing data from more than four beacons, the minimum number required for localisation.

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TAKEZONO, Shigeo, Hirofumi MINAMOTO, and Masayuki MARUYAMA. "322 Analysis of three dimensional motion of vehicles." Proceedings of Conference of Tokai Branch 2000.49 (2000): 175–76. http://dx.doi.org/10.1299/jsmetokai.2000.49.175.

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CHANG, Chiang-Nan, and Tzong-Ting LEE. "Stability analysis of three and four wheel vehicles." JSME international journal. Ser. 3, Vibration, control engineering, engineering for industry 33, no. 4 (1990): 567–74. http://dx.doi.org/10.1299/jsmec1988.33.567.

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Zhang, Z., C. Zuo, W. Hao, Y. Zuo, X. L. Zhao, and M. Zhang. "Three-speed transmission system for purely electric vehicles." International Journal of Automotive Technology 14, no. 5 (September 20, 2013): 773–78. http://dx.doi.org/10.1007/s12239-013-0085-0.

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Grebnev, Yegor. "Numerical lists of foundational knowledge in early Chinese and early Buddhist traditions." Asiatische Studien - Études Asiatiques 74, no. 3 (September 1, 2020): 453–84. http://dx.doi.org/10.1515/asia-2020-0012.

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Abstract In this paper, I compare the material in the Pāli canon of Theravada Buddhism, a textual tradition famous for the abundance of numerical lists, with certain chapters of the Yi Zhou shu 逸周書 and chapter “Hong fan” 洪範 of the Shang shu 尚書, where numerical lists are equally important. I propose a classification of the insufficiently studied numerical lists in the Yi Zhou shu and point out the divergences in them, suggesting that they were produced by competing communities that developed slightly discordant systems of knowledge. I compare the evolution of complex frameworks of numerical lists in the Buddhist traditions and in early China, arguing that both created comprehensive systems of knowledge-practice out of simpler lists. The peculiar form of numerical lists as vehicles of systematised knowledge-practice attested in both cultures may have originated in hierarchical communities with indisputable knowledge authority. Such communities are known to have existed in early Buddhism, and they have convincing parallels in China’s contemporary political practice, where numerical lists are used to unify the patterns of thinking and behaviour in hierarchical groups.

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Lee, Sang-min. "“Three Seals of the Dharma” as a Term of East Asian Buddhism." Journal of Korean Association for Buddhist Studies 89 (February 28, 2019): 101–34. http://dx.doi.org/10.22255/jkabs.89.4.

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TAKI, Eikan. "Elucidation and Interpretation, in Understanding the Three Major Commentaries of Sui Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 55, no. 1 (2006): 18–23. http://dx.doi.org/10.4259/ibk.55.18.

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Lazopoulos, George. "Marcus Boon, Eric Cazdyn, and Timothy Morton, Nothing: Three Inquiries in Buddhism." Oxford Literary Review 39, no. 2 (December 2017): 281–85. http://dx.doi.org/10.3366/olr.2017.0227.

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Baker, Sharon. "The Three Minds and Faith, Hope, and Love in Pure Land Buddhism." Buddhist-Christian Studies 25, no. 1 (2005): 49–65. http://dx.doi.org/10.1353/bcs.2005.0041.

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