international conference : buddhist and philosophy · developments of philosophical systems...

International Conference :Buddhist and Philosophy

Conference room 1, 401 :

100 years building of somdej prabudhajarn (Ven. Aaj Asaphamahathera)

Commentators :

1) Phramaha Somboon Phanna : Mahachulalongkornrajavidyalaya University2) Prof. Dr. R. Gopalakrishnan

: University of Madras India

พุทธบูรณาการกับการวิจัยเพ่ือพัฒนาสังคมใหย่ังยืน(Integration of Buddhism with research to develop a sustainable society)2

No Presenter Article 1* Prof. Dr. R.

GOPALAKRISHNANReflections on certain issues in Indianphilosophy

2* Phramaha Jaroon Ritthithit, Dr.

Ego free socio-political dimension of Theravada Buddhism : a study

3* Shi Jingpeng On the Buddha-nature Theories in Pelliot3291

4* Happittiya Appuhamilage Don Srihan Kanishka Ariyasinghe

A study of the low of attraction and theBuddhism towards social development

5* Boonsong Sinthunok An Integration of the Energy Management : case study of Community in Udornthani province

6* PhrakruSangwornsutakit, Asst.Prof.Dr.

Mechanisms and Processes of Sangha for Reconciliation in Community

7* PhraRachane Visarado, Dr. The Buddha’s history from The legend of UranggaDhatu and Network connections inTheEsanlumnamMekong - Laos.

8* Dr.Niraj Ruangsan Comparative study of pilgrim accountson Śrâvatî city

9* Ngar-sze-Lau Application of mindfulness approachesfor promoting mental health of students in school counseling

10* Assist. Prof. Prakob Meekotkong

Cultural Change on Rice of Agriculturists in Northeast of Thailand

11* Dr. Wichian SanmeeAHIMSĀ IN GANDHI’S THOUGHT

Note : *The articles refers to the presenters

การประชุมวิชาการระดับชาติ คร้ังที่ ๓ ระดับนานาชาติคร้ังที่ ๑ 3

Reflections on Certain Issues in Indian Philosophy

Prof. Dr. R. GOPALAKRISHNAN*

Abstract

In this paper an earnest attempt has been made to highlight certain issuespointed out by Indian and Western critics that Indian philosophy is otherworldly,pessimistic, scripture-based, moksa-oriented etc. Since philosophy deals with theperennial problems of life such as metaphysical, moral, social, political, religious,mystical etc., its foremost task is to analyse the cause for the origin of the manifold problems and then suggest the fair means to overcome them so as to lead a perfectand peaceful life. Here the question remains: Does Indian philosophy as a wholeshow interest in these exercises or merely confine to theoretical explanations of superficial elements? Since classical Indian thought could not escape the clutches of scriptural testimony, the truths are directly or indirectly based on the interpretation of the scriptural texts. Hence the scope of philosophy in India is restricted to the truth-contents of these texts and did not transcend them. The systems which deviated from the scriptures and developed their own independent thinking especially analysed thecauses for suffering and the means to eliminate them based on common experience are branded as heretic.

The division of Indian philosophy as orthodox and as heterodox, based on theacceptance as well as the rejection of the Vedic authority respectively, commits thefallacies of too wide and too narrow division. The division is explained from three perspectives:

1. The systems which directly develop their philosophies through the Vedic and Upanisadic teachings-Mimamsa and Vedanta

2. The systems which accept the Vedic authority for the sake of recognition ,but promote independent philosophic doctrines—Nyaya— -Vaisesika and Samkhya-yoga

3. The systems totally disregard the Vedic authority and promulgate humanistic trends in philosophy-Carvaka, Jainism and Buddhism

Further, the authorship of the Vedas and the period in which they flourished could not be authentically asserted, but the Upanisadic truths form the basis for thedevelopments of philosophical systems especially in the orthodox sectors. There arethree original traditions of understanding reality and four periods of development which find a place in this paper.

The notions of spirituality, moksa, pessimism etc., make the scholars think thatIndian philosophy has only mass of beliefs, mixed up with rituals and worship. Theintimacy between religion and philosophy is also a binding factor for its stinted growth. Indian philosophy is seriously concerned with ‘loyalty to tradition’ and ‘devotion to truth’. A detailed discussion about the conception of the world and soulis made as the comprehensive and common elements of Indian philosophy. The salient features of contemporary Indian philosophy are also reviewed here. Toward

*PROFESSOR AND HEAD, DEPARTMENT OF PHILOSOPHY (RETIRED)UNIVERSITY OF MADRAS CHENNAI, INDIA Email: [email protected] Mobile:+91 98411 71138


the end a fair justification has been made for all the critical conceptual frameworks to make philosophical vistas in India are worthwhile.

Keywords: Darsana, Spirituality, Scriptures, Truth &Moksa.

Introduction:Philosophy, all over the world, presupposes life in its manifold and manifested

aspects. Man with his inquisitive temperament, wants to understand life from several perspectives—theoretical, practical, spiritual, social, political, religious and moral. Man’s intellectual quest for knowing and realizing ‘Truth’ has led him to distinguish between the existence and functions of dualities such as truth and falsity, good and bad, beauty and ugly etc. In this arduous endeavour he strives hard to root out the obstructing forces in his life which hamper his growth and at the same time he accepts all the favourable things which promote his wellbeing. The perennial problems of life have been intensely analysed from time immemorial with a view to annihilating all the confronting issues of life. The attempts to seek remedies to all human miseries culminated in the practical realization of truth. The ‘vision’ of reality, then becomes direct, immediate and intuitive, which paves the way for eliminating woeful existence and attaining poise and perfection. Thus this mechanism becomesthe central theme of general philosophy.

In India the ambit of philosophy is to fulfil the main objective of life, viz.,liberation or moksa. This pivotal theme of Indian philosophy reveals the other truthssuch as the nature of liberation, the various means of attaining it, the nature and function of the Supreme Being who is considered as the abiding force to grant salvation, the pathetic plight of the human soul which is caught in between theoptimistic and pessimistic conditions of life, the pernicious nature of the world,etc.The ancient Indian thinkers have been engaged in eliciting the significant features of action, knowledge, virtue, value, truth, bondage and liberation. In this process they are equipped with logic, epistemology, metaphysics, ethics, eschatology, religion etc.

Views of the critics on Indian PhilosophyHowever, critics of Indian philosophy, both in India and abroad, have indicted

Indian philosophy of its stinted growth. The reasons they have attributed for this stateof affairs are as follows:

1. Indian philosophy could not come out of the clutches of testimony and rationalize thinking independently to suit to the modern requirements.

2. It lacks analytic character, but follows from certain fundamental premises, the contrary of which are not conceivable. The very attempt to start afresh is regardedas an iniquitous task.

3. The admirers of Indian philosophy are overwhelmed to support the traditional conceptions that are common to all systems of thought like ‘Indianness’,‘moksa-oriented’, ‘spirituality’, ‘otherworldly’ etc.

4. The West is trying to entertain and discuss even the incredibly complicated issues of philosophy through different techniques and approaches and hence it isprogressive.

In India, on the other hand, it has been ordained that one should not think against scriptural injunctions. As a result of this even the contemporary thinkers could


not come out of the den of traditional culture. The deviants are branded as heretics who adopt Western methods to study Indian philosophy.

Taking cognisance of all these comments, an attempt has been made here toshow that Indian philosophy has distinct and unique features, divisions, critical methods, epistemological, metaphysical, ethical, religious discussions etc. The genuine queries arise here are: Can we name any system of thought as Indian? Canwe call them as philosophies emerged in Indian soil? Are we to reinforce intellectual inquiries or are we still stick on to the age old documental devices? This paper tries toanswer these queries.

Indian philosophy is generally known as darsana. It has a hoary tradition since the ‘seers’ who had intuitively seen the truths about reality in all its aspects had transmitted them orally to the successive generation. However, the dichotomy of Indian philosophy into orthodox and heterodox systems is based on the acceptance or rejection of scriptural authority and not on the criterion of intellectual inquiry. It has been pointed out by the critics that all the orthodox systems have expressed their indebtedness to the Vedic authority, but they could not specifically mention theauthor(s) of the Vedas, nor the period in which they flourished.

We have the following views regarding the author of the Vedas:1. To the materialists the Vedas are the ‘rhapsodies of knaves’ for “ the Veda is

tainted by three faults of untruth, self-ff contradiction, and tautology; then again the imposters who call themselves Vaidic pundits are mutually destructive, as the authority of the jnana kanda is overthrown by those who maintain that of the karma kanda, while those who maintain the authority of the jnana kanda reject that of thekarmakanda…”1

The Vaisesikas hold that the Veda is authoritative because it is the word of God, but is neither eternal nor authorless.

1. The Naiyayikas, in agreement with the Vaisesikas, categorically assert that God is the author of the infallible Veda. But when they try to prove the existence of God as testified by the Veda, they commit the fallacy of circular reasoning.

2. Contrary to these conceptions, the Mimamsakas maintain that he Veda is eternal and authorless; neither human nor divine can be the author.

3. The Vedantins hold a different view that the Veda is apauruseya(of superhuman origin), which is revealed by God.

Again, we are uncertain about the Vedic period and our knowledge about it ismeagre and imperfect. For, “the absence of chronological data, the completeindifference of the ancient Indians towards personal histories, the archaic character of the Vedic Sanskrit, the break in tradition and the biased orthodox colouring of interpretation, which instead of a help often proves a hindrance, are some of the mainreasons due to which our knowledge about this period remains mostly in mystery and vagueness.”2

Reflections on the criticism

1Madhava Acharya, Sarva-darsana Samgraha, trans. Cowell, E.B. and Gough, A.E.

(London: Kegan paul company Ltd., 1961), p.42 Sharma, Chandradhar, A Critical Survey of Indian Philosophy (Delhi: Motilal

banarsidass, 1964), pp.13-14.


In spite of the vagueness regarding its period and interpretation, the Veda has achieved credentials so as to be incorporated and elucidated in the astika darsanas.Moreover, the philosophic doctrines of the Upanisads are but a series of glimpses at truth from different perspectives and they have not attempted to discuss or set right the issues of philosophy systematically. Each thinker who intended to interpret thesetexts gave a new orientation and claimed exclusive validity to his intellectualaccomplishments.

There are three original sources or traditions in Indian philosophy:3

1.The substance view of reality(atmavada), advocated by the Brahmanical systems, is based on the Atman doctrine of the Upanisads.

2. The momentary view of reality ksanikavada, explained by the Buddha says that everything is in flux and there is nothing as inner and immutable core of things.

3. The reconciliation view of reality propounded by the Jaina thinkers consists in synthesising the two above mentioned views, i.e. reality is both substance and change.

The historians of Indian philosophy have classified the period of developmentinto four in broad outline4. The first period is that of the Vedic culture and civilization. Philosophy has been inextricably interrelated with religion, and superstition; but philosophy in the Upanisads upholds intuition rather than reason as a pathway to reality. The second period comprises of the epic period which ischaracterised by the presentation of philosophical doctrines indirectly through non-systematic and non-technical literature known as the Ramayana and the Mahabharata. During this period arose the heterodox as well as the orthodox systems and even thedharmasastras (treatises on ethical and social philosophy) were compiled. The third period is known as the Sutra period in which we find the aphorisms of each system of thought well ordained, systematic and logical. The fourth period is comprised of commentaries to the aphorisms and hence it is known as the Scholastic period.”While, in a sense, the Scholastic period is still in progress, since interpretations of ancient ideas and systems are still being written, Indian Philosophy lost its dynamic spirit about the sixteenth century when India became the victim of outside powers.”5

The development of philosophical doctrines in India is to be construed from three angles:

1. Direct adherence to the Vedic culture by the Mimamsa and the Vedanta schools. The former emphasises the ritualistic dimension and justifies the continuous performance of Vedic rites and rituals. The latter, on the other hand pushes ritualism to a secondary place and gives prominence to the wisdom section of the scriptures for resolving all puzzles in life.

2. Indirect allegiance to the Vedic authority by Nyaya-Vaisesika and Samkhya-Yoga. The contention of these systems is that the Vedic testimonies are akin to their rationally built-up theories especially in epistemology, metaphysics, mysticism etc., which are logically convincing and practically sustaining.

3 Bhattacharyya, Haridas(Ed.), The Cultural Heritage of India, Vol.III(Calcutta: The

Ramakrishna Mission Institute of Culture, 1969), p.27.4 Radhakrishnan, S and Moore, C.A.(Ed.), A Source Book in Indian Philosophy (New

Jersey: Princeton University Press, 1957), pp.xvii-xx.5 ibid., p.xxi.


3. Totally disparaging the Vedic lore by Carvaka, Jainism and Buddhism.These systems of thought vehemently criticise the ideologies of the Vedas and at thesame time intend to establish a philosophy of humanism by relegating the conception of dogmatism.

Though we classify the systems of Indian philosophy as orthodox and heterodox based on the acceptance or rejection of the Vedic authority, “it is customary to speak of the six orthodox and six heretical systems. The Samkhya, theYoga, the Nyaya, the Vaisesika, the Purva Mimamsa, and the Vedanta (also called theUttara Mimamsa) constitute the former; the four classical schools of Buddhism(theVaibhasika, the Sautrantika, the Vijnanavada and the Madhyamika), Jainism and the carvaka make up the latter. This traditional enumeration errs by being at once toonarrow and too wide; too narrow, as it does not include many other schools—the non— -Advatic schools of Vedanta, the various Saiva systems, the philosophy of language, etc. which are not mentioned at all. If the intention is to include the basic systemsonly, then it is too wide. For there are only three basic systems (the Samkhya, theNyaya-Vaisesika, and the Advaita Vedanta) on the Brahmanical side and three (theAbhidharmika, the Madhyamika, and the Yogacara) belonging to Buddhism. TheJaina may be taken as different from both these groups.”6 However, we consider allthese schools of thought, whether included in the classification or excluded, as systems delineating the truths about reality, from two standpoints, viz., (i) in fullcomplementary to the Vedic ritualism, and Upanisadic monism, and (ii) totally contradicting the viewpoints engendered in the ancient scriptures.

It is true that the Upanisads form the basis for the subsequent philosophicaldevelopment in India. But at the same time the intuitive experiences revealed and recorded in the scriptures were not firmly supported by reason and logicalreconciliation to synthesise the different elements. The seers of the hoary tradition insisted on the hoary tradition insisted on traditional beliefs and values instead of inventing and establishing new values for life. But the revolutionary thinkers whointended to formulate new values to fulfil the changing conditions of life in various spheres received appreciation among the common intellectuals. In the words of Radhakrishnan,” if the idealism of the Upanisads had permeated the masses, therewould have beena great modelling of the racial character and a regeneration of social institutions. But neither of these things happened. The lower religion with much of superstition prevailed. The priesthood became powerful. The conservatism of thereligious institutions and contempt for the masseslived side by side with a higher spirit adopted by a few votaries of the perfect life. It was an age of spiritual contradiction and chaos. The teaching of the Upanisads became soflexible as to embrace within it the most diverse forms of doctrine from a refined idealism to a crude idolatry. The result was that the higher religion was swamped by the lower.”7

Another fundamental contention of the critics is that philosophy is an integralpart of religion in India and hence all the superstitious religious phenomena are givenprominence in Indian thinking. Religion is based on faith, belief, love, hope and harmony, but philosophy is concerned with intellectual pursuits to the nature of reality. The former is experiential in outlook while the latter is explanatory and

6 The Cultural Heritage of India, op.cit., pp. 30-31.7 Indian Philosophy, Vol. I., p.265.


conceptual in its motive. Hence Indian Philosophy is made complicated in the realm of distinguishing the notions of love, divinity, yoga, salvation etc. from both religious and philosophical perspectives. This far-fetched criticism can be resolved by introducing the idea of ‘intellectual faith’ by way of integrating the experientialexpressions with those of philosophical explanations to avoid two extremes, viz. superstitions and dogmatism. The revelations are testified through reason for the sakeof clarity so as to eliminate blind observances and dry intellectualism. The ‘arid logic’ found in Advaita system—mm the pure philosophy—yy was replaced by religious —philosophy by Ramanuja in the name of Visistadvaita. The religious doctrines of Saiva faith are intellectually elucidated by Saiva Siddhanta as accomplished end.Thus the role of philosophy in India is to ‘know’ the Truth while that of religion is to‘realize’ it.

In religious sphere there was a contradiction between Vedic polytheism and Upanisadic monism and between sacrifices and spiritual life. Sociologically, theconfusion prevailed whether to follow the vigorous caste system or the catholic spirit of universalism. In eschatology the Vedic period witnessed two conceptions such as rebirth and the idea of hell. The post-Upanisad or the pre-Buddhist period was one of spiritual dryness, where truth hardened into tradition, and morality questionstiffened into routine. Life became a series of observances. The mind of man moved within the iron circle of prescribed formulas and duties. The atmosphere was choked with ceremonialism. The Buddhists, the Jainas, and the Carvakas or materialists pointed to the artificialconditions of the prevailing religion. The heterodox systems with their revolutionary zeal endeavoured to establish universalism based on ethical discipline

One is tempted to ask what is ‘Indian’ in Indian philosophy. Is there anything called ‘Indianness’ in it? Do we have any characteristic which is unique and common to Indian philosophy? “The question ‘why should Indian philosophy be studied?’ has become almost commonplace; and the answer proposed here will appear equally banal, if not more so; for, in brief, it amounts to saying that it is Indian and that it is philosophy. The appearance of bare tautology may be removed if it is re-stated in thisform: the reason for the study is that under that name are comprised the attempts of gifted thinkers to comprehend ultimate problems, as they have presented themselves in and along with the historical and other conditions of this country. An appeal topatriotism is certainly not intended, for while there is no desire to exclude it, by itself it remains far too narrow, and easily degenerates into something narrower---parochialism”8.

The next question is that ‘can philosophy in India be called philosophy proper?’ For, here we have mass of beliefs, mixed up with ritual and worship, based on the scriptures. Philosophical lore in India consists of uncritical acceptance of the scriptures which have nothing but inspired utterances in moments of exaltation.“What is here demanded of philosophy is apparently fidelity neither to fact nor to the dictates of reason but to such Spiritual utterances.9”. However this seems to be a partial as well as superficial view. In Indian thought there are avowedly a few systems which cast off the yoke of scripture and promote their own meritorious

8 Mahadevan, T.M.P. (Ed.), Collected Papers of Professor S.S. Suryanarayana Sastri

(Madras: University of Madras, 1961), pp.1-2.9 ibid., p.6.


proclamations. The materialistic school, for instance, hated the ideas of adoration and propitiation on the fundamental presupposition that nothing should be believed that isnot given to perception. The Buddha promulgated an ethical idealism not on scriptural authority. This system was evolved by the active role of reason based on the facts of sorrowful existence which is experienced by everyone. Even though thesesystems have gone out of fashion in their country of origin, none mourn for the loss in the case of the materialistic systems. But still they are considered as darsanasemerged in Indian soil and are studied and discussed along with their conditions of rise, the extent of their sway, the reasons for their persistence as well as their disappearance. Our modes of assessing them will illumine our minds and enrich our conception of value-systems.

Some scholars attempt to show that Indian philosophy is homogeneous in essence and spirit. It has some features in common such as spirituality, moksa-oriented, ‘Indianness’, etc. But we have to bear in mind that philosophies in Indiahave heterogeneous modes of development and contrasted standpoints as those of materialism and spiritualism, pluralism and monism, realism and idealism theism and absolutism etc. “ It is not possible, therefore, to characterise Indian philosophy in a rough and ready fashion; what may be true of one aspect of it may not be true of other aspects; what may justifiably be asserted of a stage in its development may not be soasserted of other stages.10” Hence Indian thought cannot be hastily characterised ashaving single orientation in fulfilling the goals of life.

Though the content of Indian philosophy is rich and varied and its foundationsare well grounded, still it lacks truly philosophical character. For, it proceedsmethodologically from the pre-conceived or pre-ordained notions of thought, but seldom does it resort to the method of experimentation, according to the critics.Indian philosophy is mainly deductive in character because it evolves the implications of certain statements and claim validity for ever. However, Professor Suryanarayana Sastri tries to show that deductive method is a common feature of philosophising. As a support to his view, he cites Bradley’s system which too does not escape deductive techniques. In India, we have diversified systems which owe their existence to sruti.But dogmatism cannot be illogical in Indian philosophy, “though it may be non-logical in the sense that the inevitable pre-suppositions of thought cannot themselvesbe established as the conclusions of a thought process.11” Professor Sastry’s viewscannot be altogether ignored, since revelations are rationalised for the sake of clarity and perfect understanding so that subsequent experience is made possible.

Response to Criticisms:‘Loyalty to tradition’ and ‘devotion to truth’ are the fundamental factors which

paved the way for the overwhelming domination of spirituality in Indian thoughtwhich had made it branded as moksa-oriented. But still, we include and recognizesome systems of thought in the list of the darsanas, even though they are antagonisticto the Vedic trends and altogether reject the existence of a permanent spirit.Carvaka and Buddhism, the systems not founded on scriptural authority, do not uphold the

10 Mahadevan, T.M.P., Invitation to Indian Philosophy,( New Delhi: Arnold

Heinemann1977),p.1.11Collected papers of Professor S.S. Suryanarayana Sastri, op.cit., p.11.


existence of an abiding self and interpret the idea of liberation in a different way. The former contends with the sensuous gratification while alive as the summum bonum ,while the latter holds the idea of nirvana as the final attainment and the annihilation of all afflictions obtained neither through self-ff gratification nor through self-ffmortification, but through sila, samadhi and prajna (right conduct, right concentration and right knowledge).“ These systems have gone out of fashion, at least in the land of their birth, and no one is likely to bewail the loss in the case of the materialistic systems. But still they are Indian, and a study of even these, the conditions of their rise, the extent of their sway, the causes of their persistence and decay will give an illuminating account of our mentality, our conceptions of value, and our modes of assessing the same”12. Even the orthodox systems, besides their conception of the destiny of man with reference to bondage and liberation, focus on epistemological issues, metaphysical notions like the padarthas, evolution, dharma etc. However, owing to their irrevocable allegiance to the Vedic lore these systems cannot but postulate and promote the concept of moksa.

The conception of moksa as videha (liberation attained after the termination of earthly existence) has led to the view that Indian philosophy is imbued with world-negation. The religious thought in India also postulated the idea of jivanmukti(liberation during one’s life on earth) prominently regarding the highest value of human life. We should not forget that Indian thinkers have incorporated two mundane values such as artha and kama in the list of the purusarthas, which are to be pursued with the governance of dharma. This approach gives an impression that it reveals the spirit of world-negation negatively and conveys the demand for the establishment of a world order where perpetual peace will prevail pushing aside all kinds of conflicts.

Again, the conception of reality of the world and reality of the self may be said to be the underlying common elements of Indian philosophy. However, theconception that the reality of the world is the common feature to all the schools is vague and misleading. The common sense conceives of it as unconditional and absolute; the Advaita holds that the world is empirically and pragmatically real, but ultimately unreal; the Yogacara Buddhism approves in tune with the Advaita theexclusion of material objects as real and prefers spirituality in lieu thereof; theCarvakas recognise materiality as the sole criterion of reality; the Vaisesikas, contrary to the uncompromisingly unitary view of reality, regard it as multiple. “It, therefore,follows that it is unwarrantable and indeed misleading to assume that the different schools of Indian philosophy are agreed among themselves in the recognition of thereality of the world.13” What has been observed above will apply mutatis mutandis to the admitting of the reality of the self. The orthodox schools regard the self as a permanent entity, while Buddhism develops the theory of no soul. The soul is only a ‘stream of consciousness.’ It cannot be regarded as spiritual, for, the Carvakasdismissed the idea of spirituality altogether and substituted the proportionatecombination of the elements in the body.Moreover, the conception of the self by theAdvaita system, as‘one only without a second’, is different from that of the pluralisticconception of it by the Samkhya system. “So the assumption that the recognition of the reality of the self is common to all the schools of Indian philosophy is as arbitrary

12 ibid.,p.6.13 Banerjee, N.V., The Spirit of Indian Philosophy( Arnold Heinemann,1974),p.17.


and misleading as the assumption that the admission of the world is a common feature of all the systems of Indian philosophy.14” All the systems of thought, whether orthodox or heterodox, have their own unique way of interpreting the topics of philosophical interest such as the theories of truth and error, karma, liberation,categories, mind, etc. Hence, we can avowedly hold that the traditional Indian philosophy has distinct and distinguished approaches to the problems concerned with epistemology, metaphysics, ethics and religion.

But undoubtedly the recent period is a period of decadence in philosophicspeculation, as per the critics. For, every thinker or writer on philosophy is confined to any one of the system of thoughts as the ‘lover of wisdom and not as the possessor of it’. In the words of Radhakrishnan, “In the early stages the ancient Indians weredoing everything for the first time, they had practically no wisdom of the past to fall back upon. They had, moreover, enormous difficulties to contend with, which arenow almost things of the past. In spite of these, their achievement in the realm of thought and practice is a considerable one. But the cycle is not complete, and the range of possible forms is not exhausted; for the sphinx still smiles. Philosophy is yet in its infancy.15” The reason for such a trend is that the thinkers could not move out of the subject matters elucidated in the scriptural texts and hence philosophy in India was subjected to the criticisms such as pessimism, other-worldly, world negation,fatalistic view of karma and re-birth and the ideas of bondage and liberation. Theseproclamations did yield limited success in the life of the people in India sincemajority of them disregarded the advents of science and technology. The critics point out that in the West philosophy as a distinct discipline has distanced itself from religion and language and is progressive.

However, only Buddhism and Samkhya systems have permeated their philosophies with the idea of suffering, but have perpetuated the means of overcoming it with overwhelming truths. Hence there is a kind of hasty generalization that Indian philosophy is pessimistic. Strictly speaking, the above systems commencewith initial pessimism, pass through perfect optimism and culminate in eternalpragmatism. The ideas of other-worldly, karma and re-birth etc. engender the notion of perfect living on this earth in this birth. Otherwise, human race would have been caught in the turmoil of sorrowful existence and confused future without knowing thecause for suffering. In fact, the law of karma has reduced the mental stress and forged ahead man towards a delightful future life. The fear of subsequent births from lower species to animals etc. caused by karma has ordained humans to break away from theshackles of bondage and aspire for salvation from the binding forces from within—ego-centric predicaments—and from without—the delusions of maya. So we cannot —ignore the impacts of such notions giving optimistic hopes leading to pragmaticresults. All the components of the above concepts are meant for confronting thestunning mystery of death and make the karma-stricken people with the incarnation of purity.

Though Indian thought is scripture-based, there seems to be an enlargement of the horizon of intellectual pursuits by way of interpreting the scriptural texts in a

14 ibid., 18.15Radhakrishnan, S., Indian Philosophy, Vol. II (New Delhi: George Allen and Unwin

1974), p.767.


manifold way to suit the metaphysical bent of mind of the Master. The analytic skill of the sage has been revealed in a two-fold way viz. purvapaksa and svapaksa—aa the presentation and refutation of the rival schools and the establishment of one’s own truths.

Discussion:It is generally claimed that the intrusion of Western analytic process has

‘disturbed the placid contentment of recent times’. Professor Suryanarayana Sastri argues that barring the claim of Indian philosophy to be genuinely philosophical, “one may yet doubt the special virtue of studying these systems either in preference or in addition to Western Metaphysics. An attempt has been made to show that in so far as they are true to their aim of viewing things as a whole, there is substantial identity of thought between Eastern and Western systems. That being the case, and in view of the admitted fact that truth is no respecter of persons, races or climes, is it not our duty to cultivate whatever Philosophy is true, irrespective of its being Indian or non-indian?16”Sastri also strongly holds that “the study of Western systems has been of great service to us in helping to disentangle metaphysical issues from those which are religious or ritualistic; our revelations degenerated from their high character, when they started to wrangle among themselves as to the superiority of Siva or Vishnu. A fresh stimulus for the development of Indian thought was and continues to be needed. This will come effectively from Western Philosophy…17”

In Indian philosophy truth is exact correspondence with realty and hence it cannot be confined to theory and to any system of philosophy nor intellectual insight.Truth becomes for a man the unshakable knowledge of his real nature, his Self assoul. Buddha’s reluctance to respond to metaphysical queries or his refusal to shed light on the metaphysical ultimate points out that man’s few moments on earth are very well employed in perfecting the moral nature. The basic scriptural texts reveal the truth that all men endowed with a facet of Divine Individuality are equally dear to Divinity. “The wisdom garnered by India, the eldest brother among the nations, is a heritage of all mankind. Vedic truth, as all truth, belongs to the Lord and not to India.The rishis, whose minds were pure receptacles to receive the divine profundities of the Vedas, were members of the human race, born on this earth, rather than on someother, to serve humanity as a whole. Distinctions by race or nation are meaningless in the realm of truth, where the only qualification is spiritual fitness to receive.18” The clarion call made by the Indian sages is that men should not only know but alsorealize the truth that there exists a definite and scientific technique of self-ff realization as the best remedy to overcome all malady. The truth enshrined in the scriptures isreally the message for mankind and not exclusive for Indians.

The transmission of the spiritual heritage in India through the Master-disciple module is really worth considering. The primary concern of the Guru is to impartwisdom to the disciple and his ultimate concern is to enlighten him by eliminating allhis doubts and misconceptions about reality. In this venture the disciple is free toexpress his earnest doubts and even exemplify his own view points with logical

16 op.cit., p.13.17ibid., p.19.18 Yogananada, Paramahansa, op.cit., p.489.


precision and intellectual appealing. Thus we have the interpretative accounts of thefamous Vedantic stalwarts like Sankara, Ramanuja and Madhva for whom thesources are the same prasthana traya. Each one of them established a system of thought and proclaims that their philosophical standpoint makes the truth as having ultimate value with timeless finality.

Indian thought has given prominence to the concept of man from biological,psychological, moral, social, political, metaphysical and above all from mysticalperspectives. As the major concern of every thinker is to acquire wisdom and the realisation of truth which are universal in essence and character, we are not expected to resort to any paradigmatic approach. Neither regionalism nor linguisticfanaticism should be a stumbling block in the process of sublimation of ignoranceinto knowledge leading to great values of life. In thiscontext, we can quoteRadhakrishnan: “The problem facing Indian Philosophy to-day is whether it is to bereduced to a cult, restricted in scope and with no application to the present facts, or whether it is to be made alive and real, so as to become what it should be one of thegreat formative elements in human progress,by relating the immensely increased knowledge of modern science to the ancient ideals of Indian Philosophy.”19 Thearduous task before the modern scholars of Indian Philosophy is to resolve theproblem posed by Radhakrishnan.

Conclusion:The contemporary thinkers in India endeavoured to reconcile the past with the

present, i.e., non-overlooking of the scientific facts and the empirical approach to theperennial problems of life of the modern era. There was a synthesis of tradition and modernity, east and west, but without any repetition new systems of thought have been built. Modern thinkers like Sri Ramakrishna Paramahamsa, Swami Vivekananda, Sri Aurobindo, Tagore, Gandhi, K.C. Bhattacharya, Iqbal,Radhakrishnan and others have uniformly recognised the age old tradition and went beyond tradition in establishing the truths of life to introduce dignity and humansignificance in it. They wanted to show a new dimension to the traditional problemsof karma, rebirth, immortality, liberation to cultivate a world-view. For the ancient Indian thinkers these concepts were very much abstract and unrealistic, but the contemporary thinkers based their exemplifications on realistic life experience based on the awareness of the existential conditions of life as a whole. This technique engendered in the idea of universal redemption (sarva-mukti, Divine Life, universal salvation).

Unlike the traditional thinkers who were resorting to a peculiar esoteric life of escape, the modern thinkers have viewed the issues in life from the existential and realistic points of view so that mankind is elevated to the dizzy-heights of perfection.Here humanism prevails with clarification, intellectual pursuits, and deliberatediscussions on issues of life. The conception of supra-mental consciousness as Truth consciousness which is different from mental consciousness as envisaged by SriAurobindo exemplifies the thought process enunciated by contemporary thinkers.Thus the spiritual values are not separated from the existential conditions of life, but they constitute the very basis of spiritual life. The abstract nature of the concepts like

19op.cit., p.780.


karma, rebirth, immortality, liberation etc. is replaced by examples from real life.Along with the method of interpretation the contemporary Indian thinkers venture into the technique of creativity to suit to the demands of time and necessity.

References

Madhava Acharya, Sarva-darsana Samgraha, trans. Cowell, E.B. and Gough, A.E. (London: Kegan paul company Ltd., 1961), p.4

Sharma, Chandradhar, A Critical Survey of Indian Philosophy (Delhi: Motilalbanarsidass, 1964), pp.13-14

Bhattacharyya, Haridas(Ed.), The Cultural Heritage of India, Vol.III(Calcutta: TheRamakrishna Mission Institute of Culture, 1969), p.27

Radhakrishnan, S and Moore, C.A.(Ed.), A Source Book in Indian Philosophy (NewJersey: Princeton University Press, 1957), pp.xvii-xxibid., p.xxi The Cultural Heritage of India, op.cit., pp. 30-31

Indian Philosophy, Vol. I., p.265Mahadevan, T.M.P. (Ed.), Collected Papers of Professor S.S. Suryanarayana Sastri

(Madras: University of Madras, 1961), pp.1-2Mahadevan, T.M.P., Invitation to Indian Philosophy,( New Delhi: Arnold

Heinemann1977),p.1Collected papers of Professor S.S. Suryanarayana Sastri, op.cit., p.11Banerjee, N.V., The Spirit of Indian Philosophy( Arnold Heinemann,1974),p.17

ibid., 18Radhakrishnan, S., Indian Philosophy, Vol. II (New Delhi: George Allen and Unwin

1974), p.767Yogananda, Paramahansa, An Autobiography of a Yogi, p317Yogananada, Paramahansa, op.cit., p.489


ego free socio-political dimension of theravada buddhism : a study

phramaha jaroon ritthithit, dr.

Abstract

This research has an attempt to demonstrate, and investigate the not self(anattā) of Theravada Buddhism according to Pālī cannon and its commentaries and sub-commentaries, to study the doctrine of not-self (anatta) of Theravada Buddhismin the socio-political dimension, and to suggest an alternative–the Buddhist way for solving problems and conflicts of human beings. Methodology adopted in this thesisis of descriptive approach of research including interpretation, criticism and analysisof the texts. The data collection has been collected from Pāli Tipitaka and itsCommentaries (Atth(( akathā) and Sub-Commentaries (Dika) including books onBuddhist studies, scholarly articles from journals of research in Buddhist philosophy and related literature by several scholars on Buddhism including unpublished theses.

The results of research are as follows:According to Pali sources, Anattā’ refers to not-self or no-ego which denies

attā or self, soul or ego, neither within the body and mental phenomena of beings, nor outside of them. The Buddha used the term anattā to explain His teaching which rejected the view of a permanent self. Anattalakhaŋasutta, the second sermon theBuddha preached to His first five followers (pancavaggiyas)(( at Vāranasi, is the first account from Buddhist texts that assert that the Buddha rejected the self-ff theory (attā).The essentiality of this sutta emphasizes the impermanent-existence or not-self, and the stream of continuity in every moment, seen as the function of mind and body-relationship, called five aggregates (panca-khandhas). Five aggregates (pañca-khandhas, three characteristics (Tilakhaŋa), and dependent arising (Paticcasamuppāda) are the doctrines that assert that the Buddha denies self or ego,kamma and nibbāna of the Buddha are accorded with the doctrine of not-self (anattā).

The Buddha believes that there is no self, ego or permanent soul in the natureof all existence, he sees all existence as the stream of dynamism in every moment.The nature of all being, according to him is the unification of mind and matter (pañca khandhas), namely, corporeality, feeling, perception, mental formation, and consciousness. All of five natures function systematically and inter-connectedly. Allthe five nature of beings subject to common characteristics (Tilakhaŋa), that is to say,impermanence, suffering, and no self, or ego. Anatta is the core idea the Buddha discovered, and He established his organization based on this idea. Anattā has a significant role in the establishment of Buddhism and Buddhist Saṅgha organization and shows the paradigm shift of the way to solve our problems and conflicts from empirical approach to an inner realization of human being.

Keywords: Anatta, Not Self, No Soul, No Permanent Identity, Ego Free, SocioPolitical Dimension, Theravada Buddhism

1. The Significant Problem of the Study


At present, human beings are facing problems and conflicts such as fighting between religious groups, fanaticism, terrorism, ideological persecutions, chemicalwarfare and the proliferation of nuclear weapons, domestic crimes, drug addiction, drug trafficking, environmental pollution, energy crisis, unemployment, seriousviolence etc. Peace and happiness seem to be farther and farther away, various forms of problems affecting peace are on the increase, eroding the hope of happy and peaceful living (Phra Dhammapitaka, 2003: 2). Previously, scientists and technologists anticipated peace and happiness from the tremendous progress made byscience and technology, but it seems to have been failed.

The real root of these problems and conflicts could be understood as the result of adhering to the egocentrism of human beings themselves. Problems and conflicts of individuals in each society have occurred from clinging on the enjoyment and pleasure alone, paying too little attention to the development of one’s own self. Dhammapitaka: 4).

Buddhist philosophy, especially not-self, or non-egoism (anatā), as the major core of Buddhist metaphysics as far as Buddhist philosophy is concerned, would be considered an alternative way (for current researchers) to be restudied, interpreted,and investigated to be a source of knowledge to human beings in the modern age to really understand themselves, and treat others as equal, and be aware of love, pity,and fraternity among themselves and the others, which are the ultimate aims of being man in this world according to Buddhist Philosophy, thereby diluting the severity of problems and conflicts.

2. AIM AND SCOPE OF STUDYAs far as the aim and scope of this study are concerned, an attempt has made

to find a solution to reserve a morally mutilated society by changing the direction of the focus of social justice inwards -- realization of the spiritual essence of all living beings. The study is an attempt to shift the emphasis from ego-centric dimension to ego-free-centric dimension. Precisely, the aim and scope of this thesis can be shown as follows:

2.1 To demonstrate, and investigate the not self (anattā)tt of Theravada Buddhism according to Pālī cannon and its commentaries and sub-commentaries

2.2 To study the doctrine of not-self (anatta) of Theravada Buddhism in the socio-political Dimension

2.4. To suggest an alternative–the Buddhist way for solving– problems and conflicts of human beings.

3. RESEARCH AND DATA ANALYSISThe methodology adopted in this thesis is aimed at giving descriptive approach

of research including interpretation, criticism and analysis of the texts. It is mainly based on a documentary investigation as well as its analysis. The data collection has been classified into two sources viz. primary and secondary. The former is mainly derived from the early Buddhist texts called the Pāli Tipitaka including their translations both in Thai and English, its Commentaries (Atthakathā( ) and Sub-Commentaries (Dika) whereas the latter is based on books on Buddhist studies,


scholarly articles from journals of research in Buddhist philosophy and related literature by several scholars on Buddhism including unpublished theses.

1. THE RESULT OF THE STUDYThe results of this research are as follows:1. Anattā (Not Self) in Theravada Buddhist ScripturesEtymologically, the Pali word anattā consists of the negative prefix ‘an’ plus

‘attā’ meaning not self, non-ego, non-soul, impersonality or non – substantiality (Nyanatiloka Mahathera, 1998: 34). Anattā, therefore, refers to not -self or non -egowhich denies attā or self, soul or ego, neither within the body and mental phenomenaof beings, nor outside of them. The Buddha used the term anattā to explain Histeaching which rejected the view of a permanent self.

The acount from Buddhist texts show that the Buddha denies two main self-fftheories, viz. Annihilationismand Eternalism (Rhys Davids, 1936: 203, 218, 222).Annihilationism is the view that there exists in man an ego entity as the principle of all physical and mental activities. But such a principle is relatively permanent (lastingfor a single lifetime) and it does not survive after death. Eternalism is the view thatthe self is considered as something permanent (nicca), blissful (sukha) and not liableto change (aviparināmadhamma) .

Anattalakhaŋasutta is the first account from Buddhist texts that assert that theBuddha rejected self-ff theory (attā) (Vin.iv. 20-21). The essentiality of this suttaemphasizes the impermanent-existence or not-self, and the stream of continuity inevery moment, seen as the function of mind and body-relationship, called fiveaggregates (panca-khandhas). They are corporeality (rūpa khandha) feeling (vedhanā khanda) perception (saññā khandha) mental formation (saṅkhāra khandha) and consciousness (viñña khandha).

Apart from the five aggregates, the doctrine that asserts that the Buddha deniesself or ego is the natural law (Tilakhana): i) all conditioned states are impermanent(sabbe saṅkhārā aniccā, ii) all conditioned states are subject to oppression (sabbesaṅkhārā dukkhā) and iii) all phenomena are not self (sabbe dhammā anattā), or well-known as the three characteristics (D.i 339 S.iii.50). These are said to be in therelatively dependent state, the three aspects of the same thing, and the cause and effect of each other.

According to the Buddha, all phenomena are subject to the laws of causation.Every element, though appearing only for a single - moment, is a dependently originating element because it depends for its arising on what has gone before it. Thatffis the meaning of Dependent Origination (Vin.iv.1-2, M.iii.107,).

The teachings of kamma and not-self (anattā) are based on the stand point thateverything, including the individual, is in a flux, undergoing constant change. In sucha situation, there cannot be identity, but only continuity. The Buddhists give thenecessity to the conditionality of events than to the factor called ‘doer’ (kattā). Itmeans that there was no active agent but only a series of reactions to conditions(Mitchell W. Donald, 1975: 102)

The Buddhist regarded Nibbāna as Not-self (anattā)ā . Nibbāna is attained by one without clinging to the notion ‘I am’. It is remarkable that the Buddhist teachingof Nibbāna cannot be accounted without admitting the anattā doctrine. And the doctrine of Anattā (not-self) or selflessness forms the essence of the Buddha’s doctrine of Nibbāna (Freedom).


2. The Interpretation of Anattā in Modern ContextThis study is an attempt to restudy the doctrine of not-self (anattā) of the

Buddha in the context of social and political phenomena. An attempt has been madeto account for the exposition of the theory of anattā or non-soul as the basis for subsequent development of Buddhist philosophy. The function of five aggregates(pañca skhandhas)(( has been introduced to replace the no-soul concept for the functioning of consciousness in the body through the mind.

According to Theravada Buddhism, ‘Anattā’ refers to not-self or no-ego which denies attā or self, soul or ego, neither within the body and mental phenomena of beings, nor outside of them. The Buddha used the term anattā to explain His teaching which rejected the view of a permanent self.

Theravada Buddhist scholars hold that to solve the dilemma of not-self doctrine of the Buddha, we must deal with two levels of reality: the ultimate level, and the conventional level (AA.1. 95, KvuA.34).((

In the conventional level, Buddhist scholars held that Buddhism has noobjection to the use of the words atta, or satta or puggala to indicate the individual as a whole, or to distinguish one person from another.

On the level of the absolute truth, anattā doctrine denies any and allpsychological entities or agents inside the person; there is no man in man or a self that is permanent and unchanging, possessed of bliss and autonomous. In this sense, all phenomena is only a bundle of elements or forces sankhāra)kk (and a stream or a((series of successive states (santana) originating and existing in dependence on other, and previous states. As everything is a succession, there is nothing substantial or permanent.

All conceptual entities, such as self or being or person, are resolved into their ultimate, into bare mental and material phenomena, which are impermanent,conditioned, dependently arisen, and empty of any abiding self or substance. As theBuddha says: Whether Tathagatas arise in the world or not, it still remains a fact, afirm and necessary condition of existence, that all formations are impermanent . . .that all formations are subject to suffering . . . that all things are non-self (A.I. 236).

2.1 Man as a Being-ProcessAccording to Buddhism, man is the process of continuity as Richard Gombrich

(2009: 9-10) points out that human activity according to the Buddha is the process of continuing, fluxing and flowing, nothing in the world has an unchanging essence or there is nothing in our normal experience that never changes. According to this process, the human individual does not remain the same for two consecutivemoments. The ‘spiritual’ part (nāma) of the human being and its physical frame (rūpa) are linked together by causal laws. The individual is entirely phenomenal, governed by the laws of life, without any extra-phenomenal self or soul within him (2009: 8).

‘Man’ is called Nāma-Rūpa. He is made up of five constituents (panch(( -khandha), feeling (vedanā), perception (saññā), mental formation (saṅkāra),consciousness (viññŋa), and the physical form (rūpa). The term ‘nāma’ stands for the psychical factors constituting the aggregate, and rūpa connotes the physical body, so that the compound signifies the psycho-physical organization and may be taken as roughly equivalent to mind and body (J. Varghese Manimala1991), p. 177).


From the point of view of Buddhism as we discussed above, man is the processof mind and matter (nāma –rupa) organization or the unity of the two distinct identity.–The function of these two natural beings cannot be separated from each other.Consciousness (Viññāŋa) is the most important of the process as the experiencer or knower of the process.

Consciousness (Vinñāña) is regarded as the faculty of distinguishing or discarding or judging as understanding. It is the nature of understanding thing asarising and passing away at every moment (Mathieu Boisvert, 1997: 114)

Consciousness, seems like one continual flow, is described as a succession of discrete evanescent mental events. There is no self, soul, or any kind of agent inside a person involved in this process (Bhikkhu Bodhi, 1993: 3-9)

It could be said that in the present phenomena, Consciousness (viññāŋa) isintended to explain the continuity in the person who is individuated by dispositions (sankāra). When consciousness is so explained, it is natural to conclude that it is a substantial entity, which was how the substantialists responded to theBuddha, who replied that consciousness is nothing more than the act of being conscious (David J. Kalupahana 1994: 7)

2.2 Anattā as the Ultimate ValueThe point of view of Buddhism is that the final stage of man is to realize the

nature of all things as the product of mind and matter-unity (pañca- khandha),common characteristics (tilakkhaṇa) that all phenomena are impermanent, subject todissatisfaction, and have no inner core inside. All phenomena are under the causal law of nature (pa(( ṭiccaasmuppāda). Everything falls into three rules of nature: arising,existing; continuing, and passing away.

Anattā is the goal of life in the mind of the Buddhist who understands thewhole teaching of the Buddha. It is evident that the one who realizes nibbāna is theone who realizes anattā. Anattā and nibbāna are essentially the same state though different in name and form, that is, the state of bliss and peacefulness.

According the Buddhist tradition, the unwholesome roots are the causes that mislead human beings into the state of mental diffusion (papanca), that is, craving (taŋhā), wrong view (ditṭt hi), and conceit (māna). These wrong views with ignoranceand craving of an unenlightened mind prevent one from knowing things as they really are. This is called Fetter (sañyojana) (S.v. 61; A.v. 13; Vbh. 377).

According to Buddhist epistemology, the characteristic of not self can be seen by intuitive insight. It can be seen by perfect wisdom as it really is. In order todevelop insight which sees the true nature of things, one has to practice the Buddhist method called meditation. This practice aims at 'knowing and seeing things as they are.

Methods of mental development in Buddhism are essentially the Noble Eight-fold Path. They are: 1) Right View, 2) Right Thought, 3) Right Speech, 4) Right Action, 5) Right Livelihood, 6) Right Effort, 7) Right Mindfulness, and 8) Right Concentration (S(( .v. 23). In Practice, this Eight-fold Path can be grouped under threeheadings of the Threefold Training (tisikkhā), namely: (i) morality (sīla), (ii)concentration (samādhi), and (iii) wisdom (paññā).((

The Buddha himself maintains that without cultivation of morality,concentration cannot be cultivated, and without cultivation of concentration, wisdom cannot be developed. On the contrary, the reverse shall surely be the case (A.iii. 14).


2.3 The Notion of Ego Free SocietyIt would be said that all phenomena are not-self, or ego, or permanent soul. All

beings are nothing but the constituents of the unity of mind and matter (panca-khandhas), all nature of existence subject to common characteristics (tilakhaṇa):impermanent, suffering, and no egocentric entity inside, and all substances moveunder the casual law of nature (paticcasmuppāda).Everything in the world is under the law of three momentarinness, namely, arising (upāda) existing, continuing (ṭ(( hiti)and disintegrating (bhanga). Nothing can be called as self or permanent soul, substance, or identity, nothing but the sentient being or state of fluxing and flowing of substance in every moment.

According to Buddhist point of view, the true reality is that man is the sentient substance, that is to say, the combination of mind and matter organization.Consciousness--the states of knowing, realizing, or enlightening, is regarded as themost important of the process. However, man does not realize this because he is bound by ten fetters or bondage (sañyojana).The way to realize all phenomena as not self, or nibbāna is to follow the threefold training (ti-sikkhā), namely: (i) morality (sīla), (ii) concentration (samādhi), and (iii) wisdom (paññā).((

From this perspective, it is said that man is the “psycho-physical unit” (Manimala: 192). There is No Ego or permanent soul inside this unit of substance,this sentient being floats in the Universe with others under the same space and time.The essence of this unit of being is mind and matter relationship, functioning systematically without any break. Consciousness, the state of knowing, is the main essence of this unity. Its supreme intention is to develop itself to the absolute reality—yy see thing as no-ego or soul, nothing but the organization of mind and matter.

During the time that this unity yet to reach the final goal, it needs interaction with others for the accumulation of merit (paññā(( )or the ten perfections (pāramis)(((Jat.V.6, P.A., Payut Payutto,2003: 40). Once the psycho-physical unity completes the accumulation of all ten perfections at some point of time, then it can reach thefinal perfection, that is to say, seeing thing as they really are, known as nibbāna, or anattā.

The time that this psycho-physical being yet to emancipate itself from ten fetters is the most important stage of a living being. This stage of life requires an association with all sentient beings for the good and perfection of itself and the othersas a whole. It would be said that on the one hand, this stage of life needs doing good for other, on the other hand, accumulates perfections for itself in order to reach thefinal goal of life.

The psycho-physical unit depends on others for the perfection of itself. Thisdependence is one of the important factors in forming a community of people with similar ideas coming together to help one another in the growth of their personalities. Here, these arise a give and take of idea and good at a practical level. Thus, thereligious communities were born. The followers of the Buddha spurred on by the zeal to reach perfection and to escape suffering and its after-effects sought to live together as a community without self or ego.

The world, from the point of view of Buddhism, is the place where psycho-physical beings live together for avoidance evil and doing well for themselves and others as the accumulation of perfections to reach the final goal of life, that is to say,see things as they really are.


The ideology of man and the world according to Buddhism is to understand thing as the interconnected being, co-existing in all moments of living, each being incapable of isolation. Society in this perspective means the unity of all individualsliving together under the same space and time. The supreme commitment of allindividuals in society is to liberate themselves from all attachments. Peace and happiness of the society indicate that the individuals of that society are at peace.

From the statement above, it is said that society is the unity of individuals,having main commitment on the seeking of righteousness (Dhammaāṭhipataiya) for peace, happiness and harmony to all. Man and society in this perspective, is the dynamism of awareness and comprehension (sati-sampacañña) throughout spectrum.Man, regarded as one unit of the whole unit of society who should realizes himself asone of many beings living in the universe as a unification of mind and body,functions through perceptual process, being consciousness (viññṇa: the knowing, or realizing thing as it is), as the leading role of the process. In this sense, man lives on the middle way or the balanced lifestyle, does not intrude into the rights of other in the society, and follows the norms of society in accordance with social status to which he belongs, as being the social practice.

Sangha organization is regarded as the model of the ego free socio-politicalideal of administration. Buddhist scholars held that the Sangha organization is thesocio-political ideal that the Buddha materializes from his notion of not-self. Thus, it would be said that the Sangha is a model community with love, compassion friendliness, and togetherness among members of the community, in other words, theSangha is regarded as the concise and enlightened community that is based on theunderstanding the real nature of co-existence among members of community, which we also can find as the phenomenological basis for the Sangha. It was intended to beand inter-subjective living together of people who have realized the nullity of theworld and their own ego, and having found the way to the summum boum of life, which directs others towards it.

3. Anattā, an alternative way to Resolve Problems of Human BeingThe problems that challenge the global community today such as fighting

between religious groups, fanaticism, terrorism, ideological persecutions, chemicalwarfare and the proliferation of nuclear weapons, etc. This common root might be briefly characterized on placing short-term, narrowly considered self-ff interests(including the interests of the limited social or ethnic groups to which human beinghappen to belong) above the long-range, vital good of the broader human community.And what is distinctive about these drives is that they derive from a perniciousdistortion in the functioning of the human mind which sends human being blindly in pursuit of factional, divisive, circumscribed ends even when such pursuits threaten tobe ultimately self-ff destructive.

To mitigate such a huge problem and conflict at the current situation, the globalcommunity should open its mind to learn from being oneness and the other from theSangha organization. We have to learn to know all beings as equal entity and treat them with knowledge.

In short, one should treat neighbors with loving-kindness and compassion, but relate to nature and truth through learning and knowledge. This is the middle way for


people to live peacefully with one another, while at the same time being free toproceed to search for knowledge and truth.

The truths about the Buddha, the Dhamma and the Sangha will enlighten an aspiration in the realm of unity, equality and equanimity through the practice of vipassanā meditation, the unique feather of Buddhist meditation in the absence of a soul. Buddhism believes that all the problems confronting human beings such as economic, social and political can be solved through the inner-realization of human beings. All aspects of human life are interconnected. The internal life is the most fundamental for human beings. If the mind is deluded and heedless, and it is ruled by ignorance, desire and conceit, it is impossible to clearly understand things as they are.Cleansing the mind and purifying the intelligence are necessary prerequisites for dealing with life and living.

Buddhism strikes a balance between spiritualism and materialism. As a practical idealist, the Buddha was deeply concerned about the welfare of all. The Buddhist solution to the present–day national and international turmoils lie in the spiritual quest starting from an ego-free approach to social and political problems, ending with a total identification of oneself with humanity as a whole. To resist and eliminate evil, the starting point is the self and the ending point also is the self.Universal social values begin from individual social values. The Buddha has been a perfect example of this Universal truth.

Justice and compassion, the basic principles of Buddhism, should be the workforce for the emancipation of every living being. From the Buddha, we learn that spirituality implies unity and unity implies the oneness of all creation. The concept of ‘egolessness’ helps to bring social changes that can sustain individual freedom and insight.

This is vast sphere for further research on the same theme and related topic, since this study has focused only on one theme, viz., non-soul. Soullessness may attempt to promulgate the social reliance of Buddhism in the modern context from theother moral, religious and even metaphysical points of view.

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On the Buddha-nature Theories in Pelliot 3291

Shi Jinpeng

AbstractThis paper mainly discusses the Buddha-nature theories in Pelliot 3291. Pelliot

3291 is a Dunhuang manuscript in the Northern and Southern periods of China,which has recorded four current kinds of theories about the true cause of awakening in Chinese Buddhism. There are theories of the Emptiness, the Sentient Being, theMind and the Principle of Future Permanence. As for the position of Pelliot 3291, it analyzed and criticized the opinions of the Emptiness, the Sentient Being and the Mind as the true cause of awakening in turn, but showed an uncritical attitude for the Buddha-nature theory of the Principle of Future Permanence. In a word, through theinterpretation of the Buddha-nature theories in Pelliot 3291, a brief sketch of Chinese Buddha-nature theories in the Northern and Southern periods will come into view.

Keywords Buddha-nature Pelliot 3291 Chinese Buddhism.

Introduction The Buddha-nature theory is one of the most important parts of Buddhist thought, which had been developing gradually in Buddhist texts and providing thetheoretical basis for Buddhist practice. Since these Buddhist texts of Buddha-nature had been translated into China, they have been the focus of so much attention of Chinese Buddhist scholars. During the Northern and Southern periods of China (420

A.D.), there have been dozens of Buddha-nature theories. From Pelliot 3291, we could get a brief glimpse of them.

Pelliot 3291 is a fragment of a Buddhist manuscript from Dunhuang, 179 lines left on the front side, 9 lines on the back side, anonymous, prevailing in the Northern and Southern periods of China, now held in the Bibliothèque Nationale in France. Through my collation, I think this manuscript could be named asCommentary on Mahāparinirvāna-sūtra and Some Expositions. It is never collected in any Tripiṭaka. There are three parts included in this manuscript. The first part is incomplete in the begining, but from the content we can tell that it is a commentary onMahāparinirvāna-sūtra (south edition). The second part is “the supreme Ten Stages”, the third part is “the Buddha-nature”, both of them are Buddhist expositions. The relationship between these parts is not very clear. In my perspective, it looks like a product of some Buddhist canon teaching activity, with the first part is the generalsubject, the other two parts are subordinate discussions. At the separate end of threeparts, there are three notes of “Wan writes”, “Wan” and “Huiwan keeps”. But for the monk of “Huiwan”, we know nothing about him. This name also shows up in thecommentary on Mahāparinirvāna-sūtra written by Tanluan. Whether these two names point to the same monk, we are not quite sure. In this paper, the third part of Pelliot 3291, “the Buddha-nature” is to be mainly discussed. There are four kinds of Buddha-nature theories expounded in this part,


they are the Buddha-nature theories of the Emptiness, the Sentient Being, the Mind and the Principle of Future Permanence. In addition, it is noteworthy that these four kinds of opinions also appeared in extremely short version in “the Buddha-naturetheories in Buddhist canons” part of Pelliot 2908. But, with regard to the Buddha-nature problem, there is a difference about the position of Pelliot 2908 and Pelliot 3291. In a word, Pelliot 2908 tends to hold an opinion of the Mind as Buddha-nature,however, Pelliot 3291 seems to support the Buddha-nature theory of the Principle of Future Permanence. This will be more elaborated below. These four kinds of Buddha-nature theories are elaborated in turn in Pelliot 3291.The first theory is the Emptiness as Buddha-nature. Emptiness is the universal nature through all things, such as all kinds of forms, mind and invisible form, the mountains and rivers all over the earth, the sun and moon and all stars, the sentient being and non-sentient being. If Buddha-nature is not universal,it should be impermanent. Now the Buddha-nature is permanent, therefore we could tell that the Emptiness is Buddha-nature, universal throughout all things. The way of Emptiness is the ultimate truth. If realized this ultimate truth of Emptiness, thepermanent Buddha could be done, which means the permanence comes from the realization of truth. However, the Buddha is the unique one realized thoroughly the truth of emptiness, the bodhisattva of ten stages could only understand the truth tosome degree, without the full realization of Emptiness. If the Emptiness is understood as Buddha-nature, it should be here and there at the moment. Once the Emptinesstruth is realized, Buddhahood should be done. But at present no Buddhahood isrealized from Buddha-nature, therefore Buddhahood and Buddha-nature are different essentially, they could not correlate with each other. This is one kind of theory of seeing the Emptiness as Buddha-nature.

In other places, some sentences of Mahāprajnāpāramitā-sūtra and Mahāparinirvāna-sūtra are quoted, in order to demonstrate the truth of Emptiness asBuddha-nature. However, as we saw above, this theory has a critical weakness in therelationship between the present Buddha-nature and non-present Buddhahood. On theone hand, the Emptiness as Buddha-nature is nothing but the objective truth,however, Buddha is a subject. They are different in substance. On the other hand, Buddha-nature and Buddhahood should be in different tenses, one in the present,another in the future. If in the same present tense, they could not be in the relationship of causation.

In the second Buddha-nature theory, the Sentient Being is considered as the truecause of awakening. In this part, it begins with the criticism against the first Buddha-nature theory.

The truth of Emptiness is universal throughout mountains and rivers over the earth.But these things are not able to become Buddha, therefore the truth of Emptinessshould not be considered as Buddha-nature.

There is an important issue in Chinese Buddhist history shown up in the above


words, i.e. the issue of Buddha-nature of non-sentient being. As to it, I have no intention of discussion here. But from the perspective of Buddha-nature theory of theSentient Being, obviously, the first opinion is no longer tenable. The second theory principally states as follows:

The second understanding: the Sentient Being is Buddha-nature. The sentient being becomes Buddha, Buddha originates from the sentient being, therefore, the sentient being should be considered as the true cause of awakening. …… While considering the sentient being as Buddha-nature, only the sentient being is the true cause of awakening, hence all of the good actions belong to the contributory cause. When the sentient being accomplished thousands of good actions, Buddhahood will be done. In this progress, both the true and the contributory causes are impermanent, however, the ultimate effect is permanent. Thus, it is the way in the world that from impermanent cause to permanent effect, from incomplete cause to complete effect.

Its theoretical basis comes from the chapter of bodhisattva of lion’s roar in Mahāparinirvāna-sūtra

* “there are also two kinds of causes of Buddha-nature in the sentient being: one is the true cause and another is the contributory cause. The true cause means the sentient being, the contributory cause means the six perfections.”†

In contrast to the first one, there is no longer contradiction between subject and object in the Buddha-nature theory of the Sentient Being, which is totally stated from the perspective of practical subject. However, on this way, we could go further, for the sentient being as subject is something of a union of causes and conditions, it could be separated into form and mind. Between these elements, which one is the true causeof awakening should be discerned. Thus, Pelliot 3291 introduced the third Buddha-nature theory of the Mind.

The third understanding: the Mind is Buddha-nature. The sentient being is a union of form, mind and invisible form which is neither form nor mind. The condition of thesentient being is much looser than the mind. The mind always keeps being itself on both sides of cause and effect, although there is a transformation of the mind between cause and effect, ignorance and enlightenment. It's like the mind is continually changing, but it's somehow eternally the same.

This passage shows that the Buddha-nature theory of the Mind is somehow a more developed version of the practical subject as Buddha-nature. But there is a problem left here that whether the mind in the chain of cause and effect is permanent or not. Regarding this problem, Pelliot 3291 listed two kinds of opinions: one is that mind is impermanent, another is that mind is continuously * CBETA, T12, p524c.† CBETA, T12, p530c.


permanent. The logic of the first opinion is that the Buddhist enlightenment is a process fromimpermanence to permanence. The second opinion belongs to some Master Deng, who insisted that the mind hasthree characteristics: A. the mind does not come into being and die out eventually; B.the mind constantly continues; C. the mind only belongs to the sentient being. A means the mind is not impermanent, and C means the Buddha-nature could only be limited to the practical subject. The most important characteristic is B, in which master Deng demonstrated the mind is the true cause of awakening from threeperspectives. Firstly, from the perspective of nirvana, to demonstrate the true cause of awakeningis the Mind, not the Sentient Being.

Characteristic B: what constantly exists is the Mind, which develops from ignorance to enlightenment without stop. The mind of enlightenment comes after the mind of ignorance, and will become the permanent Buddha. Till the stage of adamantinemind, all of the forms, ignorance and invisible form will disappear completely and nolonger exist in the wisdom of enlightenment, except the mind. If the forms, ignoranceand invisible form still exist in the wisdom of enlightenment, then nirvana will beunreal union of these three things, therefore all of the forms and afflictions and invisible form will not exist in the ultimate effect.

Secondly, the Mind is different from good or evil quality essentially. “when combining with the good quality, the mind itself is not good. Why ? Because when the mind combines with the evil quality, ten good acts will be annihilated but themind itself exists without stop, therefore it is not good essentially. When combining with the evil quality, the mind itself is not evil. When combining with the morally neutral quality, the mind itself is not morally neutral.” It means that the Mind as the subject is the true cause of awakening, and the good or evil quality is just contributory cause. Thirdly, from the relationship between the Mind and permanence or impermanence,master Deng put it as follows:

When combining with impermanence, the mind itself is not impermanent. Thereforewhen combining with real permanence, the mind itself is not permanence?Answer: No. When combining with permanence, the mind itself is just really permanent, not impermanent. Why? Because the original essence of the Mind ispermanent. Just for the nourishment of afflictions, the mind becomes impermanent. It is like a man wants to go west, but the form like another man drags him east. So doesthe mind. It is essentially permanent, just the nourishment of afflictions makes themind impermanent. Therefore when combining with permanence in the last stage, themind will be permanent. Even combining with impermanence, the mind itself is not impermanent. At the stage of adamantine mind, all of the afflictions will beannihilated, it is the same with impermanence. However, throughout the practicalprocess, the mind stream flows without stop, and eventually becomes the permanent Buddha. Once that happens, the mind should not be defined as impermanent.


Therefore, when combining with permanence, the mind should be called permanent,not impermanent. Just because the mind constantly continues to the ultimate stage of Buddha, it is essentially endowed with the characteristic of constant continuity. Therefore the Mind should be seen as Buddha-nature.

The Mind is Buddha-nature, endowed with the characteristic of continuous permanence. This Buddha-nature theory, on the one hand, ensures the identity of the practical subject, on the other hand, draws a line between the view of continuouspermanence and substantialism. The Buddha-nature theories of the Sentient Being and the Mind belong to the same camp——considering the subject as Buddha-nature. However, the Buddha-nature theory of the Emptiness stands for another camp——the objective truth, so is the fourth Buddha-nature theory of the Principle of Future Permanence. In order to avoid the defect of involving non-sentient being to become Buddha, the fourth theory limitsthe objective principle of future permanence to the sentient being. After critical analysis of the former three Buddha-nature theories, Pelliot 3291 introduced the last one as follows:

Someone’s understanding of nowadays: the Future Permanence should be seen asBuddha-nature. This principle of future permanence belongs to the sentient being, therefore, as the Mahāparinirvāna-sūtra puts it that all the sentient beings keep on growing like the flame of lamp without stop, so does the Buddha-nature in the sentient being. ‡In the practical process, people keep on changing the five skandhasfrom evil to good, from good to undefiled, from undefiled to permanent, and eventually the permanent Buddhahood could be done. It is like young and old, youngis before old, old is after young, people change from young to old. This truth undoubtedly exists in the sentient being. In the continuous process of Buddhist practice, the sentient being eventually becomes the Buddha, therefore the Buddha-nature of the Future Permanence exists.

It means that the Future Permanence is Buddha-nature, which keeps on playing a key role in the practical process of the sentient being. Then what exactly is the relationship between the Future Permanence and the subject?

As long as there is a heart, there is the Buddha-nature. As long as there is the Buddha-nature, there is the spirit. There is no difference in time between heart and Buddha-nature, they come into being at the same time. However, the heart has a priority over the Buddha-nature in logical sequence. As long as there is a heart, there is the Buddha-nature, thus the Buddha-nature should be called Dang-you

It shows that the principle of future permanence exists essentially in the sentient being. This principle has close relation with heart and spirit, but they are not identical.In the last sentence, a new term of Dang-you comes into sight. In Chinese Buddhism, there are two pairs of concepts related to the Buddha-nature theory, i.e. Ben-you (

‡ CBETA, T12, p512b.


) and Dang-you ( / Shi-you ) Xian-chang ( ) and Dang-chang (), which has aroused a lot of debates during the Northern and Southern periods of China. Generally speaking, Ben-you or Xian-chang means the sentient being isendowed with permanent Buddha-nature, while Dang-you or Dang-chang means thesentient being begins to have Buddha-nature in some stage of Buddhist practice. However, in the above quotation, we could see an attempt to seek reconciliation between these opinions. It tries to redefine the concept of Dang-you in a logicalsequence rather than in a temporal sequence, which reflects some progress of ChineseBuddha-nature theory. More than that, there is one more kind of reconciliation from another perspective.

The Principle of Permanence could be called either Dang (future) or Xian (present).The reason for the concept of Dang-you is that the outer worldlings such asicchantika will advance towards the stage of adamantine mind, till then they willrecognize their Buddha-nature by their eyes. The Buddha-nature could be called Dang-you when someone standing at the stage of adamantine mind looks at the stageof icchantika, it is from the perspective of the subject who is able to recognize. If not considering the subject, just regarding to the objective principle, the Buddha-natureshould not be called Dang-you essentially. …… The concept of Dang-you is tenableon condition that the adamantine mind could recognize Buddha-nature, in contrast tothe icchantika. Therefore, the adamantine mind recognizes Buddha-nature currently,as to the last stage itself, could Buddha-nature be called Xian-you?Answer: It’s ok too. The adamantine mind currently recognizes Buddha-nature,regarding to the condition of current recognition, the Buddha-nature could be called Xian-you. If not considering the subject, just regarding to the objective principle, theBuddha-nature should not be called Xian-you essentially.

It shows that, on the one hand, if not considering the practical subject, the objectiveprinciple is neither Dang-you nor Xian-you essentially. On the other hand, from theperspective of the practical subject, for a person in different practical stages, theBuddha-nature could be called either Dang-you or Xian-you. This is a kind of reconciliation wholly in a temporal sequence. Above all, there are four kinds of Buddha-nature theories in Pelliot 3291. Towardsthem, the author of this manuscript showed different attitude, the former threetheories were criticized, but the last one of future permanence got nothing negative. The author of Pelliot 3291 agrees with the Buddha-nature theory of future permanence, which could also be inferred from the beginning passage of “theBuddha-nature”.

The permanent wisdom is the middle way, which could interpret everything smoothly and perceive thousands of objects. This is the state of the Buddha. There are threemeanings of the concept of nature. Firstly, nature is unchangeable. The sentient beingcan not change into the non-sentient being such as wood and stone. Secondly, natureis certain. This principle of certainty belongs to the sentient being, thus it is called nature. Thirdly, nature is seed nature. This principle can give birth to present permanence, thus it is called nature. The understanding of nature as unchangeability,combines Dang-you and Xian-you. The understanding of nature as certainty or seed


nature, can fit Dang-you, but not Xian-you.

This passage shows that the author of Pelliot 3291 agreed with the Buddha-nature theory of future permanence. The Buddha-nature as unchangeability and certainty means that non-sentient being have no Buddha-nature, which is limited to the sentient being. The Buddha-nature as certainty and seed nature emphasize that Buddha-nature is objective principle, and the seed nature could give birth to present permanence. Therefore, the Buddha-nature theory of future permanence must be consistent with that of the author of Pelliot 3291.

Conclusion After analysis of “the Buddha-nature” of Pelliot 3291, now we can come to some conclusions. There are four kinds of Buddha-nature theories introduced above, i.e. the Emptiness, the Sentient Being, the Mind and the Principle of Future Permanence. Theauthor of Pelliot 3291 criticized the former three theories in turn, and agreed with the last one eventually.As to the Principle of Future Permanence, there are only some sporadic records left in some Chinese commentaries. According to these records, this theory probably has close relationship with the thought of some masters of Satyasiddhi school, whoseBuddha-nature theory was recorded as Ben-you-yu-dang ( /the sentient being is endowed with the principle of future permanence)§. About this problem, we hope for more studies.These Buddha-nature theories in the manuscript of Pelliot 3291 were recorded in detail, which are not very clear in any texts of any Tripitaka. This precious materialcomes from Mogao caves in Dunhuang, where many other Buddhist manuscripts have been preserved. In the future, much more studies on Chinese Buddhism should be done within the domain of Dunhuang manuscript.


social development

Shrihan kanishka Ariyasinghe

AbstractLaw of Attraction (LA) works by “believing in something so strongly that it manifests itself into reality” In summary LA is simply Ask, Believe and Receive.That is whatever the mind can conceive and believe mind can achieve, regardless of how many times you have failed in the past. We have heard the saying “Like attractslike” and “Birds of feather flock together” Law of Attraction is the extension of same concept further. This belief is based upon the idea that people and their thoughts areboth made from pure energy, and the belief that like energy attracts like energy.

Buddha would say that any thoughts, even the most subtle, deep unconscious ones,

have an effect. But the juicy ones are those that we fuel with our intentions, ignite

with our actions and keep burning with our relative satisfaction. For example, if we

plan to hurt someone, then go harm them somehow, maybe with a whack upside the

head, then are super proud of ourselves for doing so, we create a very powerful seed

of negative karma. This seed will one day (no one knows when) sprout, grow into a

tree and bear fruit. That takes secondary causes, such as soil, moisture, sunlight.

Karmic seeds lie dormant until secondary conditions arise.

Conversely, if we want to make someone feel good, set about a course of action to

achieve that, did it and subsequently feel great about it, we also create a seed, albeit a

different kind, called good karma or merit. Buddhist practitioners do a lot of things to

collect merits, like saving bugs and blessing food (and all the beings killed in its

production). We also do things like meditation on death, cultivating the intention to

have compassion for all beings and dedicating our merits to the benefit of all beings.

On the grossest level then, three things make up our experience: intention, action,

satisfaction. The Buddhist path is about removing all of our ignorance, so the

practices go deep into meditations that root out the original causes of suffering to the

point where there are none left. This is called liberation, from a Buddhist perspective.

So even though we might work for many lifetimes on the grosser levels, we

A study of the low of attraction and the Buddhism towardsA study of the low of attraction and the Buddhism towards


eventually have to meditate and purify at the most secret and most subtle levels of our

mind stream to completely eradicate all causes of suffering.

You can see that Buddhist analysis goes into some pretty deep levels of power that

even our most subtle thoughts have in our lives. The reason is that while there's still a

cause left, even a tiny trace remaining, one little cause can lead to a nuclear reaction

of bigger, more powerful effects. First there's nothing, then a chain reaction causes

the Big Bang. One cause can lead to a universe. So Buddha would have us eradicate

even the minutest traces of negative causes, because with secondary conditions, they

will grow.

From the Buddhist perspective then, the law of attraction or power of positive

thinking has enormous, monumental consequences. This isn't just about creating

abundance, losing weight or finding our soulmate. Those are important to our relative

condition, but are considered mundane concerns, which eventually lead us to more

suffering. The ultimate goal of the Buddha is to end all suffering. That said, it's

important to have a good situation while we're here on the planet.

This study is gained wide range outcomes for understanding how we change our

thinkinh pattern towards our success. If can do this gradually we can enhance our

personal development, then it is lead to develop society too.

SrihanKanishkaAriyasinghe(MA – University of Colombo, BSC –University of Kelaniya )–

Founder /Youth consultant -Embrace Consultancy, Sri Lanka

A study of the low of attraction and the Buddhism towardssocial development


SrihanKanishkaAriyasinghe(MA – University of Colombo, BSC –University of Kelani– ya )Founder /Youth consultant -Embrace Consultancy, Sri Lanka


What is the low of attraction?Law of Attraction (LA) works by “believing in something so strongly that it manifests itself into reality” In summary LA is simply Ask, Believe and Receive.That is whatever the mind can conceive and believe mind can achieve, regardless of how many times you have failed in the past. We have heard the saying “Like attractslike” and “Birds of feather flock together” Law of Attraction is the extension of sameconcept further. This belief is based upon the idea that people and their thoughts are both made from pure energy, and the belief that like energy attracts like energy. Oneexample used by a proponent of the law of attraction is that if a person opened an envelope expecting to see a bill, then the law of attraction would “confirm” those thoughts and contain a bill when opened. A person who decided to instead expect a cheque might, under the same law, find a cheque instead of a bill.

First step to accomplish is to have a strong desire to achieve your goal which should be clear in your mind. Your desire should be sincere and genuine. It should always in your heart and in your memory until you achieve it. Esther in her book “Law of Attraction” also suggests that it would be more effective, if we start implanting the request in mind after a brief breathing meditation session. What happens after sometime in meditation is that mind will be in a calm and tranquil stage, which is the best environment to plant the suggestion to inner consciousness.

The second step is to believe that you would receive it. You should avoid thinking allthe obstacles you would encounter to achieve it. You need not think how you are going to get it. Simply believe that you deserve to get it. Napoleon Hill also suggests that you should write it clearly what you want and also why you deserve it in the opposite page and to memorise it daily.

Last part is the most important and success will greatly depend on this. If LA is to work, your eternal vibrations must match with your request. For example if you want something but keep on thinking of lack of it, or negative feelings the chances of success would also be reduced. Having positive feelings – feeling that your task is already achieved –you should– be smart enough to generate the feeling or sensation you obtain when you get your desire, even before you receive it. That would make your vibrations match with your desire.

According to the theory, everything including your 5 senses is in vibrations. Emotions are a very sophisticated sensor of vibration. In order for LA to work, emotions should be in alignment with your desire. Suspicions, anger sadness create resistance which will block the achievement though source energy.Most of theInspirational books suggest that feeling of gratitude is important to be successful in any endeavor. This includes thinking of all the people who has helped you, wishing them good will and also to spread loving kindness to everyone including the peopleyou do not like. This create positive energy within the self.

LA is allowing you to take over your mind without allowing emotions to take over the mind. The reason why people suffer most of the time is because they have own


internal barriers they have imposed on themselves and form patterns of negativebehavior and prejudices from the time they were born. In order to get what you want you have to break the barriers and your vibrations should match with the vibrations of what you are asking. It makes no sense to worry about past or things you have nocontrol over because there’s nothing you can do about them. Why worry about things you do control? The activity of worrying keeps you immobilize. What we think determines what happens to us, so if we want to change our lives, we need to stretch our minds.

The Law of Attraction and Buddhism

We are what we think.All that we are arises with our thoughts.With our thoughts we make the world.

- Buddha, in the Dhammapada

WE CREATE OUR OWN HEALTH:

“Every human being is the author of his own health or disease.” ~ Buddha

WE CREATE OUR OWN ENEMIES

“An outside enemy exists only if there is anger inside.” ~ Buddha

WE CREATE OUR OWN ALLIES

“Your worst enemy cannot harm you as much as your own thoughts, unguarded. Butonce mastered, no one can help you as much.” ~ Buddha

WE CREATE OUR OWN PAIN

“One thought leads to heaven, one thought leads to hell.” ~ Buddha

WE CREATE OUR OWN HAPPINESS

“We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves.” ~ Buddh“Every human being is theauthor of his own health or disease.” ~ Buddha“An outside enemy exists only if there is anger inside.” ~ Buddha“Your worst enemy cannot harm you as much as your own thoughts, unguarded. Butonce mastered, no one can help you as much.” ~ Buddha“One thought leads to heaven, one thought leads to hell.” ~ Buddha


WE CREATE OUR OWN SUFFERING

“Attachment leads to suffering.” ~ Buddha

WE CREATE OUR OWN PEACE

“Peace comes from within. Do not seek it without.” ~ Buddha

WE CREATE OUR OWN BAD LUCK

“It is wrong to think that misfortunes come from the east or from the west; they originate within one’s own mind. Therefore, it is foolish to guard against misfortunes from the external world and leave the inner mind uncontrolled.” ~ Buddha

WE CREATE OUR OWN GOOD LUCK

“All that we are is the result of what we have thought. If a man speaks or acts with anevil thought, pain follows him. If a man speaks or acts with a pure thoughts, happiness follows him, like a shadow that never leaves him.” ~ Buddha

WE CREATE OUR OWN ABILITIES

“He is able who thinks he is able.” ~ Buddha

WE CREATE ALL THAT IS AROUND US

“If a man’s mind becomes pure, his surroundings will also become pure.” ~ Buddha

WE CREATE OUR OWN REALITY

“What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: Our life is the creation of our mind.” ~ Buddha

These first lines of the Dhammapada have often been quoted by teachers of the 'Law of Attraction' as proof that all the world's great spiritual teachers have taught this idea in some form. For those not yet familiar with it, the Law of Attraction (or LOA for short) is the general theory that our thoughts - conscious and unconscious - attract people, events, and situations into our lives. In essence, LOA asserts that we are the creators of our own reality. Or, as Bob Proctor, one of the teachers featured in thebestseller The Secret, puts it: "Everything that's coming into your life, you are attracting into your life. And it's attracted to you by virtue of the images you are holding in your mind. It's what you are thinking. Whatever is going on in your mind,you are attracting to you."

On the surface, this statement seems remarkably similar to the start of the


Dhammapada, and many people have drawn parallels between LOA and Buddhist teachings on karma. In the Nibbedhika Sutra, the Buddha expands on this, saying, "Intention (cetana), monks, is karma...Having willed, one acts through body, speech and mind." The Buddha makes clear that our thoughts and intention, not just our actions, shape our karma and determine our current state, including the generalsituation of our life.

However, differences arise between Buddhism and Law of Attraction teachings when it comes to the application of this knowledge. Although there are variations in Law of Attraction teachings, in general, the message is 'change your thoughts and you can change your life.' Whereas the Buddha's message might be summarized as 'freeyourself of identifying with your thoughts and you will free yourself from suffering.'LOA teachings emphasize getting what you want in life by directing or aligning your thoughts with those things, while the Buddha emphasizes observing and analyzing your thoughts, in order to free yourself from the desires and aversionsffimplicit in them.

In this regard, Buddhism is about getting beyond desire, while Law of Attraction teachings seem to reinforce our desires. In terms of daily 'practice', Law of Attraction teaching emphasize positive thinking, and creating systems around us (visualization boards, etc.) that will help us to manifest the lives we want. By contrast, Buddhist teachings emphasize mindfulness and acceptance of what is, instead of a constant focus on outcome, so that we can be free of suffering right now, not at some futurepoint when we have the life we want.In fact, the Buddha's life story as it has come down to us demonstrates the futility of ever attaining lasting happiness through the fulfillment of desire. Growing up, theBuddha's every desire was fulfilled by his father, in the hopes that his spiritual naturewould never awaken. But this didn't lead to happiness for Buddha - only when he left home, engaged in extreme renunciation, and then gave that up too and found 'themiddle way', did he attain enlightenment.

Of course, both Buddhism and Law of Attraction teachings have many variations, and there are LOA teachers that profess it is more of a spiritual law, best applied tohelping us manifest greater peace, not material abundance or the perfect mate. And Buddhism also has many variations, including Vajrayana Buddhism, which emphasizes connecting with representations of enlightenment through meditation on mandalas, deities, and Buddhas. Connecting to these representations is believed tospeed a practitioner's progress by shifting his or her own awareness into these states.In a way, this is similar to Law of Attraction teachings - that by connecting with enlightenment, you will shift your own awareness to a level better able to 'attract' that itself.

So overall, there are a lot of similarities and differences between Law of Attraction


teachings and Buddhist teachings. The common first step in both sets of teachings isnoticing our thoughts, and becoming mindful of their origins, and how they impact us. In this sense, mindfulness and self-ff awareness are important first steps in almost any personal growth or spiritual process. As the Dhammapada says, 'All that we arearises with our thoughts', so taking the time to really notice what is passing throughour minds is the first step in the journey towards happiness, within whatever spiritual framework you are working with.

Low of karma and low of attraction

The Law of Attraction (LOA) is nothing more than a repackaged version of the Law

of Karma. Karma means cause. All causes have effects. Effects have further causes.

There are too many to keep track of, so our minds tend to try to draw straight lines

from Cause A to Cause B. Ah, if only life weren't so complex. Maybe then we could

understand it better. Some people jump to conclusions about karma. They cry, "Sure,

blame the victims," and feel that if we say the LOA and/or LOK are valid, then the

babies born with AIDS must deserve it somehow and, well, we'd be beasts if we held

such beliefs. But karma isn't about belief. It's about evidence. And the evidentiary

tributaries can only be followed within the individual psyche. Unless we're

omniscient, we simply can't know the karma of anyone but ourselves. And even that

is a multi-lifetime meditation journey, according to the Buddha.

Addiction and Recovery

As a practicing Buddhist in Recovery, researcher thinks of addiction in terms of

Dharma (any spiritual teaching but for our purposes, Buddhist teachings). Buddha

said that attachment is our main problem. We all have attachments. Addiction is what

researcher consider attachment gone wild. When we're merely attached, Buddha

would say that we're sowing seeds that will lead to further suffering for ourselves.

When we're attached at a level that causes the people around us to suffer, we've got a

problem. We might drink too much, which looks socially acceptable on some levels.

More so than porn addiction, gambling, eating disorders. But they're all

manifestations of the same types of causes. Mainly, we don't feel satisfied, so we try


to take something or do something that satiates us. But addiction is a brain disease,

and when we're addicted, our brains don't produce the happy chemicals that we need

to maintain a balanced, healthy life. Satiation doesn't ever really satisfy us. The

hallmark of addiction is that unquenchable thirst. Thirst of course can mean a desire

for any object, person, situation or event.

From the perspective of the Law of Attraction, it would be better to turn our thirst to

abundance, love and joy. From a Buddhist perspective, we'd take that thirst to focus

on the happiness of other beings. From a recovery view, we might say, "We have to

give it away to keep it." You can see that all of these systems complement each other.

What is the missing link that clarifies the law of attraction?

Why is altruistic love so important?

Manifesting our dreams by using the power of our mind only works if we can clear out our unconscious mind from all our deep-seated resistance. Doing this is not easy,because our unconscious mind is simply not accessible for most of us. However, if we pursue our personal wishes with an altruistic motivation, we will automatically clear out our unconscious mind of all our hidden blocks that would otherwisesabotage our manifesting practice.

Unconscious guilt feelings

One of the biggest barriers to manifesting our dreams are unconscious guilt feelings.As long as these feelings are not thoroughly dealt with our wish cannot manifest.Being loving and altruistic is one of the easiest ways to let go of this unconscious guilt and feel more deserving. It works because everybody feels more deserving if they are motivated by love. On the other hand, no amount of affirmations and “trying” to feel more deserving can replace an altruistic motivation, because thesemethods simply cannot reach into our unconscious mind.

Craving and greedThe second biggest barrier to manifesting our dreams is craving and greed. Every time we succumb to frustration when we do not get what we want fast enough, weweaken our wish-power. But if we can combine our wishes with a genuine altruistic motivation we will experience much less craving. And that, in turn, will make us much more successful in attracting people who will help us, “lucky” opportunitiesand finally the manifestation of our aim.

Resentment


Another major obstacle is resentment. It may seem puzzling, but if we hold grudges against only one single person, it will stand in the way of manifesting our dreams.Grudgesand other strong negative emotions need to be removed before we can become successful with the law of attraction. Yet again, pursuing our dreams with a loving motivation will help us to overcome this obstacle, as well.

Set-backsYet another typical stumbling block is dealing with set-backs. Sadly, many people are quick to believe that their wish was not meant to be once they encounter a few major set-backs Unfortunately, they don’t realize that it is they themselves who are in charge about what is meant to be or not. If we delegate our power to any other force other than ourselves we will greatly weaken our creative strength.Working with our chakras .Our reality starts with the state of chakras – the energy centers along our spine. They work like a film projector and project our inner reality into the “outside” world. Through focusing on our chakras with love, we can clear them out of all our negative thoughts and emotions. Then we need to charge them upthrough intensive focus and in that way we can create our own personal reality.By having a loving motivation and working with our chakras we can manifest the most spectacular dreams. And, what is even more important, we can grow on our spiritual path simultaneously

LOA towards social development

Social development should be done through humans’ personal development.Therefore it is better to understand how we should utilize LOA to the personaldevelopment.

Researcher has seen personally seen some interesting results when I have practiced

the LOA. Some of my friends would say that the LOA failed at times for me and

other times it succeeded, but the way I see it is that it was successful every time. Why

do I see it this way? Because I believe there are other factors involved in the LOA

that we often don’t realize because we get too caught up in creating from our minds

and ego desires. Simply, we are missing the bigger picture.

Right away I can hear the questions, “how do we know what an ego desire is or

not?!” We will get to that shortly. Drawing from personal experience, I have used the

LOA and was able to attract what I wanted into my life, but there were other times it

didn’t come into being. Why? Simply because there is a larger factor at play – YOU

have a say in determining whether or not a specific reality might play out for you. But

when we are engaged in mental and ego desires, we often don’t see the perfect reason

as to why we didn’t bring about what “we” wanted.


Each of us is on our own unique journey and we, in some way, have a path we are on

for our own individual growth and experience. At a deeper level, often called a soul

level, we are choosing aspects of our journey so we can learn what we set out to learn

in each lifetime here. So how could this interact with the LOA?

In a simple example, let’s say you wanted to attract a certain experience into your

life, say becoming really rich, but you, at the soul beyond the mind, had a journey set

out for yourself where you would learn to detach from money and that money does

not define who you are nor your level of success in life. Then, no matter how hard

you might try to attract this into your life, you would notice it not playing out simply

because there is a bigger lesson you are trying to learn. You can’t use your mental

creative powers to dictate your life as intensely as your own bigger picture that your

true self sees.

Think about it. How many times have you had a situation happen in life that you

didn’t like at the beginning only to find out a few days, weeks, months or years later

that you grew and learned so much from it? Guess what, you attracted this experience

but in a way that we often don’t understand. It’s not as though we sat there and said

“Oh yay let’s have this “crap” come into my life!” It was more so that at a deeper

energetic level we knew we could grow from it.

Without going into huge detail, the methods are rather simple. One uses their

thoughts and intentions to attract things they want. You can use affirmations, vision

boards, words and so on to set out what you are looking to obtain and you go from

there. In more day-to-day applications, one might watch what they say and avoid

negative words, self-ff defeating words or attitudes and instead replace it with more

positive and affirming statements and attitudes.

The theory behind some of the affirmations and vision boards is that the more you say

something or see something, the more it imposes itself into your subconscious where

it begins to create the reality.


Many have reported these methods to work often and many have claimed that they do

not work at all. In any case, there can be a number of factors involved as to why it

might work or not work, but most books don’t go too far into covering this and often

times the whole subject of LOA has become a cliché.

Conclusion:

-According to low of attraction and Buddhism, it is clearly said that our thoughts or thinking are based for our success.-Trust, belief are main factor for achieving what we need in our life.-LOA always works for conscious mind not to nonconscious mind.-Meditation and spreading loving kindness is the best tool for achieving day to day life success with removing negative thoughts-Appreciating, giving, be happy others’ success, loving kindness are universal lows that are supported to make success our life.-LOA support to enhance human life in economical /physical way with gaininghappiness. Load Buddha also used to achieve his goal in previous souls.

References:

HTTPS://WWW.LIVEALIFEYOULOVE.COM/BUDDHA-KNEW-LAW-OF-ATTRACTION/

http://buddhism.stackexchange.com/questions/2459/what-is-the-buddhist-point-of-ff view-of-ff the-law-of-ff attraction

http://highexistence.com/topic/buddhism-vs-law-of-ff attraction/

http://www.bellaonline.com/articles/art34035.asp

http://www.lifetrainings.com/Why-the-Law-of-ff Attraction-doesnt-work.

http://www.learnmindpower.com/using_mindpower/the_subconscious_mind/

HTTP://WWW.ALLCONSIDERING.COM/2012/OUR-EXPERIENCED-REALITY-BUDDHISM-THE-SECRET

https://www.colombotelegraph.com/index.php/law-of-ff attraction-buddhism-and-faith-based-religions/


An Integration of the Energy Management : case study of Community in Udornthani province

Boonsong Sinthunok

Abstract

The purposes of this research were to (1) study the integrative energy management in the new science and Buddhist energy management (2) study thesituation of energy management in the community of Udornthani province and (3) study the integrative energy management in the region of Udornthani province. Themethodology of study was separated into 2 phases, that is, (1) to study the conceptsand theory concerning the energy management in the new science and the Buddhist energy management for application in family and community (2) to investigate and evaluate the target group for data complement by organizing the focus group discussion by the academicians and experts including the Buddhist monks and laymen in analyzing the way to solve the problems of the community economy. Thetarget group was the agriculturists who carried out their lives in accordance with thesufficient economy. The target groups used for research were the agriculturists whowere selected by the method of purposive sampling. The data were analyzed by descriptive interpretation. The results of study showed that 1) the energy managementwas to search for the energy from the natural sources and the things created by humanbeings for the sake of their family and community 2) the situation of the problems inthe energy management of the agriculturists in Udornthani province 3) the applicationof Dhamma for the energy management., at a whole it was the middle way.

Key words; Management, Phitomass and biomass, Buddhist integration

1. IntroductionThe energy is the big problem and increasing serous impact towards human

beings. The Electrical Department of Thailand is one of important organizations inparticipation to find out the way to solve and investigate in accordance with newtechnology seriously and continuously in order to get ready to apply thecompensative energy and new technology in the aspect of the compensative energy in Thailand.1 The energy plays an important role to progress and develop the society of human beings, especially, when human beings step in the developing civilization asNivat Ruangpanit2 investigated the sources of the world energy and found that theworld has the quantity of tars and natural gases for usage about 47 years due to the economical extension and industry to accept the increasing population and the changeof energy by the fossil fuel decreasing, not enough for requirement that will occur inthe future. It causes the scientists and technologists to find out the sources of new fuels for compensation of fossil fuels from the nature. The world is facing the critical

1 Department of Agriculture Extension, the body of knowledge creating the consciousness of economizing the energy, (Bangkok : Office of secretary of department, 2555), p. 1.2 Nivat Ruangpanit, Preservation of natural resources and environment, 4th ed. (Bangkok :Kasetsat University, 2546), p. 4.


problems of energies that reflect on every life in the world. The past change of natureand environment had the features of gradualness and human beings related to the environment closely by the balance of nature and ecological system after that thesociety of human beings extends and requires to seek for the happiness by not to lay out the good planning, it results in the impact on the environment and reflects back tohuman beings again. In addition, the growth of society, economy and industry including the technological progress in the period of competition in order to take the country to the new industry causes every country to face the problems in the same feature such as the problems of water pollution, air and earth pollution, ecological ruins, problems of lack of nature including various energies resulting from the nature,that is, natural gas etc. All things as mentioned, result from the human beings’behaviors not only directly but also indirectly.

Thailand rapidly extends by the economy and industry including the increasing population continuously. The energy requirement in the country is high throughout the past century and trend to increase continuously in the high rate. The cause of energy requirement is increasing rapidly because of limitation of oil resources in the country. So it is necessary to import oil from the foreign country. Inaddition, to survey and develop the new energy inside the country are needed and it must lose a plenty of the natural sources, it impacts the environment for long distance. So various organizations both private and government sectors realizes of thecritical situation of energy usage that will occur in the future and must participate inpreserving the energy in the country. The controllability of producing and usage must be economical. The concept of Buddhism towards the usage of energy and nature mentions that human beings are the social animals who seek for the satisfaction and wealthy for themselves by the compeller of greed, hatred and delusion. So they use the benefits from the nature without moral restraint until the energy and environmentare lack of balance and reduction and at last human beings have nothing to useanymore. The nature is the supreme gifts, that is, earth, water, wind and fire. If they are mixed with pollution, they will cause the serious ruins. At the present, human beings try their best to reduce the ruins of the environment and nature and they feelguilty in violating the nature by destroying the environment and nature without responsibility. So they face the problems and suffering in the present.

The Buddhists face the states of problems and obstacles in carrying out their lives because of lack of the Buddha’s teachings, that is,(1) lack of diligence in seeking for the energy (2) not to know how to be economical and use the luxurious energies (3) to associate with evil persons, preferring in the ruinous ways of lives (4)usage of properties access of their statuses. So it results in the problems in carrying out their lives. All those problems, anyhow, can be solved with the principle of Buddhist teachings or consideration with wisdom.

In Thailand, the majority of people perform their duties as the agriculturists.The land is place for agricultural occupation in according to feat the population both inside and outside the country, it is necessary to use a lot of the energy such as water and fuel energies for work in the branch of agriculture. In the former time, the agriculturists used the animals’ energies as important. the agriculturists use the technology increasingly. The Land for agriculture decreases due to the land used for agriculture is transformed to be residence of community because of population increasing. With this situation, at the present, the social and agricultural problems are


in the critical again, especially, the present social problems are complicated whether the problems of the energy, agriculture, and the problems of environment will be or not, occur in the same way. People try their best to find out the essence of Dhammafor application in compliance with suitable period and take Dhamma as the principlein solving the problems and develop their lives such as in the case of agriculturists inthe region of Maung and Kutchub district, Undornthani province, who used to face the problems in doing the single agriculture for a long time that is, to plant paddy rice, sugar canes, not to plant the other plants mixed together and not to know aboutthe patomass and biomass energy. So it causes the lack of energy and increases a lotof budgets in payment of energy for performance of agriculture.

From the data as mentioned both background and situation of problems inacademic energy management in new science and Buddhism, researcher is interested to study the concept of energy management of the agriculturists in the community who perform the agriculture in Maung and Kutchab District, Udornthani province and apply Thamma in Buddhism for energy management. Otherwise, to take the body of knowledge as the guidance for people’s practice in energy management the other location.

2. The objectives of research1. To study the energy management in new science and Buddhism2. To study the situation of energy management of the community in the

region of Udornthani province3. To study the integrative energy management of the community in the

region of Udornthani province.

3. The research methodologyThe research is the qualitative research by collecting from documents and

field study by interviewing persons in depth- interview as the following methods:1. The procedure for designating conceptual framework of researchThe designation of conceptual framework of research results from the

objectives of research, definition of words in research and review literature and research as related in order to use this conceptual framework as the regulation to becriteria for study, at a whole and designating the contents in the framework emphasizing on the essence related to the energy in accordance with the Buddha’steachings to create the structural concept in the energy management and economizing the energy in accordance with the Buddhist teachings at a whole and including determining the places and the group samples from the case study that is relevant tothe objectives of research and to apply the Buddha’s teachings as the guidance for the energy management

2. The procedure for studying and collecting data2.1 To study and collect basic data from various documents in order to

know the concept in taking the Buddha’s teachings to be guidance in the energy management in Thai society at the present. The methods to study the data related tothe energy management are able to collect the sources of data into 2 sources, that (1) The primary data are Thai Pi-Taka of Mahachulalongkornrajavidyalay in B.B. 2539 and commentary of Mahamakutrajavidyalaya (2) The secondary data are various


documents as related such as books, academic textbooks, thesis, research, and articles etc. including the data from Internet.

2.2 To compile data from field studies that are received from the in-depth-interview, that is, 5 Buddhist monks, 5 leaders of community and academicians, 20 agriculturists and 10 general people as related including 40 personsby using the structure interviews. The tools for interviews are the format of structural interviews, Tap recorder, notebooks and cameras.

4. The procedure of data analysis1. To arrange various data obtained from the documents and field study and

rearrange in groups of contents as designated.2. To analyze and interpret various data to answer the objectives of research

as designated.2.1 To answer the first objective: The energy management in new

science and Buddhism.2.2 To answer the second objective: To study the situation of energy in

the community of Udornthani Province.2.3 To answer the third objective: To study the integrative energy

management of the community in Udornthani Province.3. Conclusion of research and advisability and report the results of research

as descriptive analysis.

5. Research conclusion5.1 The concepts related to the energy management in new scienceThe energy in the study context means ability to work or things that make

all things move, that is, the energy obtained from the nature or the things created by human beings from the natural resources for the benefits of family and community,while the community energy means the energy produced in the feature of self-ff reliance in the aspect of the energy and the left energy can be sold in various places both inside and outside community. The types of energies are the original energies that are obtained from the nature such as water, sunbeams, wind, coal, natural gas and leftovers etc. The transformed energies means the energies are transformed from theoriginal energies for various benefits such coals and natural gas etc.

The energy management is to designate the practical policy, The individuals who take responsibility in practice should lay out the plan carefully and should understand and evaluate in order to improve for the energy management as the efficiency and to attain the objectives as set up by covering all dimensions in the aspect of economy, society and environment including the culture. For the circulative energy used in the family and community, at the present, people in the community getinterested in using the circulative energy and compensative energy that can be obtained inside the country and not to impact on the environment. The energies that Thai people use are hydraulic energy, solar energy, phitomass and biomass etc. The majority of agriculturists use the energy that can be obtained easily such as the phitomass and biomass etc.

5.2 The concept related to the principle of Dhamma for application in theenergy management


The energy management by using Dhamma in Buddhism as the essence inthe energy management and to be necessity for the agriculturists, Because Buddhism teaches people to realize of the truths of lives that consist of 4 elements and include one mentality. In addition, understanding the way of lives, people should understand the way to carry on their lives in accordance with the Buddhist teachings, that is, theprinciple of energy management in the middle way, the principle of the virtues conductive to the benefits in the present, that is, diligence to search for energy, good protection, associate with good friends and right livelihood and the principle of the path of accomplishments, that is, the principle of Dhamma conductive to the successof the energy management e.g. satisfaction in searching, diligence, attention to energymanagement and use wisdom in contemplation of integrative energy managementfrom analysis of the concept related to the Buddhist energy management.

5.3 The situation of energy management in the region of UdornthaniProvince

5.3.1 The general situationsThe problems of energy management of agriculturists in the community

in Udornthani Province can be concluded as follows: (1) the problems of the physicalhealth, that is, the physical un-completeness such sickness, not strength, and variousdiseases such as heart diseases, aid diseases and cancer etc. that originate from theoccupation performance by using the chemical substance that is the toxic substance for the physical health (2) the problems of education are in the majority of peoplewho are lack of knowledge in the occupation performance , especially, related to Phitomass and biomass energy for the agricultural usage (3) the problems concerning the duties (4) the problems related to the broken family (5) the problems related to thepoorness.

5.3.2 The situations of moral problems of agriculturists in Udornthaniprovince. Some people have the moral problems such as (1) not to know how to usethe property and energy (2) not to know how to use the energy as suitable (3) not toknow how to be sufficient in the energy management and not to know how to beeconomical in using the energy as produced for living in 8 categories, that is, (1) touse the luxurious energy (2) to use the unsuitable energy (3) not to know the value of energy (4) not to know the living status and non- status in using the energy (5) not toknow how to search for energy (6) Cling to the values of society, that is, to use the energy access of living status (7) destroying the natural resources (8) Lack of responsibility in preserving the energy and consideration with wisdom.

5.3.3 Not to know how to associate with persons, always to associate with persons who persuade to commit defamation such as playing gambling, drunkenness, seduction of women, etc. having all these as mentioned in the location.All those persons are called as “fools” , that is, those who are the spiritually defective persons, always to break the law and to earn their living in immoral ways.

3.3.4 The problems of using the energy in excess of one’s strength, that is, lack of wisdom to protect oneself, using the energy without consideration to use the energy luxuriously and not to know how to use the energy etc.

6. Suggestions6.1 Suggestion for applying the research results for practice


The results of this research are suggested to apply the Dhamma in Buddhism for the integrative energy management covering all sectors, not only the industry, agriculture and but also the transportation. The state should enhance in searching and producing the energies by using the left natural resources from agriculture and then transformed into phatomass and biomass for the energy management in the aspect of agriculture in order to do work and use in the family and the community.

6.2 Suggestion for the next research6.2.1 The comparative study of impacts between chemical substance and

phatomass and biomass should be done by expanding through all sectors in the country.

6.2.2 A study of Buddhist energy management should be done in order to enhance the sustainment of Thai economy.

6.2.3 The problems of situation of the usage of phatomass and biomassenergy of agriculturists should be studied as faced in the present.

6.2.4 The models in applying the principle of Dhamma in Buddhism for solving the problems of Phatomass and biomass in depth should be done.

References

Department of Agriculture Extension, the body of mindfulness of energy management, Bangkok: Office of Department of Secretary, 2555.

Ministry of Labour and Social Welfaire, Report of progressive project of sustainable village, Community energy of Laem Rungriung, Bangkok; Department of Compensative energy and Energy conservation, 2551.

Nonglak Tepsavat, Analysis of importance of energy in Thai society, Bangkok: Thamasat University press, 2541.

Nivat Ruengpanit, Preservation of Natural resources and environment, 4thed. Bangkok: Kasetsart University, 2546.

Manop Nagkanrien, Buddhism and modern science, Bangkok: Chulalongkorn University, 2545.

Yanyong Ampava, Strategy of National energy for developing the sustainability of Thailand, Bangkok: The Secretarial of the Senate, 2550.


Mechanisms and Processes of Sanghafor Reconciliation in Community

PhraKruSangwornsutakit, Assit. Prof. Dr.

Abstract

This article is an attempt to convey the situation to resolve the politicalconflict in order to build peace and reconciliation required cooperation from severalparties with patience. The good intentions are to commit each other. Which sanghawould propagate Buddhism and then also they would use the ability to study thebenefits for society and operate the ministry of Buddhism. Sangha engage indevelopment and is recognized by the community and throughout society. If sanghaused the wisdom to share with people in the community as well as other organizationsboth public and private to create reconciliation in the community that is one way toresolve political conflicts. The reconciliation in the community is not difficult and to strengthen the role of sangha in the management of conflicts in the community.Sangha are closer to the people especially the abbot levels who have been a faithfulpublic to help leverage the community to be a strong community and community has been immune. Which as you know it whatever people involve, the corrections arevirtually no fixed formulas. There is no way the best to be applied to all situations. Concepts, thinking, understanding of issues, understanding the environment of problems, understanding others and open-minded listening will analyze and determine to solve the problems as smooth. Harmony and cooperation will happen inthe end. Thus, every time, we have decided to resolve the conflict. Everyone isalways to hope that the conflict ended. Society and communities will be strengthened respectively. Sangha are models to build the reconciliation to take place in the society and nation.

Key words: Mechanisms, Sangha , Reconciliation

1. IntroductionThe conflict is a process that is occurred from the efforts of one party to

thwart the efforts of other parties and do not let to achieve goals or advancement or benefits by using any ways. The differences in terms of culture, values, goals,working methods lead to thinkand feel. Operation on something is different to causeconflicts. Generally, a conflict that took place in the department is often to be aconflict between individuals. That will lead to both good and bad effects on thedepartment. Study of causes of the conflict is one process of conflict management in order to prevent conflicts at the level harmful to the department. Administrators canorganize properly conflicts. 1 Conflict in workplaces is a normal phenomenon thatoccurs everywhere and every time. The conflict is a process that occurs as episodic.

1 Robbins, S. P. Organization Behavior Concepts : Controversies and Application, 2nd ed., (Englewood Cliffs, New Jersey : Prentice-Hall, 1991) , p. 18.


Each episode will feature events to occur respectively. For example, the conflict caused "Grievances" of one party that was acted by another party. The action caused such grievances as opposed, unhelpful, disparaging, insult, exploited, disgraced etc.Therefore, the parties have struggled to find any evidences or reasons to support the validity of their own and seek out any ways to win than lose otherwise. It is an approach to resolve various forms such as overcoming, avoid and lenient and so on.

Ancient said that it was very much people to have many problems and some people have not the right. The department would have a hundred people or just two people so we had to make them work together. No one in this world has conflicted with others. The building in reconciliation happened in family first and thengradually extended to the community and society respectively. While the situation of distrust towards political parties and public sector persists, who would play a role in creating harmony in the community should be sangha because they have been recognized as a politically neutral and people in the community respect the worship to be ready to follow. Sangha are a spiritual leader, a virtuous model and a holy canon person. They trained sons and daughters to be good citizens for a long time. In the past, when there was a conflict in the community, who play an important role in conflict resolution was sangha that people in the community respected. It became atradition and a long tradition. Sangha of Buddhist study and practice the discipline then they have been responsible for the world that was called Sungkahathura.

2. The concept of conflictCurrently, there are many social conflicts to occur due to the diversity,

complexity and rapid change beyond the common people understand and managethem. The belief is different and the value is different. The scrambled resources are limited. There are unfair in society. The law cannot enforce equally. The politicalsystem lacks the potential to facilitate social life and well run. The direction of development emphasizes on free competition and money to cause stress and inequality in the society more.

The education system does not make people can face problems and pressures. People seem fallen among problems that came in with conflicts and violence any time. The conflict is the "nature" of people and society.

According to the conflicting opinions, the difference in opinions, and styles are the most important part in encouraging us to seek clarity and progress to the talks and understanding, " Researcher agrees that the view from the comments is differenceand will lead to change in order to escape from the captivity of thought or behavior,but it will develop into a prosperous creative or not. It depends on how the conflict is used or built the energy. The conflict made body's secretion stimulants to changeenergy in the body which would be positive or negative to depend on the realization of person to change the conflict to be creative ways and benefits for themselves and society. The conflict caused the interaction2.

2Coleman, Peter T. “Power and Conflict”. In The Handbook Conglict Resolution: Theory and Practice. Morton Deutsch and Peter T. Coleman (Editors), (San Francisco : Jossey-Bass Pulishers, 2000) ,p.54


According to Georg Simmel proposed that "The conflict is form. One of theinteractions is to see clearly. This interaction happen the harmony and unity evenmore, " Chaiwat Sathaanand concluded that "Conflict is a towering energy of life" It can see as an attribute of the conflict that has both positive and negative depending onthe attitude and perspective of conflict is essential. If we change the negative into a positive, it will make the society to development continues. In opposition to this view is the mechanism of social progress.

3. The basic ideas about management of conflict by peaceful means.The basic concepts are presented that the concept is related to the conflict

by peaceful means to follow the purpose in research only. It can be summarized as the concept of ten of virtues (10 accuracies) and Buddhism's philosophy. It said "Thepeace is important in itself and essential for all lives, whether on a personal level or inthe world need peace" 3

For this reason, "Buddhism is an urgent need to study and understand aboutpeace because peace is the aim of the Buddha in order to earn more and help each other to achieve peace up" By Buddha idea was "Should focus on Mak 8 or 8accuracies such as the accuracy of the viewpoint, the accuracy of the battlefields, the informal working properly Formal living accuracy, accuracy in perseverance, theaccuracy of consciousness and accuracy in the concentrate. The accuracies of the eight reasons are the keys to peace and at the same knowledge, accurate and correctthe disengagement that two things is the result of peace. For this reason, Buddhaemphasized that 10 accuracies were the essence of Buddhism. Budthathas saw thatpeace would happen to the individual and society as a whole had to have a "major commitment" which set to benefits for people in the world or universal. It would make a real peace with a more complete. To give everyone access to the heart of their religion can frustrate the selfishness as enemies of peace. Mutual understandingbetween different religions causes to accept the differences and collaboration in theend. The fallout from the materialism causes for addicting and lacks of personnel and cooperation between religions. The concept of universal forces in view of Dhammapidok uses the peaceful means to solve the problems for a way of life. Usingthe three main aspects of international force is4 like 1. The fact that a universalprinciple is the fact that neutral is always the same with everyone, everywhere and allreligions 2. The humanity that a universal is humanity that sees and respects equal.Assault and destruction of human life has jurisdiction or not. It is not good 3. Thekindness that a universal is spreading as a passionate desire for human benefit allpeople are alike without limitation or discrimination. It can be seen that the concept isin line with the principles of Buddhism that "Everything is reciprocity " Thus, people are living in peace, it is essential that humans must live in harmony with nature asfriendly to each other so that naturally lose to balance.

4. The format of the Buddhist peaceful means of management of conflict.

3 Bhuthathas Pikkhu , World Peace , (Surajthanee : Dhammadhan, 1988) , pp.1-2.4 Prapromkunaporn (P.A. Payuthho) . See the world peace throught thebackground of globalization .3 rd edited , (Bangkok , Khomolkeemthongpublishing , 2009) , p. 189.


The study of the Holy Scriptures and commentary found a style of management of conflict that was appeared in the discipline that focuses on the set of "Austerity leap equipment " It is a tool for the suspension allegation that occurs amongsangha groups such as the mediation reconciles by themselves. Bringing theallegation to the Synod decided to carry on. Conflict management in terms of the fair is to manage in general to cover all human. The only visible evidence is only one form of mediation. Buddha showed as the mediation with strategies such as the face persuasion to build relationships with the parties. To build confidence and cooperation with parties is in the negotiation process in three events as the water war,devastation war and war of words.

In conclusion, the methods will bring to use the tools of peaceful Buddhist ways to manage conflict effectively and more effective include (1) the face (2) thesettlement (3) the persuasion (4) the avoidance (5) creating a participatory process (6) meeting to discuss. The conflict has positive way. The result happen the changes intocreative of development that is beneficial to all parties concerned. And negativeeffects happen the changes to break the self-ff organization, which if it is not immediately to deal with, it may expand into a dispute and the severity of the actions and words of the conflict by peaceful means in Buddhist. Both have been proactive approach or combination. Each method has adopted the principle that operators differ on this point. Buddhists use peaceful means to resolve conflicts to be effective thatleaders need to understand the principles and the methods.

It also had to do with kindness, patience and wisdom throughout the process without prejudice. The indicative strategy of development for sangh builds reconciliation in the community, which is explained in the following diagram.

The unityMechanism and strengthen love, Harmony in the

group.

Mutual respectMechanism and strengthen The

willingness exchange.The respect the rights of others.

HelpWell lenienc

And strengthemechanisms to

assist others on theirpotential.

Public awarenessMechanism and

strengthen the use of community

resources.

FormatStrategic

development of Sangha to build

reconciliation in thecommunity.


Picture 1. The strategy model to develop the potential of Sangha in buildingreconciliation in the community.

From the strategy model of development potential sangha in buildingreconciliation in the community concluded that the creation of a strategicdevelopment sangha to build reconciliation in the community. The process of creatingmechanisms and systems based on different dimensions as follows.

1. Creating mechanism and strengthen system of the dimension of love andunity.

With the mechanism and system of religious principles is a socialinstitution. An institution is created for the good of peace to resolve the social problems, human and the world for the delight of all the ways of the principles of the religion of the prophet. Religious congregations of the people of Thai people were all born on this land that is the product of the land. This project creates harmony and solidarity mission to religious are responsible for fostering the preservation of religious coverage. Religious shops of all religious got to promote. The power of religion and religious principles can resolve the social crisis of Thailand especially creating harmony. Reconciliation of people in country or congregations of all religions cherish their religious principles respect for the principle to bring to act as aprophet to worship in Thai society. They can have social harmony and reconciliation,peace, peaceful coexistence with religious dimensions sustainable.5

2. Creating mechanism and strengthen the dimension of mutual respect.The mechanisms of sportsmanship about forgiveness are a key principle in

the operation of the democratic way of life. The decisions in question must act in accordance with the opinion of the majority. This means that people have a different opinion then there is one party to be happy and another party to be disappointed. Themajority party or parties fulfill must not satirize the other party but will besympathetic and be ready to listen to the problems of the other party for supporting inthe future. In the meantime, the parties are not disappointed and must admit in theopinion of the majority and are ready to support the organization's essential to teach democracy with the practice. They have to learn to respect for others and rules and start themselves. Because the study was to establish citizenship or democracy, it isnot just a matter of knowledge but as a matter of practice. It is to be trained to look for people who equalize. The rules and the respects have to train to stand for something that is different from us for everyone can govern by themselves and livetogether.

3. Creating mechanism and strengthen the generous dimensions of helping eachother.

The mechanisms and principle of proactive strategy of sangha are toemphasize the role of the community and the public to learn of the crisis of social

5 B. Leas, Speed. “Choosing a Conflict Management Strategy”, In Discover YourConflict Management Style. ed. Speed B. Leas, (New York : The Alban Institute,1984) , pp.45-47


cohesion in order to deter and set in responses and changes. There is to find a way to deal with the creation of cultural power. The organization of relationships and creation of mechanisms for coordinating the network are to be fairness, cooperation, building democratic leadership and the democratic process. It appeared from thereport as guidelines for improving of development novice ordination in summer atSomsamai Nan province that intended to offer the value of life and society of novice ordination in summer. The process and the factors affected the novice ordination insummer to be found that novice ordination in summer was important to instruct the youth morality and Buddhism. There is also the social bonding of a group of people with a cult center and the process of refinement adjusted in accordance with the socialsituation as contents and step ritual. But the novice ordination in summer might notachieve its objectives. It was essential to require cooperation and commitment by those involved. In reviewing the analysis of strengths, weaknesses and opportunities is for development. In addition, the research was presented the management of teaching Buddhist on Sunday to accord with the Buddhist school on Sunday. Thereshould be a form of education in the integration between the formal teaching Informal and formal by variable state schools. The potential of teaching Buddhism on Sunday is still limited due to the availability of personnel, budget and media involvement of community organizations and policy implementation.**

4. Creating mechanisms and enhancing awareness dimensions of public.The mechanisms and systems of work according to the human society in

which to express the public mind are tough. If it did not raise and encourage the behavior of the public mind, society would be a selfish. The society is not centralized around, but the only community. The community will be weakness and lack of development. However, as the community has remained so and no development even longer to get worse. It has collapsed. Crime in the community is high. It lacks of heart center and leadership to lead to solve the solution because the community itself is abig problem. It has not the volunteer to develop and to be fear the abuse of others.Therefore, the study and the importance of the public mind are to appear the awareness of children and young people. It is important that we should do. Thechildren from newborn to 10 years old are susceptible to be cultivated and promote a more ethical. It's also a “The soft wood bending easy” so to properly treat children with the social and psychological development of the child to prevent the problemsthat will arise in order to be good citizens of society. The strengthening of political,economic, moral society will result in a better society.

5. ConclusionWhile Thai society is on the path to develop literacy with the world,

preparedness is to achieve a lifestyle that is not abandoned their original foundations and to select new things. People understand in public life literally. The government, the organization or the individual aims to create a change in this field. It is essential to give the opportunity to create mechanisms for participation for building environmentand skills. On the basis of a common is to share ideas and to learn together with the

**Gandhi, M.K. The Selected Works of Mahatma Gamdhi. India: Navajivan publishin House, 1968,pp.35-38.


conviction. That said "Active citizenship" and "Cognizant or lifestyle issues thataffect the lives together" creates a culture "Public awareness" as intended to create thelivable communities across the local Thailand. Buddhism is a social enterprise thatexists in the form of the institution and has deep-rooted long in Thailand. Sincehistory continuity has accumulated steadily and consistently reproduced. It is anorganization with an extensive range of support base. There is a connection to mostpeople and it is a powerful social institution to control the thoughts, beliefs, faith,philosophy of power and discipline. It can preach and retain the most reliable degree congregations as a unity.

Under the terms of the current social context is the social event of thestruggle and negotiation. That requires power and influence to seek stability and isnot limited to the atmosphere of free competition. This context has pressured religious organizations to seek and gain the tools to compete and fight and negotiationand to adapt the changing conditions in the context of learning and growth. The faith of Buddhists is built extensively and stably in order to organize the relationshipswithin and between organizations. The effort of maintaining status and primary goal and basic values and the ideology of Buddhism relating is to relate with the alignment of the Buddhist Sangha.

References

(1) Book :B. Leas, Speed. “Choosing a Conflict Management Strategy”. In Discover Your

Conflict Management Style. ed. Speed B. Leas. New York: The AlbanInstitute, 1984.

Bhuthathas Pikkhu, World Peace. Surajthanee : Dhammadhan , 1988.Coleman, Peter T. “Power and Conflict”. In The Handbook Conglict Resolution:

Theory and Practice. Morton Deutsch and Peter T. Coleman (Editors). SanFrancisco: Jossey-Bass Pulishers, 2000.

Gandhi, M.K. The Selected Works of Mahatma Gamdhi. India: Navajivanpublishing House, 1968.

Prapromkunaporn (P.A.Payuthho). See the world peace throught the backgroundof globalization. 3rd edited , Bangkok , Khomolkeemthong publishing ,2009.

Robbins, S. P. Organization Behavior Concepts : Controversies and Application,2nd ed. Englewood Cliffs. New Jersey : Prentice-Hall, 1991.


Comparative study of pilgrim accounts on Śrâvatî cityDr.Niraj Ruangsan

Abstract

The Śrâvatî1

city is one of the most holy places of Buddhism as it owes reputation to

long and close association with the Buddha’s ministry. The archeological excavation reports

that the antiquity of this city goes back to the beginning of the second quarter of the first

millennium BC. Initially, this paper attempts to investigate differences of the Śrâvatî city’s

accounts as recorded by all travelers: Fa-hsien (399-414 AD), Xuanzang (629-645 AD),

Sòngyún & Huìshēng (629 CE), I-Tsing (671-695 CE) and Huizhao (727 CE) visited India

within the 1,000 years after the passing away of the Buddha. However, only those of Fa-hsein

and Xuanzang provide sufficient information to be used in analysis. This paper therefore

mostly works on their accounts as it will discuss their major differences in three main aspects:

types of information, stories and states of Buddhism and religion described in each period of

visiting. In addition, some interesting points such as minor differences within their similaritiesff

will be provided.

Keywords: comparison, Śrâvatî city, Buddhism1. Introduction

Śrâvatî or Savatthi city, the ancient capital of the Kingdom of Kosala

ruled by King Pasenadi, a lay disciple and great admirer of the Buddha, is one

of the most holy places of Buddhism as it owes reputation to long and close

association with the Buddha’s ministry. Within the 45 years of his ministry,

the Buddha spent 25 rains-retreats at the city as there was Jetavana or Jeta’s

Grove, donated by Anathapindika the millionaire well known as ‘Feeder of the

Poor’(San, 2002, p. 104). The archeological excavation reports that the

antiquity of this city goes back to the beginning of the second quarter of the

first millennium B.C. In the Puranas, a group of Hidu religion texts, the city

also is described as same as in the Mahabhrata, one of the two major Sanskrit

epics of ancient India (Majupuria, 1987, p. 253). There are several pilgrim 1This work involves Sanskrit words. For the transcription of Thai to Latin alphabet, it followsthe actual transcription in the texts ‘SI. Yu. KI. Buddhist Records of the Western World, Translated from the Chinese of

Hiuen Tsiang Volume 1-2’.


travelers visited India within the 1,500 years after the passing away of the

Buddha such as Fa-hsien (399-414 AD), Xuanzang (629-645 AD), Sòngyún &

Huìshēng (629 CE), I-Tsing2 (671-695 CE) and Huizhao (727 CE). However,

Fa-hsein and Xuanzang most likely had visited Śrâvatî. In the case of I-

Tsing’s account, although there is a statement that I-Tsing definitely went to

Śrâvatî as appeared in the work of Takakusu. However, there is only few

words involved the narrative of Śrâvatî city: Śrâvatî p.liii, gandhakutî p.22,

Gâmbûnadavarna p. 190 and Prasenagit (king) p.40. Nonetheless, the contexts

surrounding these words do not give sufficient information about Śrâvatî

during his visit. Based on the study of K.A. Nilakanta Sastri, also there is not

an indication that I-Tsing went to Śrâvatî city (Radhakrishnan, 1971, pp. 241-

243). In the account of Sòngyún & Huìshēng, there is no narrative related to

Śrâvatî city (Beal, 1884a, pp. lxxxiv-cviii). In the work of Huizhao, there are

few sentences indicating the relevant information of Śrâvatî city (Yang, 1984,

p. 42). These sentences do not give sufficient information to confirm the

Huizhao’s visit of the site. Initially, this paper attempts to investigate the

differences of the Śrâvatî city’s accounts of all travelers mentioned. However,

after information availability investigation of all accounts, there are only two

accounts: Fa-hsien and Xuanzang provide adequate information of Śrâvatî city

in analysis. This paper therefore mostly works on their accounts as it will

discuss their major differences in three main aspects: types of information,

stories and states of Buddhism and religion described in each period of

visiting. In addition, some interesting points such as minor differences within

their similarities will be provided.

2Yijing (I(( -II Ching; I Ching) (635–713 CE) was a Tang Chinese Buddhist monk originally named Zhang Wenming. The written records of his 25-year travels contributed to the worldknowledge of the ancient kingdom of Srivijaya, as well as providing information about theother kingdoms lying on the route between China and the Nālandā Buddhist University in India. In some 19th-century publications, Yijing's name may appear as I Tsing, following anantiquated method of Chinese romanization.


2. Types of Information

In both accounts of Fa-hsien and Xuanzang provide different information in their types.

Geographically, Fa-hsien provides a small picture of Śrâvatî city as he describes that traveling

eight yôjanas to the south from the ruins of the towers on places where the four Buddhas

walked for exercise (walked in meditation (Giles, 2012, p. 29) and sat down in the great

country of Sha-chi is Kôsala, the chief town of Śrâvatî city (Beal, 1884a, pp. xliii-xliv).

Xuanzang (629-645 A.D) provides a clearer picture that the size of Śrâvatî is 6000 li in circuit.

The chief town is desert and ruined. The cereals grow in great abundance. The climate is soft

and agreeable (Beal, 1906b, p. 1). Regarding to the sociological account, Fa-hsien states that

there were only few inhabitants in Śrâvatî, altogether perhaps 200 families (Beal, 1884a, p.

xliv). While Xuanzang does not state the number of people, he only says that there were a few

inhabitants. Their manners were honest and pure. They applied themselves to learning and

love religion (Beal, 1906b, pp. 1-2). For the Buddhist archeological and historical site

account, both accounts provide the magnificent information. Fa-hsien identified 15 sites, 200

year later, Xuanzang mentioned 27 sites. Both accounts explain the 11 same sites (See: table

01). Fa-hsien identified different 5 sites and Xuanzang recorded different 16 sites. Some of the

sites indicating in both accounts are well-known in India today such as Jêtavana vihâra, a great

stûpa of Angulimâlya, the Great Hall of the Law and a stûpa records the site of the house of

Sudatta (Majupuria, 1987, pp. 58-64).

Within the similarities of site accounts, there are some interesting points need to be

discussed. The account of Fa-hsien did not mention two pillars at the right and left eastern

gate of Jêtavana vihâra which were erected by Aśôka-râja (Beal, 1884a, p. xliv) but

approximately 200 year later, Xuanzang did not neglect the name of the King (Beal, 1906b, p.

4). This does not suggest that Fa-hsien did not recognize Aśôka-râja because throughout his

record, he mentioned the king (Giles, 2012, pp. 12, 25, 39, 45, 48, 56). In this case, he did not

mention Aśôka-râja probably for some reasons. Also, in the case of ditches, Xuanzang

recorded that there were the large ditches, where the Buddha’s enemies such as Dêvadatta,

Kukâlî Bhishunî, and Chanścha went down bodily to the hell, appeared in the time of the

Buddha. However, Fa-hsien who came to Śrâvatî earlier did not record the ditches. He just

identified the places where Chiñchimanâ and Dêvadatta went down alive to the hell (Beal,

1884a, p. xlvii).

In comparison of the different numbers of the sites in each account, it is possible that

some sites were identified with the commercial reasons and literature study as in Fa-hsien

account says that there were a number of monarchs, people and foreigners surrounding

countries came to present their religious offering at the sites of the Buddha (Beal, 1884a, p.


xlv). Then, the heretics built hospices by the side of the road to service the travelers. They also

provided the shelters, food, drink, entertainment and all necessaries (Beal, 1884a, p. xlviii).

Logically, the more interesting the sites are, the more people come. The different of the site

identification may come from the result of literature study. For example, in the case of Bodhi

tree story as described in the Pujavaliya, the Simhalese chronicles, that this tree was planted at

Jêtavana in time of the Buddha by Ananda (Majupuria, 1987, p. 55). However, Fa-hsien and

Xuanzang neglected this very important historical tree when they were there. Probably, the

recognition of this tree may come from the study in later period or the Bodhi tree was not

there.

3. Different Stories

Both accounts provide different stories. Fa-hsien who came to Śrâvatî earlier recorded 4

long stories, 26%, from 15 sites he recorded. The longest one is the story of the figure of the

Buddha construction, when the lord of the world went to preach for the sake of his mother at

Trayastriṁshas haven (Beal, 1884a, p. xliv). Later on Xuanzang recorded 13 stories, 50%

from the 27 sites he mentioned. His longest story is the same story of Fa-hsien (See 01 table in

appendix).This indicates that the main popular story of Śrâvatî is the story of Buddha sandal-

wood image. Fa-hsien and Xuanzang recorded 4 same stories (23% from the 17 stories): a

story of Buddha image carving, 500 Blind robbers obtain the sight, Śundarî murdering and a

story of ‘shadow covered’ building. This means that Xuanzang’s account provides 13 different

stories related to the Śrâvatî city.

As already mentioned, within the similarities, there is some interesting different

information. First, the story of the attempt to murder the Buddha of Dêvadatta by putting the

poison in his nail is in doubt. Although this story is stated in both accounts, it seems to be

missed from the current available texts. Alternatively, it has never appeared in the texts or it

has been lost in the early texts. However, in fact, as the available literature reports that

Dêvadatta did attempt to murder the Buddha but not in this way. For example, he rolled amm

boulder from the high mountain or he arranges a mad, man-killing elephant in order to destroy

the Buddha (Ray, 1994, p. 16). The story is not different between both accounts however it is

the difference between both accounts and the current texts. Second, when both travelers

witnessed the existence of the Buddha figure at Śrâvatî, at this point, only one note of I-Tsing

may involve the story.

The original of the image called ‘Gâmbûnadavarna’ is mentioned in the

Vinaya. When the Buddha was not among the assembly, the members of the


order were not very reverential; this circumstance caused the rich

Anâthapindada to ask the Buddha, saying, ‘I which to make a

Gâmbûnadavarna (Golden colored) image of thee, to put in front of the

Assembly.’ The Great master allowed him to make this image (Takakusu,

2006, p. 190).

However, the weakness of I-Tsing statement may rely on which Vinaya of which

Buddhist school he refers to. On one side, I-Tsing tells the reason to make the Buddha figure

that when the Buddha absented, the members of the orders were not very reverential. On the

other hand, Fa-hsien account clearly indicates the reason that when the Buddha went to the

Trayastriṁshas heaven to preach for the sake of his mother. After 90 days of his absence,

King Mahâprasênajit desired to see the Buddha. Then, he craved a sandal-wood called

Gôśîrshachadana (ox-head) as an image of the Buddha. Thereafter, he placed it at the

Buddha’s throne (Beal, 1884a, p. xliv). This makes King Mahâprasênajit is the first who

created the image of the Buddha. However, Xuanzang account tells a different story that when

Tathâgata ascended into Trayastriṁshas heaven to preach for the benefit of his mother,

Prasênajita-râja heard that the King Udâyana had caused a sandal-wood figure of Buddha to

be carved. Then, he caused this image to be made (Beal, 1906b, p. 4). This makes the King

Udâyana is the first person to produce the image of the lord of the world and Prasênajita-râja

is the second. In regard to the story of the dêvâlaya’s ‘shadow covered’ temple of the heretics,

Fa-hsien’s account does not indicate that this circumstance occurred in which period (Beal,

1884a, pp. xlvii-xlviii). Nevertheless, in the record of Xuanzang clearly indicates that this

story occurred when the Buddha was in the world in the old day (Beal, 1906b, p. 10). Whether

or not this happened in which period, there is a question that if this incident happened in the

time of the Buddha, which text can be used to identify this phenomenon. With the numerous

miracle phenomena were recorded in the Buddhist texts. This is possible or not to say this

miracle incident is one of them.

4. States of Buddhism and religion

In the case of the statement of Buddhist and religious practices, the accounts indicate just

minor information. Fa-hsien explained Buddhist practice that at that time, at Jêtavana vihâra,

there was a great number of Buddhist priests meditating under the shady copse of the

‘recovered-sight’ after their mid-day meal (Beal, 1884a, p. xliv). Also, the monarchs and

people surrounding countries come to present their religious offering. They decorated the

place by the flags and silken canopies. As well as the flowers, burning incense and unfading


splendid lamps were offered (Beal, 1884a, p. xlv). Furthermore, he mentioned that there were

the Dêvadatta disciples, who pay religious reverence to the past three Buddhas, but not to

Sâkyamuni Buddha (Beal, 1884a, p. xlviii). In the period of Xuanzang, there were many

several monasteries, mostly in ruin with very few religious followers. These followers studied

in the books of the saṁmatîya which is an offshoot of Vatsiputriṁṁ ya, one of the early Buddhist

schools (Beal, 1906b, p. 2). According to this indication of both travelers, this may say that in

the time of Fa-hsien, Buddhism was still prosperous; however, in the time of Xuanzang, its

decline was happening. For other religious practice, Fa-hsien account explains heretical

practice (time is uncertain) in this Mid-India country that there were 96 heretical sects. The

disciples of each sect beg food by not carry the alms-dishes (Beal, 1906b, p. xlviii). Xuanzang

account only provides that there were 100 Dêva temples with very many heretics in Śrâvatî.

However, it does not provide the information of their practice. The account of Huizhao (727

C.E.) only tells that both Mâhâyana and Hînayana were practiced in central India (Yang, 1984,

p. 42).

4. Discussion

The accounts of Fa-hsein and Xuanzang provide the various information of Śrâvatî city.

The major differences of the accounts clearly rely on archeological and historical site

information and stories they give. The most reliable information is the archeological

statement. Many places recorded in both accounts are found today such Jêtavana vihâra, a

great stûpa of Angulimâlya, the Great Hall of the Law and other sites (Majupuria, 1987, pp.

253-268). This information may be one of the most important of Buddhism. However, in

regard to the information of stories they give, there needs more critical investigation. Many

stories such as a story of Dêvadatta, a story of ‘shadow covered’ building, that Xuanzang

referred to the period of the Buddha and the story of Buddha Image carving. This most likely

does not appear in the current available texts. The possible reasons for their disappearance

may be, because of, the lost of the texts or they have never appeared in the texts at all. In the

case of the statement of Buddhist and religious practice these texts just provide minor

information. However, the most in the interesting point here is the case of Dêvadatta disciple

practice (399-414 A.D.). When Dêvadatta Bhikshu was judged by the karmic law which

caused him went down bodily to the hell, this incident confirms that what he did are totally;

yet, why his followers had still existed for several hundred years.


References

Beal, Samuel (Trans.). (1884a). SI. Yu. KI. Buddhist Records of the Western World, Translated from the Chinese of Hiuen Tsiang (A.D.629) (Vol. 1). London: Trübner.

Beal, Samuel (Trans.). (1906b). SI. YU. KI. Buddhist Records of the Western World translated form the Chinese of Hiuen Tsiang (A.D. 629) (Vol. 2). London: Kegan Paul, Trench,Trubner & Co. Ltd.

Giles, H. A. (2012). The travels of Fa-hsien (399-414 AD), or Record of the Buddhistic Kingdoms: Cambridge University Press.

Majupuria, T.C. (1987). Holy Places of Buddhism in Nepal & India: A Guide to Sacred Places in Buddha’s Lands. Bangkok: Crafsman Press.

Radhakrishnan, S. (1971). 2500 Years of Buddhism. New Delhi: Publications Division, Ministry of Information and Broadcasting Government of India, Patiala.

Ray, R. A. (1994). Buddhist Saints in India: A study in Buddhist Values and Orientations. Oxford University Press.

San, Chan Khoon. (2002). Buddhist Pilgrimage. Malaysia: Majujaya Indah Sdn. Bhd.Takakusu, J. (2006). Record Of The Buddhist Religion: As Practised In India And The Malay

Archipelago: Genesis Publishing Pvt Ltd.Yang, H. S. (Trans.). (1984). The Hye Ch'o diary: memoir of the pilgrimage to the five regions

of India (No. 2). Seoul: Jain Publishing Company.


Cultural Change on Rice of Agriculturists inNortheast of Thailand

Assist. Prof. Prakob Meekotkong

AbstractThis research aims at 1) to study cultural change on rice of agriculturists in

the Northeast, 2) to study cause and cultural change on rice of agriculturists in theNortheast, and 3) to study the relationship of local organization and the public sector to promote rice culture. The research is mixed between qualitative and quantitative.The sample used to collect qualitative data of 30 people and the sample used to collect quantitative data of 400 people. The instruments used in the research wereinterview and questionnaire. The statistics used in this research were frequency,percentage, average and standard deviation.

The research found that;1. The culture change on rice of agriculturists in the Northeast. Overall and

specific, the changes are moderate. The highest change is the reasons for theproduction process, the belief and rituals rice, the exchange productivity. And thechange lowest is the relationship of government and local organization in promoting aculture of rice.

2. The reasons for the change in culture rice of agriculturists in the Northeast. Overall and specific, the change is in maximum level. The highest change is applications philosophy used in the cultivation. Cultivation follows traditions as well as faith and community values upheld by the Code of Conduct. Minor is cultivation are adopting new technologies came into use in agriculture. And the lowest change iscultivated using local ingredients such as plow, mortar etc.

3 The relationship of government and local organizations in promoting a culture of rice of agriculturists in the Northeast. Overall and specific, there is a littlebit change. But the highest change is the government has encouraged conversation culture. The government has guaranteed rice price for agriculturists. The second, thegovernment has an early warning for agriculturists such as drought, floods. And thelowest change is the government is introducing and educating about choosing quality rice seeds to suit soil and weather.

IntroductionRice is very important to human beings as being the based meal of people in

Asia. It seems like the Thais’ life. And because of the rice staying along with Thaipeople and having strong relationship with Thais, this causes the origin of rice cultureand traditions about rice by relating with it directly and indirectly and gained from collecting experience, knowledge and local wisdom mixed to each other.1

The cause of cultural change on rice depends on economics and society.Culture is the most important resource and environment to provide the human’sbehavior in the status of being food until the rice is the origin of economic characters,cultural society and being base to gain this evolution to the present. On the ceremony 1 Songkarn Jitrakon, Rice and The way of Thais’ life-living. (Bangkok; the section of informative relation of the office on National Scientific and Technology development, ffB.E.2544, page 14-18.


about rice and farming, this would be the most important to Thai people for being the stable principle of life-living for prosperity of vegetation in order to be blessing for happy life of people and things related. The ceremony about rice and farming is practical for making relationship with environment; soil, water, wind, and fire, natural resources and other beings for appropriate occurrence of ecology and for livingtogether with nature peacefully and happily.2

At the present on rice planting in Thailand, the central area is appropriate toplant rice mostly, the North, The South, The Northeast come respectively. Esan has the area for rice planting mostly. In B.E.2533-2534, Thailand had produced rice about 17,193,000 tons.3

According to the result mentioned above, the researcher is interested to study the change of culture about rice of agriculturists in the Northeast in order to study thecause of change and promotion of culture about rice of agriculturists in the Northeast for achieving all objectives continually.

Research’s objectives1. To study cultural change on rice of agriculturists in the Northeast2. To study cause of cultural change on rice of agriculturists in the

Northeast3. To study the relationship of local organization and the public sector to

promote rice culture of agriculturists in the Northeast

Scopes of researchThis research is mixed method by collecting data as being qualitative and

quantitative with scopes as follow;1. The scope of contentThe researcher has studied three ways; 1) To study cultural change on rice of

agriculturists in the Northeast, 2) To study cause of cultural change on rice of agriculturists in the Northeast, and 3) To study the relationship of local organization and the public sector to promote rice culture of agriculturists in the Northeast.

2. The scope of target group2.1. The target group used in qualitative research was chosen as specific such

as agriculturists planted rice in the Northeast; Khon Kaen province and Mahasarakamprovince as follow;

(1) The group of information givers on policy viewed at culture could be divided as follow;

1.1. 2 persons of Provincial commerce; one per each1.2. 2 persons of Provincial agriculturist, one per each

1.3. 10 persons of Provincial local scholar, five per each(2) The group of local information givers

2.1. 10 persons of local leader2.2. 10 persons of agricultural group

2 Eim Thongdee, Rice culture; Ceremony of Rice and Farming. Second edition, (Bangkok; Good Friendship, B.E. 2537), page 22-23.3 Rice and Thais. Source; http://student.nu.ac.th/48191212/rice1/r32htm, searched on the 9th May, B.E.2558.


2.3. 10 monks in locality2.2. The target group used in quantitative research was chosen as specific

such as agriculturists planted rice in the Northeast; Khon Kaen province and Mahasarakam province, who had planted rice in two provinces, selected from twodistricts from each province, 100 persons from each district as being totally 400persons.

3. Scope of AreaIn the research, the researcher had provided the area in the Northeast for

collecting data in two provinces; Khon Kaen province; Maung district and Nanpongdistrict, and Mahasarakam province; Cheing Yien district and Wapeepatum district.

Tools of research

1. To create the tools for collecting data as qualitative by questionnaire with the structure consisting with questionnaire in depth, camera, note, and recorder.

2. Toot for collecting data as quantitative as questionnaire divided into threeparts;

Part one; General information of answerers on questionnaire by checklist on sex, age and career.

Part two; questionnaire about cultural change on rice of agriculturistsin the Northeast by ratings scale into five levels following the method of Likert. The scale in each level means as follow;

5 means changed in the most4 means changed in the much3 means changed in the middle2 means changed in the less1 means changed in the least

Part three; questionnaire about suggestion to promote the culture on rice of agriculturists in the Northeast.

Creating and Finding quality of research tools1. Creating and finding quality of qualitative tools has steps as follow;

1) Study concepts, theory, document, texts and related research work and conceptual framework of research on cultural change in order to apply and create the questionnaire.

2) Data from the first step would become the questions in questionnaire and then presented to the advisor of research project for consideration and suggestion.

3) Adapt the questionnaire following the suggestion of the advisorsof research project and then brought to collect data.

2. Creating and finding quality of quantitative tools has steps as follow;1) Study concepts, theory, document, texts and related research

work and conceptual framework of research on cultural change in order to apply and create the questionnaire.


2) Study to create the tools by rating scale following the way of Likert and create the questionnaire with opened by the research.

3) Bring the questionnaire to the advisor for checking thecorrectness and considering for suggestion.

4) Adapt the questionnaire following the advisors’ suggestion and present to three experts for construct validity and content validity, index of item objective congruence; IOC at the level of 0.60-1.00.

5) Bring the questionnaire approved by the experts to adapt them under their suggestions.

6) Bring to try out with the target group about 15 persons in the area.

7) Bring to discrimination on tried out questionnaires for item total correlation

8) Bring questionnaires for reliability, alpha coefficient following the way of Cronbach at the level of 0.81

9) Print the perfect questionnaire in order to do research and collect data from target group continually.

Data collection

1. To bring the letter from Mahachulalongkornrajavidhayalaya University tothe local leaders in Khon Kaen pronvince and Mahasarakarm province in order to give permit on data collection for research by interview and questionnaire.

2. To make friendship with the giver of original information and target groupin order to create familiarity and inform the objectives of data collection.

3. To make appointment about date and time to interview and givequestionnaire in order to make them prepare and bring other documents related with data collection.

4. To collect data by using the interview and questionnaire with target group who will give the original information and others by recording, taking note and making conversation with them.

Data analysis1 Qualitative data analysis on interview used explanation, interpretation and

presentation by descriptive analysis for explaining the cultural change on rice of agriculturists on topics as follow;

1) Process of production2) Change of product3) Belief and ceremony4) Cause of change5) Relationship of the organization of township and government to

promote the culture of rice2. Quantitative data analysis had steps as follow;

1) Analysis on general information of questionnaire answerers by frequency and percentage.


2) Analysis on cultural change of rice of agriculturists in the Northeast by average and standard deviation and then compare them with scale as follow;

4.51-5.00 means changed at the most level3.51-4.50 means changed at the much level2.51-3.50 means changed at the middle level1.51-2.50 means changed at the less level1.00-1.50 means changed at the least level

3) Analysis on suggestion to promote the culture of rice of agriculturists in the Northeast.

Statistics used in data analysis1. Statistics used for tool’s qualification

1.1. IOC (Index of item objective congruence)1.2. Discrimination1.3. Reliability

2. Basic statistics2.1. Frequency 2.2. Percentage2.3. Mean2.4. Standard deviation

Conceptual framework

In the research on cultural change of rice of agriculturists in the Northeast, the research can summarize the conceptual framework for operation as follow;

Independent variable Dependent variable1 Economics Cultural change of rice of

agriculturists2 Value in the Northeast into three

ways;3 Apply the philosophy of 1 Process of

productionSufficient economy for 2 Change of productRice cultivation 3 Belief and

ceremony4 To bring technology makes 4 Cause of change

the traditional culture disappear. 5 Relationship of the organization

5 Cultural and social change of township and government

To promote theculture of rice

Results of research


1. The result of quantitative data analysis on cultural change of rice of agriculturist in the Northeast in holistic view, there was change at the middle level. While considering them in each item, it was found that there was at the much and less level respectively from much to less average; cause of change, process of production, belief and ceremony of rice, change of product and relationship with the organization of township and government to promote the culture of rice, it was found that;

1.1. On the process of product in holistic view, there was change at the much level. While considering them in each item, it was found that there was at the middle and much level respectively from much to less average; therewas preparation of soil before the season of rice plantation, there was selection of rice seeds as being abiding and appropriate to the weather. The next was; there was the modern technology for soil preparation such as pushcart. But the least level was; rice plantation used the original tradition such as gathering for growing rice, threshing rice.

1.2. On the change of product in holistic view, there was change at the much level. While considering them in each item, it was found that there was at the middle and much level respectively from much to less average; therewas analysis about rice trade yearly such as profit, capital. There waschange of product from the rice trader considered the justice. The next was; there was the modern tool for trading such as balance for product respectively. But the least item was; there was the group of cooperatives and bank of rice in village.

1.3. On the belief and ceremony in holistic view, there was change at the much level. While considering them in each item, it was found that there was change at the much level respectively from much to less average; there was the merit-making at the village for dedicating to the ghost of land in order to have good product, good wealth. Rice was the high thing which should not be eaten or treaded uselessly. The next was; rice was the grateful to human beings. We should express the gratitude to ricerespectively, but the least level was; making ceremony of harvesting rice in order to have more products such as ceremony for gathering rice, ceremony of first hooking rice, and ceremony of asking rice’s morale.

1.4. On the cause of change in holistic view, there was change at the much level. While considering them in each item, it was found that there was change at the middle and much level respectively from much to less average. There was apply to use the philosophy of sufficient economy for rice plantation, the plantation followed the culture and tradition including the belief and value believed by villagers in community for practice of live-ling. The next was; rice plantation used the modern technology in agriculture respectively, but the least level was; rice plantation used local tools such as plough handle and mortar.

1.5. On the relationship of the organization of township and government to promote the culture of rice in holistic view, there was change at the less level. While considering them in each item, it was found that there was change at the middle and less level respectively from much to less average. The government had supported and maintained the traditional culture of rice and guaranteed the rice price to agriculturists. The next


was; the government had reminded them such as drought and flood respectively, but the least level was; the government had suggested and given knowledge of choosing the rice seeds with qualification and appropriate to the soil, sky and weather.

2. Suggestion to promote the culture of rice of agriculturists in the Northeast was asfollow;

2.1 On the process of production, agriculturists should have the tool of agriculture as the modern technology for harvesting rice and reducing thelabors, and for increasing products. The rice price and the economics of rice trade for competition in Vietnam should be changed.

2.2 On the change of product, agriculturists should buy the rice directly fromthe central traders or the businessman of trading rice, should have new seed of rice for good health and should produce the rice without chemicals.

2.3 On the belief and ceremony of rice, there should be the conservation on ceremony of rice blessing practiced from the ancient time and theconservation on tradition for the next generation to study.

2.4 On the cause of change, technology usage in the process of riceplantation was good, but quality of soil and product should beconsidered. When the technological growth had come, the agriculturistshad to adapt the process of production as being in time of change,especially the trade market. Whatever change there be, the most important things to focus on was the safety of the consumers.Transportation should be changed and the important thing wasconsideration on capital of production.

2.5 On the relation of organization of township and government to promote the culture of rice respectively from much to less average. Thegovernment should guarantee the price of rice with agriculturists annually as being the permanent policy of high cost of rice. The governmentshould have the policy to solve the drought permanently to them, becausethe past policy is in short on problem solving. When there was a drought,the government should take care them more than this. The government,the provincial agriculture, the district agriculture should give thesuggestion about knowledge in process of production and rice seeds with high qualification as being abiding to different weather.

3. Results of qualitative data analysis on cultural change of rice of agriculturists in the Northeast.

3.1 On the process of production; 1) Preparation of the soil for plough in order to eradicate the unwanted flora by taking a plough over them about once or twice, it depended on the factor of moistness enough for growingthe seed of rice. 2) Preparation of farming tools such as plough handle,harrow, weeding tool and modern tools; pushcart. 3) preparation of riceseeds in order to get the high growth, that would be perfect seed with good weight called full-seeded rice, 4) Plantation, 5) maintaining and taking care rice, 6) harvesting and threshing.

3.2 On the change of product, the system of change of product in locality and market such as rice trade, by taking rice for sale to the central traders for


changing rice into income. The profit was measure on the value of change.

3.3 On the belief and ceremony of rice, there was the ceremony before rice plantation for sacrifice, praying to holy things or ancestors to protect the dangers with favorable things and richness. The ceremony was for maintaining and taking care the growth of rice such as ceremony of Mae Phosob’s good spirit and ceremony of harvesting product in order to have more product such as; the ceremony of collecting rice, the ceremony of first harvesting rice and the ceremony of asking morale etc.

4. The cause of cultural change of rice of agriculturists in the Northeast comes from economic and national society. To apply the philosophy of sufficient economy for plantation, innovation and technology, cultural change and society. The cause of change was to bring modern technology making the old tradition disappear.

5. The relationship of the organization of township and government topromote the culture of rice of agriculturists in the Northeast, on the process of production; having suggestion about knowledge of seed selection qualified to the soil; suggestion on using the compost from animal droppings, unwanted floras. Maintaining the soil firstly before planting in order to reduce the cost and chemicals. On the change of product; having rice guarantee with agriculturists, bringing the product for sale to the central traders and having the rice group in community. On the belief and ceremony of rice; the organization of township had promoted and maintained the culture of rice originally for agriculturists and people by having the merit of fielded rice (Boon Khun Larn), the merit of soiled rice (Boon Khao Pradub Din), and the merit of rice’s pestle (Boon Khao Sark) annually.

Suggestion for next policy1. The suggestion for next policy

1.1. On the process of production, there should be the modern tool of agriculture to harvest in order toreduce labor. The agriculturists should bring the modern technology for increasing product; there should be price change and economic change of trade for competition in Vietnam.

1.2. On the change product, there should be the direct sale to the central trader or businessman of rice trading. The agriculturists should have new seed for good health to people and have the production of rice seed without chemicals.

1.3. On the belief and ceremony, there should be the conservation of ceremony on rice’s morale having done from the ancient time. There should be the conservation of original tradition for next generation’s education.


1.4. On the cause of change, to use the technology in theprocess of rice plantation would be good, but theagriculturists should consider the quality of soil and products too. According to technological growth, theagriculturists should change the process of product tochanged situation; especially on trade. Whatever cause of change there would be, the important thingshould be considered was the safety of consumers.The transportation should be changed and theimportant things were the product’s capital.

1.5. On the relationship of the organization of townshipand government to promote the culture of ricerespectively from much to less average, thegovernment should guarantee the price of rice toagriculturists annually, which was the sustainablepolicy with high price. The government should provide the policy to solve the problem of drought permanently not in short time like the past policy.When finding the drought, the government should care the agriculturists more than this. Because thegovernment had only policy without operation at thepast, and the government, the provincial agricultureand the district agriculture should go and giveknowledge on the process of production and riceseeds with high qualification to produce and beingabiding to weather.

2. Suggestion for application2.1. On the process of production, there should be the

modern tools of agriculture and modern technology for high production.

2.2. On the change of product, there should be the ricesale from the central trader and new seed of rice with high quality to people’s health and without chemicals.

2.3. On the belief and ceremony of rice, there should bethe conservation of original ceremony having donefrom the ancient time for the next generation’seducation.

2.4. On the relationship of organization of township and government to promote the culture of rice, thereshould be the permanent guarantee of rice toagriculturists with high price following the change,and the important thing was consideration on the capital of the agriculturists’ production.

3. Suggestion for next research3.1. Should study the impact of cultural change of rice of

agriculturists at the Northeast.


3.2. Should study the way to inherit the culture of rice of agriculturists at the Northeast.

Bibliography

Eim Thondee. Culture of Rice: Ceremony of Harvesting and Farming. Second edition. Bangkok: Sahadhammika, B.E.2537.

Ngaumpit Satsa-ngaun. Culture of Rice in Thailand: Persistence and Change. Bangkok: Tax and Journal publication, B.E.2545.

_______. Rice and Thais’ Life-living. Third edition, Bangkok: Religious Affair Department, B.E.2541.

Rice and Thais. Source; http://student.nu.ac.th/48191212/rice1/r32.htm, searched on 9th May, B.E.2558.

Songkarn Jitrakarn. Rice and Thais’ Life-living. Bankgok: Information office of National Science and Technology Development, B.E.2544.


AHIMSĀ IN GANDHI’S THOUGHT

Dr. Wichian Sanmee

AHIMSĀ IN GANDHI’S CONCEPTION

According to Gandhi, Truth and Non-violence is not new in the world; they are as old as the hills. All Indian religions teach about non-violence (Ahimsā(( ).Mahatma Gandhi played a significant role in aesthetically creating the technology of non-violence. He is regarded as a great socio- political leader and a man of actionwho struggle for the freedom of the masses and fought against imperialism, racial discrimination, all kinds of injustice and exploitation. He brought about theemancipation of the masses from political and social bondage. It is interesting to notethat the modus operandi of the Mahatma Gandhi was non-violence (Ahimsā(( ) as hewas opposed to all violent methods. Surprisingly, He was the man, who laid down hislife for spreading the message of love and Ahimsā.1†† As a matter of fact, Non-violence practically has been preached and practiced by the people everywhere. It hasbeen taught by many thinkers and founders of great religions that violence cannot be overcome by violence, and evil cannot be overcome by evil.

There is a confusion and misunderstanding about Gandhi’s views of non-violence. Some people try to equate it with cowardice or a method of a weak person,unless we know the whole truth; we have many options. Mahatma Gandhi believes innon-violence of the brave and not of the weak or coward. He clarified that “Wherethere is only a choice between cowardice and violence. I would advise violence.”Furthermore, he states that non-violence and cowardice were not compatible, it wasthe virtue of the strong, the brave and was the extreme limit of forgiveness, A manwho is of sick motives and weak morality cannot fight for non-violence. According toGandhi non-violence is a sign of moral and spiritual strength rather than the physicalstrength. Mahatma Gandhi concentrated on the means of achieving political ends to adegree uncommon in the history of western thought. If there is a single theme in hisphilosophy, it is that the character of the means determines of the results. The crucialelement of this theory is Ahimsā. An eminent historian writes that Indians found twomighty aids in their struggle for freedom, a marvelous new weapon, and a very ableleader. Gandhi emphasizes the new weapon, and his strong leadership made its usepossible. It was the weapon of non-violence. Thus, Gandhi’s approach to non-violence is a matter of great concern and importance to the people and world peace. It is a humanistic, holistic and a sustainable technology, which can be universally applied; irrespective of small or big situations or problems.

MEANING OF AHIMSĀ (NON-VIOLENCE)

1 Vincent Sheean, Mahatma Gandhi: A Great Life in Brief, (New Delhi: PublicationsffDivision, 1968), p.174.

††


The word ‘Ahimsā’ literally means non-injury or more narrowly non-killingand more widely harmlessness, the abstention from hostile thought, word and act. Ahimsāwas essential in Indian Religions such as Jainism, Hinduism and Buddhism in its different ways. Ahimsā is also invoked in the Mahabharata to condemn practices, to point to the futile destructiveness of worldly existence, to underline the sanctity of all life and to proclaim the dignity and the redeem ability even of anti-social delinquents. In this chapter, Ahimsā and non-violence will be found in the same meaning. Mahatma Gandhi distinguished between the negative and the positivemeaning of Ahimsā.

In its negative form, it means not injuring any living being whether by body or mind. One may not, therefore, hurt the person of any wrongdoer or bear any ill-will to him and so cause him mental suffering. This statement does not cover suffering caused to the wrong-doer by natural acts of oneself which do not proceed from illff -will…..Ahimsā requires deliberate self-ff suffering, not a deliberate injuring of the supposed wrong-doer... Inits positive form, Ahimsāmeans the largest love, theāāgreatest charity. If I am a follower of Ahimsā, I must love my enemy or a stranger tome as I would love my father or son. Similarly, the activity of ahimsa is concerned with truth (Satya) and fearlessness (Abhaya(( ).

In the negative sense, it is to free from lust, anger, greed, infatuation, pride and falsehood, the six deadly enemies within us. It is constituted by the negative virtue of non-anger, non-stealing, non-possession, non-attachment, and non-fear, non-taste, non-hurting and finally non-killing. That is why the supreme virtue has been defined negatively as Ahimsā. In the positive sense, it means active love, a dynamic concept. Furthermore, it is not simply ‘love for love’ or ‘reciprocal love’ butunilateral and most aggressive love-love of God’s entire creation, from the smallest flower to the strongest man. The path of ahimsa is the path of non-attachment and entails continuous suffering and the cultivating of endless patience. In its relatively narrower sense, it means not to hurt any living creature by thought, word or deed, even for the supposed benefit of that creature.2

Mahatma Gandhi equated Ahimsā with innocence and declared that complete non-violence is complete absence of ill-will, that active non-violence is goodwill toward life that non-violence in this sense is a perfect state and the goal toward whichmankind moves naturally though unconsciously. Ahimsā may ultimately be identical with divine love, the sense of oneness with all that belongs to the great prophets and mystics. But in its immediate and daily application, it must be distinguished from thefeeling of love and from benevolence (kindness) as well as from the mere hatred of violence. Mere absence of violence is not non-violence.

The meaning and scope of non-violence is beyond. The concept of Ahimsāis attended with ambiguity not just, because he used it in different senses, morerestricted or more extended in different contexts. Mainly, owing to the fact that hecommended it in both the method as of action superior in its moral and practical

2 Ibid.


efficacy to violence, and also regarded it as an ethical injunction, that is universally valid, as the supreme moral principle. In the wider sense, it means the willingness totreat all beings, as one’s very self, a standpoint repeatedly stressed in the Gitā.However, although such freely flowing love may be a worthy ideal, Ahimsa (in theweaker sense) deliberates abstention from harm and from ill will the minimal and mandatory demand of human morality.

Furthermore, it is important not just as a desirable virtue or merely as themeans for the purification and ennobling of the soul but even more as the fundamental and perhaps the only way in which we can express our respect for theinnate worth of any human being. It is an essential and universal obligation without which we would cease to be human. We, being born as humans, must behave ashumans as Gandhi has emphasized how non-violence is related to humanity.

Another important aspect of Gandhi’s view of non-violence is the interior transformation of man’s heart through love. He wants to bring about the kingdom of God on earth. These ethics of love moves basically in the direction of nonviolence,non-resistance to evil, i.e. love for all creatures. It teaches, to everyone who asks and do not ask the property back from the man who robs others. Love for all sentientbeings of any form, size, shape, colour and nature, the most important point to keep inmind is that the main source of non-violence is love and its test lies in the inner core of the heart. Accordingly, if we do not ignore the inner call of the love, we areobliged to desist from any act of harm being done to living being as far as possible.Gandhi, without any hesitation admits that perfect nonviolence is impossible so longas we exist physically,since all of us would want some space to occupy for our ownprotection and survival. Being a practical man, Gandhi believes that it is impossibleto sustain one’s body without the destruction of other bodies to some extent. Love is both the cause and effect of nonff -violence. Violence has been distinguished into threetypes of killing on the part of human being, which in his opinion, is justified as givenunder the following reasons:

A) For sustaining their own life,

B) For protecting those who are under their care; or shelter

C) Sometimes for the sake of some innocent people whose lives are

AHIMSĀ AND TRUTH

Mahatma Gandhi continues to be a personality that cannot easily be identified with any particular school of thought or philosophy. He is an experimentalist who tests ideas in the laboratory of his own life and thus earns knowledge by living it.Even when he is indebted to others for an idea, he makes it his own by interpreting itin the light of his own experience. He regarded his life as an experiment in realizing truth, which is identified with god. So he aptly describes the story of his life as‘Experiments with Truth.’ This reveals his scientific approach to life and practicalattitude towards philosophy.


In accordance with Indian tradition, the role of philosophy for him is notmerely to supply information, but to transform life. Truth for Gandhi is not a concept but a living force, ultimate reality, highest spiritual and moral value. He stressed it asan existent being fact or reality. Its Sanskrit equivalent ‘Satya’ is derived from ‘Sat’ which means ‘that exists or which is’, it is sum total of existence, in which all elements of the universe appear as internally related. Gandhi realized that nothing exists in reality except truth, everything else is illusion. If there is God, truth must bethat. So, he changed his emphasis from God to truth, and thus in place of saying ‘God is Truth’, he said, ‘Truth is God’. It means God is nothing if not truth. Gandhi felt thathe moved a step higher in his search for truth. Nehru said: “So long as Gandhi was talking about God, I did not fully know what he meant. But now he says that truth isGod, I understand him better.” In this regard Gandhi says:

“For me, truth is the sovereign principle, which includes numerous other principles.This truth is not only truthfulness in word, but truthfulness in thought also, and not only the relative of our conception, but the absolute truth, the eternal principle, that isGod.”

Earlier he used truth in the sense of ‘Ishwara’(God) who is creator, sustainer and destroyer of the world. Now he felt that ‘Ishwara’ is one aspect of truth, which we can think, but he is beyond that. There are innumerable definitions of God, because his manifestations are innumerable, but I worship God as truth only. The absolute truth is the sovereign principle and eternal principle, which transcends time and history. It is beyond perception, though and hence indescribable. It ispresupposed by relative and temporal truths. That is why he says that truth is the essence of morality. The ultimate reality, according to Gandhi, is truth, which includes in itself knowledge and bliss. If there is no knowledge and bliss, that cannotbe truth.

The aim of human life is to realize the ultimate truth. His transcendentpersonal experience of truth has given a secular image to God. People irrespective of religion, will not ignore the significance of truth in leading a spiritual life. Hisdeclination of God had made the concept of God more prognostic and understandable. Truth cannot be achieved by going to the mountain peaks, but it can be attained through intellect and meditation only. It is possible through the service of suffering humanity, by rising above selfishness and self-ff love-that is why he said that spiritual salvation is possible through the nation’s service.

According to Gandhi, self and God or truth are not alien to each other, rather human self is always in a desire to realize the universal self and this is possiblethrough loving all the human beings. A devotee of truth or love cannot afford to hatehis fellow beings. This logically follows from Gandhi’s view that all mankind is the ffmanifestation of the universal spirit or Brahman. It is only when an individual breaks the bonds of his physical self and becomes conscious of the identity of his real self with other human beings. He acts in accordance with the truth of his being.Identification with good of others is the right road towards the knowledge of truth or self-ff realization. Truth in the epistemological meaning is an attribute of knowledge.


Knowledge is true or false, valid or invalid. However, to some scholars, knowledge inthe strict sense means a true belief that carries with it an assurance of its truth.

In this sense, knowledge is always true and it is a tautology to speak of valid knowledge and a contradiction to speak of ‘non valid knowledge’ or valid knowledge. But knowledge has been used in a narrow sense as well. In this sense, knowledge istrue which reveals its object with its nature and attribute. To know a thing truly is to know it as characterized by it. Gandhi tries to equate knowledge with truth. He says:

“Where there is truth, there also is knowledge which is true. Where there is notruth, there can be no knowledge. This is why the word ‘Chit’ or knowledge is associated with the name of God. Moreover, to the man who has realized thistruth in its fullness, nothing like remains to be known, because all knowledgeis necessarily included in it. What is not included in it is not truth, and so not true knowledge.”

AHIMSĀ AND SATYĀGRAHA

Gandhi’s Truth is a value system as it begins with God is Truth, and gradually Truth becomes God. Nevertheless, to the world at large it is hismessage of nonviolence, and more over the method of its propagation throughSatyagraha has an abiding appeal. In a war-weary, conflict-ridden world, itwas the one beacon of peace and hope. For him it was a whole philosophy of life, and would not have been limited in its only meaning to non-injury. Hewrote:“Ahimsa means non-killing. But to me it has a world of meanings, and takes me into the realms much higher, infinitely higher. It really means that you may not offend anybody; you may not harbour an uncharitable thought even in connection with one who may consider him-self to be your enemy”.

One of Gandhi’s most original contributions was his crusade totransform a virtue supposed to be cultivated by individuals into a vehicle of mass action and social change. Non-violence is not a cloistered virtue to bepracticed by the individual for his peace and final salvation, but a rule of conduct for society, if it is to live consistently with human dignity. That is why when Gandhi said that his ultimate aim was Moksha (salvation), it was to beattained not by meditation in a remote forest cave, but through continuouspurposeful action. He suspended the entire Non-Cooperation Movement justbecause of a single incident of violence in a remote place. It shows hiscommitment for non-violence. For him, “Non-cooperation, too like civildisobedience, is a branch of Satyagraha which includes all non-violent resistance for the vindication of truth.”

When Gandhi was captured by an idea, he tried to fit every incongruent fact into its straitjacket. In 1940, despite having withdrawn both


he Non-cooperation and Civil Disobedience campaigns without much success,he said, “I applied it (Ahimsā(( ) in every walk of life, domestic, institutional, economic and political. I know of no single case in which it has failed.”

In addition, his urge for the elimination of violence was so great that he added that, “There is an active mood of violence that has to be combated and I am doing it in my own way. It is my implicit faith that it is a survival that will kill itself in time...it cannot live... it is contrary to the spirit of India.”

As we noted earlier, non-violence was Gandhi’s only dogma. The above observations made during the bloodiest Armageddon in human history would appear wholly quixotic from a mundane, commonsense point of view. Nevertheless, Gandhi at that time was in a state of heightened agony, and hewas reaching out to extreme remedies to save the world from committing suicide. That the suggested remedies were wholly impractical and woefully inadequate to meet the crisis, was as much Gandhi’s failure as mankind’s tragedy. If there was anything Gandhi abhorred more than violence, it wascowardice as it has been mentioned. A frequently used instrument in Gandhi’s practice of non-violence was his observance of ‘fasts’, “I can as well do without my eyes”, and “as I can without fasts”. He claimed to use them either for self-ff purification or to jolt the conscience of the community through self-ffsuffering. The only language the masses understand is the language of theheart. It is based on love and compassion and give due respect and regards toothers sentiments and feelings. One who can speak the language of heart knows its sanctity and beauty. It gives happiness to both the speaker and thelistener. In Tagore’s letter to Gandhi, He wrote:

“You have no right to sit, that this process of penance can only be efficaciousthought of your own individual endeavour, and for others it has no meaning. If that were true, you ought to have performed it in absolute secrecy as a mystic rite, which only claims its own sacrifice beginning and ending in yourself”

Whereas Gandhi’s personal views on non-violence have an importance of their own, what concerns us here is their relevance to the Freedom Movement. Gandhi himself observed, “The British want us to put the struggle on the plane of machine guns. They have weapons and we have not. Our only assurance of beating them is to keep it on the plane where we have the weapons and they have not.” His consistent struggle to liberate India from the clutches of British showed his faith on the power of non-violence. Finally, the violent British surrendered in front of non-violent Gandhi and liberated India on August, 15th 1947. Non-violence had a strong ethical underpinning; an element of expediency also went into its making. In fact, any of Gandhi’scolleagues hardly accepted his exalted view of non-violence. Moreover, for ffhim it was a creed and an article of faith, for others it was only a matter of


policy and expediency. He emphasized on the movement that he did not need all believers in the theory of nonviolence, full or imperfect. It is enough if onecarry out the rules of non-violent action. He was also quite candid about having himself used non-violence as an expedient.

CONCLUSION

The concept of Ahimsa in Mahatma Gandh’s thought in detail. It is interesting to not that it was Gandhi who made Ahimsa his modus operandi tofight against imperialism, racial discrimination all kinds of injustice and exploitation in modern era. Mahatma Gandhi distinguished between thenegative and the positive meaning of Ahimsā. In the negative sense, it is tofree from lust, anger, greed, infatuation, pride and falsehood, the six deadly enemies within us. It is constituted by the negative virtue of non-anger, non-stealing, non-possession, non-attachment, and non-fear, non-taste, non-hurting and finally non-killing.

This is why the supreme virtue has been defined negatively as Ahimsā. In thepositive sense, it means active love, a dynamic concept. Furthermore, it is not simply ‘love for love’ or ‘reciprocal love’ but unilateral and most aggressive love-love of God’s entire creation, from the smallest flower to the strongest man. Truly speaking, Gandhi’s greatness as a leader lay in his transformationof the individualistic message of non-violence into a successful technique for direct mass action. Non-violence has been considered as the highest virtue and recommended by the great old Indian teachers. Since, the ancient times the theoretical bases for its practice have been formulated by Jaina, Buddhist and Hindu traditions.

BIBLIOGRAPPHY

Gandhi: Primary SourcesThe Collected Works of Mahatma Gandhi, (Ninety volumes), Publications

Division of The Government of India, Navajivan Publishing House,

New Delhi, 1958-84.

Satyagraha in South Africa, (trans.) V.G. Desai, Navajivan Publishing House,

Ahmedabad, 1928.


An Autobiography or The Story of My Experiments with Truth (translated)

Mahadev Desai, Vol. I-II, Navajivan Publishing House, Ahmedabad,

1927-1929.

The Constructive Programme: Its Meaning and Place, Navajivan Publishing

House, Ahmedabad, 1941.

Towards Non- Violent Socialism, Navajivan Publishing House, Ahemdabad,

1951.

Gandhi, M. K., My Non-violence, Navajivan Publishing House, Ahmedabad,

1960.

,Non-violent Way to World Peace, Navajivan PublishingHouse, Ahmedabad, 1950.

,Towards Non-violent Socialism, Navajivan Publishing House,Ahmedabad, 1960.

___________,Non-violence in War and Peace, Vols I and II, Navajivan Publishing House, Ahmedabad, 1949.

Secondary SourceS

Andrews, C. F., Mahatma Gandhi’s Ideas, George & Allen, London, 1929.

Asha Rani, Gandhian Non-violence and Indian’s Freedom Struggle, Shree Publication House, Delhi,1981.

Bandopadhaya, Jayantanuja, Social and Political Thought of Gandhi, Allied Publisher, Bombay, 1969.

Bhattacharya, Buddhadeva, Evolution of the Political Philosophy of Gandhi, Calcutta Book House, Calcutta, 1969.

Bill, McSweeney, (ed.), Moral Issues in International Affairs, London, McMillan,1998.

Birla, G. D., In the Shadow of the Mahatma, Orient Longman, Bombay, 1955.

Bondurant, John V., Conquest of Violence: The Gandhian Philosophy of Conflict, Oxford University Press, Bombay,1959.

International Conference :Buddhism and Philosophy

Conference room 2, 01 :

100 years building of somdej prabudhajarn (Ven. Aaj Asaphamahathera)

Commentators :1) Prof. Dr. GANGNEGI/HIRA PAUL MS University of Delhi India2) Asst.Prof.Dr.Rana Purushottan Kumarsingh Nava Nalanda Mahavihara India


No Presenter Article1* Dr.Rana Purushottam Kumar

SinghA Dialogue between Science and Philosophy with Special Reference toBuddhist Psychology and Mind Sciences

2* Assoc. Prof. Dr. DiptiVisuddhangkoon

An analysis of figurative language inthe Isan Mahachat Sung-Sermon (Thet Laeh)

3* Asst. Prof.Dr. PramahaMitThitapanyo

An analytical Study of BuddhistGuidelines for Pollution Prevention and Solution

4* Ven. RatanakKeo, The Concept of Good Governance and Peace-Building

5* PhramahaSupornRukkhitadhammo

Mindfulness for development of life –Quality according to MahasatipatthanaSutta

6* Mr.Thipphavit Saichart THE INTEGRATED BUDDHISTDOCTRINES FOR SOLUTION OFTHE HUMAN RIGHTS : BORKEAW COMMUNITY THUNGPHRA SUB-DISTRIC KONSARN DISTRICCHAIYAPHUM PROVINCE

7* PhraMetheesutaporn, Dr. A Model for the Meditation-Practice Monastery In Nakhon RatchasinceProvince

8* Dr.Benjamas Suwannawong An analytical study of the Buddhistdoctrines as appeared in theKAMANIT VASITTHI Literatures

9* Assist. Prof. Dr. Vitthaya Tongdee

Consistency of TLLM and teachingsmethods of the Buddha

10* Phrakhrupariyatidhammawong,Dr.

The Wisdom of Socially Engaged Buddhism in ASEAN Community

11* Boonton Dockthaisong Integrated Research on Buddhism toDevelop the Sustainable Society

12* Phramaha Somparn Chakaro, Dr.

The herbs in the Buddhist scriptures

13 Phra Sophonphatthanabundit, Dr.

Model of Network Building for theBuddhist Proactive Propagation of MahachulalongkornrajavidyalayaUniversity at Khon Kaen Campus

Note : *The articles refers to the presenters


A Dialogue between Science and Philosophy with SpecialReference to Buddhist Psychology and Mind Sciences

Dr. Rana Purushottam Kumar Singh

Tireless quest for bringing to light myriad contours of human mind aswell as its consciousness has been integral to the indomitable spirit of enquiry and investigation since time immemorial. It has led to the emergence of a host of theoretical formulations from different perspectives straddling acrossvarious disciplines of knowledge, which attempt to address the multiple facets of consciousness. Though the neuroscientists, while dwelling upon thebiological bases of consciousness, ascribe it to the brain, there exists a concurrence among them on the consciousness being a great mystery notwithstanding considerable advances in the knowledge of perceptual mechanisms. It is in this context that the rich repository of Buddhist philosophy appears as a guiding light for delineating the trajectories of mind and consciousness.

The mainstream neuroscience and neuropsychiatry tend to favour a cybernetic view of human personality where sensation awareness and experience are tool for humans to interact with the environment, and improvebased on the feedback received from sensations. The standard view about human brain emerges from the position the position that brain areas andfunctions can be chartered and that brain behaves in a hierarchical order with the cortex in lead. Sense organs perceive and produce sensations. Mind builds concepts. Brain puts them together through formal computational configurations, linguistic rules and labeling. Much of the works in congnitive sciences take this as standard view.

In the recent times there is greater interest to bring such a position toscrutiny. This interest has been favoured by the Buddhist narratives and case studies. neusopsychiatrists share with the world. Documentation of medical cases, though is a practice that exists since a very longtime, the books and works produced in the current and last decades.

Many of these titles though hold on to a hardcore neural and evolutionary description of the self leaves on open space to wonder if the self will ever become amenable to neural laws and explanations. The persistence to hold a neural reductionism is best seen in the effects to simplistically label certain cortical areas to be the locus of nuanced emotions and self expression.

When we establish dialogues with neuroscientists and psychologists then there is a clear cut understanding between the two streams of thought.


Many scientists, as well as philosophers, argue that at the moment weare almost completely in the dark about the nature of consciousness.Consciousness is a fascinating but elusive phenomenon; it is impossible tospecify what it is what is does, or why it evolved’. No one knows what consciousness is or whether it serves any purpose Psychologists opine that consciousness remain a great mystery despite considerable advances in our knowledge of perceptual mechanism.

According to the forerunners of Buddhist psychology, mind is a dynamic continuum which extends to an infinite cycle of births and deaths. Scholars have billed this as the sine qua non of our existence. As a matter of fact, all our psychological experiences including those of pain and pleasure,sorrow and happiness, good and evil, life and death are the outcomes of our own thoughts and their resultant actions which cannot be attributed to external agencies. Some of the fundamental postulates on which this assumption restswill be discussed here.1 Mind is a non-material element. According to Abhidharma Kosha, this is a part of thinking process and a non-materialentity.2The early Buddhist texts refer to it as the originating point with regard to the mind of a layman and also the culminating point as the liberated and purified mind of an enlightened man. The mind proceeds, thinks, dominates and creates the worldly phenomena. Whatsoever there is of evil connected with evil, belonging to evil, all issues from mind. Whatsoever there is of good, connected with good, belonging to good, all issue from the mind.3 Buddhist concept of human mind i.e. citta derived from the root citta or mana refers in the broadest way possible to mental processes whether perceptive, intellectual, emotional or imaginative.4 In another sense, the term citta has been used in the sense of vision.5At many places, it denotes some sort of development or excellence of the faculty of thought or perception, as in the term vipassa citta in Pāli and vipasha citta in Vedic language, which means wise or insightful or 'sucetas' referring to the thoughtful.6 Mind (citta), in Buddhist philosophy, hasbeen defined as "ālambane cinteti iti citta´", the entity which thinks over the object.

In the way described above, the thinking process becomes an inextricable component of personality. Establishing a link between rebirths, it assumes the function, not of a string but a stream i.e. "nadi sota viya". A similar explanation about mind (citta) has been put forward by William James who states that "consciousness then does not appear to itself chopped up in bits. A word like chain, does not describe it well, as it presents itself in the first instant. It is nothing joined, it flows; a river or a stream are the metaphors by which it is naturally described. While touching upon it, therefore, let us callit the stream of thought of consciousness or of subjective life”.7 In the Buddhist discourse, our personality is the sum total of nāma (psychic properties) and rūpa (physical properties). The term nāma here implies a


combination of two non-material things like citta (mind) and cetasika (psychic factors). In other way, the term nāma + rūpa has been presented in a more simplified way. The term nāma represents the four non-material aggregates. These are vedanā (feeling), saññā (perception), sa´khāra´ (volition) and viññāμa (consciousness), whereas the term rūpa (physical aggregate) represents the body. It is because of the emergence of inappropriate conditionsthat consciousness has been given different names: if consciousness arisesbecause of eye and material shapes (rūpa), it is known as visualconsciousness.8 Consciousness functions in the following way: when the eyethat is internal is intact and external forms (rūpa) come within its range, but without appropriate contact (samaññāhāra) then there is no appearance of the appropriate type of consciousness. On the other hand, when the eye that is internal includes external form within its range accompanied by theappropriate contact then there is thus an appearance of the appropriate type of aconsciousness.

Consciousness begins to operate from the stage of phassa (contact). Understanding of phassa is therefore extremely important with reference tothe conditioning of feeling (vedanā) by phassa (contact) and the consequent conditioning of perception (saññā) by vedanā in the normal course of humanconsciousness.10 Vedanā (feeling) is specifically said to have both a physical(kāyika) and mental (cetasika) aspect, and is considered to be of three types: pleasant (sukhā), painful (dukkhā) and equanimity (upekkhā). In another way, there are six types of vedanā (feeling) based on consciousness like feelingsbased on consciousness of eye, ear, and nose, tongue, body and mind respectively.11 Pleasant feelings are also related to sense organs. Pleasant feelings excite man's attachment to objects and rouse latent sensuous greed. Painful feelings excite latent anger and hatred. The saints who want to master passions have to eliminate three features connected with these feelings- the tendency to attachment in pleasant feeling, the tendency to revulsion in painful feelings and the tendency to ignorance in neutral feeling. Apart from vedanā(feeling) as an important mental faculty, there are three other mental faculties which are dependent on each other and form an essential part of personality.These are the sa´khāra (volition), viññāμa (consciousness) and saññā(perception). These four concepts are seen as being the key to the understanding of a comprehensive group of the nature of mental phenomena in Buddhism.

Some scholars have even compared the Buddhist analysis to thetripartite division of the mind into cognition, conation and affection. This tripartite division is of crucial importance in understanding the Buddhist concept of mind which considers vedanā (feeling) as the affective dimensionof experience disposition, volition (sa´khāra) as the conative dimension and


saññā (perception) and consciousness (viññāμa) as the cognitive aspectsrespectively. In a deeper sense, all four mental khandhas (aggregates) are present in all the states of mind. A mental factor like volition is therefore not a separate entity but is inseparably associated with other factors. Thus, it can be concluded that the three dimensions of experience are the product of abstractanalysis, with the all three aspects being found in all states of consciousnessand behaviour. Now, it becomes worthwhile to throw light upon the third mental entity that is saññā (perception). The term saññā is interpreted alternatively as conceptual activity. Saññā, i.e. perception establishes thecognitive apprehension of full-fledged material objects. The total perception of any external object is the result of an organic integration of the raw sensation. It is the character of mental synthesis of "raw" sense data that this cognitive function realizes. Hence, saññā (perception) is a dharma which results fromthe synthesis of the raw sensations (vedanā) as these are integrated into anorganic and sense-making "whole". Saññā (perception) then seems to have in, phenomenological terms, a noematic character, as the organic and sense making "presence" in consciousness of distinct object.12 This function which generates saññā (perception) is to be ascribed to the dharma of viññāμa, the last of the khandhās to be explained as the last of the five khandhas (aggregates). In the Abhidharmakosha, saññā (perception) is defined as "nimittodgrahaμātmikā" i.e. as distinct apprehension and discerning of objective determination.13 In another sense, saññā (perception) as resulting from the function of the mind is defined as "visayanimittagrahaμa".14 Here, saññā is construed as the result of "comprehending" and thus synthesising(sa´graha´ μa) the mark (nimitta) and differentiations (visesha) among the sense matters (rūpa-visaya) which have been "presented" by the sense-organs.The term saññā is divided into two types 'pa' »igha saññā' and 'adhivacana saññā'.15 Saññā that arises out of contact with the sense organ is described as'pa»igha saññā'. Adhivacana saññā is of a nominal character and includes sense images and concepts. Perception can be of six kinds : of visual form, of sound, of smell, of taste, of bodily sensation and of images.16 The next significant non-material entity of our personality is sa´khāra´ which isdesignated as "volitive forces" or "volitive formation".

The skandha consists of a vast gamut of both mental and non mentalforces, some of them associated with the cognitive acts already defined as vedanā and saññā, and many of them representing either instinctive or subconscious proclivities which operate on the basis of various sources of "kārmic" causation contrary to tradition. The Dhamma-sa´gaμi reduces the aggregates of dhammās to three main groups, thus including vedanā and saññāwithin the division of the sa´khārās´ which are taken in general as "mental functions". In general, the saññā and vedanā are considered as skandhās in their own right, whereas sa´khārās´ are restricted to all such operations of the


human being in a more or less direct way to the realms of volition. Thus, themost significant of the sa´khārās´ (volition) is the intentional act of the will which, of course, is strictly associated with such cognitive acts as are performed by the senses and the mind. This act of "willing intention" is termed cetanā. Hence cetanā is the sa´khāra´ par excellence, and as such is thefoundation of karma (human action) which is morally imputable and "remunerable" through the "Karmic" cycle of causation.

Though Cetanā is the most significant of all the sa´khārās, it is after allthe first in a long list of 48 functions, with some of them directly associated with acts of consciousness (citta sa´payuttasa´ ´khāra´ ) and then characterized as carriers of "mental intentionality". They can be rendered also as "mentalforces" indicating here their ever underlying association with the will. Of these cetasikas–or cittasa´prayukta´ -sa´skārās´ (or volitive function associated with acts of consciousness)- some are nothing but mere functions of manas(viññāμa or mind faculty) in as much as these are " commanded" by the will (cetanā); whereas others are innate propensities which "predispose" or incline the will towards the position of certain actions. The first are cognitive functions ordered and directed by the will; the second, on the contrary, areinner proclivities which push and gravitate on the will. According toVisuddhimagga, the first are karma-forming forces (abhisa´khara´ μa-sa´khāra´ ) in that they are posited and commanded by the will and thus become the object of moral retribution: they are actively Karmic and thus morally imputable aseither evil (akusala) or good (kusala) deeds.17 The second kind of "forces" i.e. those which "predispose" and "impel" the will are karma formed forces (abhisa´khata´ -sa´kh´ āra). In this way, the sa´khārakhandha´ (volitional aggregate) is an active force and reactive in function, whereas sa´khāra´(volition) counted as the "second link" in the "interdependent chain of origination" designates all the passive potential (mental and physical) which, as released by death, provides the basis for rebirth.18 The fifth aggregate of personality is viññāμa. In its nature, it is the subtlest and by the same token themost important of all the five kha´dhās (aggregates). In brief, it can be said that viññāμa (consciousness) is the basic concept of Buddhist psychology and consequently plays the most important role in Buddhist soteriology, since it isbased on its "purification" (visuddhi).19 Vijñāμa (consciousness) is theessential ground without which no vedanā (feeling) and saññā (perception) can emanate. No mental force, as described in the sa´khāra khandha´(volitional aggregate), can function without viññāμa (consciousness).20

Vedanā (feeling), saññā (perception) and cetanā (volitive acts) are not considered as dravya (element) but as functional factors (krityika dharma),they come to manifestation only through the interaction and "contact" (phassa(( ) between the rūpa (subtle and gross, sense-organs and the fifth aggregateviññāμa).21 After the study of the five aggregates, it becomes imperative to


discuss the function of mind. Our mind functions through its faculties, for example the perception of objects in the external world is influenced by our desires and interests. If our 'perception' of objects is influenced by our desires, it would be necessary to train our senses to see these objects as they are rather than project on to them what is really not there. Unlike the idealists, the Buddha never holds that the external world is a mere creation of the imagination. Instead of that, while accepting the reality of thesensory process, it is pointed out that to a greater degree our perceptions aremixed with the non-sensory conceptual and imaginative component. The Buddha is making two significant points here: first, he is saying that we should not be excited by sensory stimuli and our passions and attachments should berestrained; he is also saying that even our perception of objects and our response to sensory stimuli are shot through with our psychological makeup. The Middle Length Sayings present the emergence of perception in thismanner: when the eye that is internal is intact and external visible forms comewithin its range followed by an appropriate act of attention on the part of themind, there emerges perceptual consciousness.22 Visual cognition is thus a causal process depending on three factors: an unimpaired sense organ, externalvisible forms and an act of attention. Here, the term used for cognition isviññāμa.23 This process is not only true of the eye (cakkhu) but also five other cases of the ear (sota), nose (ghana(( ), tongue (jivhā(( ), body (kāya) and mind (mano) respectively. It is when all these conditions are satisfied that one sees the emergence of the cognitive process. In this context, the word viññāμa hasa cognitive import and is really a reference to the emergence of cognitiveconsciousness. It is pertinent to note that without describing function of consciousness, one cannot understand the theory of mind in Buddhist philosophy. As has been mentioned earlier, the mind is a changing process, which manifests itself in two levels or streams – the 'vðthi citta" or consciousmind and "bhava´ga citta´ " i.e. the subconscious mind.

The bhava´ga citta´ (subconscious mind) is subconsciously active. It isalluded to as a state of subliminal activity, viz.24 an activity that takes placebelow the threshold of the conscious mind, an activity of which, therefore,there is no awareness to the conscious mind. The conscious (vðthi citta) holds only one thought or idea at a time whereas the subconscious or unconscious (bhava´ga citta´ ) holds all impressions of all the thoughts, ideas and experiences that enter and leave the conscious "vðthi citta". The bhava´ga citta thus functions as a valuable mental impression. Now the question arisesas to how the vithi citta (conscious mind) and bhava´ga citta´ (unconsciousmind) function? As we know that mind is an endless succession of thoughts,each following the next with such rapidity of succession as to give it thesemblance of something permanent and stable, whereas in reality it is not a unity but a process, with the difference that it is a limited process – a process


of seventeen thought moments each following the other. The first moment iscalled (bhava´ga at´ ðta) i.e. past unconscious. This stage is prior to the running of the conscious process the stage when the conscious vithi citta is in abeyanceand the stream of the unconscious bhava´ga citta is flowing undisturbed. The second process is called bhava´ga–calana (vibration of the bhava´ga). This isthe second thought-moment or stage. This stage comes after a conscious thought has subsided and before the next arises. The mind is then in the bhava´ga (unconscious) state for a very short while. The bhava´ga flow now begins to vibrate.25 This vibration lasts for one thought moment before itsubsides. This is the result of the stimulus or object trying to force its attention on the conscious mind by impending the flow of the bhava´ga stream of consciousness. The third stage is called bhava´ga upaccheda´ (arrest of the bhava´ga), the stage when the stream of the bhava´ga citta´ is arrested or cut off.26 As a result, the vðthi citta or the conscious process arises and begins toflow but this stimulus or object is not yet cognized by it. The fourth stage is called pañcadvārāvajjana (five door apprehending). This is the stage when a beginning is made by the conscious vðthi citta to cognize the object which has arrested the flow of the unconscious bhava´ga. This stage is called pañacadvārāvajjana because there is a turning round to find out through which of the five sense–doors the stimulus is emerging.

Keeping that in mind, it can thus be inferred that a certain degree of attention is being paid to the stimulus or object through one of the five senses-channels of sight, hearing, smelling, tasting and touching.27 It is here that we come to terms with the fifth stage called pañcaviññāμa (five-fold consciousness). It is followed by a consciousness of the kind that apprehendsthe particular sense impression caused by the stimulus. If it is a sight, it iscakkhu viññāμa or visual consciousness that works. In case it is a sound, it issota viññāμa or auditory consciousness that works. In this way, with respect to each of the sense organs, there is a particular sense consciousness and thissense consciousness begins to work. The sixth stage is called sampa»icchana(reception). It is the thought moment which occurs when the sense impression caused by the stimulus is properly received.28 The seventh stage is santiraμa(investigation). After the function of receiving, there arises the function of investigation. This thought process performs the function of investigating with discrimination the stimulus or object which causes the sense-impression.29 The eighth stage is called vo»»hapana (decision). This is the thought moment when a decision is made regarding the stimulus, which caused the senseimpression.30 The stages from ninth to fifteenth are collectively called javana (thought –impulsions). This stage of javana or apperception or impulsion lasts for seven thought moments. It is the stage of introspection followed by action.These mental states, unlike the previous mental states, run for several thought moments and their one function is to impel.31 These are impulsions which


flash forth at the climax of a process of consciousness of the vðthi citta. Hence one is now fully conscious of the object or stimulus in all its relations, thisbeing the stage of maximum cognition. It is at this stage that the kammabegins to operate for good or bad, for this is the stage when the element of freewill is present. Javana is the only stage where man is relatively free to think and to decide. The sixteenth and seventeenth stages are referred to astadālambanadd (registration of the experiences). These are the two resultant thought moments following immediately after the javana thought moments.Their only function is to record the impressions made by javana thought moments.32They are not an integral part of the conscious vðthi process but aremerely a recall of an experience that is passing away.

As it has been observed by the pioneering theorists and practitioners of Buddhist psychology, citta (consciousness) is ever dynamic, its forms or statesare in perpetual flux like the waves of ocean. In this sense, it is momentary but its essence is eternal. This citta consciousness is the principal basis of phenomenal reality. In other words, the cause of all kinds of evolution is citta (consciousness). Once the function of citta (consciousness) has started it issaid that it bears relationship with all the three times: past, present and future. Through the forces gathered by its past activities, it continues its present activities, which produce similar forces to propel it to the future ones. Thus, the phenomenal process keeps going, till there is a deliberate and systematic attempt by man at degenerating the craving (taμhā) to achieve a state of nirvāna. This explains the causal link between any two states of citta(consciousness). And it also explains the origin of consciousness with threemoral roots and three immoral roots. Further, an individual's reason, belief,desire and purpose are motivations of moral or immoral actions. All these elements are individual based and thus intrinsic to man himself. These factors determine the type and course of action one wants to perform. Moreover, manhas certain control over these factors, for he is free to train or culture his mind ffand interpret a particular situation in such a way that his existing belief, desireetc. change radically. In this sense, he has control over these elements and freedom in exercising his choice of action. An important point in exercising our freedom is the correct understanding of the nature of action, its ethicalconsequences and social implications. Right cognition of things is therefore a necessary condition for the realisation of values.

By explaining that karmas mature in the present and the present ones in the future, the Buddhist theory thus explains the suffering or happy life of a person in the present for which, to the best of one's knowledge, one has performed any karma. The fact of inequality among human beings is alsoexplained on this line. The Buddhist karmic discipline aims at inculcating highest universal moral values on secular lines. In Dighnikaya, Buddha talks


about the ethical consequences of one's action. Man's present condition, suchas being inferior or superior, beautiful or ugly, and of good or bad nature, is attributed to one's past action33. In A´guttara Nik´ āyakk , the Buddha talks about the causal correlation between one's actions- mental, bodily and linguistic- the results of the maturation of which is called the law of Karma.34 In Majjhimanikāya, the Buddha further explains the inequality among human being in all respects. Their differing psychological, biological, economic and social conditions i.e. Karma, keeps a man in good state or bad state 35. According to the Modern Mind Sciences, mind and consciousness are merely functional activities of the brains not real entities. There is another subjective issue related to the consciousness, which concerns the mind’s uninterrupted recognition of phenomena. It is believed that the consciousness constantly dwells unchanged at the root of human being influencing not only one’scurrent life but continuing on into future existence. In other words the sourceof karma (Action) may be considered in relation to the region of the brain that has to do with memory. There are conscious memory (semantic and objective)and unconscious memory (procedural and descriptive). Regardless of good or bad Karma, Human experiences are stored in the memory region of the brain,affecting one’s conscious or unconscious bearing. However psychological Karma is not passed on in a hereditary sense. Experiences and learning will not affect DNA but does affect the process of the conversion to protein fromDNA by means of RNA. That is learning or experience cannot be passed down, but will influence the brain, and thereby the mind, which is the function of brain.

At last the different streams of studies will come on common conclusion and the studies can not be completed in isolation.

References

1. Kammassaka Sattā, Kammadāyadā, Kammayoni, Kammabandhu, Kamma pa»isarμā, M.N. I, pp-25.

2. Citta Caitta dharmāh, arøpino dharmāh. Ab.K. II, pp.343. a. Manopubba¶gamā dhammā D.P. pp. 11

b. Manah eva manushyāna´ Kāraμa´ bandhamokshayohBrahmabindupanishat. pp.141.

4. A´guttara nikāya –II, p.177.5. Origin of Indian Psychology, pp.1016. Rg. 1.164.367. James William. The Principles of Psychology. Here I owe it to and Claudio

Naranjo Robert E. Ornstein; On the Psychology of Meditation, pp.189


8. a. Cakkhuñca paticca røpe ca uppajjati Cakkhuviññāμa´" Saýuttanikāya, II,pp.73.

b. Cakkhuñcāvuso, paticca røpe ca uppajjati cakkhuviññāμa´, M.N.I, pp.158.

c. Cakkhu´ ceva rūpa´ ca, sota´ ceva sadda´ ca, ….. kāyo ceva photabbā camano ceva dhammā ca. D.N. III, pp.670.

9. Cakkhućāvuso, paticca røpe ca uppajjati cakkhuviññāμa´ – M.N. I, pp.15810. a. Cakkhu´ ca paticca røpe ca uppajjati citta´ mano manomānasa´ hadaya´

paμdara´ mano manāyatana´ manindriya´ viññāμa´ viññāμakkhandho tajjā cakkhuviññāμadhātu. vibhango pp.109

b. Lokassa, bhikkhave, samudayañca a»»hangaáñca desessāmiSaýuttanikayo, pp.93, V.R.I.

c. Kittāvattā pana bhante 'Paticcasamuppādakusalo bhikkhu ti ala´ vacanāyā ti. M.N. III, pp.110.

d. Ehayime, āvuso vedanā kāyā- cakkhusamphassajā, vedanā, sotasamphassajā vedanā ghāμasamphassajā vedanā jihvāsamphassajā vedanā. M.N.I., pp.65.

11. Assada´ assādatovedanā aniccātipassati

see, W.F. Jayasuriya, The psychology and philosophy of Buddhism (Ceylon, 1963), p.16 de silva, op.cit; p.17

12. Sañjānāti sañjānātð ti kho āvuso tasmā saññāti vuccati

nilakampi sañjānāti, pðtaka´pi sañjānāti, lohitaka´pi sañjānāti, M.N.I, pp.372

13. "Sa´j¶ā nimittodgrahaμātmikā" Yāvannðlapitādirgharastripureh, mitra amitra

sukhadukkha ādinimittohaμmasou sa¶jañā. Abhidhamakosha – pp.14.

14. Sa¶jañā Sa´jañana´ Vishayanimittodgraha. A.K.II. p.18715. Esā pa»ighasamphassajā saññā ti vuttā. Sammohavinodanð, pp.2016. Cakkhusamphassajā saññā, sotasamphassajā saññā, ghāμasa´phassjā saññā,

jivhāsa´phassajā saññā, Kāyasa´phassajā saññā, manosa´phassjā saññā. Evaćhabbidhena saññākkhandho. Vibhango, pp.32.

17. "ya´ kiñci abhisa´kharaμalakkhaμa´ sabba´ta´ ekato katvā sa´khārakkha´dhoveditabbo"ti. Visuddhimaggo pp.388.

18. Ibid


19. Sabbapāpassa akaraμa´, kusalassa upasa´padā

Sacittapariyodapana´, eta´ Buddhānasāsana´ II D.N. II, pp. 305

20. Dharmayātanadhātvākhyāh sahavijñāyaptyasa´skritaih.k A.K.I., 15, pp.50.21. Vedanā cetanā sa´jañā chandah sparsho matih smritih Manaskāroadhimoksha

samadhih sarvacetasi A.K. II. 24, pp.186.

22. Cakkhu¶ca pajānāti, røpe ca pajānāti, yañca tadubhaya´ paticca uppajjati sa´yojana´. M.N.I. pp.80.

23. Ghāna´ aparibhinna´ hoti, jivhā aparibhinnā, hoti bāhirā ca dhammā na āpātha´ agacchanti no ca tajjo samannāhāro hoti neva tāva tajjassa viññāμbhāgassa pātubhāvo hoti, M.N.I. pp.251.

24. "Avicchedappavattihetubhāvena bhavassa a¶gabhāvo Bhava´gakicca´. Vibhāvani, P : 95.

25. Gha»»ite aññavathumhi aññanissitakampana´ Ekābaddhena hotðtisakkharopamayā vade. Abhidhammatthasangaho. P. 306

Tadā cakkhussāpāthagati røpe røpa´ pa»icca cakkhupasādassa gha»»anā hoti.Visuddhimaggo. PP. 320.

"Tattha pa»hamatta´ bhava´gasa´tati´ catenta´ viyauppajjatðti bhava´gacalana´. Vibhāvinitðkā.

26. Dutiya´ tassa acchijjanākāsena uppajjanato bhava´gupacchedo ti voharanti.—Vibhāvanitikā.

27. Āvajjana´ cittasantānassa āvatthana´, ta´ vā āvajjeti, āva»»heti, āva»»hati vāta´ ettha etenā ti vā, āvajjana´ bhava¶gavðthito okkamitvā ārammaμantarā manaμtarābhimukha´ pavattatðti attho. āvajjeti vā ārammaμantari, ābhoga´korotðti āvajjana´." Paramtthadðpani, P. 105.

28. "Sampa»icchðyate sampa»icchana´. "Cakkhuviññāμadhātuyā uppajjitvā niruddhasamanantarā uppajjati citta´ manomānasa´ …….sampa»icchanavasena pavattati veditabbā. Visuddhimaggo – 320.

29. "Sammā tðrana´, santðraμa´,. tulana´, vima´sana´, tiattho. Abhidhammatthasa´gaho - 226.

30. "Visu´ visu´ avicchinditvā »°apana´ vo»»happana´. - Abhidhammattha´gaho– 226.

31. "Javana´ pana rajjana-virajjanādivasena itthāni»»havibhāga´ Karotitiālambanarasa´ javanaeva anubhavatðti vutta´. Parmatthadipani P. 105.

32. Ta´āranmaμa´ etassā ti tadārammaμa´, yam javanena gahitārammaμa´ tassevagahitā tadārammaμa´ nāmā ti hi vuttam. Paramatthdipani.

33. So dibbena Cakkhunā Visuddhena atikkantamanussakena satte passaticavamāne, upajjamāne, hine paμite suvaμμe duvaμμe sugate duggate yathā Kammupage satte payana ti.2 D.N.P.P. 73


34. Kammassakomhi kammadāyado kammayoni, kammaba´dhu, kammapa»isasaμā, ya´ kamma´ karissāmi kalyāμa´ vā pāpaka´ vā tassadāyado bhavissāmi ti abhinna´ paccevekhitabba´ itthiyā vā purisevā a, gaha»»hena vā pabbajjitena vā. A.N.P. 335

35. Kammassaka mānava sattā, kammadāyadā kammayoni, kammabandhu,kammapa»isaraμā, kamma´ satte vibhajati yadidam hinappanitāya. M.N.III.P.P.250

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An analysis of figurative language in the Isan Mahachat Sung-Sermon (Thet Laeh)1

Assoc. Prof. Dr. Dipti Visuddhangkoon

AbstractThe sermon text can be regarded as a literary text that is comprised of distinct

compositional form, meticulously selected diction and unique thematic content. The core essence of the Vessantara Jataka, known as Mahachat Sermon and used in thet laeh or sung-sermon form, lies in revealing the selfless character of the bodhisattva –the epitome of compassion, charity and self-ff sacrifice. This sermon is deployed by practitioner monks as a tool for stimulating the mind of lay devotees to listen to the story with devotional attentiveness and then apply its moral values in day to day life.In order to delineate the story well and render the narration effective, practitioner monks have played a major role in devising different techniques, one of which is using figures of speech. From a close textual and thematic analysis of the text Phimpha Laeh Mahachat 13 Kantha (Samnuan Isan) composed in the Isan language by the highly acclaimed sung-sermon practitioner monk, Venerable Phrakhru Sutasarapimol (Phramaha Phimpha Dhammadino), it has been found that figures of speech are profusely used in the narration of the entire story. In this paper we examine them by citing examples from the original text in English translation. All the figures of speech that are used have a reinforcing effect on the narration of the story. Providing emphasis, freshness of expression, vividness and conceptual clarity, the use of figures of speech has rendered great vitality to the story and has positively affected the proliferation, preservation and continuation of the tradition of the Mahachat sermon as a whole.

INTRODUCTIONThe sermon text can be regarded as a literary text that comprises of such pure

literary elements as compositional form, art of using language and content. Here we shall analyse the composite literary elements in the Isan version of Vessantara Jataka2

1

This paper is part of the research project “A critical study of the Mahachat Sung-sermon from Isan”. The paper in its present simplified version is used as recommended reading for the undergraduate course on Introduction to Literature.

2Of the 550 Buddhist stories (Jatakas) illustrating the previous lives of the Buddha, the

Vessantara Jataka known as Mahachat in Thai (meaning Great Birth) is the most popular in Thailand and has since long been delineated in both poetry and pictorial arts. In the Mahachat sermon, the core action is Prince Vessantara’s perfection of the meritorious act of charity or dana, which began with his generous act of donating the magical rain-giving white elephant to the drought-stricken denizens of the city of Kalinga, an act that outraged his own subjects and resulted in his banishment from the kingdom by his father, KingSanjaya. His exile expedited the next phase of generous acts that unrolled initially with whole-hearted donation of all his earthly and palatial belongings to suppliants from everystratum of society and eventually culminated with the giving away of his two little belovedchildren to the glutton Brahmin Chuchok and his wife to the deity Indra, disguised as a human. This particular Jataka tale which represents the penultimate birth of the Buddha as the Bodhisattva, before being finally born as Gotama Buddha, is extremely popular all


known as Mahachat Sermon as used in thet laeh3 or sung-sermon form. The analysiswill focus on the different figures of speech used in the text. The Isan Mahachat Sermon has been composed by many sung-sermon practitioner monks, both in thelyric and prosaic forms. We have used the text “Phimpha Laeh Mahachat 13 Kantha (Isan version)” พิมพา แหล่มหาชาติ ๑๓ กณัฑ์ (สาํนวนอีสาน)4, which is in the lyric form, for analysis.

Figure of speech is the use of a word that diverges from its normal meaning,or phrase with a specialized meaning not based on the literal meaning of the words in it. Figures of speech often provide emphasis, freshness of expression, or clarity. Many different types of figures of speech, both of the tropes type i.e. related to general meaning of words such as simile, metaphor, hyperbole, paradox, proverb, didactic interpolation, irony, symbol, imagery, foreshadowing, satire, and pathos;and schemes type i.e. related to form or shape such as alliteration, assonance, internalrhyme, and onomatopoeia, are found in the text. We shall examine each of these in brief citing examples from the original text in translation.5 The English translation isaimed at facilitating easy comprehension; however, no attempt is being made to present the translation in rhyme form. Each line of verse in the original Isan textcontains nine or eleven syllables or words – four, five or six words in the first halfline (hemistich) and five or six words in the second half-ff line. The half lines on the pageare written with space in between, so is the spacing in the translated version although the actual number of syllables could not be maintained in exactitude since Isan and English are structurally very different.

SIMILEIn a simile a comparison between two distinctly different things is indicated

by the word “like” or “as”. There are numerous similes in the text most of which areused to depict the feminine beauty as personified in the character of Pusati, the celestial consort of the deity Indra, who upon reaching the end of her meritoriousdeeds, descends to the earthly realm to be born as the mother of the Boddhisatva

throughout Thailand. In Isan, or Northeast Thailand monks who have a high ranging voicetrain themselves to delineate the entire story (in 13 sections) in a unique recital style infusedwith distinct rhythms. As performer-narrators, sung-sermon practitioner monks follow the story along each of the thirteen sections known as kantha that totals to one thousand versesor kathatt expanding over time and space.

3Thet Laeh is a form of applied sermon in which some sort of rhythm is used during actualdelivering of the sermon and so in English we have named it ‘sung-sermon’ in order todistinguish it from other sermons that are delivered mostly in a non-rhythmic recital form.Details of the origin of Thet Laeh can be found in the research monograph “A critical studyof the Buddhist Sung-sermon from Isan” by the present writer.

4Dhammadino, Phimpha. (2005). Phimpha Laeh Mahachat 13 Kantha (Isan version) พิมพา แหล่มหาชาติ ๑๓ กณัฑ์ (สาํนวนอีสาน(, Khonkaen: Klangnanatham Company, Ltd.

5Although a monosyllabic language, the acoustic tonal beauty of Isan is aesthetically well expressed during an actual rhythmic recital session of the Mahachat sermon by any expert sung-sermon practitioner monk. I regret my inability to capture the beauty of the language inmy translation. It will require years of dedicated effort and I have miles and miles to traversebefore I could reach that goal.


Vessantara, the future Buddha. The similes are associated with the delineation of sensuousness and human physical perfections which is believed to have roots in kammic perfection. The newborn baby of Pusati inherits her physical perfection as depicted in one of the quotes below. It is to be noted that the use of similes stirs the imagination and thus helps in creating beautiful images in the mind of the reader or listener, but the most important point is that the similes help bring forth a contrastivepicture, for despite all her grace and beauty a celestial maiden had to face theconsequence of her volitional deeds and no devine intervention could prevent or change the course of her actions. All her consort could do was to endow her with the ten devine blessings. When one realizes this point one would have no desire to lavish in the sensuality expressed through the similes and would rather commiserate with any folly, whether human or divine, that can bring an end to good kammic existence. Below are a few examples from section one and two of the text.

The second blessing May she possess superb beauty her eyeballs dark blue

Like the eye of the deer the cornea of her eyes never be turbid

(Sec. I. lines 39-40, p. 6)Third blessing Let her eyebrows be arched just like the bow

(Sec. I. line 43, p. 6)Seventh blessing May her breasts be splendid perpetually like a flower

in bud (Sec. I. line 59, p. 7)

Eight blessing Her coiffure black and neat like the wings of carpenter bee (Sec. I. line

63, p. 7) Superb child pretty as though paintedSpotless beauty bore no mark of dirt as if moulded clean in an

ovenHair pitch black resembling the spirogyra possessor of great merits

(Sec. II. lines 24-26, p. 13)

METAPHORIn a metaphor a word which in standard (or literal) usage denotes one kind of

thing, quality, or action is applied to another, in the form of a statement of identity instead of comparison. Most metaphors in the text are associated with the depiction of parental, filial as well as spousal relationship. A few metaphors are also used todepict the upheavals of life in the context of which existence is stated as the ocean (of suffering). The two children are the eyes and the heart (Sec. XII. lines 34, p. 119)((Two little gems mother has come where thou both are (Sec. IX. lines 31, p. 83)Green, so green is the cotton leaf dead in the midst of the forest O’ the moon, the moon up in the sky so distant is my beloved from me

(Sec. IX. Part II lines 42-43, p. 94)Make good deeds until tired next life would assist to cross over the ocean (Sec. II. lines 40, p. 14)


HYPERBOLEThe figure of speech called hyperbole (Greek for “overshooting”) is bold

overstatement, or extravagant exaggeration of fact, used either for serious or comiceffect. In the Mahachat sermon text, hyperbole is used for serious and not comic effect, especially to draw attention to the act of merit-accumulation that involvesdiligent effort over a vast stretch of time. Similar to the implied meaning of theEnglish proverb “Rome was not built in a day”, merits cannot be accrued without consistency and lack of effort. There is no short-cut, no play of any unseen force or luck, no miraculous way leading to the accumulation of merits. Merits need to bebuilt up consistently, continuously and with diligence as the life of the Bodhisattva illustrates and as vividly depicted in the following instance of hyperbole.

People surrounded swarmed in to view the newbornAppropriate are the merits accumulated a thousand eons of time spanReckoned a merit treasury enormous and bountifulMake good deeds until fully tired next life would assist to cross over the

ocean Fulfill to the utmost build up tremendous power (Sec. II. lines 37-41, p. 13)

PARADOX Paradox is the juxtaposition of apparently contradictory ideas to point out

some underlying truths. While through the use of hyperbole the significance of the act of accumulation of merit is highlighted, the use of paradox throws light on theoppositional force of evil action as well as other paradoxical truths like the truth of ‘being’ which is embedded in suffering (dukkha), impermanence (anicca), complexities, death and decay and the truth of ‘truth’ that can be misconstrued. TheNewtonian Law – every action has an opposite and equal reaction – may not hold true in the sphere of Buddhist Law of Kamma as the first of the following instance of paradox suggests.

This is it accrue goodness more than a hundred thousand timesAn evil action done just once can destroy all goodness (Sec. II. lines 73-

74, p. 16)

Why this world has such difference in thinkingAs is said sees the evil as goodDifferent mind different opinion differ in hundred thousand ways (Sec. II.

lines 78-80, p. 16)

Green, so green is the cotton leaf dead in the midst of the forest (Sec. IX. Part II lines 42-43, p.94)

Flee from the tiger to land at the crocodile’s jaw fortune or misfortune damn it


When the dog is chased to the cul-de-sac fears it not to confront in self-ffdefense

(Sec. VII. lines 28-29, p. 58-59)

PROVERBA proverb is a succinct or pithy expression of what is commonly observed

and believed to be true. Proverbs are interspersed all throughout the text. Most proverbs are centered upon the concept of Kamma and the three characteristics of existence (tilakhana) that Buddhism emphasizes namely, impermanence (anicca), suffering (dukkha) and non-self (anatta).

This is it accrue goodness more than a hundred thousand times

An evil action done just once can destroy all goodness (Sec. II. lines 73-74, p. 16)

Everything depends on individual action O’ dear acted upon differently (Sec. SSII. line 98, p. 17)

All actions in this life encountered through and through from the start

Every home doth receive whether in slow pace or varianceThe wise have said so –Whosoever is born beget senility, pain and death

Be it man or woman each will come upon his or her portion of kamma all the same (Sec. III. lines 49-52, p. 24)

The results of our actions that have reached us will come to an end soon (Sec. VIII. lines 189, p. 73)

Accidentally encounter the common condition of the worldHappiness and sorrow comes in tandem just think of it (Sec. XII.

lines 27-77 28, p. 119)

DIDACTIC INTERPOLATIONClosely related to proverbs are numerous didactic interpolations interspersed

throughout the Mahachat sermon text. The reason why we have categorized proverbsand didactic interpolations separately is that proverbs hold universal truths same as didactic interpolation, but there is no direct emphasis on the practice of these truths. Whereas in didactic interpolations this emphasis is obvious and the Mahachat sung-sermon practitioner monks would devote enough time in the course of delivering thesermon to clarify and repetitiously stress them so as to inspire and encourage the laity to put into real practice in life. The repeated words and phrases in the originalIsan version are maintained in our translation below.

All listeners, brethren dear father and mother reflect upon this


Consider deeply about charity all generous deeds you havedone

Did you gain mental benefits from them I welcome you to introspect it

Have your meritorious acts made you happy smile and happy alwaysObserve it see it when you donate and

distributeYour mind becomes delightful beget felicity through and

throughWhenever you donate it is a great benefitMeritorious action is reckoned thus welcome you to continue the

effortAccumulate merit gradually little by little it will increaseWhen you die this shall be your asset gain great meritsEveryone has to die nobody can live foreverAll beings in the vast world none can escape from deathBut when you transmigrate to another realmEverything would depend on your action good and bad all depends on

your action solelyWhoever has done good deeds has goodness accumulatedWhen dead these actions will lead to heaven ascend to heaven and reside

thereWhoever has done evil deeds these actions will let youFall into hell full of suffering and

lamentationAll virtuous people men and women engage in

generous actionAccumulate morality and generosity the reward you gain is certainAccrue good deeds there would be no suffering the world will extol in your

praiseWelcome you all do good people will admire youDeviate from all evil actions it will reduce your valueMake you devoid of value in yourself only good and evil exist in

this worldAll other animals like herds of cattleAnd herds of elephantsAll decay and decompose but their skin tusks bonesStill have some value can be sold and boughtWhen people die all’s over just cremate the bodyNothing remains that could be sold or boughtLike the poetry that has taught Thai poet has ever composedI leave this to you all laity for you to consider and reflect

upon –“Bull, oxen, buffalo, elephant that are old and unworthy of

any workTheir tusks, horns still bear importance and

value in body


But when humans die the whole body is valuelessOnly good and evil actions persist to adorn the world.”The entire human populace when dead and decomposedGoodness and evil still exist permanent in essenceOffer this message to each of you read and investigate this

poetic truth (Sec. I. lines 80-118,

pp. 8-10)Do good leaving behind its trace regardless of whether praised or notHeaping up of evil if praised as good pay no heed to it

(Sec. II. lines 83-84, p. 16)

Endure, just endure until the end O’ young beauty don’t gripe Veridically none can escape one’s own volitional action

(Sec. IV. lines 50-51, p.32)

Do no bad action all kinds of evilLet only the good manifest and merit be accumulatedMake the mind empty resplendent bright and pure

(Sec. X. lines 15-20, pp. 98-99)

IRONY Irony is a mode of speech in which the real meaning is exactly the opposite of

that which is literally conveyed. Irony plays a crucial role in the Mahachat Sermon text. Ironies function at various levels – situational, dramatic and verbal. Situational irony – This is when the author creates a surprise that is the perfect opposite of what one would expect, often creating either humor or an eerie feeling. Inthe illustration below the truth of power politics and victimization in real life situation is being stressed in an ironical manner. In the instance of a wise man deceiving afoolish man the irony is not just superficially suggested about the ‘folly’ of the foolish, but the ‘wisdom’ of the wise for it can lead to such a mean action as deceit.

The clever raises his victorious thumb while the fools fall victim to him “the virtuous country buffoon is worth not the city elite” (Sec. VI. lines 80-81, p. 54)Dramatic Irony – is when the reader/listener knows something important about the story that one or more characters in the story do not know. For example, in the Matsi section, the drama comes from the fact that the listeners/readers know that the royaloffsprings, Kanha and Chali were given away as slaves to the glutton Chuchok by their father Vessantara during the day time when their mother Masti went to collect fruits in the forest. By divine intervention three animals hindered Masti and prevented her from returning home on that crucial moment in the life of the Bodhisatva when heperfects the penultimate stage in the process of fulfillment of the perfection of dana. The trial was set in when the time arrived for giving away his own children. But the mother was quite ignorant of the tragic event of the day, so when she reached homevery late in the evening, she at first thought that her children were hiding. She


incessantly looked for them everywhere before eventually growing frantic and panicky failing to find them. If the listeners/readers were as oblivious as Masti, there would be virtually no point to the story and they would not commiserate with her pathetic plight and perhaps even would not understand the circumstantial difficulties that crossed the path of the Bodhisattva in his endeavour to achieve complete fulfillment of the perfection of dana or charity.

When the sun set she arrived home“Two little gems mother has come where thou both are”She wondered about her children where they could beEvery evening she goes to fetch them from their playing groundRight and left in every direction she looked Which ever way she turned nothing but emptinessTired and lonely the heart throbbingWhen she reached the fence she left her fruit basket thereThen looked around but it was all empty and quiet“Do not be kidding at me don’t hide from me, dear children” She tried to seek and call themWalking to and fro she sought for them everywhereSad and depressed not even a shadow could be tracedCould the children be kidding away from her in hiding? (Sec. IX. lines

31-45, pp. 82-83)Verbal Irony – is when the narrator or a character says the opposite of what heactually means. Verbal irony helps accent the true feeling for/against the situation.For example, Vessantara trusted and loved his wife Masti and so deliberately avoided disclosing the bitter truth of giving away the children as slaves to the greedy Brahmin. He feared that since she was already tired in the evening from the day’sroutine task of collecting fruits from the forest for her children, the sad news would mentally devastate her and so on her face he blamed and bitterly cursed her as being intentionally late in returning to the hermitage that evening. The readers/listenersknow the truth that Matsi was hindered by ferocious animals on her way back home. Through the use of verbal irony (as expressed in the words of the Bodhisattva), sung-sermon monks depict the pathetic situation in resemblance to the life of an ordinary couple so as to arouse the feeling of sympathy for Matsi in the hearts of the listeners. Since it is easy to react and respond to familiar situations, most female listeners can instantly internalize the suffering of Masti as a mother, a wife and a woman. Her suffering at this particular situation is similar to any other woman confronting feminine subjugation and victimization within the institution of marriage.

People say that women have many an artfulness to lure and deceit

They do and utter many wilesIf we know what they are up to showers of praises be gottenToday you did venture to the forestSought no friend to accompany Who will agree with you when you are in the forest?You have forgotten your children and involved in promiscuous actsIf I were the king as beforeI would have slit your throat to cause you die


But now have come to build up merits and practice meditationSo I do forgive you it’s the first time for you to deviateNext time do not cry do not pretendYou pretend to shed tears bringing forth saliva in your mouth as doth the

ancient word presaged

You ask about the kids who else but you yourself do knowI know not about them don’t you ever ask meYou are shameless full of pretention and wilesThat’s the feminine desultory way sinuous wiles at various levelsYou related to many least sincere with anyYou have played a deceitful game flirting and deceiving many Don’t tell a lie that you are ill and ask for chicken soupNo pain no sickness who can help youIf I seek you another spouse anew Your sickness will dissipate you will ask for no medication (Sec. IX. lines

57-79, pp. 82-83)

SYMBOLA symbol is a word, picture, or idea that stands for something other than

itself. It is used as an expressive way to depict an idea. The symbol generally conveys an emotional response far beyond what the word, idea, or image itself dictates. The following example shows the symbolic way of expressing conditional truths, especially about spousal loyalty and dependency.

The lion flees from the mountain because the mountain has no cave, the fish flees the river for the river has no mud, a pupil flees from his teacher because the teacher lacks wisdom, the bird flees the tree because it has no branches and twigs, the elephant flees the forest because there’s no rai and bong bamboo, the swan flees the pond because there blooms no lotus, a wife absconds her husband because he isincapable to support her. (Sec. IX. (Discourse form) p. 84)

IMAGERY This is when the author invokes sensory details. Often, this is simply to draw

a reader more deeply into a story by helping the reader visualize what is being described. However, imagery may also symbolize important ideas in a story. Like theimagery of a nightmare, barren landscape and ferocious animals obstructing Matsi all in the context of when she lost her two lovely children. FORESHADOWING or when the author drops clues about what is to come in a story, which builds tension and the reader’s suspense has functional connection to the context in which thefollowing imageries are introduced.

Seven months ago in the pavilion happily resided the queen That night was the beginning the ominous dream presagingSleepless and fidgeted worried until fatiguedAs the dawn crept in so errie a dream she dreamtWhat was it she knew no way to solve itDreamt of a man who brandished a sword strong and

sharp


Wearing the red China rose on his ears, his sinewy muscles allraised

So dreadfully terrific was it all as if the sinful evil nearingShe begged for her life but cared he not the leastSevered her two hands off instead with blood splattering all over

(Sec. VIII. lines 6-66 16, p. 68)

Feeble in body and hungry as though got a cramp and swoonedShe looked around the rows of trees with a heart so weak and fragile Walked to the deep wide wild jungleStepped towards the fruits the place where she ever sojournedErstwhile laden with ripen fruits verdure and prolificAll disappeared gone was everything from thereHolding basket and spade sought yet another treeHoping to secure but turned utterly hopeless when she

saw itNothing eatable all decay and rottenSo pitiful a plight of Queen Masti a broken heart and a pensive mood

(Sec. VIII. lines 57-7 66, p. 71)

SATIREThe use of satire comes in various forms such as irony, sarcasm, ridicule, or

the like, in order to expose, denounce, or deride vice, folly, etc. Through satire humanfolly and vice are held up to scorn, derision, or ridicule as in the following examplethat illustrates the vice of gluttony through the character of the greedy old Brahminnamed Chuchok, who takes away the two lovely children of the Bodhisattva to turn them into slaves serving his young and beautiful wife. But on his way back homefrom the forest hermitage, he loses the way and eventually arrives at the palace, where Prince Vessantara’s parents recognize their grandchildren and lavish the old man with gifts of enormous treasures and delicious food. The greedy old man, however, fails to make use of any of the gifts and dies from overeating.

He is looking back and forth, turning around; seeing many things to eat helaughs greedily. The naked old man hurries to take many pieces of fish into his mouth, then he takes a piece of bacon and then chicken into his mouth, he is really relishing and he continues to devour the fruits such as monkey apple, coconut and continues to drink up the soup from seven pots, after that the dessert and then water.When he finished he went to sleep on his bed but he could not move his belly and was at unease nearly dead, crying and moaning with suffering as if had been ill for years. (Sec. XI. (Discourse form) pp.112-113)

PATHOS


In Greek pathos meant the passions, or deep feeling generally; in modern criticism, however, it is attributed to a scene or passage designed to evoke thefeelings of tenderness, pity, or sympathetic sorrow from the audience. Within the context of the Vessantara story there are numerous scenes that depict pathetic universal situation such as a mother’s sorrowful longing for her lost children,grandparents’ bemoaning over the loss of grandchildren, the suffering of innocent children at the hands of cruel and selfish people etc. Sung-sermon practitioner monks exploit pathos to a considerably great degree especially in rendering the section “Masti”.

Masti so tired and haplessSad and distressed she cried hopelesslyWhen the evening set in darkness loomed all overThe three animals disappeared making the way for her to go homeIn her hurry she tripped on a stone and tumbledIn her mind she thought of only her two childrenThey had waited for her for so long She walked just thinking of them sometimes in hurrying steps (Sec. IX.

lines 23-30, p. 82)

ALLITERATIONAlliteration or samphat akson is the repetition of consonant sounds at the

beginning of words, i.e. a series of words that begin with the same letter or sound alike. Alliteration is used to create emphasis, to add beauty to the writing style, and occasionally to aid in shaping the mood.

Alliteration is used frequently in the text by Ven Ajarn Phimpha. He often mixes identical initial consonants in a line, or verse, with other initials which are similar. This use of both same and similar initials in alliterative lines is part of the definition of alliteration provided by Viravong.

….words which use the same consonants or which have sounds which are very much alike placed next to each other in a row within one line.6This definition as observed by Carol J. Compton7 specifically limits

alliteration to position of occurrence. Yet alliteration can be found both within linesand across lines in our material.Alliteration within a line:

เทียมดงัปุนแปลงปัน สาวสวรรคก์าํ์ เกงิเปิเ งประเทศเขตแควน้ แดนใตก้ะซ่าเซ็ง Thiam-dung-poon- -pleng- -pun sao- -sawan-kam-kaerngPerng-phra- -thaet-khaet-khwaen daen-tai-ka-cha-chaengLikened to the creation of celestial maidens

6

Viravong, Sila. (1970). Santhalaksana waiyaakon lao phaak si, Vientianne: Ministry of Education, p. 13.

7Compton, J. Carol. (1979). Courting Poetry in Laos: A Textual and Linguistic Analysis, Special Report No. 18, Northern Illinois University, p. 159.


The entire country far and near ceaselessly talked about her (Sec. II.lines 7-77 8, p.12)

จงัวา่ควิคาดโค้ง งามโก้กล่อมกนัJung-wa-khieu-khad-dd khong ngam-ko-klom-kanEyebrows so well arched splendidly proportionate all over (Sec.

II. line 12, p.12)

ล่อกแล่กแล่น ลมลนิเลอืนไหลLok-kk laek-kk laen lom-lin-luean-laiFurtively run about muttering flirtatious words (Sec. X. line 74, p. 85)

Alliteration across adjacent lines:เทียมดงัปุนแปลงปัน สาวสวรรคก์าํเกิง เปิเ งประเทศเขตแควน้ แดนใตก้ะซ่าเซ็ง Thiam-dung-poon- -pleng- -pun sao- -sawan-kam-kaerngPerng-phra- -thaet-khaet-khuean daen-tai-ka-cha-chaengLikened to the creation of celestial maidensThe entire country far and near ceaselessly talked about her (Sec. II. line

7-8, P.12)

งามดงัเดอืนวนัเพญ็ เลิศวไิลในหลา้สองดวงตางามเยยีม องคพ์ระภูคาดโก่งNgam-dung-gg dieun-wan-phen lers- -wi-lai-nai-laSong-duang-ta-ngam-yiam- ong-gg phra- -phu- -khad-dd khongBeautiful as the full moon superbly gorgeous in the entire worldHer two eyes full of glowing beauty eyelids well curved (Sec. II. lines10-11, P.12)

ASSONANCEAssonance or samphat sara is the repetition of vowel sounds, most

commonly within a short passage of verse. For the most part, the assonance in our material is found within lines: occasionally it may also be found across adjacent lines.

Assonance within lines:บืนสลนเสลอืกลม้ โซมโซ่โซ กงโกย Buen-salon-saluea-klom chom-cho-kong-koiPush ahead in a vain attempt physically decrepit and tiring (Sec. VII.

line 67, p. 61)

ล่อกแล่กแล่น ลมลินเลือนไหลLok-kk laek-kk laen lom-lin-luean-laiFurtively run about muttering flirtatious words (Sec. X. line 74,

p. 85)


Assonance and alliteration may not only be found in individual lines, but often they are used together within the same line.

เถาวลัยเ์กียว เกลียวยอยยอ้ยหยอ่นเป็ปปนมะหลิงติงตอ้น ยวมยวัทวัแดน Thawol-kiaew kliaew-yoi- -yoi- -yon-Pen-ma-ling-ting-ton yuom-yuao- -thua-daen The vine its strands and hanging branches

swingingCreeping up and down dangling all over (Sec. VII. line 84, p. 61-

62)

สตัวใ์์์นดงแดนนี หมมีูชะนีป่า ทงังวัควายชา้งมา้ หมาเม่นมงัเมยSat-nai-dong-gg daen-nii moo-mii-cha-nii-paa-ThangTT -ngua-khuwai-chang-gg maa ma-men-mung-gg maeuAnimals in this territory swine, gibbonEven cow, buffalo, elephant, horse, dog, porcupine, deer abound

(Sec. VII. lines 110-111,p. 63)

ONOMATOPOEIAOnomatopoeic words sound like their meaning. Although onomatopoeic

words can be found throughout the text, the greatest number is used in the eleventh section entitled Maharaja to match with the scene in which the royal procession takes places. In the end of the Maharaja section, King Sanjay and Queen Pusati of Siphi along with the royal grandchildren and hundreds and thousands of royal escorts, courtiers and devoted subjects march in a procession to receive Prince Vessantara and his royal consort Masti at their forest hermitage in order to welcome them back to thekingdom. The onomatopoeic words depict the sounds of different musical instruments like the beating of the giant drum หมุ่ง ๆ (mung mung), ฆอ้ง (khong) and the sound of the ggfootsteps of hundreds of people marching forward in unison ยาบ ๆ (yub yub(( ) เยือง(yiang(( ), ยาบ ๆ (yub yub(( ) ยว้ย (yuoi(( ) เพียบ ๆ (phiyab phiyab(( ) เพียง (phiyang(( ). The sound of each onomatopoeic word resonating with other rhyming words (alliteration and assonance) that form external and internal rhymes, create an extremely colourful picture, the effect of which remains for long in the mind of the listeners.

CONCLUDING REMARKSAll the figures of speech that have been discussed here have a reinforcing

effect on the narration of the story. The core essence of the Mahachat sermon lies in revealing the selfless character of the bodhisattva, who is the epitome of compassion, charity and self-ff sacrifice. This sermon is used by practitioner monks as an instructive tool to encourage and inspire the lay devotees to listen to the story with devotionalattentiveness and then apply its moral values – loving-kindness, compassion, generosity, charity, self-ff sacrifice, honesty, moral courage and determination – into real life situation and practice. In order to delineate the story well and render the


narration effective, practitioner monks have played a major role in devising different techniques, one of which is using figurative language. The use of such language has rendered great vitality to the story and has positively affected the proliferation,preservation and continuation of the tradition of the Mahachat sermon as a whole.

The Mahachat sermon text is rich in both religious and linguistic information.Its religious significance is clear from the fact that it provides the foundational baseof moral perfection, epitomized in the character of the Bodhisattva. The text providesinnumerable examples of proverbs and didactic messages that listeners can reflect upon and bring into practice in day to day life in order to accumulate merit and enrich their lives in spiritual terms. In order that all Buddhists have a chance to internalize the real value of perfecting generosity through a direct access to the sermon, the crucial role that Mahachat sung-sermon practitioner monks play in preserving thisoral narrative tradition is to be recognized.8 Without the practitioner monks’concerted effort this oral narrative will not survive. Likewise, parents, teachers, eldersought to inculcate an interest in the younger generation to listen to the sermon with attention and mindfulness so that they would not bypass it as a mere part of their culture.

The fact that there are great lessons embedded in the sermon text has to beemphasized and reiterated time and again. This is because from various interactive sessions that the researcher had with teenagers and adolescents, she discovered that they are least interested in the sermon. Not only does the younger generation fail to recognize the richness of this particular aspect of Isan Buddhist tradition, a huge chunk of the urban and rural teenage population is totally illiterate in comprehension of the sermon text which is preserved in the Isan dialect. Therefore, it is advisable that one interprets the Mahachat sermon text both from the religious as well as secular perspective. The secular approach will help us understand and appreciate therichness of the text in linguistic and cultural terms. To the youngsters, who are not so religiously-oriented these days, the secular approach can help inculcate a sense ofinterest in the sermon text vis-à-vis the indigenous literary heritage and caneventually lead to the cultivation of pride and analytical understanding of the uniqueness of Isan’s socio-cultural identity.

The Isan Mahachat sermon text provides very good examples of the poeticusage of the Isan language. The text can be used for analysis in a Thai, Isan, Lao or English literature class to instill interests in students in interpreting ‘religious’ literature from a secular perspective so as to understand the role of such literature in the context of folk culture and tradition. Mahachat sermon is an integral part of Thai-Isan Buddhist oral narrative tradition. And a literary interpretation will definitely enhance our understanding of this crucial point. Linguistic analysis of different versions of the Isan Mahachat sermon can further enrich our understanding of Isan asan evolving language, both in its archaic beauty and contemporary usage. Moreover, translation of different versions of the Isan Mahachat sermon texts can helpproliferate the richness of Isan literary tradition alongside the propagation of core 8

During many interview-sessions monks have informed me that there is no governmentalsupport in recognition of their preservation of the Mahachat sermon as an oral narrative.Their main source of inspirational and financial support comes from the lay devotees whoformally invite them to the annual Boonphavet ceremony.


Buddhist values such as compassion, generosity, self-ff sacrifice, selflessness, endurance that are embedded in the text.

In the course of our research documentation of actual Mahachat sung-sermon sessions, we have observed that the rendition of the story varies in style and rhythm among practitioner monks in Northeast Thailand, as for instance, Khonkaen and Roiet practitioner monks use the Isan dialect predominantly and the indigenous rhythms such as lomphadphraow, changthiammae, katenkon9 whereas, practitioner monks from Surin and Sisaket infuse Khmer words and rhythmic style in the narration of thestory. Comparative study can thus be made of linguistic and stylistic approaches of central Isan and southern Isan practitioner monks. The richness in the narration of theMahachat sermon can be brought out by comparative studies of texts composed by monks from both sides of the Mekong as well. In order to analyze the similarities and differences in rendition, broad scale studies can also be done of the greater Mekongregion comprising the Isan, Lao and Khmer Mahachat sermon versions so that the literary and linguistic uniqueness of each tradition can be highlighted from a comparative perspective.

ReferencesCompton, J. Carol. Courting Poetry in Laos: A Textual and Linguistic Analysis,

Special Report No. 18, Northern Illinois University, 1979.Dhammadino, Phimpha. Phimpha Laeh Mahachat 13 Kantha (Isan version) พิมพา แหล่

มหาชาติ ๑๓ กณัฑ์ (สาํนวนอีสาน(, Khonkaen: Klangnanatham Company, Ltd. 2005.Mahanta, Dipti. A Critical Study of the Mahachat Sung-sermon from Isan, Research

Monograph, Bangkok: Buddhist Research Institute, 2009. Thammawat, Jaruwan. Characteristics of Isan Literature, Mahasarakham:

Srinakharinvirot University, 2521.Viravong, Sila. Santhalaksana waiyaakon lao phaak si, Vientianne: Ministry of

Education, 1970. 9

The many different rhythms that have evolved over time represent stylistic features that are unique of the Isan Mahachat sermon. The most common style of rhythm used in the delivery of sung-sermon is “Thamnong-nai-phuk- -kk nai-mud”, literally translated into English as “tyingdd -wrapping rhythm”. It is the principal rhythm used by monks while chanting from manuscripts. It has the compositional characteristic of Rai, a traditional form of Isan verse. It is probable that this original rhythm has branched off with subtle variations at different localities throughout the northeastern region. Today, a practitioner monk may master any one of the following three styles or all three depending on the locale, individual choice, ability and training. i) Thamnong Lomphad Phrao a rhythm that resembles the drifting of coconut palm fronds in the breeze. It is a slow kind of rhythm requiring alternate strong andweak or mild voice modulation similar to the effect of wind on coconut palm fronds. Thisrhythm is typical of Ubonracthathani province. ii) Thamnong Chang Thiem Mae a rhythm that resembles the movement of the elephant calf along the side of its mother. In this rhythm, the voice is alternately pressed and released but without complete release; sung at alternately high and low pitch but without producing the sound “eei-eei”. This rhythm is typical of Khonkaen and Chaiyaphum. iii)Thamnong Kaa Taen Kon a rhythm that resembles the movement of a crow along lumps of clay. In this rhythm the voice is rendered as slow andfast alternately similar to a crow’s to and fro jumping, flying off, and landing movement around lumps of mud in the paddy field. This rhythm is typical of Roi-et province.


An analytical Study of Buddhist Guidelines for PollutionPrevention and Solution

Asst. Prof.Dr. PramahaMit Thitapanyo

ABSTRACTThis research aimed to study pollution in the Buddhist scriptures and

practices to prevent pollution problems in Buddhism.The results showed that Theravada Buddhism has Discipline for preventing

any cause of pollution or the purity of the environment. Disciplines also have points contributing towards the practice to Nature and Environment. They are moreimportant for living. Though in the Buddha’s time, there isn’t more problem about nature and the environment, the Buddha laid down disciplines about the environment. Whatever disciplinary codes the Buddha prescribed for protection against pollution. The Bhikkhus have to abide by for society.

Principles and Guidelines for the prevention of pollution in Buddhism. Buddha prescribed Discipline for Guidelines in the prevention of pollution and conservation of natural resources and the environment bynot breaking the ecologicalbalance. The Bhikkhus are part of human society and there are rules and discipline toregulate their life way.The discipline of Bhikkhusisinaccord with the conservation of nature and environment and it can be applied in everyday life.

Guidelines for the prevention and pollution according to Buddhism. TheBuddha had the vision that all plants were supposed to take care for the animals and be cherished no less than animals. In Discipline, Buddha prescribed Discipline that Bhikkhu do not destroy the woods or cause loss of greenery,Potacamofalltypes,prohibits excavation, do not defecate, urinate or spit saliva on the tree or in rivers, streams, etc. Discipline should be for protecting animals and cereals. Bhikkhus should not abuse rights in his livelihood. There are disciplines that show the protection and reduction of pollution of air, water and soil all time.

The Prevention should be the concept of environmental Sikkabut on the basis of ideas and create environmental awareness by creating a mechanical system tocontrol pollution from various sources.

Key Word: The Buddhist Guidelines, Pollution, Prevention, Solution

Introduction Natural environment is very essential for a man and living things in the

world. In other word, man is a part of nature as he or she felt to the law of nature: birth, unsatisfied, pain, aging and death. Seriously speaking, man couldn’t livewithout natural resources. Nevertheless, in the time of the Buddha the crisis of imbalance ecosystem was not mention at that period. A man not yet engaged with thenew technology; thus, the social change went by little by little, the ecosystem still stay balance.

With the slow and gradual changes, a man was not even aware with the changes, and it was not difficult for them to adjust themselves to suit with nature.Environment here also includes what later created by a man in order to serve and fill in the need of mankind.


Natural resources that naturally originated are air, water, soil, ore, and living things on earth (vegetation and animal).

Natural resources created by a man are public assistance such as road, dam, including social institutes1. Buddhism teaches a man to live in peace…selfishness brought to mass suffering and it is the main cause of great natural disasters.2The Buddha mentioned in Vinaya, disciplinary rule for Bhikkhus and Bhiksuni, about natural preservation with the rule not allowing to drop garbage into water and public,cutting a tree and killing animal is prohibited for a monk. The monks should becompassionate and kind toward all beings on the basis of principle of naturalpreservation.3

All of us want to live with the good environment that have fresh air, safety food and clear water, safety home and working place, no pollution and harmful diseases in the society.

In this early decade, it was the “decade of revolution” but the problem of natural decadence was also taking place on some part of this earth. This problem thatemerged from both developed and developing countries such as water pollution and natural decadence. It occurred with the rapidly ceasing of petroleum, ore, forest, vegetation, and wild animal in the ecosystem.

All natural crisis were directly related to the living of mankind. We plan food on the soil, but the soil is full of pollution from chemical fertilizers. It takes very long time to disintegrate such chemical and recover the quality of soil back. Water isanother essential natural resource for all living lives in all activities, daily living, trading, transporting, and traveling for relax. But, what we could immerging if water is polluted.

Nowadays the population of many countries are rapidly increasing, especially, in the town. This lead to the insufficient basic facility to the people, for instance, living place, water resource, sanitation, crowded together with building upper and underground roads in the capital city, wasting drain water from the factories, – all these in the same time cause contaminated air and water that eventually cause great harm effect to the health of the people day by day.

Thailand is one of the countries that are encountering with the crisis of environmental pollution due to the crowded emigration to the city, policy of makingthe economic progress, factories influence, mass of vehicles, careless wastemanagement of housing and factories – all these lead to mass pollution that have great impact to health of the people inevitably.

Therefore, in this study, researcher interest to study on the crisis of pollution in the current situation and acquiring for the suggestive resolution according to the Buddhist teachings as an alternative and effective method to resolve the problem.

2. Objectives of Research1. To study the issue of pollution as depicted in the Buddhist scriptures.

1Chatchapon Thongsuntonsong, Man and Environment ,) Bangkok:

Chulalongkorn University Press ,2003 ( , p. 146-149.2BuddhadadassaBhikkhu, Buddhist and Natural Preservation) ,Bangkok :k

Komonthong Foundation .1990,(p.14.3Vinaya .Maha .a 2/425.


2. To study the resolution and method in solving the crisis of pollution in Buddhist point of views.

3. To suggest the methods in preventing and resolving the crisis of pollutionaccording to Buddhism.

3. Method of ResearchThis research was conducted based on Qualitative Research Methodology

and the scope of the study could be divided as following: 1) Primary Sources: collecting the source from Pali Canon both in Pali and

Thai language (Mahachulalongkornratjavidayalayaversion) including PaliCommentary and Sub-commentary.

2) Secondary Sources: study on the research paper, academic works, and related document.

3) Collecting the result of the study, categorizing and analyses what had been found, concluding and present the result of the study.

4. ConclusionThe result of the study found that the Buddhist disciplinary rules were the

path to live natural environment in the balancing and inter-connected cycle system.Moreover, they stood as the methods and strategies for preventing and resolving theproblem of pollution from the direct experience, the tracked stories in the VinayaPitaka, that could be implemented in the current society.

The Buddhist principles for preventing and resolving the problem of pollution were the principles that enhance and support the quality of live and effectivemeans to encounter with the problem, beginning with fostering the conscious mind for the youth and constitution of family, as family is the most influence factors for the youth. And, children today is the qualified citizen in the future; thus, it is very essential to forester them the righteous path to act toward nature. However, themethods for preventing and resolving the pollution could be summarized as following topics:

4.1The methods in preventing and solving the air pollutionFresh air and proper temperature are very important for all living things on

earth. We might live without consuming water for a short period, not eating food for awhile, but without the fresh air live is not possible. Nevertheless if there is thepolluted air, we are victimized for diseases and bad health and human race might bevanished.

Proper temperature also is important for living creature. Our physical parts need the balance temperature and environment. If there is the extreme changes of thetemperature, it isn’t comfortable and easy to live either.

One important factors that cause air pollution are smoke and dust. It absorbsto our bodies through Respiratoryespecially to the lung and might leading to allergiesat first and get inflame in sinus, pharynx, windpipe, and related diseases inRespiratory and lung inflame at last. The level of the serious health effects dependingon the amount of the smoke and dust, types of air pollution, the way and rate of breathing, and how often we stay in the polluted area.


This hot problematic crisis ,in Buddhist perspective, is related to the imbalance of the Four Great Element (Dhatu) namely earth, water, fire, and wind that daily increase to the higher level. According to the Buddhist teachings, a man is the component of four great elements and that elements should be clean and safeotherwise it can cause abnormal or get diseases and may be broken at unavoidable stages. On the other handif the surrounding natural resource and environment is cleanand balance, a man also could live with safety and healthy. This also refer to theproper quality of life and the golden chance for a man to search for what he or she could accomplish for the betterment of lives and resolution for the crisis. Hence, thisissue is not somewhat immerge from the single group of the society, it is the issue of everyone and it depends on all humanity.

1.1 The methods in preventing the problem of air pollution:The main important point of a disciplinary rule in Buddhism is mainly focus on natural and environmental preservation for the sake of all humanity and all living creature. The process of earning living of a man shouldn’t making disturb or overuse of the naturalresource and environment in the ecosystem. As man can’t be separated from nature,thus, it’s very essential to preserve the balance in the ecosystem. The Sangha’s oneunit of the society and there are the rules in walking on the spiritual path that have a part in preserving nature and environment: for instance, on the issue of air pollution, there was the story about the Bhikkhus of Sungsumaragira city making fire for thepurpose of warming in the winter. There was an unexpected event the fire burring on the wood in which the poisoned cobra was there, the Bhikkhus ran in mess for safety. From the event, the Buddha prohibited the monks not to making fire in the forestthose who immigrated the rule was considered as Pacittiya Offence (anoffenceentailing expiation). This is one of the example that Buddhism also concernsabout air pollution and unexpected danger from wildfire.

Nowadays the smoke that emerged from different part of the city, in fact,cause a lot of negative effects to the whole environment and that of society,economic, traveling activities, and making harm to health.

Evidently, the statistic in many city of Thailand show the patient that had got effected from the smoke and admitted in the hospital mostly were heart disease,Respiratory, laboured breathing in asthma, and eyes inflame. Both organic and inorganic smoke are the causes of allergic reaction, pneumonitis, and fibrosis.

The preventing methods for this issue according to Buddhism is already mentioned above ,that is, the rules on not making fire for unnecessary purpose inorder to stop making smoke and dust that cause big harmful to health.

1.2 The resolution for air pollution: The disciplinary rule presented by the Buddha on not making fire in the forest was to preventing the dangers of animals,polluted soil, and trouble smoke in the ecosystem. The Sangha can bring this practice to discuss with the lay devotees in order to resolve the problem of air pollution.Therefore, Buddhist disciplinary rules are very useful in preserving the natural resource and environment.

The preservation of natural resources and environment by keeping the balance of ecosystem should begin with presenting the effective law in the society.This is to enforce the people to realize the important of environment.

The Buddha presented the rules with the vision that as every unit in the ecosystem is depending and related to each other, noting could live by its own.


Hence, it is very important to comprehend on this point for the sake of all walks of life in the society.

1.3 The long run methods in preventing and resolving the problem of air pollution in the future: It is not easy to prevent and resolve the crisis of air pollution, but it is somewhat not beyond the cooperation and contribution of mankind to encounter with this problem. And this trouble is man make, so the best person tocorrect this issue is the maker. The effective methods in reducing the air pollution are:

1.3.1Campaign and broadcast the hidden dangers of air pollution and the ways to help each other to prevent the problem.

1.3.2 Develop the new innovation for the effective technology for the machinery and vehicle with complete combustion in reducing the air polluted particle.

1.3.3 Legislating the law regarding the emissions from industrial and housing, and supported the using of alternative energy or renewable energy such assolar energy and wind energy.

1.3.4 Install the quality system in controlling the smoke and emission for house and industries before emission to the ozone.

All these activities are to form the balance in social context that includeeconomic, society, and culture. The process in natural resource and environmentmanagement must be free from capitalism, the government should hold strong and support the people to have a part in correcting the crisis of natural resource and environment.

The level of air pollution is gradually increased in Thailand especially in the big town and city area such as Bangkok and Chaingmai. However, as Thailand islocated with the tropical wet weather, thereforesmoke and gas would quickly float tothe top that eventuallyhave very less cause on the floor. But in the winter, when there is the fog, the air pollution particle will extend on the floor and be danger. Thetrouble of air pollution is abated in the rainy season; it washes out the smoke and polluted air. For the policy in reducing the emission of exhaust in Thailand, it still not fully practiced comparing with other developed countries.

4.2 The strategies in preventing and resolving the problem of water pollution inBuddhism

Water is very essential natural resource consumption for earning living. Allsocial activities related to our live are related to water: bathing and showering,drinking, washing, agriculturing, industrial, traveling, communication, and so on. Let’s concern on this topic, in the time of the Buddha there was the war betweenSakaya clan and Koliya clan (the clan of father and mother of the Buddha) immerged from quarrelling regarding water. The Buddha went and prevented the war, but hissuggestion was not successful. On this point, if there is no effective water management, we might encounter with the water war in the soon future.

2.2.1The strategies in preventing dirty water: as water is very importantresource for all living creatures, mankind, plants and animal all need to consumewater. Water is available in many places: on earth, underground, in the air, or even inour bodies. All of our activities need water to be completed: eating, consuming, using in public welfare, bath, making foods, washing, economic activities, producingelectricity, medical purposes and so on. Hence, water is the source of lives, in order to


preserve water sufficiently for living, we have to have proper methods in utilizing water.

Having seen this important source of living, the Buddha presented the disciplinary rule for the Bhikkhus not to defecate, urinate, sprinting out saliva ontogreenery things (plants) and water. This rule was intended the monks to realize and see the importance health and sanitationof the Sangha Order and the people. In fact, this disciplinary rule was applicable for all walk of lives in the society in keeping water clean and safe to consume.

As water is the source of lives, preventing the dirty and polluted water is the responsibility of all member of the society in which could be summarized as following:

1) Not throwing or discarding wastes, defecate, urinate, used lubricant into the river.

2) Not letting wasted washing water from the houses to the river including throwing powdered detergent and medicinal liquidinto the river because it causes bad impact to the plants and aquatic animals. More importantly, it is very important for everyone to use water carefully and save.

3) Reduce the using of chemical in the field of agriculture and houses, because it would be washed to the river when there is raining and making harm to aquatic animals and those who consume them.4

Water is essential natural resource for all living creatures. It is the origin of other natural resource such as forest, tree, and plants – the source food of all. Therefore, it is our duty and responsibility to help each other in wholeheartedly keeping water clean and safe for the long run.

2.2.2Resolution for polluted water: the Buddhist disciplinary rule is useful in resolving the problem of polluted water as it presents the cause of dirty water and appropriate behavior in correcting this matter. It is very important to fostering and making other understand the root cause of the problem, the following impact, and then find out the solution to encounter with the trouble.

Regarding on the important of keep water clean, in the Vinaya Pitaka once the Buddha present the rule not allowing Bhikkhus to play in the Arivadi river thus, “Oh monks it’s not proper to play in the river like this, lay people may lose faith onyou and in the Buddha-dhamma, form now on those Bhikkhu who play in the river is considered as Pacittiya offense.”5

Moreover in Khuddakanikaya Petavatthu the Buddha said that “ those who don’t keep water clean, polluted water, destroy in the sources of water is considered as a lot of Papa (evil) – as all living being need water to carry on their.”6

The study found that there are many rules and useful suggestion in the Buddhist disciplinary rules and that of Buddhist teachings placing the importance of water in the ecosystem. However, the Buddha wants the Bhikkhus to be a good example as the leader of goodness in every aspects. This result of the study shows that the Buddha very much concerned on the importance of water and pointed out the

4ChatchaponThongsuntonsong, Man and Environment ,) Bangkok:

Chulalongkorn University Press ,2003 ( , p. 146.5Vi.Maha .) Thai (2/335/470.6Khu.Dha. )Thai (26/234/205.


way to encounter and resolve with this problems. Although what he said is 2600 ago, but it could be apply in the present day.

Throwing the wastes into the water or river causes a lot of serious impactsand each year the government have to spend unnecessary buggiest for clearing thewastes and clean the river. The Buddhist disciplinary rules could be the guiding methods in fostering the importance of water resource, not making river dirty by several means of activities.

2.2.3 The long run methods in preventing and resolving the problem of water pollution in the future: The need of water is rapidly increase because all of our activities need water to get it done, either for the consuming purpose and for economic progress. Therefore, the government present many projects to developdams and reservoirs in order to preserving water resource for sufficiently use. It is theresponsibility of all to prevent and resolve the problem of polluted water.

2.2.3.1The best solution to resolve the problems is to foster thepeople to understand the important of water resource and serious negative impact of polluted water, not cutting down the tree, throwing garbage and chemical to the river,seeing the benefit of all rather than personal gain.

2.2.3.2There should be independent entity that works on water resource management including preventing the problem, legislasting the specificwithfull enforcement for emission the drain water to the river, and find the ways toresolve it with effective means.

4.3The strategies on preventing and resolving the problem of polluted soilin Buddhism

The polluted soil emerged from various reasons such as dung, overused of chemical fertilizer, slated dregs and the wastes. Especially the wastes, when there is raining, it would wash out all sources of barrier spending over the place, some stuck on the drain water system and river flowing and eventually cause to polluted environment.

3.3.1 The strategies in preventing polluted soil: in the time of theBuddha, people believe soil or earth is alive; thus, they don’t make harm to the soil,especiallyfor the priest, digging soil was prohibited. Once the Buddhist monksbrought some soil to repair their residence, the people went to report to the Buddha about what was happened, the Buddha then present the disciplinary to the monks not to making any harm to the soil because by doing such the activities might kill livingthingslived underground.

The story of this disciplinary rule was emerged from the event of the groupsof Bhikkhus living in Arawi city, they dung the soil and make use for building the resident (Kuti). The people saw what the monks did and then go to report to theBuddha improper actions of the monks then the Buddha call the Bhikkhus for gathering and present the rule not to dig the soil thus “those Bhikkhus who dig the soil or call other to dig for is considered as Pacittiya offence”7. The monks whocommitted thisSikkha must confess his wrong action in front of the Bhikkhus and making promise not repeating the same action. The Buddha present this disciplinary rule in order to keep faithful of the people toward the Sangha and to preserve the

7Vi.Maha .) Thai (2/85/274.


quality of the soil including the live of living creature living underground. The disciplinary rule, in fact, is the protection for polluted soil and live of animal.

Soil is one of the essential natural resource, all live on earth stand on the soil and making use of it for several purpose such as building the houses, agricultures, building dam, super ware, and even physical parts of living creature is consisted of soil. Thus, it’s very nescessary for us to fully utilize the soil in the correct way for the ffuse of the long run.

If we examine carefully on the disciplinary rule presented by the Buddha regarding the proper ways to act toward the soil it is clear that mankind should makeuse of soil in the righteous ways, keep the balance of ecosystem, and not disturbing other fellow beings. For instance, one of the Sutta reported that once the Buddhacoming along with the groups of Bhikkhus from the Gijakuta Mountain, he saw the nice resident house of the monk name Dhaniya that he build for raining retreat, he made with the soil and it looked like lady bug. The Buddha criticized on the performance of Venerable Dhaniya“Oh monks what Dhaniya did is totally wrong and committed without righteous consideration, you all may destroy his soil resident house. From now on those who dig the soil and make use for any purpose is considered as Dukkata offence (an offence of wrongdoing)”8Those two disciplinary rule focus on not making use of soil for personal purpose and any activity that may cause bad harm to the soil.

In other word, it place much importance on preserving the soil, preventing the monks to kill living animals live underground, and preventing the pollution at thewhole. Because, in order to make the resident house the monks need to moldsoil and burn it in the hot temperature, as burning also cause several pollution. And, it’s not proper for the monks to interest in building resident house, their total goal is cultivation for being free from suffering.

3.3.2Resolution for polluted soil: the disciplinary rules over the method inresolving the soil pollution in which it reported that the monks who dig the soil isconsidered as Pacittiya offence representing there should be the law to take action onthose who polluted the soil.9 It tells the monks not to be greedy and cling with attachment which leading to unlimited demand and that make great harm to the whole ecosystem in the long run, but to be with contentment, preserve environment, begratitude to natural resources, and earn living without disturbing other fellow beings. Therefore, the Buddhist rule on this issue could guide us to earn the ideal in encounter with the soil pollution.

3.3.4 The long run methods in preventing and resolving the problem of soil pollution in the future: The example of the Buddhist disciplinary rule is one of the methods in solving the matter of polluted soil in the modern society. At first weneed to understand the context of crisis, the root problem, bad impact, then listingdown the means to solve the problems. Mostly pollution is man make and its result leading to several impact on our living in all aspects. To resolve the problem for the good quality of soil in the long run, it’s very important to forester the people to have apart in preserving the natural source of soil for instance:

8Vi.Maha .) Thai (1/79/3.9Ibid.P.274.


3.3.4.1Plant the tree in order to strength the soil and reduce the scouring onthe surface of the soil.

3.3.4.2Plant the covering crops to protect the surface of the soil especially the vegetation that have bushy leaves such asbean and grass.

3.3.4.3Plant the rotated crops, not planting the same type of crops for a longtime and it’s very important to plant the vegetation to suit with the location and quality of soil.

3.3.4.4Covering the soil by bringing various wastes organic plant to cover the surface of the soil such as dry-grassand saw dust in order to reduce scouring onthe surface of the soil.

3.3.4.5 Planting the vegetation with strip cropping and in the line of slope.There should be effective plan of preserving and maintaining the quality of

soil in order to have the certain standard of soil management and for the fully utilized of the plentifulsoil in the long run.

If we examine carefully on the method of preventing and resolving the crisisof pollution according to Buddhism, there are the teachings that mostly place onfostering the conscious mind in the individual on the importance of ecosystem and thecycle of depending inter-connected living of all lives, be gratitude to nature, becontentment and moderate in using the natural resources, free of violence – all theseprinciples lead to peaceful environment. There was no place of encouragement onover consumption in Buddhism; on the contrary, it supported the practice of fully utilized natural resource with care and respect.

5. SuggestionThe boundary and context of this study might not cover all topics and detail

on the issue of pollution in Buddhism. Those who interested could do further studies on this matter with the following suggestions:

1. There should be the organization that takes the responsibility on preventingand resolving the problem of pollution and the cooperation of the member of thesociety is needed.

2. The campaign on serious impact of ruin environment is also important.๓. Learning activities in the school should include the topic of fostering the

conscious mind in preserving natural resource and environment especially beginning from the elementary schools.

ReferenceThe Translation of Tipitaka Mahachulalongkornrajavidyalaya version. Thai

language. Bangkok: Mahachulalongkornrajavidyalaya UP, 1996.BuddhadasaBhikkhu. Buddhist and Natural Preservation.Bangkok :Komonthong

Foundation, 1990.Chatsumat Kamonsing and Colleagues.Buddhist Teachings for Natural

Preservation. Bangkok: Thammasat University Press, 1993Chatchapol Thongsuntonsong. Man and Environment. Bangkok: Chulalongkorn

University Press ,2003.Dhammasat Sueksa (Natural Studies). World Environment .Bangkok: Dhammasat

Sueksa,1979.Chaianat Samutwanit and Colleagues. Good Governance, The Participation of the

People and the Environmental Process. Bangkok: Saythan, 2001.


The Concept of Good Governance and Peace-Building

Ven. Ratanak Keo,Ph.D. Philosophy, Candidate, MCU.KK

Director of Buddhist Fund of BSD1

Abstract

This research paper aims to analysis the possible relations between good governance and peace-building and how it is applicable. It gives a clearer picture of whether good governance plays role an important role as mean to positively construct an endeavoring peace. Throughout the paper, it has found that: the paper analyzes good governance through theoretical framework and its practicality by looking into the real practice of good governance. It has filled the existing knowledge gaps: it provides information on and endeavors to enhance the understanding on peace and security, thereby enabling ingenious policies to be made in the pursuit of a morepeaceful, secure and equitable society.It, additionally, finds good governance is practically applicable in building peace so that one can make use of it in enhancing or promoting positive peace. Finally, the paper comments about what should be a holistic approach to make good governancebe both politically and socio-economically effective and worthwhile and to effectively hold peace. In short, good governance, as commonly named by ffinternational organizations, NGOs, and government, entails meaningful and inclusivesocio-economic and political participation. It basically facilitates people to have a more say in all of the decisions which shape their lives and allows government authority to keep both eyes on their policy whether it works out all right. However, it is noteworthy to remember that good governance is a process, not an event. Good governance is more a verb than a noun, more a way of progressing than a finished and conclusion. This means the theoretical concepts of good governance is pretty convincing but it does not guarantee a satisfied outcome. Only when all elements prescribed in good governance are implemented with a set of time then a dream of stability, growth, mutual trust, and peace could be realized.

Introduction

Negative peace might be globally achieved, but a positive one is probably an attempt. It is a pity that the world gets richer and more moderate but the continuing influence of warfare has been yet not eliminated. Till date, worrisome that states, especially a post-conflict one, would return back to violent conflict or war and killing its own people or disturbing the neighboring became popular in news headline.Thailand, for example, which is one of the democratic states in the mainland ASEAN, has frequently experienced military coup d’état or demonstration that ends up in violence and loss of lives. Further, it has been already twenty-two years that Cambodia has been democratized itself. Noticeably, almost every of its nationalelection, except the UNTAC co-organized election in 1993, turns out to be violent or

1 Organization of Buddhist Social Development


deadlock that threatened the peace-building process of this war torn country. The danger of falling back to conflict or war does not happen to only these two states but many. States in the Middle East and Sub-Saharan Africa are under questioning statusof weak or failure and are fighting for just minimum negative peace.

The risks of going to conflict or war have posed a major concern for all researchers, thinkers and leaders to reformulate their conventional system and to come up with a sort of new, efficient ideas that may help peace-building. Why statescannot contain war? Why state can’t sustain peace? It is argued, according todemocratic peace theory, mature democratic states will not choose to go to war because they have built mechanism such as rule of law that can peacefully resolve problem. They are constitutionally bound to respect the constituents, empower people, and embrace all rights and freedoms.

It is more common that advanced democratic states tend to be stable, lessconflictual, more economically advanced and peaceful. Now, let’s take for granted that stable democratic state is one among plausible approaches for peace-building.However, states do not turn to advanced democracy overnight. It takes decades and even requires much more effort and realistic mechanism to bring controversial values, conflictual interests and whatever public demand reconciled and met in order to reach advanced democracy and genuine peace. Then what is the most appropriatemechanism to build this mature democratic state, especially to build and hold peace? Maybe governance is one among those core elements because governance is characterized by inclusiveness, active participants, rule of law, accountability, transparency, and responsibility etc. It theoretically has to be vaccinated from decision-making level to societal and individual level to make sure a state getsimmune to violent conflict and war, builds and sustains peace in the long run.

Definition of Governance, Good Governance and Peace-Building

The term governance is not newly created. Perhaps it is as old as the civilization of human beings.2 However, one could hardly see the term ‘governance’ ever used as lateas three decades ago. The term ‘governance’ has only become commonly used by countless academic researchers and scholars somewhere late in the 1990s or early the 21st century. In the 1970s, the term ‘governance’ was used for the first time by a groupof people to supervise their economics affairs in relation to “reforms in the managerial arrangements of companies”.3 The commission on global governance, on the other hand, defines ‘governance’ as the collection of the many possible coexisting individualsand institutions, public and private managing their everyday affairs. These processes could be either formal or informal as long as the agreement contributes to the best

2United Nations.The United Nations Economic and Social Commission for Asia and the Pacific.2007. July 4, 2013,http://www.unescap.org/pdd/prs/ProjectActivities/Ongoing/gg/governance.asp3Lecture Series ‘Social and Political philosophy (2S-SS W0EC7A)’, University of Leuven,Belgium (Feb-May, 2013).


interests of human beings.4

To quote from Offe ‘Governance refers to institutionalized, if often “informal” modes of interaction, in which the participants cooperate in a conscious and goal-oriented manner, while not exclusively pursuing their own interests, but also the common aaconcerns of the members of political, economics, and social community at large’.5 For Mayntz “Governance means regulating issues and solving collective problems,” sinceconfronting the emerging borderless issues and problems.6 One may hardly find other effective ways to challenge them, so governance would be a better tool to solve thosecollective problems because with governance a remarkable diversity of solutions hasbeen developed or is proposed to tackle these different challenges.

These trends of governance have led the World Bank in 1989 to use the term ‘governance’ combining with a prefix ‘good’ in a report on development in Sub-Saharan Africa to describe the need for institutional reform and the need for a better and more efficient public sector.7 When elements in society influence power and authority, and that policies and decisions concerning about public life, economic and social development, the products of formal institutions and those of civil society discussion, are responsively produced, that is good governance.

UNDP, a UN agency specialized in development, is one of the big supporters of good governance. UNDP clearly embraces good governance as “the exercise of economic, political, and administrative authority to manage a country’s affairs at all levels. It comprises mechanisms, processes, and institutions, through which citizens and groupsarticulate their interests, exercise their legal rights, meet their obligations, and mediatetheir differences.”8

Moving on to the definition of ‘Peace,’ it refers to a situation in which the state of fighting was ceased which may open for stabilization, development and growth in the long run.9 Peace could be defined in many possible ways. Johan Galtung, a Norwegian Peace Researcher in particular, classifies peace into two types – negative peace in which physical violence and fighting were absent, and positive peace in which it’s absent of structural violence and this could guarantee stability, growth and justice.10 Put it differently, negative peace simply means the situation where the momentum of fighting 4 The Commission on Global Governance. Our Global Neighbourhood. Oxford:

Oxford University Press, 1995. 2.5 Offe, Claus. Governance - An Empty Signifier? Blackwell Publishing Ltd., 2009.552-553.6 Renate Mayntz. Governance in the modern state. : Governance - Governance in complex rule systems - An Introduction. Wiesbaden, VS Verlagfür Social Sciences,2004, 65-76.7The World Bank, July 1, 2013, http://www.worldbank.org8United Nations Development Programme June 26, 1996, http://www.undp.org9 Barash, David P., and Charles P. Webel. Peace and Conflict Studies. California:

Sage Publications, 2002. 6.10 Galtung, Johan. "Twenty Five Years of Peace Research Ten Challenges and Responses." Journal of Peace Research 22, 1985, 414-431.


is lost and probably a ceased fire attempt could be taken place. Positive peace, on the other hand, often refers a full state of freedom, justice, fairness and growth.

The term “Peacebuilding” first coined in 1970s by Galtung to call for the creation of peacebuilding structures to promote sustainable peace by addressing the root causes of violent conflict and supporting indigenous capacities for peace management and conflict nnresolution.11 He proposed that peacebuilding is the process of creating self-ff reliancestructures that “remove causes of wars and offer alternatives to war in situations where wars might occur. In 2007, it was agreed that peacebuilding involves a range of measures targeted to reduce the risk of relapsing into conflict by strengthening nationalcapacities at all levels for conflict management, and to lay the foundations for sustainable peace and development.12

In short, what generalizes most of the concepts defined earlier is that good governance is more than what governments do to get their jobs done but opportunities must be made equally to all people and that must promote very close relations between institutional,societal, and individual actors when addressing public issues. More, peace building means to prevent the reemerging of violence or conflict by providing and supporting social capabilities to deal with some possibility of conflict without further violence in a country.

Therefore, this research uses the following broad definition of good governance in peace-building: “The active-ee exercise of government and involved parties in economic,political, and administrative area to govern a country’s affairs at all levels through at least 8 mechanisms – participation, transparency, accountability, rule of law,responsive, consensus oriented, effective and efficient and inclusive is a genuine method to prevent the reemerging of violent conflict.”

Applicability of Good Governance

There have been many trial and error experiments to bring peace in a postconflict society into reality. Each thinker and practitioner often has a positive belief that their ideas or methods could make peace plausible and durable. Theproponent of institutional building, for example, would see that it is very important to design a workable institution such as fair power distribution – who gets included and excluded in the decision, and what form of political system to be practiced.13

Productive central authority is required to calm down the tension and bring all rivalsto the discussion table before they can form a workable government. In case of conflict in Congo, Afghanistan and Iraq were seen by many analyzes that the US and the West did not have intention to establish strong and workable government before

11 Galtung, Johan. "Three Approaches to Peace: Peacekeeping, Peacemaking, and Peacebuilding." Journal of Peace Research, 1975: 297-298.12 UN Secretary General’s Policy Committee. Peacebuilding and the United Nations.UN Report, New York: United Nations Documents, 2007.13 Herrero, Jose Luis. "Building State Institutions." In Postconflict Development, by Willemijn Verkoren Gerd June, 43. London: Lynne Rienner Publishers, Inc., 2005.


they stepped out of the countries.14 And this unwillingness has led to state failure. Iraq, in particular, is currently in a civil war status. The inability to form a strong central government has intensified the bad conflict into worse and put Iraq into asituation of a fighting of all against all just like what the ISIS group is playing on theground right now.

Others would say, that peace can be built through promoting economic wellbeing. Post-war economic reconstruction has to be designed to alleviate unjust socio-economic conditions, the main causes of war.15 When everyone got their basic needs, they tend to think and act more positive towards issues. Imagine a person who is in deep hungry. Can they think and work for peace? They will definitely not care of peace before they can have enough to eat. Economic wellbeing would civilize people and help them to perform better. The case of Cambodia during 1979 to early 1990s is a good example to illustrate how lack of economic wellbeing leads to violent conflict and fighting.16 During that time, Cambodian people lacked of knowledge and were easily used for political purpose. Living in poverty, they did not care of peace and justice or law and order. They mainly cared of just having enough to eat to survive.

Good governance believers, on the other hand, express that economic well-being without good governance cannot be achieved and therefore a necessary mechanism to peace-building and peace-holding. Social stability would be enhanced by strengthening good relationship between the community networks and authority.17

Better collaboration among involved participants such as government, civil society, individuals and international organizations would enlarge productive policy and promotes fair growth, social understanding, mutual trust and peace, after all. Mutualunderstanding, mutual respect and fair development can be taken place when authority, the community and individuals work altogether toward a shared dream.18

Also contentious relationships, inequalities, and economic or political exclusion would be easily overcome because adequate decision-making power is decentralized and that the authority and people stay and collaboratively work so close to each other.19

-Good Governance as Remedial Approach to PeaceIt has been said that good governance is a prospect mechanism for

peacebuilding and holding peace since it comprises and integrates all actors and

14 Moten, Jonathan. Intervention,Aid, and Institution-Building in Iraq and Afghanistan. United Nations University, 2013.15 Barash, David P., and Charles P. Webel. Peace and Conflict Studies. California: Sage Publications, 2002. 486.16 ADB. Country Partnership Strategy. ADB's Public Communicatoins Policy, Asian

Development Bank, 2014. 1-3.17 UNDP Oslo Governance Centre . United Nations Development Programme. July 1, 2009. http://www.undp.org/content/undp/en/home/librarypage/democratic-governance/local_governance/a-users-guide-to-measuring-local-governance-/18 Asia-Pacific MDGs Study Series. Access to Basic Services for the Poor: The importance of Good Governance. Asia-Pacific MDGs Study Series, 2007.19 Peck, Connie. The United Nations System as a Dispute Settlement System: Improving Mechnisms for the Preventive and Resolution of Conflict. The Hague: Kluwer Law International, 1996. 74.


factors to work together to achieve one shared goal. However, how far it is applicableis under questioning. It might be true that good governance helps to construct a concrete society through positive structural change. In postconflict society, in particular, the system opens for fair treatment and encourages involvement from allrelevant parties to form a society they want to see. In hostile situation or during the fighting, in contrast, can good governance be used?

At the height of violent conflict, laws or justice are silent and even processesof peacebuilding become useless.20 No one will talk about rule of law or accountability. The only talk that happens is who wins and how to win the fighting. During wartime, human rights, freedom, development and justice were left behind because the fighting to win dominated every citizen’s mind. People, in fact, are fighting for peace and justice but most often they do not use peaceful and just meanto fight for.21 They rather use forces. From these grounds, it seems that good governance is quite difficult to stay feasible in this particular situation. Keep in mind that political violence can be best managed at a community level by building bondsbetween different identity groups22 and that is the time and place where good governance has role to play. When the fighting is at its height and becomesnationwide good governance might not be possible.

It is accepted that good governance is a preventive method to contain theviolent conflict or war because it builds long-standing relationships amongcommunity groups and state institutions.23 When people live in a society which they feel they are part of it, they will not dare to destroy that social order. Rather they sense that they are obliged to preserve it. With the help of structural change and people-oriented policy at the grassroots level, people, particularly those who werevulnerable and disempowered by violent conflict, would benefit from the policy and choose to integrate themselves into the community and that engines the rehabilitationof dysfunctional social relations. This grassroots capacity building is the one in which it is mainly promoted by good governance.

- Good Governance as a Preventive Approach to PeaceGood governance is the foundation of stabilization and rebuilding processes,

especially in war-torn societies. Good governance is a good match to effectivelyreconstruct postconflict states both physically and mentally.24 A grassroots peacebuilding process is needed before they can create peace nationwide. Good governanceis completely applicable for postconflict societies. Accept it or not, good governance

20 Cicero, Marcus Tullius. 106-43 BC. http://www.egs.edu/library/cicero/quotes/.21 Brown, Graham K, and Arnim Larnger. Elgar Handbook of Civil War and FragileStates. Cheltenham: Edward Elgar Publishing Limited, 2012. 379.22 Jeong, HoWon. "Peace Building in Post-Conflict Societies: Processes and Strategies." Foreign Affairs. January 2006.http://www.foreignaffairs.com/articles/61266/lawrence-d-freedman/peacebuilding-in-postconflict-societies-strategy-and-process-mil23 Weiss, Thomas G. "Governance, good governance and global governance:Conceptual and its challenges." Third World Quaterly, 2000: 795-814.24 Hohe, Tanja. "Local Governance After Conflict: Community Empowerment in East Timor." Journal of Peacebuilding & Development, 2004. 70.


can break through the obstacles such much as mistrust, lack of mutual understanding and justice by introducing an integrated internal cohesion. Individual’s rights and freedom, inclusive growth, justice and social order are the main the components of good governance. As once said by Kwan, Senior Advisor for Public Diplomacy and Public Affairs, U.S. department of State, when all types of citizens including womenare able to fully participate in and contribute to society – in politics, economic, culture, sport and the school – they help create stronger and more stable communities.mm 25

Cambodia, one of the war-torn countries, is a good example to support thefeasibility of good governance in postconflict state. Of course, good governancewould not be implemented in Cambodia during the fighting but when Paris Peace Treaty was made in 1991 it has opened for various possibilities. One thing the UN-led agency focused was rebuilding peace at local through good governance.26 Up until now, Cambodian government and NGOs are working collaboratively to enhance decentralization and promote productive state institutions for better service to its own citizen. The healthy and interesting growth that Cambodia is creating currently could be a good illustration of good governance contribution in peacebuilding and peaceholding in Cambodia.

Society is now challenged by stakeholders, workers, business persons, and activists to develop a blueprint for how they will sustain economic prosperity and peace success while taking care of unemployment, environment, terrorism, pandemicdiseases and international conflicts. It is very difficult to keep these individuals and collective groups calm and satisfaction by just working on top-down approach. States need more than just providing good policy; it needs to welcome for feedback from the public so that it can design a citizen-centred policy. To sufficiently reconstruct the country from war or conflict, the establishment of local governance structure to allow fully local participation and integration in order to enhance greater cooperationamong different groups of people.27 As the Report of the Joint Assessment Mission in East Timor in 1999 once expressed ‘The need of local participation was emphasized because it promised to overcome problematic issues through “rapid involvement of the population in positive rehabilitation and re-construction operation”.28

It is harmful to sustainable peace when divided societies, exclusive ethnic, religious, or regional loyalties still remain there.29 As a famous quote by Kennedy once raises up “If a free society cannot help the many who are poor, it cannot help the

25 UN Women, “Democracy: With Women, For Women,” January 1, 2010, http://www.unwomen.org/en/digital-library/publications/2010/1/democracy-with-women-for-women26 United Nations Transitional Authority in Cambodia, 1992. http://www.un.org/en/peacekeeping/missions/past/untacbackgr1.html27 Leaderach, John Paul. Building Peace: Sustainable Reconcilation in Divided Societies. Washington, DC: United States Institute of Peace Press, 1997.28 Joint Assessment Mission. "Report of the Joint Assessment Mission to East

Timor." 1999.29 Knife, Abraham, and Mogus Tekle-Mikael. Report on the High-Level Symposium on Conflicts in Africa: Road to Nation-Building in the Post-Conflict Period. Addis Abata: Ethiopian International Institute for Peace and Development, 1997.


few who are rich”.30 When state as an institution does not always represent thegeneral interest of the population and such concentration of power in one groupexists, it would easily aggravate social and political division that might generate a violent conflict.

In addition, minority concerns are often ignored by the majority providing noinfluence on their nation election result and an electoral system that may not have a proper distribution of political power. It’s always the case that violent conflict becomes the last resort of solution for those disadvantaged groups. Hence, to prevent war voting systems need to be designed to guarantee free and fair and that opposition voices are heard, and in all event any serious to effort to contain war and to establish a just and lasting peace must take into account the good governance.

Good governance is one of the prospective mechanisms to preserve peace. It fundamentally transforms individual, groups, and society in a structural manner toward a state of peace. To some degree, it is believed that a state or the whole world will only be better when each individual makes peace in his or her own life.31 That’s why the eight features in good governance recommended by the UN are intentionally to enable individuals, especially the vulnerable and poor, to work altogether to overcome problematic issues. The governance system intended to enable citizens tomake their own development choices, via negotiation, mediation, and accountability.32 In the long run, greater cooperation, mutual respect and mutualunderstanding will be habitually implanted and good governance will help to reduce corruption, mistrust and violent conflict because the will of the community solidarity prevails.

To sum up, good governance is a preventive approach to peace because it conveys the way to ensure the appropriated use of power and in accordance with the public interest, enable the general public to verify government’s performance and compliance to law. It requires varying degrees of consensus rather than just a meredemocratic majority. It typically attempts to protect minority rights from domination by majority rule and gives government access to important information about the needs and priorities of individuals, communities and private businesses so thatauthority can design a more fair and consistent application of the laws and implementation of government policies.

- Possible Instability in the Absence of Good GovernanceIt almost becomes common to say a state is war-prone country because the

cycle of violent conflict or war is very hard to cut through and none can escape fromthis fighting. A country with poor leadership or weak central institution may easily go into recession or in high alarm of war-breaking. Some commentators may see theproblem at its worse side and give advice to peacemaker to focus on a problematic part of the story, not the resolution ones. They see nothing but war or conflict happens as its cycle or nature. Without critically looking into the root causes that had

30 Quoted in John F. Kennedy. 31 Uchida, Reiko. Path to World Peace. Tokyo: United Press International Inc, 2010.

95-9732 Hohe, Tanja. "Local Governance After Conflict: Community Empowerment in East Timor." Journal of Peacebuilding & Development, 2004: 45-56


structurally imprinted in a society, peacemaker may only be able provide temporary solutions to problem.

More, people who favor in functionalism may only look at a fix duty that one is supposed to fulfill and that finger point at one another might happen when, for instance, authority fails to stabilize the society or is unable to provide security as this authority’s responsibility. In response, some local government might use their rolestraightforward to calm the situation by using remedial approach - forcing or tearing down the troublers. The use of force may be workable to stop the violence or war; however, this mechanism does not often long last. It could alleviate the momentum at its surface but not completely get the internal one treated. It is simply because they ffoverlook problems behind the scene.

In the book ‘Resource, Governance and Civil Conflict’, the authors stress that because civil conflict is about to rise up and rebelling against forcefully reassert of government authority. Yet, in a community where people actively interact and with peaceful intentions will challenge the rebellions and calm them down. They rather collaboratively work to reach agreement and gradually resolve their differences. Establishing functioning governance structures could terminate the likelihood of civilconflict as it is perceived to be fair and effective mechanism.33

In fact, there are multiple reasons that would motivate the likely of violent conflicts or war such as oppression, political and economic exclusion, discrimination, physically and mentally violation and weak institutions. Perhaps good governance plays important in fixing this fragile situation. Governance, in contrast from earlier situation, is working at the ground to get public participation in issues that matter and that it could decrease inequality, poverty and rather promotes mutual growth.Governance, moreover, contributes to government the ability to develop an efficient,effective, and accountable public management process.34 It helps strengthening bond of social contract between citizen and state and this will definitely in return providethe authority or government a sense of legitimacy.

a. Political ExclusionWhat happening right now in some countries in Sub-Saharan Africa and the

Middle East, particularly the fighting between rebels and government, is probably theresult of exclusive politics. Some ethnic groups are being discriminated in political decision or perhaps political freedom is principally open to everyone but in reality it is reversely constrained. Democratic Republic of Congo (DRC) and Cambodia,particularly, was often criticized by international community that political freedom isnot given. People are challenged by different means – threatening to imprisonment,poor public service and exclusion from decision making. According to FreedomHouse, Congo was ranked as not free and one among the least growth countries in the

33 Strom, Magnus Oberg and Kaare. Resource, Governance and Civil Conflict.

Routledge, 2007. 1-3.34 Brinkerhoff, D. W. Governance in Post-Conflict Societies: Rebuilding Fragile States. Routledge, 2007.


world.35 Political arrests, detaining and raping politically active women to a greater extent had amplified the ongoing conflict and led DRC into civil war many times.36

Such exclusion has redirected people’s perception on political participation. Probably people might intensify their anger and seek to overturn the central government. Also,the absence of voice for some minority groups in dealing with political inequalities could mitigate the risk of conflict recurrence.37 Cambodia in 1997 and 1998, for an instance, was in critical situation since the exclusion of Khmer Rouge in thegovernment formation had leveraged exiled Khmer Rouge to regain the control part of territory. However, through Prime Minister Hun Sen’s Win-Win strategy thecountry once again returned to normal and more stable.38

Hence, legitimate and effective state is built when fair distribution power and inclusive political process are installed. Restoring state legitimacy requires therestoration or installation of institutions that could foster an inclusive political process. Keep in mind that promoting inclusive political system is critical whereexclusion is severe.39 Omission of minority groups in political decision can makecountless troubles. It undermines the countries’ capacity to deliver services to their citizens, to control corruption, and it maybe induces to separatism. And these are thecancer of peace.40

b. Socio-Economic ExclusionSelf-ff determination, freedom of belief and culture practice, and getting fair

share from economic wellbeing are all required to build of society of growth, mutualrespect, stability and justice. Yet, in the absence of these core elements people tend tostay go apart. Because they do not feel home; they do not feel they are in the club; and probably they are more and more frustrated and alienated. According to country case studies found that economic motivation or opportunity of rebel groups was not the main factor for the onset of the conflicts.41 Rather, the mismanagement or inequitable distribution of resource wealth was. It is hard to say that poverty makes war but it also difficult to deny its effect. It is always the case that there are peoplestand for the poor, and they might lead the poor to claim for better life. Also, somemiddle class often expect they could get better life when the country is developed but when this expectation could not meet those people then get deprived. This deprivation

35 The Freedom House. Freedom House. 2014.https://freedomhouse.org/country/congo-democratic-republic-kinshasa#.VQlbD46Ud1Y.36 United States Department of States, “Country Reports on Human Rights Practices for 2013”. Bureau of Democracy, Human Rights and Labor. 2013. 20-21.37 Ohiorhenuan, John. Post-conflict recovery. Leuven: The Centre for Research on

Peace and Development, 2011.38 Sokkhoeurn, An. Conflict Resolution in Cambodia. Phnom Penh: CICP, 2010. 9-

10.39 Brown, Graham K, and Arnim Larnger. Elgar Handbook of Civil War and FragileStates. Cheltenham: Edward Elgar Publishing Limited, 2012. 286-290.40 The World Bank, 2005, http://www.worldbank.org/41 Heiko Nitzscheke, David M. Malone. Economic Dimensions of Civil War.Cheltenham: Edward Elgar Publishing Limited, 2012. 72-80.


becomes permissive factors conducive to the onset of conflicts or any anti-smmovement.

Further, a grassroots peace building process also has to involve theintegration of culture, norms and beliefs in resolving community problems. Internalcohesion plays very crucial role in building a lasting peace. This requires such opensociety and to have that they really need a positive structural change that can tameindividual to be more tolerant toward the differences. Exclusion minority because of different ethnic or race from economic or culture would end up in hatred and revenge.Rwanda massive killing of the majority Hutu (85%) over minority Tutsi (14%) is a good example to illustrate this exclusion.42 Discrimination or rejection of human rights on some groups is often taken placed in a country which one ethnic is tremendously dominance and handful control of states’ resources over many tiny ethnics. Ethnic minority is in deadly dangerous situation and can be easily violated. As shown in one study, a country which is ethnically and religiously homogenous issurprisingly dangerous and the risk of harsh discrimination and conflict is 23%. By comparison, a country with ethnic and religious diversity equal to the maximum shows in the sample that it has a risk of violence only around 3%.43 It could be elaborately interpreted that when one group is too big comparing to the few, theminority is easy to get discriminated or excluded by the dominance and is fragile.

Religious and community leaders, healers, social workers and educators play an important role in social rehabilitation. Religious, development and professionalassociations often contribute to restoring a fragile peace with a wealth of experiencein negotiation with authorities.44 In many communities, socio-economic exclusion is still the major concern and this requires very much support from an inclusivemechanism such as good governance to make peace and development rather morerealistic.

The Importance of Good Governance

-The Goodness of Good Governance in Sustaining Peace In recent decades, there has been a growth of social science research on the

causes of violent conflicts and the conditions for conflict or war prevention.45

Knowledge of peace is consequently at its edge and that peace becomes more

42 United Nations, “Outreach Programme on the Rwanda Genocide and United Nations,” http://www.un.org/en/preventgenocide/rwanda/education/rwandagenocide.shtml43 Collier, Paul. Economic Causes of Civil Conflict and their Implications for Policy .

Oxford University, 2006. 6-7.44 Jeong, HoWon. "Peace Building in Post-Conflict Societies: Processes and Strategies." Foreign Affairs. January 2006. http://www.foreignaffairs.com/articles/61266/lawrence-d-freedman/peacebuilding-in-postconflict-societies-strategy-and-process-mil45 CAPA, “Healing, Forgiveness and Renewal for a Just and Peaceful Society,”http://www.capa-hq.org/index.php/features/good-governance-and-peace-building


predictable. The secret of creating peace has been revealed as such. Particularly speaking, to make peace and keep it stable such variables as higher per-capita GDP,better education, the inclusion of women, religious group, ethnic minorities in the public life of a society and many other specific (f)actors must be well installed. In addition, it isaccepted that to help governments function effectively, achieve economic progress and improve quality of life decision-making over the allocation of development resourcesmust be based broad consensus in society.46 Allowing citizens to involve in country’smatter would make them feel part of the society because it is their products.

If this early statement is true, it is good governance that play role to enhance and promote all of these missions which finally create a society of peace and stability. What is the goodness of good governance in building actual and durable peace?

Recent peace research has increased attention given to the role that good governance has played in achieving economic development and peaceful society. Good governance leads to better decisions and that better decisions help local government tomeet its legislative responsibilities and importantly provides trustworthiness which finally creates mutual understanding and mutual benefit.47 One researcher, additionally,identified two critical elements that link good governance to peace-building and peace-holding.48 One is system capacity, which refers to the resources and strengths of institutional structures. Governance provides sufficient security capacity and preventsthe formation of separatist within the area governed because of its inclusion process of development. Decentralized authorities are installed to work closely with citizens. They principally listen to the local and work for the people. Both authority and stakeholdersare cooperatively working for society’s well-being, particularly a robust commitment toeducation, health care and security. Such activity could reduce the big gap of inequality and risk of violent conflict. Good governance has played a significant role in providing system capacity to be in charge of issues and helps to sustain peace.

Institutional quality is another critical way that governance contributes to build and hold peace. Asian Development Bank (ADB), for example, has been working toclosely with Cambodian government to strengthen institution capacity in providing growth, justice and fairness. ADB found out that there are weaknesses in governance and transparency and so ADB’s recent efforts were to strengthen governance including the implementation of the Law on Anti-Corruption, adopted in 2010.49 It is noteworthy to remind that governance promote peace only when they are inclusive, participatory,and accountable. As such all social groups must be admitted into decision-making procedures and provided for the equitable receipt of system benefits and resources. All

46 Karns, Margaret P., and Karen A. Mingst. International Organizations - The Politics and Processes of Global Governance. Colorado: Lynne Rienner Publishers,Inc., 2004. 4.47 Good Governance Guide, “Why is Good Governance Important,”http://www.goodgovernance.org.au/about-good-governance/why-is-good-governance-important/48 Seyle, Conor. Good Governance as a Path to Peace. Kroc Insttitute for International Peace Studies, 2013. http://peacepolicy.nd.edu/2013/11/25/good-governance-as-a-path-to-peace/49 ADB. Country Partnership Strategy. ADB's Public Communicatoins Policy, AsianDevelopment Bank, 2014. 5-9.


involved parties must be allowed to voice their concerns and grievances. This social,political, and economic engagement of all groups within society will set new social order of rule of law which people shape local government to act for community’s overallinterest, regardless of differing opinions, social status, ethnic or beliefs.

In sum, the usefulness of good governance in establishing a durable peace is huge. As emphasized by UNDP that good governance is a pre-requisite that ensures peace and development when all voices, especially the poorest and the most vulnerable, are heard in decision-making over the allocation of development resources.50 The samething to IMF, it says that a state can only prosper and stable when rule of law,effectiveness and efficiency, accountability and tackling corruption are ensured.51 Of course, it is no doubt that it is crucial in the establishment of a central government but to legitimize the government and hold peace, the emphasis should be on the local level as this place is where the peace settlement happens. As a peace scholar, Hohe,made a conclusion in his paper that the core important steps to constructively build peace are to build it at the grassroots by empowering the community, integrated and collaborative institutions and the like which enable people to directly involve, especially in decision-making.52 And it is good governance that could make this job done. Good governance was introduced to enhance equity, alleviate poverty and continuously improve the quality of life.

-The Challenges of Good GovernanceSo far, more and more states than ever before are dreaming to build their

civilized countries through good governance. On the ground in 177 countries and territories, UNDP illustrated, local good governance is being progressively implemented to sustain the kind of growth that improves the quality of life for everyone at every locale including even in a very small far away Cambodian society.53 However, at the same time the chance of succeeding is glorify the challenge to process good governance is also considerably high. To make peace happen and long lasting, one has to make the good governance to working. Only when good governance is smoothly implemented, it will help improving variety of states’capacity such as strengthening rule of law, accountability, effectiveness and efficiency and improving access to justice and public administration and developing a greater competency to deliver basic services to those most in need.

As said earlier, even though interstate wars have dramatically fallen intrastate conflicts or wars remain statistically significant. Human rights violations, corruption, discrimination, poverty and the spread of pandemic diseases exist across the globe.The question has been made on the practicality of good governance. It has been over

50 Welch, Gita; Nuru, Zahra. Governance for the future - Democracy and Development in the Least Developed Coutries. New York: United Nations Development Programme, 2006. 32.51 IMF. International Monetary Fund. 1996. www.imf.org/52 Hohe, Tanja. "Local Governance After Conflict: Community Empowerment in East Timor." 48-50.53 UNDP. Democratic Governance. UNDP Fast Facts, New York: UNDP, 2011.


67 years after Universal Declaration of Human Rights (UDHR) in 194854 and about 30 years after the introduction of ‘good governance’ mechanism to promote humanrights and final peace. However, issues are still there and have been not much improved.

In fact, it is generally applauded that good governance is one the best mechanism to promote human rights and peace. However, it is facing somedifficulties such as the unwillingness of state authority to implement it. Also, such lack of knowledge on good governance could also downgrade the effectiveness and efficiency of good governance. Probably states’ good cooperation is very muchimportant to make good governance possible and applicable. Since a state hassupreme authority over its citizens and clearly understands the country’s context and tradition, state can easily promote good governance at every locale. In addition,particular tradition, culture and probably religious practice in some countries might play role as well in determining the applicability of good governance. Some tradition,Cambodia in particular, did not accept the role of girl in social development. Girlswere supposed to stay home and took care of only internal affair.55 Legacy of communist ideology, colony and war are other barriers for people to understand and accept such new concept ‘good governance.’56 Finally, economic condition would play a greater extent in either enhancing or dragging down the governance system because poverty has put people in high risk of being cheated, exploited and all kinds of violations.57

Therefore, to make good governance possible and applicable in a country it isrecommended to firstly do few important things as follow:

- Improving economic condition – Dangerous drought, flood and massivedisruption that can trigger greater migration and conflicts and hungeraround the globe are continuing to rising. These headache issues possessimmediate threat to each national security. In hunger realm, one shouldnever talk about laws or peace because moral comes after bread. Stealing orfighting for food in the street, which increases insecurity, might existeverywhere and that it is not safe at all to walk on the street during day andnight. However, when basic needs are provided or the onset of better livingcondition could allow people to think of social order, social responsibilityand peace.

- Improving education – Only when quality of life is empowered, shouldpeople think of education or knowledge. Education is, in fact, paramountbut it would come secondly because how would people are able to

54 United Nations. “Universal Declaration of Human Rights,”http://www.un.org/en/documents/udhr/hr_law.shtml55 Kimseng, Men. “Poor Governance at Root Cambodia’s Education Problems,” VOA Khmer, March 26, 2015, http://www.voacambodia.com/content/poor-governance-at-root-of-ff cambodia-education-problems-expert-says/2695566.html 56 Asia-Pacific MDGs Study Series. Access to Basic Services for the Poor: Theimportance of Good Governance. Asia-Pacific MDGs Study Series, 2007.57 Heiko Nitzscheke, David M. Malone. Economic Dimensions of Civil War.Cheltenham: Edward Elgar Publishing Limited, 2012. 72-85.


insightfully and responsibly think when they in deep hungriness. However, in the long run appropriate education prevails because it cultivates the intellectual understanding which, after all, leads to an experiential one. Once people understood issues such as good governance at the experiential level, they will stick to it and become a big fan of good governance. Hence, a proper education must be set up to every citizen and importantly education about human rights or good governance should not only be transferred to authority but in a bottom up approach.

- Structural change of culture, tradition, perception toward issues and tradition of working should also be promoted. When culture or perceptions of local people is not so open, they might not see any necessity of good governance, for example. More, in some cultures people is simply set into a passive performance. They might see participation in politics belongs to politicians, not the people. Therefore, a gradual change of conception must be made so that people become more proactive and participate in all country’s affairs.

Finally, it is willingness of individual authority and each involved party that maters the most. Actually, everyone witnesses war, great destruction and human rights violation that lead to instability, insecurity, and dramatic devastation. And everyoneaccepts that good governance is responsible for a greater extent to maintain development, growth and peace. People know it and they accept its usefulness; the only thing they lack is ‘willingness.’

ConclusionGood governance, as commonly named by international organizations,

NGOs, and government, entails meaningful and inclusive socio-economic and political participation. It basically facilitates people to have a more say in all of the decisions which shape their lives and allows government authority to keep both eyes on their policy whether it works out all right. Through its various features, good governance theoretically enhances people’s voice and influences their governments’current and future policy, especially in economic sphere. This involvement will helpensure that resource allocation and service delivery are more responsive to citizens’needs. It also gives the privilege to citizens follow up the proposed or promulgated law, whether policy or laws are well designed and completely works for everyonewith no regard to all sorts of discrimination. After all, good governance creates a society of order, security, growth and stable peace providing the active inclusion of walks of lives in the decisions that affect their lives, which it is strictly the good governance’s norm.

The development of a complete governance results in real peace, real harmony, and real liberation. Good governance closely links to peace and helpscontaining war. It is a requirement to use good governance if a state, especially postconflict one, wishes to build peace and keep it long last. Just like what mostpeople accept that root causes of conflict must be eliminated if they are about to build lasting peace, good governance works at grassroots level and touches on these fundamental issues. Intrinsically, living a life of morality, respect human rights and openness is good governance that is why, to preserve the strength of the peace for


long time, good governance is the best tool to remove the seeds of disagreement that leads to fragile tension.

It is noteworthy to remember that good governance is a process, not an event.It is more a verb than a noun, more a way of progressing than a finished and conclusion. This means the theoretical concepts of good governance is perfect but it does not guarantee a satisfied outcome. Only when all elements prescribed in good governance are implemented with a set of time then a dream of stability, growth,mutual trust, and peace could be realized.


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MINDFULNESS FOR DEVELOPMENT OF LIFE – QUALITY ACCORDINGTO MAHÃSATIPATTHÃNA SUTTA

PhamahaSuporn Rukkhitadhammo

AbstractThe thematic paper, “An Analytical Study of Mindfulness for

Development of Life-quality according to MahāsatipatthānaSutta” had the main purposes: (1) to study mindfulness in MahāsatipatthānaSutta and (2) to study thedevelopment of mindfulness for development of life-quality according toMahāsatipatthānaSutta. This was a qualitative researcher to collect all data from academic paper, books, and researches relating to MahāsatipatthānaSutta.

A result of this research study was found that mindfulness in Buddhism was divided into two types: Sammāsati-right mindfulness and Miccāsati-wrong mindfulness. The right mindfulness was actually divided into three levels: (1) the low level-consciousness of daily activities, (2) the middle level-consciousness of making merit, and (3) the high level-consciousness of Four Foundations of Mindfulness.

A result of developing mindfulness was free from the fetter of defilement and craving because Four Foundations of Mindfulness was a unique way or only oneway to help people to resolve all problems by considering four bases: a body,feelings, mind and mental objects as an origin and cessation of problems. The insight meditator ought to be mindful to make mind calm (Samatha) until reaching the state of knowing everything as it really was (Vipassana). This aspect could change theinsight meditator from thinking to knowing and then, he could control his thinking and stop thinking mixed with unwholesomeness. When he had practiced it continuously, he saw the real change of life.

Mindfulness applied to the daily development of life-quality brought about the following aspects. Firstly, it was applied to the family. When mindfulness was perfectly practiced, it caused clearly understanding of life, love, and loving kindness towards the other members of family. Secondly, Mindfulness was applied todaily works. If one had mindfulness in works to know things as they really were, one was free from problems, and mistakes. It was a way to practice Dhamma while a person was working. Moreover, it was a way to make the atmosphere of workingattractive and interesting. Finally, mindfulness was applied to the recent Thai societies that had greatly different ideas. Thus, people ought to develop mindfulnessand their lives until seeing the worthiness and value in their lives that would bedeveloped as a good governance by means of a base of morality, ethics, reasonability, and great respect to each other.

Key Words; An Analytical, Mindfulness, Development of Life – Quality,MahãsatipatthãnaSutta

1. Background and Significance of the ProblemThe life of a man in today's world, will encounter many different obstacles.

This is indeed what the obstacles are to achieve the aim, so lifestyle. If not, then it


makes sense principles are faced with problems and obstacles, if you make life a misery. It seems as though there is only chaos, sometimes those barriers. Life may notbe able to reach your destination. The lack of it is like a ship without a rudder at the stern is the warden. When it stern warden. The ship will be floated to the right. Theboat drifted with the tide it was the wind swept away the rocks and trees that mighthave caused the boat sank in the river, or causing damage to the ship could not reachthe destination. For the solution to the problem, Buddha taught how to solve the problem. Not a solution to end,if the problem is not the end. The cause of theproblem,can not solve it. You should know how to solve the problem, like theBuddha, when he was suffering. The fire was the cause of suffering itself. He has anenlightened Buddha. He is enlightened in the fourth Noble Truth is the Followings:

1)suffering,2) the cause of suffering, 3) the cessation of suffering,4)the path leading to the cessation of suffering.

The practice in Satipatthana is one that will lead to solutions. He focused onconsciousness is remembered knowingly to events that occur in the eye, ear, nose, tongue, body and mind when the mood of the visitors and the smallness of literacy. People can solve problems,the consciousness is the knowledge that we are doing whatis if we lack it. It makes people careless, negligent dealer, sometimes lacked restraintin some cases. The problem is caused by Once unconscious, they often makemistakes that consciousness is the anchor of the fair is in on the act with theindividual.

So mindfulnes is the most important to hold four Satipatthana practice and taught himself how great Satipatthana. The importance of Satipatthana seen from theBuddha's words at the beginning Satipatthanasutta that "the monk, this is the only way the purity of these animals so came to and prietwa the suffering and sorrow toachieve a fair contract to inform nivarana. In Satipatthanasutta"The Buddha teachesus mindfulness to make conscious the unconscious conscious, it is not. And thisconsciousness is the primary yardstick to concentrate. And meditation is the yardstick of wisdom passed on by. And intelligence, it is wise to know truthfully. To know the state of knowledge of the rules of the trinity itself, inter alia, with the awareness thatwe are always doing. The unconscious mind there is no intelligence to monitor in the power of passion and lust. When training the mind often will be able to develop their own past, from whose care they did. If you do not get out of his misery,it also makeslife a living as a precaution, it would lessen the suffering that exists. Mindfulness is todevelop a prosperous life. Whether it's the way the world works. The wrong way is to practice good behavior. Dhamma is the need to monitor consciousness and intelligence, or knowingly when all the senses it will benefit a great success. Mindfulness with breathing lived out in everyday life. It's absolutely necessary tobring principles of Buddhist Studies. Achieve a better understanding of the greatSatipatthana. The principle is consciousness for life that can help people of all races,all religions, and also eliminates the possibility of human values and the importanceof the principles. To fix it adversaries go well,so the moral consciousness is protected in his heart. When the problem is the distress and problems will inevitably be known anti-restraint and resolve the various situations that well over an unconscious person.


Thus, the doctrine in Buddhism teaches us to fix themselves by training their people to be conscious. The principle is Satipatthana palladium mind, this has meant that important. The benefit is to be mindful of the principles to solve problems and obstacles of various reasons. The researcher is interested about mindfulness to improve the life-quality. The formula is based Satipatthana as a principle that is absolutely essential to life. Mindfulness can help maintain live more happily and help unrelentingly persecuted, the more people are suffering. Mindfulness is also important to create a peaceful society. The doctrine has proposed to develop a consciousness about life-quality. The formula is based on how Satipatthana.Mindfulness is useful and can be applied to everyday practice or not. And consciousthat, if adopted, it would be helpful to you and that much. The unconscious is a principle that can be applied in everyday life and solve society.

2. Objectives of the Research

2.1 To study mindfulness by the great satipatthanasutta.2.2 To studymindfulness to improving the life – quality according to

mahãsatipatthãna.

3. ResearchMethodology

The study is a qualitative research by documentary research for study documents andbooks from the primary source including Buddhist scriptures, and commentary petition conservative supreme example and secondary source includebooks, documents, articles, and research. It concerned the research focuses on thestudy of consciousness to analyze the life-quality by his sober senses current rule baseis formulated. The content appears in the SuttaPitaka. Study and analyze theimportance and benefits of mindfulness in improving the life-quality accordingtomahasatipatthana.

4. Result of the researchFrom thestudyit theanswer can be summedup in order to meet the objectives

of the research two reasons.1. Study of mindfulness in the Great Stipatanasutta.The definitionof consciousness is not a memorial recalled the dawn hasnot

unaware. Mind control in lock out prevent in advertent lapses preliminary damage referred to as a precaution. There are two types of consciousness is wrong meditationand mindfulness that meaning in mind, it is the only means Mindfulness is like a gift only. A gift like that is divided into three stages: primary, intermediate and advanced: 1) Initially, including commemorative souvenirs like the daily activities of self-ffconsciousness, including intermediate.

2)the gift like the gift to create. Such charitable giving sermons toreligious precepts Vipassana meditation

3)the gift like the gift of consciousness to include advanced Satipatthana


4)mindfulness in the great Satipatthana.Buddha was a key objective the four Buddhist practice is based on the

doctrine of mental insight or intended effect of mindfulness is to break free from the bondage of lust and passion for great binder Satipatthana is the first string. A single call tractable animal to be able to break out of sixteen causes of sorrow and sadnessof the heart, the gift of mindfulness should consciously set out in foundation of mindfulness as followings:

1)Contemplation of the body or considering that the physical body 2)Contemplation of the feeling3)Contemplation of the mind or chittanupassna means considering that

mental mental. 4) Contemplation of the mind –objects.When people practice meditation is to be based on the principles of

Buddhism and would benefit or benefit in the performance of Insight Meditation,including 10 which were

1) to eliminate the passion of the cause of the distress suffered down2). Suffering less and happier 3)loosen the hold. In their entirety or not do not trouble4) troubleaccording to the world's fourth is mentally unstable.Knowingly reality of things not rise or with the collapse Liebe5) less selfish. But the benefit to others6) mental, moral, or a higher quality of practicecan Niortsmabati7)the current incarnation has enjoyed 8) advancedcan achieve a noble person.9) The merit of the world will have a taste of excellent results,arising from the termination of the power of passion and 10) CompliancefourSatipatthana or Vipassana meditation. It is therefore not achieve either. The current result is attained sainthood. But

if the infection is left to achieve the anāgāmi (those not born in this world to another)within seven years, or drop by the order within seven days.

2. Stick to the quality of life according to his senses pumps out theformula.

Quality of life means "A person can exist in balance with the environment.They have very happy, both physically and mentally,and have good relationships with other people in society within the meaning of Buddhism. It is consistent with the definition"Quality of life" above that. They have the ability to live in balance with the environment pleasant, good relationships with other people, it is the quality of life.The joy of physical and mental quality of life as a result.About the quality of human life into six main physical, emotional, physical environment, environmental, culturaland psychological ideas.

Prayer is the way to liberate ourselves from the burden. Prayer is the practicepracticing mindfulness to improve the quality of everyday life. To know the truth about ourselves. The life out of many that would help is to stay calm, cool and imaginative thinking is not urgent. Reduce distracted chaos to a minimum. The goalis to seek the mental and emotional. Life quality is better than quantity when weindulge in all the action. When we forget their own and one with the work done.


Forget about those who are thinking of autism. Forget the clinging and Maya. It means we are on the way to life in prayer.

However, whether prayer by any means. However, in this world everything was all organized into four bases in Great Satipatthana formula of this miracle of the teachings of the Lord Buddha, it is truly by applications to improve the quality of daily life below.

1) Application in family.

Mindfulness in the family can do laundry while sober. Consciousness whilecleaning the house, etc. When practicing mindfulness as a complete understanding of the life, love and kindness to each family. The woven fabric of love, a love that wasnot occupied. Love is able to understand and accept the good and the bad are more forgiving if mistakes. These things happen, if a person follows the guidelines of the Great SatipatthanaSutta.

2) Application to work.

Working life in today's society that is competitive. Rivalry is high the tournament field or unfair situation to test the mind of the meditator well. Practitioners may use the more distressing pain that occurs from working called problems or barriers to work and to practice mindfulness,if you will understandingthe principles and practices. To make us understand things that happen in life. Lifesurrounded by uncertainty. Changes in the various conflicts, oppression is an extremely chaotic. The uproar that this is viewed as a bad thing, just because of thestrong anti-authoritarianism. This is an effort to maintain a map of habitual thoughts, beliefs and lifestyles old, that we use to interact with others. What is outside the control framework notinline with the expectations of its future restricted often convicted problems a knot of suffering, we can not face it.

Mindfulness based Satipatthana great recipes will bring understanding correctsuch that. The problem is not the uncertainty of life, but a heart full of fear,confined to learn a better understanding of the principles alone are not enough. The way to take us to be able to face the new experience of life both inside and outside unconditionally is to practice mental prayer practice training the mind to relax, staying within the space of learning. The candor and clinging.Mental space to showreadiness to learn in every moment.The chance of developing themselves. Learn to listen, communication, interaction on the basis of intelligence. To become a complete transformation within the self. In the workplace, which is considered the most time in the life of the common man.Interacting with the public, both within the organization and outside the organization. If consciousness knowingly present as it will not causeproblems in coordinating different. The decision will have to be careful not to crash and to work with spiritual practice while working as a charity. Especially those who are chief executives or even to work on consciousness is huge. Realizing all the whilethat will not make errors in their work. And create a pleasant working atmosphere.


3) Application in society.

At present, Thailand is a society with a social rift of opinion Khon both sides of politics, the old power clique. The new powers Party is not a party to this color,this color was good, not great conflicts of differing opinions. Share common interestsirrational or if the unrest in the south, and so on. Mindfulness based approaches hisfourth satipatthana make diversity of opinion was not a tumor that must be removed.People make use of an open mind to listen. Exchange opinions for review. For the sake of the common good is the location. People need to hone their development untilthe discovery of the dignity and worth in their full grandeur. Then the woven out of small units naturally. There is a network of learning. Grow a Dhammatipati On thebasis of ethics and mutual respect of people in society.

So mindfulness by Palma's consciousness out the formula. As the mentaldevelopment towards a state of a user who got the joy in the holy scriptures show thatmindfulness in Great Satipatthanasutta is essentially a way of living consciously consider the physical distressing mental and justified by the conscious mind. In doing mental peace (peace of mind) until the process is to bring spiritual help disproved in its entirety (Vipassana), which is based on the formation unfair core is threefold process of improving the quality of human life, to be free from suffering.

1. Mass is a normal body. Consciousness in everyday life.Physical, speech training, to practice peace sad to relax in good faith. Conscious attention to what I doall the work, all the words to accurately and classy.

2. Meditation is a mental commitment calm consciousness that constantly. To train the mind to calm luminosity firmly entrenched (as plainly) suitable for use untilthe next profound wisdom and

3. Meditation is ongoing. Foster was also conscious He became a conscious or unconscious, with great power. Wisdom and intelligence are displayed Meditation is an enlightened mystics. Understand what they truthfully. In each of the fair, whichis threefold. They are related to each other, as is Canon (consciousness) isfundamental to concentrate. And meditation (mindfulness continuity) is the basis of wisdom.

Meditation precepts curing cycle then it is the very virtue, the intelligenceconcentrate curing cycle then it is the very virtue, the mental faculties curing cycleand is released by the likes of ignorance scum to see that when the most advanced signal intelligence. This means that, with a conscious precepts, meditation and wisdom, which is the Noble Eightfold Path has eight complete,fourSatipatthanacomplete and incomplete 37bodhipakkhiyādhammāitself.

So by the four Great Satipatthana make mindfulness change due to "think" to"I" can control the mind and stop thinking that manipulates is not evil. If you doneconsistently on a daily basis to make peace truly would not be true at all. Great recipeideas Satipatthana In the current language understood as meditation, prayer, meditation and the practice of mindfulness meditation such asknowingly present these ideas to the main base of the recipe is great Satipatthana is called TheSatipatthanasutta. It is the difference between other religions. Buddhism aimedtosolve human problems bydeliberationintothe base which is distressing physical,


mental fairly above the source of the problem. And the failure of the problem as well. When practitioners practicecontinues to experience the magic and life-changing experience. Practitioners will find enlightenment within. Wisdom iscalled anintellectual meditation on the wisdom that comes from practice and see for themselves. The report will be difficult to change a deep understanding.

5. Suggestions

5.1) Recommendations in the workshop.1. The general public should seek ways to practice mindfulness correctly by

focusing result is peace of mind is important. And agency practice mindfulnessSatipatthanafour great for guests who seek dhamma hermitage justified because sucha simple method. Suitable for all ages because it is a form of meditation in motion is a little larger, standing, walking, sitting, lying can be made for any occasion.

2.On the school level with clergy should promote activities Training for youth the main problem appears mindfulness meditation as a base recipe. Continuous to develop the consciousness of the youth media literacy.Near the body, such as the media, to the internet, television, newspapers, etc., teachers, parents. Advice should be encouraged by the wisdom of youth.

3.The local authority together with the clergy, district and provincial levels should promote activities to monks by the general public. Participants practice eachseason, or on the various on going to follow Buddhism.

5.2 Recommendations for further research are as follows.5.2.1 Principles ofmindfulnessto the daily behavior of

executives.Agenciessuch as the clergy, as the abbot of the Buddhist doctrines.5.2.2.To promote research and education practice anapanasatibehavior.The

performance of the various school administrators. To benefit the education administration.

5.2.3 Comparison practice anapanasati achievement. Performance of executives between fraternal organizations. The following organizations and public orprivate.

Reference book

A. PrimaryTipitakaMahaChulalongkorn University.PaliTripitaka. No. Mahachula Tepic rule

column.2500.Bangkok's Chulalongkorn University Printing,2535._________.Tripitaka in Thailand.The MahaChulalongkorn University. Bangkok:

Printing, 2539._________.Mahachula the original Pali commentaryReap speech.Bangkok's

Chulalongkorn printing.Device College, 2532.

B. Secondary


PornRatanasuwan. Introspection and meditation in everyday life who knownabout ofhimself. Bangkok:SoulPrinting, 2515.

Phrakhandhasaraphiwong.The development of Satipatthana. Print No. 4. Bangkok Wiboonkit, 2542.

PhrayanaponikThera.The power of consciousness. Edition4. Bangkok's inventprinting, 2528.

_________. Heart meditation.Edition.7. Bangkok: Siam Printing, 2548.PhraDusadee. Meditation and spiritual practice.Bangkok Trrmspa, 2537.PhraDhamtheeraratmuni. Reminding the meditator. Development of Satipatthana.

Bangkok:MahaChulalongkorn University Printing, 2549.The Dhammapitaka(P.a. Prayutto). Buddhist meditation concentration,

Bangkok:Dhammasapha Printing, 2542.________. Dictionary of Buddhism,Bangkok: MahaChulalongkorn

UniversityPrinting, 2540.________.right concentration Buddhist meditation. Bangkok: Thammasapha Printing,

2542.________. Morality (Revised and Expanded), No. 14. Bangkok:

MahaMahaChulalongkornPrinting. 2546.Phrametheedhammaporn.Mindfulness in Everyday Life, 2nd printing.

Bangkok:Buddhist Foundation, 2539.PhrapodhiyanThera. Meditation.A Study and Practice, 2532._______. The eyes see the fair. Bangkok: The fund's fair.BuddhadasaBhikkhu.Anapanasati complete. Bangkok: Thammasapha Printing.(2) other documents and websites.th.wikipedia.org/wiki/ consciousness (dated April 28, 2556).History Thich Nat Han for.(Nd). From http: //www.thaiplumvillage. org /about_thay.html


THE INTEGRATED BUDDHIST DOCTRINES FOR SOLUTION OFTHE HUMAN RIGHTS : BORKEAW COMMUNITY THUNGPHRA

SUB-DISTRIC KONSARN DISTRIC CHAIYAPHUM PROVINCE

Thipphavit Saichart

AbstractThe Dissertation Title "The Integrated Buddhist Doctrines

of solution of the Human Rights : Borkeaw Community ThungphraSub-District Konsarn District Chaiyaphum Province" had three main objectives : )1) to study a problem of disobedience the human rights in Borkeaw community, Tungphra Sub-District Konsarn District Chaiyaphum Province (2) to study the Doctrines of theHuman Rights in Buddhism (3) to study An Analytical a problem Disobedience the Human Rights in Borkeaw community, Tungphra Sub-District Konsarn District Chaiyaphum Province. This study was a qualitative research based on the study of Tipitaka, Buddhist books, Buddhist documents, researches, and collected details from the field work by observation and interview by applying the descriptive analysis method. This research isqualitative research.By studying the Holy Scriptures Buddhist scriptures, etc. TechnicalBuddhism Technicaland legal Academic political science RelatedResearch Then presents findings Using descriptive analysis

The results showed that The violation of the human rights Borkaew community Thung Khon of fense with six aspect sof human rights violations by the live normal life. The arable landThe destruction of agricultural crops The use of force and fire arms About oppression and intimidation The use of power withoutlegitimacy. The cause of human rights violations, including theuncertainty of stateannounced that the National ForestPhuSumPhaknam this tlesoverarable land, community Borkaew.Forest Servic eallows FIO concession area of 4,401 hectares of national forest PhuSumthist lesto grow crops. But the over lappingarea of arable community. The authorities in the area to take advantage of such land for other benefits. The benefit sof capitalism to the needs of business. The members of village forest land hasbeen allo cated by the FIO. Andextended family is reunitedand living in the occupied land. The impact of human rights


violation sare. People in the community have noarable land. Lack of independence in daily life. Fear the power of the stateThere isnosecurity in life Lack of educational opportunities Money is notenough to live on. Mental depression Distress Stress caused by pressure from the authorities in the extortion and intimidation toleave the area.

Human rights principles, including the right to receivefrom their own. Their actions Under the terms of the law of karma. Karma is the law of nature That is both good and evil. If the parties are well known charity. If evil is called evil. Charity and evil isitself a human right in Buddhism. As a result of the actions that must be done. According Reasonable Doom is done. The equality of all people. According to the principles of Buddhism Theprinciples include human rights, such as the spike frugality biastreat community mistakes. Both parties support the principle that human rights are not hurting each other, destroying both lives and property. (The main international human), the main religious virtues. (Universal love) are the sovereign. Objectivity isconsidered to be large. And the main objects are Sangahavatthu Recognize the benefit to the public.

TroubleshootingbyTriscience. Whichincludethe principlesof Buddhism. Jurisprudence And major political According to theprinciples of BuddhismThe principles includehuman rights, such asthe spike frugality cherished land of staterefused to sharecommunity use. Stingy cherish the benefits to the public. Absenceof Justice Biasis neutral Biased because likeother partiesBiasedbecause of the power of the capitalists and theirsupervisor soverand over. Biased because I do not know theactual data. The treats communities error Both parties support theprinciple that human rightsare. The five precepts dharma Nothurting each other, destroying bothlives and property. The mainvirtues of international executive sand government officialoperating in the area. The villagershavesympathy forthepoor.Asincere effort to help.IncludingthesovereigntyObjectivity isconsideredtobea big problem. Do not take ama jority vote but notequitable solution. And the main object sare SangahavatthuRecognize the benefit to the public Helping each other Each party


not to use violence against each other. Seeking a way with wordspolite. State officials must behaveina consistent role. Not taking advantage ocals By law, including law srelated to land Forest Act. National parks Act Act, National ForestThe policy of the countryand government officials working on thelandin the area.Musthave a clear knowledgeon the subject.And must betreated fairlyinthe public area sofar able land dispute between villag ersand the State.State authorities must thoroughly understand the law of the land.Before being enforced, or treatpeople. According to politicaladministration, including the principlethat emphasizes good governance principles. Purity, transparency To monitor theperformance of government official shave. State official smustadhere to the principle offair administration of law. Self is hinterestsFor the well-being of the people is important.Keywords: The Integrated Buddhist Doctrines of solution of theHuman Rights

1.IntroductionThe exercise ofthe freedom ofeach person'slifeare

oftenviolatedthe rightsorfreedomsof others,woundingregularly.And when theabuseoccurredorwoundpeople, it has the power togovernthe exerciseof freedom. And punishabusesbytheirforcesstandin the way ofrevenge, instead of causingconflictbetween peoplein society.๑Human rights are part of humanity. And man can not live without human rights. The tragedy that happened to mankind. The peace was happening socially and politically. Violence in society that cause conflicts in various regions.๒ But a violation of human rights and property of others. Such violations cause irregularities in the society.Asthe conflictto plundertooksome benefitof othersas his own. Whichdoes notrespect thehonoranddignity of thehuman racetogether. He wasselfless. Sometimesevenbeyond

๑koompolpolawan,Human rightsinThailand, (Bangkok: Partnershipprints,

2543), p.14.๒koompolpolawan,Human rightsinThailand, p.55.


thefairconductofbiasbecausehehateditbecauseIlost.๓These phenomena are seen on a regular basis. Particularly the violations of the human rights community by then. In Thailand today is considered controversial because the government leaders and thosewho follow the government's policy of fairness. Discrimination andprejudice against people. This is a bias in the principles of Buddhism. The appearance of unfairness Bias unjust There are four main factors that prejudice.๔

Human rights To say as a fact of nature. In the humanbody itself is a representation of freedom in the first place. You cando anything Their chosen And in a position to choose to do bothgood and evil as well. Humans are not being pulled down or oppressed by any individual or society. Or any relationship Even with God himself But it does not mean absence of accountability.Icanunderstandthestate offreedominactioneither. Actionsoractivities, one thatwouldhaveoccurredasaresultofthebond. The offender shall beliable,whether negativeorpositiveasever. Itturned outthattherightis a rightrecognized byallof the individualsin the group.Or amultitudegeneralAndtherightsof humanity. Theexistenceworthyof humandignity.๕Becausehumanbeings areto be treatedandclosely associatedwith the world.Inrecognition ofthestate of the worldandshowtheworld. In other words,thatwhich is called"Process theology of life"totheprocessof human lifeiswrong.To considerThe nature ofhuman lifeComponentsof human lifeAs well asthepossibilityoflife. From the startuntil theendof life.ff ๖However,thebasic elementsof lifethatare located onthe legitimacyinsociety.Tosee the valueanddignity of thepeople. It issomething everyonehasingrainedsince birth. Without distinctionof race, color,

๓D. 10/134/79. )ที.ม) .ไทย (๑๐/๑๓๔/๗๙(.๔D. 11/311/288. )ที.ปา) .ไทย (๑๑/๓๑๑/๒๘๘ (.๕Deon kumdee,Theology,(Bangkok: KasetsartUniversity Press, 2541), p.240.๖PhraBrahmagunabhorn(P.A.Payutto),BuddhistDictionary

Theglossary, (Bangkok:s.Rs. MassprintingProducts Co., Ltd., 2551), p.86.


sex, language, religion, political opinionorany otherethnicorsocialconceptoriginatedassets.Sohuman rightshasprofound implicationsforsociety, every society. Ifany societywithoutrights. That societyis full ofinjustice. taking advantageInfringement offundamental freedomsAs well astorture,cruel.๗Theories ofhuman rights, despite the differences inthedetailed content. However, there aresomeobjectivesasdefinedbehavioral patternsof humans.SystemTheory ofHuman Rightsprovidesvaluablecriteriato judgethe actionsof the maleinvolved.Or thosewhobehavemorally. ButmoralityThebehaviormay beidentifiedbythosewhoactmorally. NotonlyhumanBut includesother things such asanimals, plants, etc., thatidentifiesthehuman rightsactmorally. Inthis context, hesaystheonly humanrights. Animal rightsOranythingother thanthat.Another typeis the type ofexercise.๘Not onhumanrightsMeanwhile, inthis worldPeoplehavethefreedomI do not live alife of attrition. And great compassion for each other The animal'sferocious And live together in a big group, not because ferocity. To survive in today's society to have compassion for fellow humanbeings themselves.๙ "If you say to people's lives, which were spun in a circle of evil power and a desire to act. It is this effect that wasintended to nourish. Continue to do so indefinitely. Acircular swimmingincyclespoor. Or the seaof sufferingItisnot knownwhatwastheonly one.๑๐Meanwhile, most of the problemsof human rightsviolationsstilloccursuch. Oftenhappens topeoplein need.IlliterateAfringeparty

๗Coordination Committeehuman rights organizationin the

country,RepresentativesofThailand, (Bangkok:Thailanddislocated, 2527), p.112.๘Sanehchammarik,Buddhism and human rights,(Bangkok :Journal

PublisherThammasat University, 2531), p.10.๙Wise King wary Patriarch Sklmhasagkaprinaik,Humanitarian, 2nd edition,

(Bangkok: Printing Mahamakutrajawittayalai College, 2541), p.68.๑๐BuddhadasaBhikkhu,Humanguide,Religious Affairs, Ministry of Culture,

(Bangkok:printingAgriculturalCooperativesof Thailand, 2552(, p.28.


Thephenomenonisrelatedto the violationofthehumanrightscommunityBokeotoday.Theresearcherswantedtoseetheproblem ofhuman rights violationssincethe beginningof the communityinthe past to thepresentdisputeis the issueofpublic sectororganizations. In thepast,villagersresettledresidentstoeatthe ThungKhonoffenseand the neighborhoodfor more than100yearssince2496, with proof oflocal taxeswas67people.Andprovided thatoneof thetwopeoplein the year2496-2497. Districtannounced tonotifythepossession ofthelandinthefield,includingKhonyear 2501are embroideredbannerspostedatvillageeldersandif anyonehasabehiiibiemTrahagremembernot toseizeland.. 2516, the government announcedthepreemptionvillagersorevidenceshowingthelandto bereturnedtotheland. Thereweresomeprooftoback thegovernmentin2516.Forest ServiceannouncedForestNational Parkcovers an areaof approximately290,000hectares,PhuSumthistlescoveringHuaiYangThungThungThungNa LaoandLuilaiChaiyaphum,Khon. Theimpact onthelivelihoodof theresidentsof10villagesHuaiYang. TheForest Departmentnorthelocalcommunity out ofthesanctuary. Forestresidentsopposed thedeclaration.๑๑Meanwhile, whenthegovernmentdeclaredthe zonenationalforestPhuSumcrushedthistlesmadehereatlotusleave andotherlocals. Theevictedresidentsfrom the area.The situationwas exacerbatedwhen theForest Industry Organization(FIO). Forest VillageProjectandto growplantations,eucalyptusplantationin4401toreplacethe project.To planteucalyptusinthe defined area. Hebroughtbackeucalyptusplantedby villagersoverland, including 20acres ofland,Mrs.Buala.Duringthelitigation,thevillagersrefusedto leave the areawerethreatenedandharassedlocalscrammingcharges

๑๑AKinRapeepat, Prof.MR, et al., "Justice loosentheknotlandpoor".

ReportResearch,The Instituteof Human Rights andPeaceStudies, (Bangkok :Mahidol

University, 2554), p.66.


ofpossession ofweapons of war,thevillagerscould notbeartograduallymove awayfrom the areauntiltheyear 2529.๑๒

After that,the state hasto resolvepolicycontinuesasinMarch2552instructed theBoard ofDirectorsto fixthelivesofarableland reformnetwork. APrime MinisterandaCabinetsub-committee, which is chairedaseries ofsixministers andsenior governmentofficialshaveheld meetingsanddownseveral times.๑๓In the monthofAugust 2552asassistantminister of thePrimeMinister, Mr. NiponBoonyakarnkulPatRomaniareabyappointinga workinggrouptohelpimplement thepolicyof landdistribution. Theauthority todetermineland boundaries.To developapilotcommunitylandarea of1500hectares,the resolution ofthecivil societyfield. InOctober 2552, Mrs. PraneeSiriwatinspectorsPrimeMinister. TheareainFebruary 2553. Pol..District's deputyjusticeambush.ThespacecommunityjusticeroamingIn the month ofFebruary 2553The meeting discussedtherecommendationsatapublicmeetingcenterOp. AndThailand.RepresentativeOffice ofthe Prime Ministerapproved theOp. Ledtoalawsuit againstthe boardrepresentativesareexpandingandjointly explorethe areaInApril 2554, Mr. Chan, DividedMiniAdviserMinister. The Prime Minister's Office.Downaproposaltoextendthefivepeoplelivetoeat,to delayactionontheconflict. TheBoardworks withthe community todevelop apilot areaof Khondeed. To preventdisputes,heldjoint meetingsto find waystocancelthe proposedplantations. Cabinetintoanareaofseveralsenior executives.There is a waiver to the same conclusion that the arable farmers in the area between thesolution and to set up a working solution at the provincial level. But the problem did not progress during the year 2554 in aconference committee and help resolve the case of the Land Reform Network of Thailand Prime Minister AbhisitVejjajiva has

๑๒Somnooktoomsuparb,BookletsRightstoaccess to justice, (Nontaburi:

Printing October Press, 2554), p.33.๑๓AKinRapeepat, Prof.MR, et al., "Justice loosentheknotlandpoor".

ReportResearch, p.70.


insisted several times to follow. Community Policy Act and the Minister's resources.It was confirmedthatno objectionstothepolicySettlement Act, but it is not as effectiveonMarch 21, 2555representativesthen filed apetitionwith the court,thepeople ofthe community whohave been allocatedlandin the villageparkForest6. morethan3acres(18 hectares).Allthreecaseswerecurrentlyemployedforestlandtoonlythreecasesstill haveland, so peoplewanttohavetheoption. Withdrawnandaplantationareaof approximately1500hectarestoprovide forthe people.bymakingitaright of abode.FortheAgencytomonitor bothlocal andnational. Dealscorrespondingto withdrawforestandlandtoprovidepeopletheoption. Iaccepted the offer.๑๔

The violationofthehuman rightscommunityBokeotoday.AsIhavedifficultywithit.Instead,agenciesofgovernmentorders toleave thearea.ThecommunityhasmadetotheSufferedacross thepage. On theissue ofapressinto apublic forumwherecommunitywellsglass. Inthe public arenaLanddisputeshaveprovenpeople arewildwithPBSThailandhad discussedthe issuesaid."Afterastatement from theoffense.LetvillagersasforestlandencroachmentKonclosing ceremoniesfrontentrance of the villageand almostallhouseholdsover50aftercarryingoutorderswithin30days.After theannouncementlastAugust 25announcementfrom theprovincehave citedthe statement of theNational Council for Peace and Order64/2557fsecretsaboutthe repressionand relentlessaggression, destruction of forest resources.Chargedbytheglassaswell,invading andoccupyingtheNational Forest. PhuSumthistlesPlantationKonisan offense under the2507Actandthe National ForestActandNationalEnvironmental

๑๔ibid.,71-72


QualityAct2535.๑๕The phenomenonispresentinthe community. Relatedto the issueofhuman rightsviolationsinBokeoThungKhonoffense.Stoptherepressionanddestructionof forest resources, which require theeviction ofthe invadersout of theforest. Butthedutyof militaryandgovernment agenciesinvolved.Itfails totake into accountthestatementof "any action mustnotaffectthe poorpeople.Thosewith low incomesand thosewithoutland.Theresidents of theareathatwasorderedbeforetheCommission. The66/2557.Effectiveexceptthe attackerwouldhave toconduct aninvestigationandto determine how toidentifyandimplement theappropriatenext step.Most ofthem arepoor. Thoseearning lessAnd thosewithoutlandare not intendedinvasion.Peoplein the communityhave been threatenedwith a weapon. Threatenedbystate officialsfrom usingpower. The samecommunityhassufferedaccordingly.Thus,there is a needto conductresearch."Buddhismintegratedsolution tocheckabuseof human rights: a case study ofBokeoThungKhonoffense," thedoctrineonhuman rightsin Buddhism.Andthe violationof human rightsinvestigatorshave studiedthis.

Researchershavedeterminedareasofstudy.Those who havebeenaffected by theviolationsof the rightsofthecommunityBokeoThungKhonoffenseinsixaspectsof infringementto livenormallife. Thearable landThedestruction ofagricultural cropsTheuse of forceand firearmsAboutoppression andintimidationThe use ofpowerwithoutlegitimacy.Allauthorshave mentionedthisto the pursuitof new knowledge. To demonstrate theproblemAndfind solutionstoviolatethe human rights ofcommunitiestoBorkaew.2.Research purposes

2.1To study a problem of disobedience the human rightsin Borkeaw community, Tungphra Sub-District Konsarn District Chaiyaphum Province.

๑๕Somnooktoomsuparb,Public Forum:

LanddisputeclaimsthattheforestistheThailandPBS [online]. Source :http: // youtube /

hnynoaLu3Nw [17Oct2558].


2.2To study the Doctrines of the Human Rights in Buddhism.

2.3 To study An Analytical a problem Disobedience the Human Rights in Borkeaw community, Tungphra Sub-District Konsarn District Chaiyaphum Province.

3.Research MethodologyThis researchisAqualitative research(Qualitative

Research)haveprocedures andoperationsresearch,fourstepsbelow.3.1Theconceptual frameworkof the researchFramingtheissuein research. Thecontentaddresses the

issueof human rightsdoctrinein Buddhism.Containsprinciplesthatpromotehuman rights, including thefive preceptsdharmakarmamainBrahmavihara4 sovereignty3Sangahavatthu4object.And the principle that interfere with human rights, including Macchariya five prejudice fourth and the violation of human rights of the community BokeoThungKhon offense in six aspects of human rights violations on the live normallife. The arable land The destruction of agricultural crops The useof force and firearms About oppression and intimidation The use of power without legitimacy. And the Universal Declaration

3.2 The research and data collectionThe research papers and related research. It will conduct

research on human rights doctrine in Buddhism. Containsprinciples that promote human rights, including the Law of Karma. The five precepts dharma four BrahmaviharaSovereigntySangahavatthuthefourthand principlesthat hamperhumanrightsandMacchariyafiveprejudicefourthandthe violationof human rightsof the communityBokeoThungKhonoffenseinsixaspectsofhuman rightsviolationsonthere.usuallylivedhappilyThearable landThedestruction ofagricultural cropsTheuse of forceand firearmsAboutoppressionandintimidationThe use of power without legitimacy. Law and Human Rights of Thailand, BE 2550 by the Universal Declarationof Human Rights. The researchers are gathering information from


primary grade papers, including the Holy Scriptures in Thailand.The MahaChulalongkorn Royal College in 2539 and studied datafrom secondary grade papers. And related research The source of other sources, including the Internet. Articles from newspapers, journals, etc.

3.3ThestoragefieldField datacollectioncommunityBokeoThungKhonoffense,

including thoseaffectedbyhuman rights violationsbythelivenormallife.Thearable landThedestruction ofagricultural cropsTheuse of forceand firearmsAboutoppression andintimidationThe use ofpowerwithoutlegitimacy.The researchisbothanofficialandunofficial. Anunstructured interview(non structured interview)byanaudience that is40samples/Theresearchershavecreateda series of interviewsin the research.Thedocumentationofacademicresearch.Associatedwith thefollowing steps.

1) Studythe formandstructureof theinterview,according to theresearch.

2)Createunstructured interview.3) Theinterviewwascompleted.

OfferAdvisorSuggestionsto improvethetoolis complete.Expertinstructorsandcheck again.

4) Check out the complete successfully. Thus bringing theinterview to interview to sample. To a database to analyze the knowledge of problems and solutions violation of human rights of the community to Bokeo.3.4Toanalyzeand compiledata

The data obtainedfrom researchpapersandfield datatodeterminecorrect. Theanalysisof syntheticmaterialExplainingtheFactsThedoctrine ofhuman rightsprinciplesinthedescriptive analysisisto offersolutions tothe problem ofhuman rights violationscommunityBokeo. Then thedatawas analyzedbydescriptivewriting adissertationrhetoricalstructurecontent. Alldiscussionsledtothe conclusionsuggestedpolicy. PracticalsuggestionsThe results werepresentedto the public(Public Hearing)defendeddissertation(Defense)andpublisheddissertationon.


4.ConclusionsThe studyanalyzesthe objectives, the researchers

found.The violationof thehuman rightscommunityBokeoThungKhonoffensewithsixaspectsofhumanrights violationsbythelivenormal life.Thearable land Thedestruction ofagricultural cropsTheuse of forceand firearmsAboutoppression andintimidationThe use ofpowerwithoutlegitimacy. The causeofhuman rights violations, including theuncertaintyofstateannouncedthattheNational ForestPhuSumthistlesoverarable land, community Bokeo.ForestService allows FIO concession area of 4,401 hectares of national forest Phu Sum thistles to grow the economy. But the overlapping area of arable community. The authorities in the area to take advantage of such land for other benefits. The benefits of capitalism to the needs of business. The members of village forestffland has been allocated by the FIO.And extended family is reunitedand living in the occupied land. The impact of human rights violations are. People in the community have no arable land. Lack of independence in daily life. Fear the power of the state There isno security in life Lack of educational opportunities Money is notenough to live on. Mental depression Distress Stress caused by pressure from the authorities in the extortion and intimidation toleave the area.

Human rights principles, including the right to receivefrom their own. Their actions Under the terms of the law of karma.Karma is the law of nature That is both good and evil. If the partiesare well known charity. If evil is called evil. Charity and evil is itself a human right in Buddhism. As a result of the actions thatmust be done. According Reasonable Doom is done. The equality of all people.

According to the principles of Buddhism The principlesinclude human rights, such as the spike frugality bias treat community mistakes. Both parties support the principle that human rights are not hurting each other, destroying both lives and property. (The main international human), the main religiousvirtues. (Universal love) are the sovereign. Objectivity is considered to be large. And the main objects are Sangahavatthu


Recognize the benefit to the publicSolutions based on Buddhist principles that should be taken to tackle human rights violations in this field is the sovereign Trrmatipati such a theology is the correctupright is huge. Should follow to maximize the benefits to the public. Operators clemency A sacrifice intended to benefit the public as a location. Cessation of the autocracy is not selfish or of its importance. Aim is to maximize the benefits to all citizens enjoyed and benefited from the thorough way.5.Suggestions

5.1. Feedbackpolicy.5.1.1TheOp. Sueswithdrawand negotiate withthe peopleby

peacefulmethods.5.1.2Thegovernmentannounced therevocation offorest

plantationsin thearea. The villagersclaimthat1,500hectares oflandandprovide forthe peoplewhosufferedthe arablelandin thecommunityandpromotesustainableproduction systemsbased onthesufficiency economy.

5.1.3Thestateattorneydecided to solvetheproblemoftheConnecticut Forest and ParkDistrictto form ajoint working group.

5.1.4updatedCodeof forest landto theunityandthe principlesoflawto achievejustice bythe priorities of thepeople who shouldhave accesstoappropriateresources,forest land.

5.1.5 There should be an investigation, gathering information and facts about natural rights and community rights tomanage and utilize resources from class I officers to appear in the dossier of the investigation from the beginning to the benefit. prosecutors in the trial court and forest land.

5.1.6 Development of public prosecution by the public prosecution and the state can prosecute more effectively.

5.1.7 Theestablishment ofa special agencyin the judicial processonforest soilto ensureefficient operationsandaunifiedstandardeven more.

5.1.8Aspecial courtin theland, forests and specialofferstohelpthepublicforest land.

5.1.9How toprepare alegalrulingof forest landtothejudicialstandards.


5.2 RecommendedPractice5.2.1TheOp. Sueswithdrawand negotiate withthe peopleby

peacefulmethods.5.2.2There should beaninvestigation,gathering information

andfactsaboutnaturalrightsandcommunity rightsto manageand utilizeresourcesfromclassIofficerstoappear in thedossierof the investigationfrom the beginningtothe benefit. prosecutorsin the trialcourtandforest land.

5.2.3Establishment ofa special unitin the justicesystemonforest soil.

5.2.4How toprepare alegalrulingof forest landtothejudicialstandards.

5.3 Recommendations for research next time.5.3.1. The study analyzes the five precepts of justice as a

fundamental human rights: the rights to the land dispute with thestate land.

5.3.2Analysisofthe mainvirtuesofthe BuddhaDhammathat affectthe solutionto the violenceofthe authoritiesdisputethearable landof the community.

5.3.3Analysisofhuman rightson the basisof justice,thelaw of the land: a comparisonof public landto thelandof theforestdepartment. Ministry of Natural Resourcesand Environment

Bibliography

1.Thai LanguageA .Primary data

MahaChulalongkornCollege.PaliTripitakaedition ofMahaChulalongkornUniversityTepiccolumn2500.Bangkok's ChulalongkornUniversityPrintingCollege, 2535.________. TripitakainThailandTheMahaChulalongkornCollege.Bangkok's ChulalongkornUniversityPrintingCollege, 2539.

B. Secondary


(1)Books:koompolpolawan. Human rightsinThailand.Bangkok:Partnershipprints,

2543.Coordination Committeehuman rights organizationin the country.Representatives

ofThailand.Bangkok:Thailanddislocated, 2527.Deon kumdee. Theology.Bangkok:KasetsartUniversity Press,2541.BuddhadasaBhikkhu. Humanguide. Religious Affairs, Ministry of Culture,

Bangkok:printingAgriculturalCooperativesof Thailand,2552.PhraBrahmagunabhorn(P.A.Payutto).BuddhistDictionaryTheglossary.Bangkok:

s.Rs. MassprintingProducts Co., Ltd., in 2551.Somnooktoomsuparb. The dissertation.LessonsandJudgementProcedure

Litigationland. Localgroupsoperatewithoutborders:Fund.Health

Promotion, 2554.Somnooktoomsuparb. Booklets.Rightstoaccess to justice.Nonthaburi: Printing

October Press, 2554.Sanehchammarik. Buddhism and human rights. Bangkok :Journal Publisher

Thammasat University, 2531.Wise King wary Patriarch Sklmhasagkaprinaik. Humanitarian. 2nd edition.

Bangkok: Printing Mahamakutrajawittayalai College,2541.Somnooktoomsuparb. "Lessons Judgment Procedure and Litigation land". Report

The research study. Bangkok :Local groups operatewithout borders: Fund.

Health Promotion, 2554.


Somnooktoomsuparb. Public Forum: Landdisputeclaimsthattheforestisthe

ThailandPBS [online]. Source:http: // youtube / hnynoaLu3Nw [17Oct

2558].AKinRapeepat, Prof.MR, et al., "Justice loosentheknotlandpoor". Report. Research. Bangkok :The Instituteof Human Rights andPeaceStudies,

Mahidol University, 2554.


A Model for the Meditation-Practice Monastery

In Nakhon Ratchasince Province

PhraMetheesutaporn, Dr.Abstract

This research was purposed to study of administration conditions of the Mediation-Practice Residence of Nakhon Ratchasima Province, to study of problem analysis, suffixes of administration of the Mediation-Practice Residence of Nakhon Ratchasima- a Province e and to present improvement model of the Mediation-PracticeResidence of Nakhon Ratchasima -Province Methodology was the mixed methods by qualitative and quantitative researches. by In-depth Interview from the given important information of 28 monks/persons to calculate introduction of development model before present toFocus Group Discussion before lead the information into Quantitative Research thatusing Qualitative Research from the sample group of 172 monks/persons by Simple Random Sampling, collected the data by using the questionnaires

The study results found that1. Administration states of the Meditation-Practice Monastery in Nakhon

Ratchasima Province in overall was in a much level when consider by side found thata most side is the monk lecturer secondary is the location. Efficiency of management was in a less level

2. Obstacles; 1) location, the administrator provides the mediation practicehall that able to the mediators listening to lectures and practice meditation adequately,some the provincial mediation practice halls have the location, window screen, toiletinside but what was followed is a burden of the utilities cost, the administrator have to bear the costs, 2) the monk lecturer could able to teach and lecture dharma, most of the monk lecturers were a elder monk who is a potentially lecturer but the monklecturer who were aged lower than 50 years posted the Provincial Meditation Practice Hall of Nakhon Ratchasima is a few also inexperienced in practical and not able to test a mood of the mediators, 3) administration efficiency by the abbot or the head of mediation practice hall interested and emphasized administration and study of actually mediation affairs has equal mean that conform to the evidence based. The head of mediation practice hall interested and emphasized administration

3. Development model of the Provincial Mediation Practice Hall of Nakhon Ratchasima, 1) location, has developed the Provincial Mediation Practice Hall by provided location, hall, and parsonage to support the mediator allover group, person,gender and aged, 2) the prototype of monk lecturer would be the knowledge,experience, skills of testing a mood could advise and reply questions of the concernswho have been trained mediation, 3) administration efficiency is development for themediation practice hall as processes that is a beginning point of selective requirement of administration of the Mediation Practice Hall could be affect to administrationefficiency by select the important factor or main issue too rapidly result in annualoperation planning Keywords : A Model; Meditation-Practice


1. InstructionSocial problems in the present is became Global Social Problems by

Globalization, the populations in each country were in the same social problems such as poverty, necessity that is a economic problem, political problem, crime problem,epidemic problem, environmental problem etc. most of public were affected from various problems because of misinterpretation. They thought of real happiness is derive from the external materials this causes cupidity, indignation, infatuation and exhibited to exploiting each other, struggle ensued and attacking each other both directly and indirectly that is why peaceful is not happen and caused the troubles. The problems in society is began by the human, the problem of human is began by mind when was in misinterpretation the human will be disorderly, lack of good conscious made the various problems such as issues of crime, narcotic, corruption, poverty, unemployment, dept, family

Solution methods for life and social problems, the Buddha said in Tripitaka suchas “Eightfold Path”๑ concluded that study of “Threefold Training”๒ is includes Sila,Samadhi, Paññắ regard as the principle of solution and develop for life quality. Socialdevelopment shall begin the human, Human development shall begin the spiritual by consider self-ff mind is always. Mediation Practice is a method support the humantraining to progressive, to understand the dhamma conditional accordance withreality. The spiritual has trained is a stabled foundation may be act all over thing incorrectly that caused of vitality can develop the physical, speech and spirit in efficient and as the way to be free and peace in deed by calming to be a conscious person asthe Buddha expressed that “All of dhamma has spiritual is a chief, has a spiritual is amajor and succeed by spiritual. If to be a kindness person will be a well-speak or dogood deeds because goodness will earn happiness like a shadow tracking for that reason”๓

Furthermore for Mediation Practice, the mediator shall select the practicelocation in proper, safe. A lot of the Mediation Practice Monastery over the country but the prospered location to Mediation-Practice shall be property accordance with “Sappaya 7” Sappaya is suitable things, favorable conditional, assist things, favorablethings for good living and develop the life, suitable things and supportable to mediation effective, support for persist in mediation not regress with 7 aspects suchffas 1 Avadsa Sappaya (suitable abode such as safe not crowd) sometime called Senasana Sappaya, 2 Khochora Sappaya (suitable resort; place for alms is suitable

๑ Phra Maha Sutthivith Vilairit, “Study of Conditional and Problem of Teaching Management for Dhamma School, Pali Divisiona, Wat Rajasingkorn School, Bangkok Metropolitan”,Independent Self-ff Study of Master Degree Study, Education Administration Program,(Graduate School, Naresuan University, 2010), Page1.๒ Pawina Meepradit, “Waste management situation in Burapha university”, research

report, (Chon Buri : Burapha University, 2003), page Abatract.๓ Department of Local Administration, Manual for preparation of local development

plans, Strategic development plan for three years, Action plans and monitoringand evaluation, (Bangkok:Journal of Agricultural Cooperative, 2003), page 46.


like a village or community where abundant food is not too far, too close), 3 Passa Sappaya (suitable speech such as Talking retold in kathavatthu 10 but tolerable and reasonable with information and communication is contributing intelligence) somtinecalled Thannasavana Sappaya, Pukkala Sappay (suitable person such as no villain and has the virtuous, intellectual person as the advisor), 5 Pojana Sappaya (suitable food such as match the physique, supportive health, not hard to eat) sometime called Ahara Sappaya, 6 Utu Sappaya (suitable climate such as not too cold, not too hot etc.), 7 Ariyapadha Sappay (suitable posture such as somebody suitably walking back anf forth, somebody suitably sitting including suitable movement, balance movement). The Provincial Mediation-Practice Monastery is ready for the people who interested Mediation-Practice, to practice the precepts. The information of Mediation-Practice Monastery at the office of Buddhist has notified as the the Provincial Mediation-Practice Monastery where is presented in facilitate to the government teachers and the educational individuals included the general individuals who interested.

The Mediation-Practice in the Provincial Meditation-Practice Monastery to improve the activities of the Office of the Provincial Mediation-Practice Monastery Nakhon Ratchasima conforms to the service recipients. The researcher interested tokkstudy development of the Provincial Mediation-Practice Monastery Nakhon Ratchasima and take a result apply to develop the Mediation-Practice in further

2. The objectives of the research1. To study of management conditional of the Provincial Mediation-Practice

Monastery Nakhon Ratchasima2. To study of analysis the problems, obstacles of management of the

Provincial Mediation-Practice Monastery Nakhon Ratchasima 3. To present development method of the Provincial Mediation-Practice

Monastery Nakhon Ratchasima

3. Research MethodologyResearch methods; the research method is mixed method, the researcher has

researched by documentaries and interview in-depth when consider to the study issue accordance with Action Research by surveyed the management conditional of theProvincial Mediation-Practice Monastery Nakhon Ratchasima into the empirical data and collected the data to create the inquired form of management conditional of the Provincial Mediation-Practice Monastery Nakhon Ratchasima that lead into analyze the problems, obstacles of management method of the Provincial Mediation-Practice Monastery Nakhon Ratchasima and presented development method to the Provincial Mediation-Practice Monastery Nakhon Ratchasima

Population and sample group/key informantsSample group were the Buddhist monks in the area of Nakhon Ratchasima

Province, Provincial Lord Abbot of a Buddhist monastery Nakhon Ratchasima and Vice Provincial Lord Abbot of a Buddhist monastery Nakhon Ratchasima, Mueang District Lord Abbot of a Buddhist monastery, Nai Mueang Sub-District Lord Abbot of a Buddhist monas ytery, Buddhist meditation teachers, the general publics who joint Mediation-Practice, the students and the minorities who joint training were under the management conditional of the Provincial Mediation-Practice Monastery Nakhon Ratchasima. The colleague of research considered scope of the research that needs to


cover the stakeholders with the management of the Provincial Mediation-PracticeMonastery Nakhon Ratchasima, selected the sample group by purposive samplingaccordance with proportion of the number 300 monks/persons as a defining feature of the exact number, used Krejcie & Morgan4 as shown in Appendix A that used thesampling proportion to get a comprehensive sampling and has a sample size of 172monks/persons

Key informants were the Buddhist monks in the area of Nakhon RatchasimaProvince of 28 monks

The Tools that used in researchThe tool is qualitative researching consists of surveying the management

conditional of the Provincial Mediation-Practice Monastery Nakhon Ratchasima, theinquired form, the interview in-depth, focus group discussion, participant observationand non-participant observation. The researcher has used own-self to be the tool incollection the data based on various methods that suitable for collection

The tool of quantitative research is divided by the inquired form of 1 issue and isdivided into 3 parts

Data analysisData analysis is divided into two parts: 1. Analysis of quantitative research and

2. Analysis of qualitative research as following1) Analysis of quantitative research

After received the inquired form, the researcher has examined all over thedata for the accuracy, coding and processing the result by used the processed computer program to calculate the various statistics which is used in thepresentation and conclusion the research results

2) Analysis of qualitative researchAnalysis of qualitative research, the researcher analyzed data from

documentaries, non-participant observation, interview in-depth, used analysis method of explanation and descriptive

4. Results1. The management conditional of the Provincial Mediation-Practice

Monastery Nakhon Ratchasima State of management of the Provincial Mediation-Practice Monastery Nakhon

Ratchasima is found that establishment of the Provincial Mediation-PracticeMonastery Nakhon Ratchasima with the implementation according to Article 5,Regulations of Sangha Supreme Council of Thailand referred that "The establishmentof a provincial mediation-practice monastery shall a Provincial Lord Abbot of aBuddhist Monastery, a Chairman provide the meeting the Board to establish the Mediation-Practice Monastery, select the suitable temple, an abbot who is a key of establishment the Mediation-Practice Monastery apply the establishment letter by theformat of the Office of Provincial Buddhist Nakhon Ratchasima, present to the boards to establish the Provincial Mediation-Practice Monastery after considered thechairman report to the Regional Lord Abbot of a Buddhist Monastery and a SupremeAbbot to considering to Sangha Supreme Council of Thailand for command toestablishment the Mediation-Practice Monastery, the National Office of Buddhism register as the Provincial Mediation-Practice Monastery


State of management of the Provincial Mediation-Practice Monastery Nakhon Ratchasima in overall was in a much level, mean is equaled to 3.62 when considered by side found that the most mean is the Buddhist Monk teachers with mean equaled to 3.85 secondary id location with mean equaled to 3.63, less mean is management efficiency with mean equaled to 3.35

Location in overall was in a much level, mean equaled to 3.63 when considered by side found that most mean is has the building or the hall of Mediation Practice serve for the mediator to listen Dhamma lecture and practice mediation adequately,mean is equaled to 4.20 secondary is the building or the hall of Mediation-Practice is in airy, not too crowd, mean is equaled to 3.99 and a less level is preparation of walking mediation, mean is equaled to 3.18

The team of Buddhist monk lecturers in overall was in a much level with meanis equaled to 3.85 when considered by side found that a most mean is the Buddhistmonk lecturer is able to preaching and lecture the dhamma, mean is equaled to 4.45, a less level is the lecturer can response the questions and exam the consideration of mediation, mean is equaled to 3.35

Management Efficiency in overall was in a medium level, mean is equaled to 3.35 when considered by side found that a most mean is the abbot or the head of the Mediation-Practice is interested and emphasized management and studied the practice of Vipassnathura entirely, mean is equaled to 4.61 secondary is has theindividuals or the officers is efficient to taking care the location, food, drinking water, toilets or any facilitates to the mediator, mean is equaled to 4.53, a less level iscollected the data is in systematical can search with ease, mean is equaled to 2.52

2. Analysis of problems, obstacles of management method of the Provincial Mediation-Practice Monastery Nakhon Ratchasima

Location; the administrator prepared the building or the hall of Mediation-Practice where served for the mediator listen Dhamma lecturing and training the mediation is efficiently and the building or hall of the mediation is in airy, not too crowd, suitable area for the mediator according to Sappaya Principles includingpreparation of the location is suitable by the characteristic of the activities such as pay respect to the Buddha, sitting mediation, conscious mediation, waling mediation etc. This is because the Mediation-Practice Monastery required the readiness of the building to accommodate the mediator, for location for mediation, the administrator shall follow civility of the public who came over the mediation-practice what is hospitable for the local, what is they require and try to improve the facilitate area. The mediation area support and conform to them after that they will accept that is the suitable area to mediation practice

The Buddhist monk lecturers are able to preaching and lecturing by integratedescribing conform with the modern academic, the Buddhist monk lecturer understood the Buddhism principles as well either The Buddhist monk lecturer through out of both secular and religious learning in undergraduate study level but The Buddhist monk lecturer who is regularly work in the Provincial Mediation-Practice Monastery Nakhon Ratchasima who is a most potential is the elder, The Buddhist monk lecturer who aged lower than 50 years and regularly work in in the Provincial Mediation-Practice Monastery Nakhon Ratchasima was in a few number also lack of experience in practical and can not be exam the consideration of


mediation of the mediator. Most of then can describe the foundation of mediation only such as praying, sitting meditation, dhamma lecturing etc

Management Efficiency; has manage in order standards and effective for develop the Provincial Mediation-Practice Monastery Nakhon Ratchasima , facilitateas the venerable faith of the publics who came over to mediation-practice, responded the demand to effectiveness therefore the effective management of the ProvincialMediation-Practice Monastery Nakhon Ratchasima could not assess by income that returned to the Provincial Mediation-Practice Monastery Nakhon Ratchasima

3. Presentation of development method of the Provincial Mediation-PracticeMonastery Nakhon Ratchasima

Development method of the Provincial Mediation-Practice Monastery Nakhon Ratchasima; Location is a development for development method of the ProvincialMediation-Practice Monastery Nakhon Ratchasima by prepared the building, hall,monk dwelling support the mediator in type of group, personal, gender and age. From the results of management of the Provincial Mediation-Practice Monastery NakhonRatchasima that the abbot is focus on the development of the location to ready for the mediation practice, constructed the building, the hall of mediation practice serve for many mediators, prepared the seat for the listen dhamma lecturing and practicemeditation efficiency, indoor of the building or the hall of mediation practice is in airy, not too crowd

Indoor of the location of the mediation practice monastery with many trees for good environment, the environment around the building is in shady, quiet. The mediators close by nature, prepared the area for waling mediation and support for the mediation activities such as paying, sitting mediation, mediation, walking mediation,tented of the Buddhist monks and the mediators etc.

Development method of the Provincial Mediation-Practice MonasteryNakhon Ratchasima, the team of monk lecturers

Development method of the Provincial Mediation-Practice Monastery NakhonRatchasima, the team of monk lecturer is operated the development of characteristicin extension from the existing personnel by the prototype of Buddhist monk lecturer who is knowledgeable, experienced, skilled for exam the consideration of mediation,advice, respond the questions of the participants to meditation, provided the trainingfor transfer experiences for the Buddhist monk lecturer both internal and external the mediation practice monastery in continuingly. The Buddhist monk lecturer who trained also seek for knowledge and experience by suggestion, give the chance to the mediator to ask the Buddhist monk lecturer who is a prototype and the Buddhist monk lecturer who is trained including the Buddhist monk lecturer can seek for direct experience on the other side to further for support mediation teaching, learn for mediation principle and tested mediation by self continuingly

3) Development method of the Provincial Mediation-Practice MonasteryNakhon Ratchasima, management efficiency

Development method of the Provincial Mediation-Practice Monastery Nakhon Ratchasima, management efficiency is development of Development method of the Provincial Mediation-Practice Monastery Nakhon Ratchasima by procedures thatbegan selected the problem of requirement about management of the Mediation-Practice Monastery in efficiency, selected major factors, prior issues lead to annualoperational planning, provided the internal team to support the mediation practice


monastery and linked to the external teams when performed has analyzed, revised and concluded the results according to actual conditions to reflect the effectivemanagement of non-profit income but the caused of requirement by the mediators lead to determining, selecting the problems in systematic

Development of the mediation practice monastery by the abbot or the head of the mediation practice monastery is interested and emphasized management and study of mediation , prepared enough the individuals or the officers to taking care of accommodation, food, drinking water, toilets and facilitated to the mediators,collected that statistic data of the mediators in systematic can search with ease

5. Suggestions1. Suggestion of Policy

1.1 The Government should be support the development of the prototype mediation practice monastery to applying, encourage tourism or integrated with themental health care of the public

1.2 The clergy should provide the database to support policy preparation for development of the prototype mediation practice monastery where is serve for mediation practice

2. Suggestion of operational2.1 the mediation practice monastery should prepare the annual plan for

mediation practice all over activity cycle of each monastery, support the activities to each other throughout the year

2.2 the regularly mediation practice monastery should share the resources for thebenefit in materialistic

3. Suggestions for further researching3.1 Should study of ability of the administrator to develop the mediation

practice monastery3.2 Should provide the activities for mediation practice for the terminally

patients

ReferencesPhraMahaNoppadol Punyasuwatthako, Teaching Publications of Pali Grammar1,

Certificate of Pali Language Por BorLor, Phra Nakhon Si Ayutthaya : Mahachulalongkornrajavidyalaya University, 2011.

Pawina Meepradit. “Waste management situation in Burapha university” researchreport, Chon Buri: Burapha University, 2003.

Department of Local Administration, Manual for preparation of local developmentplans, Strategic development plan for three years, Action plans and monitoring and evaluation. Bangkok : Journal of Agricultural Cooperative, 2003.


AN ANALYTICAL STUDY OF THE BUDDHISTDOCTRINES AS APPEARED

IN THE KAMANIT VASITTHI LITERATURES

Dr.Benjamas Suwannawong

AbstractThe main purposes of this thematic paper were(1)to study a way of

showing the Buddhist concept through a literary work,’KammanitVasitthi’ and(2) to analyze the Buddhist doctrines in a literary work, ’KammanitVasitthi’. This was aqualitative research with a documentary research to collect all data from books and related researches.

A result of this study was found that ’Kammanit’was a Buddhist literary work and its content dealt with the main characters’love.A way of representing theBuddhist concept was done through the literary characters.The content of this play dealt with immortal love of kammanitVasitthi mixed with the Buddhist doctrinesabout the present existence and the next existence.The presentation of characters ineach episode was interesting because these Buddhist principles were represented in aform of personification.forexample,the characters played clearly different roles.Thecharacters showed the Buddhist principles harmoniously and interestingly

The Buddhist principles in this literary work consisted of Tanha(craving),Pema(love) coming to mind in two ways:living together in the past life and helping each other in the present life, loving kindness,compassion, sympathetic joy,Three Characteristics (continuous change), law of action accordingto twelve results of action,the round of rebirth,craving in Paticcasamuppadaas a chain of Life,Right View( ture understanding of Four Noble Truths)Nibbana(Freedom asthe most important principle in Buddhism)

Thus,laterKammanitVasitthi saw truth of life coming to his life in many existences,and then he attained Nibbana which was the best teaching in Buddhism.

Key Words ; An Analytical, The Buddhist Doctrines, The Kamanit VasitthiLiteratures.

1. Background and Significance of the ProblemBuddhist doctrine that with love and aimed at teaching people to love and

compassion, not hurting each other,and can live peacefully in society. Not only is the practice that men can develop their potential so far. Sorrows is totally niravana as the ultimate goal of Buddhism. All religions have the Literratue, which is the doctrine of the Prophet. These literatue doctrine is fundamental to the development of literature,because when the poet is thinking about faith and deep religious faith. He could notbring knowledge, belief and faith that insert into their writings to see right that. Thailand has many literary works with sources from Buddhism. This is the mainreligion in Thailand, in most respects. Examples include a prominent literary allegory, a sequel to Fable and Nibat Wisdom allegory as allegory tiger Vessantara.


Liners and the stanza,1 the literature said that Thailand has many ties to Buddhism,both directly and indirectly, because of religious beliefs as a matter of mind Poets have been inspired by the teachings of the religion. Confidence and faith in religious doctrine. They convey their thoughts to others in recognition of his writings.

“ Kamanit ” literary Significant volumes of Thailand by the translation of literary poetry. Foreigners have been inspired by the principles of Buddhist teachings,with an emphasis on melody novel ideas and principles inserted into the story and characters, In this regard, both actions. The expression of human emotions, greed, anger, and love is composed of stories and epitomizes the Brahmin Hindus, but the main focus is the principle teachings of the Buddha.2 Subject matter "Kamanit" is the Danish name is German composer Karl Adolph Gjellerup by the year 2449 called "Der PilgerKamanita" and Mr. John E.Logie translated into English in2454. The titlewas "The Pilgrim Kamanita"3 Poets and Philosophers, two of Thailand's economicstability, by SathainKoset and Nakaprateep. Thailand has translated the 2474 translation of the size that they were good, recognizedasmelodic than the original. If you have not read the statement that most people may not know that it was a translation. After a hard-line SathainKoset and Nakaprateep was translated Kamanitcame out.4 It appears to have been widespread. The books were a lot of people admire. A stylistic idioms dulcet sentimental captivate readers. A literary stage of national literature has been recognized as the best book translated as the Three Kingdoms or emperor.5 The translation is higher worth reading all the time, since.Typical of a good translation and the Buddhist literature that have been raised. Sneaks one of Thailand's most prosperous6 as SaowapaChareonkwansaidSathainKoset and Nakaprateepthe past experience. Translations enough already. He has gained a better understanding of the issues the order. The religious philosophy literature and morethe organic fruit excel able to understand the essence of the Kamanit was clear everyaspect. So when the Kamanit has inherited is Thailand, so it is invaluable literature

1SanitTangtawee, religion and literature. (Bangkok Odeon Store, 2527), page 85.2

RugnrutaiSatjapun, influenced literature, foreign literature in Thailand, 2nd Edition, (Bangkok: Thailand Language Department. Faculty of Humanities Ramkhamhaeng University, 2525), page 24.

3SathainKoset and Nakaprateep, Kamanit from The Pilgrim Kamnita translation of John E. Logie, 2nd Edition, (Bangkok: The Nation, 2528), page 12.

4S. Sivaruk, in line withSathainKoset and Nakaprateep,Kamanit-Vasitthi.(Bangkok:Siam, 2534). The next release.

5Same story, Page Stories statement.6SuchitraChongstitvatana, "SathainKoset and Nakaprateep, Translation: Translation"

Kamanit", 6 Journal of Language and Literature, Thailand (April, 2532), page 21.


and received the highest praise. Thailand until a literature class about one of theRattanakosin period. "7

Kamanit literature is written by content or principles of Buddhism. There are stories of people associated with Buddhism including Buddha monk disciples by author has tied up the story in novel form. The protagonist is an Kamanit andVasitthias its main subject. Literature is aimed at presentingthe Buddhist concept truly Kamanit featuring the author of a novel tie touching. The reader can be read on twolevels, that is, if youread to the entertainment. Kamanit was a sweet romance novel.8If you want to get a taste, read Exodus in Buddhism. Kamanita is a principle teachingsof Buddha appears inserted in the various compound blends very well with the story when reading the reader will recognize the highest ideals of Buddhism is Niravana,which is rare in literary matters. More Buddhist concept that appeared in the Kamanit. Considering carefully found that the Buddhist concept inserted in the events, appeared in the Kamanit harmoniously. In addition, the Kamanit also dubbed the strategy presentation. In terms of creating a sweet stories fascinate readers. As can be seen from the love of Kamanit and Vasitthi the preaching of Buddha depictions in different places with it because the author is intend to publish the Buddhist concept is known to the public. M.R.SumonchartSawatkun said that the author's Kamanit who knows the principles of Buddhism, as well as studied Buddhism extensively. Veneration of the opinion that until the fall. Buddhism is a religion whose essence isfairly good, should extend to unravel the truth about the Buddhist concept of impermanence and insight into the apparent ".9

Thus, in the opinion, the Kamanit is a literary interest, especially to have the study analyzes the concepts and principles of Buddhism along with the strategies presented. This is to allow a clear understanding of the Kamanit. View more profound the Kamanit has a research section, featuring analysis and the use of language, and then some. That the principles of Buddhist literature which appeared in Kamanitdoes. Thus, it is interesting to analyze the study of Buddhist literature which appeared in Kamanit. In order to understand the Buddhist literature's Kamanit has detailed evenmore profound.

2.Objectives of the Research2.1 To learn how to present ideas through religious literature

KamanitVasitthi.2.2 To analyze the core of Buddhist literature which appeared in

KamanitVasitthi.

7SaowapaChareonkwan, "SathainKoset and the translation of foreign literature",

Journal of the language and the book "100 years Phraya AnumanRajadhon 30-year association and the book" 21 (March 31-April 32): 115.

8SakseeYamnutda, dubbed Thailand Buddhist literature. (Bangkok: Chulalongkorn

University, 2543), page 174.9M.R. SumonchartSawatkun, "Kamanit" sequel, but the sutta is

(Bangkok:LiangChiangJongchareon, 2486), page 28.


3.Research MethodologyThe study is a qualitative researchby documentary research study documents

and books from the resource Primary including Buddhist scriptures, and commentary on resource and secondary include books, documents, and related research. The book "Kamanit" used in this research is the second edition.theKamanit language version Thailand bySathainKoset and Nakaprateep, and The Pilgrim Kamanita English translation by John. E.Logie the research focused on the ways of presenting Buddhist concepts and principal analyst of Buddhist literature which appeared inKamanitVasitthi.

4.Result of the researchThe research carried out under the framework of the objectives and conduct

research at all. The research results were as follows.1. Presentation of the Buddhist concept through literature

KamanitVasitthi.Buddhism is a literary novel new forms of social Thailand received,

influenced by the West the literary model for writing a novel. Based on Buddhism Inffthe novel "Kamanit" is valuable in both literary and artistic. The beauty of the language and social is knowledge of Indian philosophy and religion. Containscontent that is unique and customized strategies. Such depictions philosophy from office and proceed in a similar Sutra. Demonstrate the ability of the author with theprinciples and religious history of India as well. The story can be linked together in religious matters by the Kamanit of the strategies presented in the Buddhist concept.The author has presented the Buddhist concept is based on two characteristics of traditional Buddhist literature and tradition as the novel approach proposed by the tradition of Buddhist literature.

1.1) to be proposed by the convention of Buddhist literature.Title refers to the Buddhist concept presented in the format shown in the

Tipitaka, or Buddhist scriptures as can be seen from the strategy produced a sutta. Subject to the requirements of the open middle and closed the matter clearly indicate that. The Kamanit as one of Sutta, make the reader believability and reliance on the concept that the author presented.

Kamanit is based on Buddhist literature as can be seen from the contents of a love story, characters and KamanitVasitthi to help each induction to Niravana and the character has been through an experience that meets the principles of the Buddha's teachings. So Kamanita reflected the Buddhist concept with which the author haspresented these ideas out in style by tradition of Buddhist literature. The strategy proposed by the concept of tradition. The novel was influenced by the strategy proposed by the tradition of Buddhist literature, stories, characters, events, because the author was taken from Buddhist literature has been adapted to enhance the imagination combined with some realism, the tie-up has created. Presentation about the nature of the modern novel. Therefore, it is an Kamanit Buddhist literature,complete and read a romantic novel sweet fascinate readers simultaneously, as can be seen from the plot to tie up the storyline created nested inside larger storyline, by binding the rationality and the sub-plot, which was presented by the Buddhist concept of the big storyline. It provides core concepts in a realistic storyline reliable as the


Buddhist concept.The character that is both the composer has created a new character and

improvement of the existing parties in Buddhist literature, but the two characters is a behavior that presents the Buddhist concept seamlessly. The author was presented with the Kamanit. Interestingly, found the tactics narrative author presented the incident thoroughly clear and present events fluctuated variance through the telling of the character as it is to see the wills of character. The event that had a profound and reflective thinking that led to the presentation of the Buddhist concept was good tactically implementing the author was determined to carry it back in time, as happened in the final. Tells the story of a character whose activities and storytelling, this time it's different. The result is bound to contribute to mutual help with the presentation of the Buddhist concept clearly appropriate action to make it succinct stories happening fast and it is not trite to accelerate the time to take it to happensoon. Presentation to the Buddhist concept and operation of the track, it looks invitingthe readers to enjoy the urge to want to know the characters by author will be fielded by the Buddhist concept marks. Presentation of the Buddhist concept withinterrogation techniques.

Buddhist concept of this concept appears hidden in the concept of love leads to niravana can be seen character Kamanit and Vasitthi love, to have integrity to notdevelop love towards. A true friend to help each has helped to ponder the events surrounding the recent events and with the wisdom that leads to achieving niravana. The main idea is the key arrangements of the subsidiaries, as the Buddhist conceptappears to interfere in the events seamlessly and the sub as the Buddhist concept alsohelped endorse the concept realistic reliability. Similarly, the Buddhist concept of erotic magazine Buddhist literature is complete. Having considered the matter carefully Kamanit found that the author has presented the strategies that extradifference. Author of the novel is generally presented through the strategy proposed by the tradition of Buddhist literature, coupled with the strategies proposed by the conventions of the novel.

How to propose ideas based on tradition of Buddhist literature. Title refers to the Buddhist concept presented in the format shown in the Holy Scriptures, or Buddhist scriptures can be seen from strategy creation story in the sutras. Author determined to be open about the middle and closed the matter clearly indicate that is Kamanit inSutta. Therefore, the reader the faith and confidence in the concept. Theauthor presents and shows that the author is understand Buddhism and Buddhist literature deeply. How the Buddha at the end of the story the author has defined theworld of the protagonists of Kamanit and Vasitthi ride along with the Buddha at the end of the event, especially the match. MahaparinirvanaSutta in the Holy Scriptures, it is useful to present the Buddhist concept by incorporating the principles of theBuddha in various events seamlessly and have determined that the protagonists have listened. Lord Buddha preaching to make the reader feel like listening to the sermon of the Buddha directly.

By considering all featuring the authors have found that some of the text from the Holy Scriptures adapted intervene in the matter such events hall in the potter's home match with WiganPagc elemental formula in the Holy Scriptures. The event allowed the robbers Lima met the Buddha was familiar with Lima's recipe. The event will coincide with the extinction of the Buddha's death pathways. The event was also


found to be preaching. As for Roma, as the Buddha said about the sutta for totalorganic beware of monks. In Mahaparinirvanasutta or Buddha is not true, of course,the fairest of the body. These messages are displayed directly on the Holy Scriptures and modifications to some in addition to the events in the story. The author focuseson the accuracy of thematic preaching is important. Message from the Holy Scriptures that allows fielded events have oversimplified the story takes place in the modern era, and principles taken from the Holy Scriptures also help confirm theauthenticity of the Buddhist concept. The Kamanit inserted in it as well. The author has the personal history related to Buddhism as a character. These are the familiar characters Buddha Lima's Sariputta and Ananda is a character that can affect thinking and behavior of the protagonists and presentation of the Buddhist concept. Buddhacharacter has confirmed that the Buddhist concept real. The characters must be allowed to increase Lima's fun, exciting track and gives a fair representation of theBuddha. Amun character and Sariputta gives realistic and a fair representation of the Buddha more clearly. It was the person in the history of Buddhism to help present the Buddhist concept properly.

The Kamanit and the occurrence across the world betweenthe human world.Eden heaven and Brahma is the author of the religious dimension of life for so many of these. That is the Buddhist view that time is limited, so the world will have thetime, as well as a haven for more than a paradise earth. Brahma world and it has morethan heavenly paradise. However, the author would like to propose is the longdrudgery of samsara, the reader realizes that the Buddhist concept to emerge from along tiring, it is to cut off the end of a desperate passion. The liberation from suffering, into a state of niravana author know that the preaching of the Buddha'sprofound incomprehensible therefore adopt strategies to use the advantages and anexample to help explain the expansion of the preaching, the Kamanit by using the comparative advantage of the fair to the audience as well acquainted help readers visualize the imagination and taste to the exodus of an example, it allows the reader to enjoy and easy. For example, clear and helps to understand the Buddhist concept is easier said repeatedly confirmed the principle teachings of the Buddha that match the characters have faced and clearly shows that nothing is true unless, of course.Niravana and authors have stressed several times, including a requirement that the protagonists of Kamanit and Vasitthi have attained niravana at the end it was shownto highlight the concept of niravana emphatically. How to propose ideas based on tradition of Buddhist literature is another author has used the concept of religious or other ideological, comparison is a comparison between the Buddhist concepts of Buddha, Brahman, by comparison with the guitar. The principles of the Buddha withmysticism and comparison with the merger with Brahman, niravana, which helps theBuddhist concept stand out even more to prevent wrong interpretation of the principles of Buddha or deviate from the real aim. Nirvana glorify the reader tounderstand the importance of Buddhist clearer.

1.2) to be proposed by the conventions of the novel.

Title refers to the concepts presented in the form of the modern novel is astoryline, characters, scenes and dialogue with realism and storytelling activities of the division and chapter that looks attractive and help linked to the Buddhist concept,


however, the strategy proposed by the conventions of the novel was influenced by thestrategy proposed by the tradition of Buddhist literature, because the author of the content and structure of the various components. From the body of the strategiesproposed by the tradition of Buddhist literature itself.

How to propose a novel concept based on the tradition of following. How tocreate a storyline Author storyline tying up the Kamanit andVasitthi love has suffered a troubled love variety, and after listening to the sermon of the Buddha had problems with the contract is contemplated. Various variants love to carry each other's goodwill toward achieving niravana, and while the big storyline is ongoing, the author hascreated a storyline nested inside a large plot bound by the same rationality. The storyline of these sub itself that presents the Buddhist concept on the storylinesubsidiary arrangements of the parties overlap in the storyline large, resulting in the main storyline has real credibility as a Buddhist concept, the erotic stories, knitting is a Buddhist literature is more complete.

Presentation of concepts through religious character.

The characters are the author rebuilt and taken from individuals in the history of Buddhism. Character author created a new Kamanit. Vasitthi Beach Ice House and Hospital. Author alter the character of the historic emphatically is allowed in Lima. Character in the Kamanit is divided into two types of characters that follow the Buddhist concept, characters and practice matches, across these characters allowpassage excitement and presents the Buddhist concept simultaneously.

1) Kamanit who was loved induction to stick with conventional notions of identity when faced with the uncertainties and listened to the sermon of the Buddha from Vasitthi changed his mind to. The sermon was based on the new understandingof reality and finally achieve Niravanacharacter Kamanit contains some comparisons PukKusaka good son in his comments. Scriptures are not listening to the sermon of the Buddha Hall houses potter and cattle. So crazy it can be said that the author creates characters Kamanit from the historic Buddhist as well.

2) Vasitthi was a very wise idea to bend leading to the principles of Buddhism have experienced suffering and frustrations of love when Vasitthi listened to the sermon of the Buddha's contemplation. the following sermon was drawn to theKamanit has considered various events around the concept until it has reached theBuddhist Niravana's female characters exhortations and instructions to the malecharacters have attained niravana. Capable intelligence distinctive character than the man that's different from other literature Thailand.

3) Wachasalop was a leader of the diehard, as opposed to religious persecution and a robber kill the bad people when they die go to hell in penalties as a result of their evil actions.

4) Ongculiman, is a character that the author taken from history clearly be modified new personality to the protection of Lima, a man who mistakenly persecuted the bad people because they listened to the teachings that are not, whenyou meet the Buddha and listened to the sermon was to transform new ideas intogood ones ordained as a Buddhist monk.

By tradition, the presentation of the concept of the novel is another strategy.There are two ways to create a dialogue characterized the first author of the Tipitaka


Buddhist term adjustments to the preaching of the Buddha in addition to preaching. Adialogue of life with realism, but also lead to the Buddhist concept is accurate, reliable, too. Another aspect is that the author created a new dialogue to be realistic about Kamanita fun, lively, and the author has created a fascinating chapter. As can be seen from the discussion with questioning and answering the description back and commenting on the reason for the discussion of conflicting parties.

1.3) How to proceed with the matter.

The author presented the Buddhist concept through storytelling and performance of the division and a chapter with the following. Story telling the author creates a complex narrative to the narrative is both the narrator and the characterswho know what events they experienced their first touchdown in the opinion of the event,and clearly occurred because the author chose to tell only significant event thatoccurred with some characters have a second opinion, the emotions of the characters have a clear vision in depth look at the world of the characters. However, there are limitations to the characters do not know what happens beyond their ownexperiences, but it is realistic and reliable key is to make it even more interesting.

Implementing a brief concise author event is important not necessary to makethe story more interesting stories to a strange new place is always some event, it is not monotonous and accelerated change. More like heaven Eden Alzheimer's and Brahma into the ultimate time to meet with the Buddhist concept of the vanity of life, tasked to look stunning on the author creates a story that readers are often curious from theturn of events do not go as expected, the puzzle was created in the mind of the reader to answer questions before the author's note and insert to the Buddhist concept, withthe passage of its strategies is to help readers get to know the Buddhist conceptanother way.

1.4) and how to divide the chapter.

The split allows the reader to see the development of the characters clearly.Such as ground-mounted frame Kamanit on faith, but on a heavenly time to ponder the events of the past and that it is experiencing has raised mounting as Vasitthiground Vasitthi. Stick attached to love, but in heaven as a time of reflection based on the preaching of the Buddha, the Vasitthibeat love lamented commitments thatanother division sector also looks into its structure, ground by author has tied up all the answers to the puzzle solution is in heaven, so if the reader wants to know the story to clarify all need to read the second part, of course, would have been absorbed concepts. Buddhist inserted in the text as well.

Each chapter has a chapter on the nature of the content or images on the story of a character out of a brief chapter on the importance of individual chapters onvarious interpretations of belief. These would be linked to the passage of the Buddhist concept more clearly from the strategies proposed by the tradition of Buddhistliterature and by the conventions of the novel is clear that the two different strategies. The appeal overlap each other with both the author taken from Buddhist literature and the fine embellishment added to imagine a realistic look of the modern novel and theauthor rebuilt to increase, the excitement enjoy both parts, when taken together, then


make the Kamnit is unique in terms of style of presentation and content that was fielded Buddhist concept, the story Kamanitaa Buddhist literature. Religion complete,readers will enjoythe storyand gain knowledge about the Buddhist conceptsimultaneously.

2. The primary analysisofBuddhist literature in the KamanitVasitthi.You can seethat the principles of Buddhism that appeared in the Kamanit

principles. Teachings Significant prominently displayed in all nine main principlesabout the passion, the place of love. The main trinity, karma, round of existences, Paticcasamuppada Mugabe's baht, views,the FoureNoble Truths andniravana where.Author presents the principles and fielded Buddhist religion. In connection with theincident and the behavior of the characters in a consistent and harmonious as well.

1) Doctrinal passion about the third. Lust is a Tanha and Wipatanha as partof the Paticcasamuppada Mugabe's baht. It appears inserted in the Kamanit. TheBuddhist concept conspicuous by author prescribes a character obsessed with Kamanit has clung to the lusts of the 3rd respectively bycarnality. The faithful aretrapped in taste, smell, sound, touch Tanha craving so as to remain unchanged Wipatanha not want to be so, as this would destroy others. The Kamanit was deliberate consideration of their lives. The passions parasitic its remaining ruins. He clung to the lusts of treequit departure inscription seek Bunis. It is an example of a salad out of passion. There appears to be clear about the Kamanit.

2) Teachings about love and that is the truth of love where there is love thereis life, and was transformed into the love of wisdom to help lend a hand to find a way out of a passion that cause suffering. It concludes that in view of Buddhism. If it is filled with love, passion overcomes called "Passion" and a "viewpoint affection" arecommitted to holding it by then, when unrequited love often makes the result issuffering. As word of the Buddha said where there is love there is suffering, but I love the location on a foundation of morality. Contributes to the airy feel inside themind, but it is also a love that also falls under the rules of the Trinity. So, not fixed the change would cause distress. So we should have a love that is ready to makesacrifices as a basis to develop love, compassion, a love that is not consistent about. No limit Undivided equally well be what led the couple to the highest ideals of Buddhism is Niravana itself.

3) The teachings about the Trinity. As can be seen from the faltering of theevent and the impermanence of things, namely the incident with the two protagonist’s fluctuated change is not always as expected. Landscape worlds and characters tocome to heaven is heaven and Brahma lack permanence. The decay down over timeas the body fairest dead end into which even the life of Buddha, the supreme prophet of the world, it must also be in a faltering rules as well as the need to address it. The law of impermanence as well as can be seen from the uncertainty of future events and the impermanence of material things to the human body, life heaven or Brahma.

4) The teachings about karma by focusing on the fate and effects of theaction, the concept of good faith that may well be evil Buddhism teaches that aperson may object. It was like retribution, the character Kamanita with charitablepurposes are not pursuing aims to listen to the sermon of the Buddha died when hewas born as the heavenly paradise of pleasure from the character Nova Beach. Since the hospital to teach others astray before, and the wicked persecuted, robbed and


killed the bad people when they die to be reborn in hell, punishment has beeninflicted by the evil they have done it. In addition, Buddhism has a chance to be good for the wicked. As can be seen from the character of the protection of Lima that was the worst persecuted, robbed and killed others because they believethe teachings of Wah Beach Ice hospital, but when the opportunity to listen to the sermon of the Buddha has changed cessation of karma Beach. Across all ordained as a monk in Buddhism is true that Buddhism emphasized all along that the good can be evil and that people offend the evil before the hearing that it can be the back is good, too.

5) Doctrinal the round of existences. As can be seen from the cycle of birth and death of many worlds, many of the characters may not be counted. Long and monotonous landscape worlds appears to happen is that the character of heaven, hell and paradise Brahma was held as part of samsara because it is the world landscapewhere animals are circulating in the transmigration. The resulting spiral of death inthe world landscape of these demonstrates the cycle of birth and death repeatedly and can not determine the beginning and end are not included in the world's climate in thedeadwood, Human and divine Brahma

6) Doctrinal Paticcasamuppada focus on the baht. This is the chain that shows why make things happen and find a way to break free from the chains of this circular is to demonstrate the process to continue and the failure of a factor. Including Ignorance fairest picture the spirit of sports with the senses so distressing. Randy preconceived existence old death. So I Prietwa suffering grief Saudi Paias occurs,resulting continuity in Kamanita factors evident, the lust or craving is divided intothree types of carnality as Kamanit caught in a love affair and wealth Pwtanha stuck.Worlds exist Wipwtanha stuck for want others to destroy what they are or are not such as this.

7) on doctrinal views, comments may be the first in the Kamanit. The viewsand behavior that follow, it will be as well. If no views the action would be distracted.Kamanita character Goku and the Lima area. As an example of someone whoseopinion is not valid in the first place. But was changed to the correct later. It held thatthe presentation of the Buddhist concept of the views clearly.

8) Doctrinal about four Noble Truths, the four noble truths, which are suffering. Nirodha accumulation which leads to a way to end suffering is the fact that all the precious things including four troubled accumulation is causing distress.Nirodhaof Sorrows and to include elements of Sorrows. In whichKamanit focuses on the views or approval is considered practically important because it determines theactions or behaviors are correct as Kamanit mistakenly attached to it. Views on faith, but when I listened to the advice of Vasitthi can eventually attain niravana. In addition, the Kamanit also organized by the Four Noble Truths, all that suffering and the suffering of love, including accumulation. Erotic love is passion, and passion are Nirodha. Achieving Niravana, free from clinging and attachment are desperate. Thethinking, according to the preaching of the Buddha into practice.

9) Doctrinal about Niravana as the highest ideals of Buddhism is also the protagonists of Kamanit and Vasitthi also achieved success in reaching the ultimateaim of this is that at the end of both of them attain niravana by Vasitthiachieve before then quit Kamanita attached involvement and achieve niravana by Vasitthi as well.

It can be seen that the concept of the Trinity. The concept of transmigration the concept of faith Well, that may well be evil. The concept aims to


Paticcasamuppada baht. The concept of the Four Noble Truths and the concept of niravana. Inserted in the events and protagonists KamanitaVasitthi suffer when Kamanita and Vasitthi realize the Buddhist concept of these two considerations, the fact that took place. In life with their love for each other, thus resulting in the introduction to the Buddhist concept ponders these considerations together, untilfinally the mutual induction into the ideal of achieving niravana of Buddhism.

5. Suggestions

5.1) recommendations for individuals applied.(1) Guest can bring the principles of Buddhist literature which appeared

inKamanitVasitthito practice seriously and can be adapted to any situation in real life for the pleasure of it.

5.2) feedback policy.(1) Institutions, organizations should contribute to society by focusing on the

principles of love for each other in order to truly solve the problems in the society.(2) government policy should be supported by the principles of love,

compassion used to govern for the benefit of the people.5.3) recommendations for research next time.1) To analyze novel harmonies with adoption of the doctrine appliedin everyday life.2) Comparison of Love in the Buddhist doctrine of love in Christianity.

Reference bookA. Primary

Tipitaka

MahaChulalongkorn University.Tipitaka in Thailand. MahaChulalongkorn University.Bangkok : Chulalongkorn University Printing,2539.

_____.Mahachula the original Pali commentary Reap speech. Bangkok Hospital.MahaChulalongkorn Printing, 2532.

B. Secondary

Krishna Leela. The letter from the trip: Kamanit to read about love and truthseeking.Pajarayasan substance July 7 - October 2522.

Karl Adolf Jellerrup. Kamanita.SathainKoset and Nakaprateep.Translation).2nd edition. Bangkok:Kangwitthaya Publishers,2516.

M.R. SumonchartSawatkun, "Kamanit" sequel, but the suttais .Bangkok:LiangChiangJongchareon, 2486.

RugnrutaiSatjapun, influenced literature, foreign literature in Thailand, 2nd Edition.Bangkok: Thailand Language Department. Faculty of Humanities Ramkhamhaeng University, 2525.


SanitTangtawee, religion and literature. Bangkok Odeon Store, 2527SathainKoset and Nakaprateep, Kamanit from The Pilgrim Kamnitatranslationof John E. Logie, 2nd Edition.Bangkok: The Nation,

2528.SaowapaChareonkwan, " SathainKoset and the translation of foreignliterature", Journal of the language and the book "100 years Phraya AnumanRajadhon 30-year association and the book" 21 (March 31-April 32)SakseeYamnutda, dubbed Thailand Buddhist literature. Bangkok:

Chulalongkorn University, 2543.S. Sivaruk, in line with SathainKoset and Nakaprateep ,Kamanit-

Vasitthi.Bangkok: Siam, 2534.SuchitraChongstitvatana, "SathainKoset and Nakaprateep, Translation: Translation" Kamanit", 6 Journal of Language and Literature,

Thailand, 2532.


Consistency of TLLM and teachings methods of the Buddha

Assist. Prof. Dr. Vitthaya Tongdee

Abstract

The concept and role of the instructors in learning management, according to

the concept ‘teach less, learn more (TLLM)’ are the process of instructional

modification or transfer of teacher’s knowledge to the learners by reduction of

teaching processes and increase of learning with the use of various activities that are

consistent with the lifestyle and suitable with the learner capacity. The learners

practice by taking part in all steps until they can learn by themselves. This is

consistent with the principle of student-centered and learning in 21 century, which

pay attention to TLLM by changing the learning method and the goal ‘knowledge to

skills or practice’. This is also consistent with three Buddhist principles: self-ff learning,

learning by doing; and learning with enjoyment. This paper aims to discuss the

consistency of concepts of TLLM and Buddhist teaching methods.

Keywords: ‘teach less, learn more’, instrumental guideline, ways of Buddhism

1. Introduction

The concept and role of the instructors in learning management, according to

the concept ‘teach less, learn more (TLLM)’ are the process of instructional

modification or transfer of teacher’s knowledge to the learners by reduction of

teaching processes and increase of learning with the use of various activities that are

consistent with the lifestyle and suitable with the learner capacity. The learners

practice by taking part in all steps to self-ff learning occurrence. The instructors

encourage and give them inspiration to have learning passion, learning entertainment

and to create lifetime learning. The additional role of the instructors involves

planning, design of teaching/ learning activities, media and learning resource

provision, and raising questions to encourage self-ff learning. This is consistent with the

principle of student-centered and learning in 21 century, which pay attention to

TLLM by changing the learning method and the goal ‘knowledge to skills or


practice’. This is also consistent with three Buddhist principles: 1) self-ff learning as the

starting point or teaching with will (Pāli: chanda) in learning or learning passion,

effort (Pāli: viriya) in knowledge seeking, active thought (Pāli: citta) or dedication to

learning and examination (Pāli: vīmaṁsā) or self-ff examination for learning

improvement, 2) learning by doing; learners gain wisdom and realization of all kinds

of thing including suffering (Pāli: dukkha), cause of suffering (Pāli: dukkha-

samudaya), cessation of suffering (Pāli: dukkha-nirodha) and realization of the path

of cessation of suffering (Pāli: dukkha-nirodha-gāminī-īī pa- ṭipadā or magga) and 3)

learning with enjoyment: the learners are pleased to be go beyond ignorance as same

as the Buddha or playing is learning, storytelling or raising case study etc. This paper

aims to discuss the concepts of TLLM and Buddhist teaching methods in details. In

so doing, the details of TLLM in regards to its definition, origin, management, steps,

will be provided first. Thereafter, the Buddha teaching methods in accordance with

TLLM will be explained. Finally, the consistency of both teaching methods will be

discussed.

1. What is TLLM?

The phrase ‘tech less, learn more’ are separated to ‘teach less, learn more’.

The former refers to the process of teaching the teachers have less work or reduce

teaching time. The teachers will raise the questions to ask students and the students

have to conduct research to answer. Alternatively, the students are asked to learn

through project activities, skill training and so on. According to this, it may change

the definition of the word ‘teacher’ to ‘facilitator’ or ‘coach’. This shifts the idea of

learning with ‘teacher centered’ to ‘student centered’. Therefore, learning must go

beyond unnecessary contents which students can learn them individually; however,

they have to construct ‘self skills and attitudes’. The latter is defined as the teaching

method that encourages and motivates students to learn more through learning

activities organized more often. TLLM is a change of educational methods by

changing the target ‘from knowledge-instruction to skill or practice’ to the target ‘in

learning era, teachers use TLLM through organizing activities for students to learn by

themselves’.


TLLM means the process for teaching less and increasing learning process. It

changes the roles of teachers and aims that they teach less but encourages students to

learn more1. In other words, they motivate students to construct knowledge

themselves by raising questions. The teachers are the facilitators in learning process

by designing learning processes and advice. The students learn by doing in

accordance and in the form of ‘Project-Based Learning (PBL). The teachers and

students learn simultaneously. The teacher may be supported by Professional

Learning Communities (PLC), the teacher community for experience exchange.

1.1 Origin of TLLM

The idea TLLM2 is the educational concept of the Republic of Singapore under a

vision of developing the educational system ‘Thinking School, Learning Nation

(TSLN)’, which changes the education system in order to achieve more effective

education. ‘Thinking school’ is a vision for making the students as thinkers.

‘Learning nation’ is a vision of learning that requires the students to gain more

cultural knowledge and be able to apply knowledge in their daily life. TLLM

emphasizes on effectiveness of learning which changes quantitative effectiveness to

qualitative one. In other words, it increases in quality of education and decrease in the

quantity of the learning materials. This idea leads to more interaction between

teachers and learners, opportunity for students to express their idea and promotion of

life learning. The teachers reduce their roles of teaching, but encourage students to

construct knowledge rather than the old ways, such as knowledge recitation,

examination and answering.

1.2 Learning theories supported to TLLM

TLLM is supported by the theories such Constructivist which emphasizes the

students as importance with the belief that the students can construct knowledge

themselves by making interaction with the others and the environment. The

1วิจารณ พาณิช ,วิธีสรางการเรียนรูเพื่อศิษยในศตวรรษที่ 21 วารสารนวัตกรรมการเรียนรู มหาวิทยาลัยวลัยลักษณ ,) ปที่ ๑ ฉบับที่ ๒ เดือน

กรกฏาคม -ธันวาคม๒๕๕๘( หนา ๓.2สุจิตรา สุขเจริญ ,อางอิงใน http://www.gotoknow.org /ports/๔๒๑๖๗๓ ) .สืบคน๑๐ .กันยายน๒๕๕๘.(


conceptual framework of Constructivists theory can be divided into four items. 1) The

students are able to construct knowledge themselves. The knowledge constructed by

each is created in different ways. It may be different from that of the teachers. 2) The

old experience of the learners is the important basis for constructing new knowledge.

The learners may have different experience. 3) Environmental interaction, direct

experience and knowledge exchange of the students help students to construct new

knowledge. 4) The roles of the teacher are to set up the learning contexts, raise

questions, challenge and encourage students to construct new knowledge and support

students in all aspects3.

1.3 Teacher’s roles in TLLM management

In TLLM learning management, the teachers teach less and motivate students

to learn more in accordance with the idea ‘TL’ and “LM’. The teachers may raise

questions: why do they have to teach this?; what do they have to teach?; and how do

they have to teach? The details of these questions can be summarized as the points

that the teachers have to be aware of as follows:

1. The teachers should realize that in learning management, the students

should be interested in learning and be cheerful in learning. The learning contents/

knowledge are not too much emphasized.

2. The teachers should provide an understanding of important vision and

concepts. The students should be able to connect the contents rather than

understanding the knowledge separately.

3. The teachers should encourage students to see the values, have positive

attitudes and be applied in daily life, not only for passing examination. The process

should emphasize on the learning process rather than the learning results only.

4. The teachers should motivate the students to have critical thinking by

raising the questions rather than asking them to follow instruction. Students should be

motivated to be active in learning themselves, rather than learning through exercising

and reciting.

3 ณัฐพล บัวจันทร, อางอิงใน http://www.13nr..org/posts/544819. (สืบคน ๘ กันยายน ๒๕๕๘).


5. The teachers give advice, create atmosphere and manage facilities to

motivate the students to learn. They should pay attention to personal differences of

the learners and suitability rather than using only one method for all students.

6. The teachers should use various methods in learning assessment and assess

as it actually as in analysis of quality and learner development rather than assessment

by examination.

1.4 TLLM learning management steps

TLLM learning management can be made in various ways but it has to

importantly focus on learners. According to Raffles Girls’ Schools in Singapore, it is

found that one of the methods used to manage learning is ‘Backward design’

developed by Wiggins & McTighe and composed of 3 steps:

Step 1: determination of learning objectives: it is composed of setting key

questions, enduring understanding, learning objectives, contents/ knowledge and

skills needed to improve. The students have enduring understanding, be able to

explain and apply knowledge and make connection of knowledge to situations. The

criteria of enduring understanding are determined by following aspects: 1) connection

of knowledge to any situations in real life; 2) understanding through the process of

examination, explanation, questioning and evaluation; 3) connection to visions,

theories and skills/ process and 4) leading to conclusions of the topic through critical

thinking.

Step 2: determination of learning evidence and evaluation: learning evidence

includes worksheets, workload, report, essay, diagram, model, folder of learning

outcomes and projects which are the trace of learning through operation or learning

activities.

Step 3: Planning the management of learning experience: it is the design of

students centered learning activities and supports students to have critical thinking in

following aspects: 1) student interest and real life learning sources, 2) cooperated

learning, student interaction, teacher-student interaction and real life application of

knowledge, 3) letting students to explore knowledge, practice and solve the problems


themselves and 4) various roles of teachers in questioning, challenging and

stimulating students to learn.

1.5 Student-centered leaning management

The curriculum, which focuses on the learners, refers to make the activity that

corresponds to living and is appropriate to ability and interesting of the learners. The

learners involved in and start to really practice in every step until they construct

knowledge by themselves4. The principles of student-centered learning management

are that 1) the learners are the knowledge creators by seeking information, study,

understanding, analysis, interpretation, defining meaning, synthesis and making aff

conclusion; 2) the students are freely given an opportunity to have roles and

participation in learning processes; 3) the students interact and learn each other,

exchange information, knowledge, idea and experience; 4) the learners learn ‘the

process’ together with ‘outcomes/ knowledge obtained’ and 5) the learners apply

knowledge to real life. Based on the concept of Ben M. Harris, the concept of

student-centered learning management has three following characteristics5: self-ff

learning, learning by doing and enjoy learning.

2. TLLM in accordance with Buddhism

2.1 Basic philosophy of the Buddha's teaching

The cores of Buddhist teaching is divided into 3 aspects: behaviors, mind and

wisdom6. 1) In terms of behavior, holding precepts is the behavior training in physical

and vocal practices. 2) In regards to mind, meditation is mental training which is very

important because the mind is the basis of physical action and 3) in relation to

wisdom, development of wisdom leads to a good life. According to the basis of

Buddha teachings, the core of teaching is to create ‘the right attitude of teachers and

students’. That is, 1) the important mission of education is to help people have right

attitude to manage things7. 2) The right attitude leads to development of wisdom in

each individual. 3) The teacher is a facilitator and 4) learners play an important role in 4 นคร พันธณรงค อางอิงใน http://www.yupparaj.ac.th/education/topic๒๐๓.doc(สืบคน๑๐ .กันยายน ๒๕๕๘)5 บูรชัย ศิริมหาสาคร, การศึกษาที่เนนมนุษยเปนศูนยกลางของการพัฒนา. (กรุงเทพมหานคร : บุค พอยท, ๒๕๔๕). หนา ๓-๔.6 พระธรรมปฏก (ป.อ. ปยุตฺโต), พระพุทธศาสนาพัฒนาคนและสังคม. (กรุงเทพมหานคร: โรงพิมพทองถ่ิน, ๒๕๔๐) , หนา ๙-๑๐.7 พระธรรมปฏก, (ป.อ. ปยุตฺโต), พุทธวิธีในการสอน. พิมพครั้งที่ ๕, (กรุงเทพมหานคร: สํานักพิมพมูลนิธีพุทธธรรม, ๒๕๔๑) , หนา ๖-๘.


creating wisdom. There are four techniques of the Buddha in teaching: 1) creating

wisdom, 2) teachers as good friends and advisors, 2) teaching methods, strategies as

learning medium or supportive tool and 4) freedom of thought as an important tool to

create wisdom8.

2.2 Teaching principles of the Buddha

Teaching in Pāli is ‘anusāsanī’9 is often used together as

‘anusāsanīpāṭihāriya’ referring to the methods to motivate learners to learn from a

low level to a high level of education. The effectiveness of teaching depends on many

factors such as student’s intelligence, ability and attention, teacher attention and

teaching methods. The Buddha is an excellent teacher who is able to teach people to

attain enlightenment through his normal speech. Some of his teaching principles can

be used at the present time. Payutto and Sathianpon Wannapok10 11 conclude the

teaching styles of the Buddha into 3 parts as follows:

1) Teaching contents or topics: first, the Buddha teaches easy topics to

difficult topics. For example, he teaches the four noble truths by explaining suffering,

the causes of suffering, extinguishment of suffering and paths to suffering

extinguishment. Second, the Buddha teaches from the crude topics such as

generosity, precepts and sexual behaviors to the refined topics such as the heavens

and nirvana. Third, he teaches based on direct experience. Fourth, he focuses on the

topic and reasons only. Fifth, he teaches only the necessary topics. Sixth, the topics

he teaches are meaningful, correct and satisfied the audience12.

2) Learner analysis: before teaching, the teachers have to assess the personal

factors of the learners and adjust teaching contents accordingly. The Buddha

principles of the learner analysis are: 1) to assess the basic knowledge and readiness

of the learners at first, 2) to adjust the topics or contents suitably for personal factors

8 พระธรรมปฏก (ป.อ. ปยุตฺโต), พระพุทธศาสนาพัฒนาคนและสังคม. (กรุงเทพมหานคร: โรงพิมพทองถ่ิน, ๒๕๔๐) , หนา ๙-๑๐.9 คณาจารย มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลยั, พุทธวิธีการสอน, (กรุงเทพมหานคร: สํานักพิมพมหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย,๒๕๕๕), หนา ๘.10

แสง จันทรงาม ,วิธีการสอนของพระพุทธเจา., )กรุงเทพมหานคร: สํานักพิมพบรรณาคาร, ๒๕๒๖ ( , หนา ๒๒ -๒๔ .11

พระธรรมปฎก )ป.อ .ปยุตโต (และ เสถียรพงษ วรรณปก อางถึงใน ณรงค โวหารเสาวภาคย ,เอกสารประกอบการสอน รายวิชา พุทธวิธีการสอน) .มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัยวิทยาเขตพะเ ยา ,๒๕๔๖( , หนา ๒๘ -๓๐.

12 เสฐียรพงษ วรรณปก. พุทธวิธีการสอนจากพระไตรปฏก. พิมพครั้งที่ ๒,(กรุงเทพมหานคร: บรษัิทอมรินทรบุคเซ็นเตอร, ๒๕๔๒), หนา ๖๒ – ๖๓.


of the learners, 3) to teach by practice or doing (this helps the learners to clearly

understand the contents), 4) to create the roles of the learners for finding out the truth,

giving opinions and reactions.

3) Teaching methods: the teaching methods of the Buddha which can be

applied in present education are: good start, create learning good atmosphere (relax,

entertained and respectful), focus on a core topic, teach with goodwill (attention, real

practice, realization of student importance and assignment) and be polite.

2.3 Teaching characteristics of the Buddha

There are three teaching characteristics of the Buddha13: teaching by

revolution (change old belief to new belief), teaching by reformation (improve quality

of the contents by providing reasons) and teaching by providing new information.

The Buddha teaching has clarity in terms of reasoning as if providing right direction

to the lost one or lighting the candle in the darkness14.

2.4 Teaching methods of the Buddha

The Buddha teaches his followers in different ways according to the

characteristics of the audience. The methods can be summarized as follows:

1. Iddhipāṭāā ihṭṭ āraāā : it is a method relied on personal talent of the teachers. The

teachers used this capacity to teach those who have wrong views.

2. ĀdesanĀĀ āpāā āṭāā ihṭṭ āraāā : it is a method to explain the questions in mind of the

listeners.

3. Anusāsanāā īpīī āṭāā ihṭṭ āraāā : it is a method the Buddha used to teach most because

it is the way of reasoning.

There are many teaching methods of the Buddha studied by scholars. For

example, Buddhadāsa Bhikkhu mentions that the Buddha speaks through his mouth,

acts as an example and stays in the vision of the audience. Payutto says writes in his

book ‘teaching methods of the Buddha’ that the Buddha employs many teaching

methods such as description, dhammasākacchā, ariyasaccaya and pucchā-visajanā.

13 สุชีพ ปุญญานุภาพ, คุณลักษณะพิเศษแหงพระพุทธศาสนา. (กรุงเทพมหานคร: มหามกุฏราชวิทยาลัย, ๒๕๓๓), หนา ๑๓-๑๕.14 วศิน อินทสระ , พุทธวิธีในการสอน. พิมพครั้งที่ ๔, (กรุงเทพมหานคร: โรงพิมพเม็ดทราย, ๒๕๔๕), หนา ๑๕.


Some scholars mention his methods called ‘pañcakhandha’ and investigation’. The

teaching methods can be summarized as follows:

1. Descriptive teaching method: the method is that 1) he first presents

principles and facts, 2) then asks and discusses with learners to make think critically,

to find reasons and to accept the principles or facts, and 3) concludes the core of his

teaching.

2. Tisikkhā: the method is a teaching process through the stages of sīlaīī ,

samādhi and paññā. 1) Adhisīla sikkhīī ā is the control of action, speech and mind. 2)

Adhicitta sikkhā is the mental training to gain concentration. 3) Adhipaññā sikkhā is

the training to gain wisdom to obtain right thought. This method can be applied to

other teaching methods during teachings to control students’ action, speech and mind.

3. Dhammasākacchā: this method mainly relies on discussion, perspective

exchange, and co-explanation. In this method, the speakers have to have the basic

knowledge on the topic discussed. The Buddha often uses this method to promote

understanding of dhamma. Many scholars have applied this method modified in

learning process of students.

4. Ariyasaccaya: the method modified from this teaching contains four steps:

1) problem determination, 2) hypothesis creation, 3) tryout, data collection and 4)

data analysis.

5. Pucchā-āā visajanā: this method which often appears in Tripiṭaka is the

teaching by questioning-answering between teachers and students. The teachers do

not give students the answers, but the students help one another to answer the

questions.

6. Pañcakhandha: this method starts 1) setting and presenting a stimulator,

2) realization, 3) analysis, 4) adjudging or creative answer and 5) making a decision.

7. Investigation: this method emphasizes on the truth finding through five

steps: 1) finding and analyzing a problem, 2) presenting the cause of the problem in

terms of making a hypothesis, 3) collecting data, 4) conducting experiments/

hypothesis testing through the data obtained and 5) drawing a conclusion.

Moreover, scholars in Buddhist studies provide their perspectives on the

teaching methods of the Buddha. For example, Somdet Phrayansangworn concludes


that the Buddha teaches the content which the listeners can accept, finds the way to

get listener acceptance first and trains those who can be trained only15. Buddhadāsa

Bhikkhu mentions the components of the ethical teachings of the Buddha that he

teaches with carefully considering the suitable amount of knowledge, he teaches

clearly, reasonably and wins the heart of the audience, teaches cheerfully and teaches

until the listener is brave to follow16. Phramedhidhammapon (Phrayoon

Dhammacitto) explains four teaching methods of the Buddha: 1) teaching softly, 2)

teaching hard, 3) both soft and hard teachings and 4) killing (stop teaching). The

Buddha softly teaches the intelligent man. He may use hard way to the poor and lazy.

Some of them may require both methods mentioned. In some cases, he stops teaching

them as they cannot be trained17.

2.5 Teaching styles of the Buddha

According to a study of teaching principles and methods of the Buddha18, it is

found that the Buddha employs two main teaching styles: 1) art and styles of teaching

and 2) teaching strategies and supportive stratagem. In each time of his teaching, the

Buddha uses four teaching styles called ‘art or art of speech’ as follows:

1. Explanation (Pāli: sandasanā): the Buddha explains the content clearly as

if the listeners can it with their eyes. In his teaching, he provides clear reasons,

classification, description and demonstration.

2. Motivation (Pāli: samādapanā): the Buddha motivates listeners to agree

with what he teaches, to accept and apply his teachings, to see the values of his

teaching contents and to practice in accordance with his teaching.

3. Excitement (Pāli: samuttejanā): the Buddha teaches exciting contents

causing the listeners to be cheerful, diligent to practice until they obtain success

through real practice.

4. Entertainment (Pāli: pahaṁsanā): the Buddha teaches entertaining

contents. The audience understands the reasons and satisfies with his teaching.

15 สมเด็จพระญาณสังวร สมเด็จพระสังฆราช, หลักพระพุทธศาสนา. พิมพครั้งที่ ๙, (กรุงเทพมหานคร : มหามกุฏราชวิทยาลัย, ๒๕๔๐), หนา ๑๔.16 พุทธทาสภิกขุ, วิธีสอนจริยธรรมของพระพุทธเจาและปจฉิมกถาจริยศึกษา. (กรุงเทพมหานคร: สํานักพิมพนิพพาน, ๒๕๓๐), หนา ๙. 17 พระเมธีธรรมาภรณ (ประยูร ธมฺมจิตฺโต), คนที่ดีตองมีธรรมะ.(กรุงเทพมหานคร: บริษัทสหธรรมิกจํากัด, ๒๕๓๙). หนา ๓๑.18 คณาจารย มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย, พุทธวิธีการสอน, อางแลว, หนา ๑๓.


2.6 Characteristics of Buddhist learning management

There are four components of characteristics of Buddhist learning

management. 1) Freedom: it is undefined by evils: aviijā (ignorance), kilesa

(defilement), taṇhā (desire) and upādādd na (attachment). 2) Learning the truth: it is to

learn the truths in nature of life, society and environment. 3) Critical thinking: the

learners have to think critically about the learning contents. 4) Neutral mind: the

learner’s mind must be neutral in order to import new knowledge.

Discussion

According to the concept ‘teach less, learn more (TLLM)’ are the process of

instructional modification or transfer of the teacher’s knowledge to the learners by

reduction of teaching processes and increase of learning with the use of various

activities that are consistent with the lifestyle and suitable with the learner capacity.

The learners practice by taking part in all steps until they can learn by themselves.

The instructors encourage and give them inspiration to have learning passion,

learning-entertainment and to create lifetime learning. Additionally, the role of the

instructors involves planning, design of teaching/ learning activities, media and

learning resource provision, and raising questions to encourage self-ff learning. This is

consistent with three Buddhist principles: 1) self-ff learning as the starting point or

teaching with will (Pāli: chanda) in learning or learning passion, effort (Pāli: viriya)

in knowledge seeking, active thought (Pāli: citta) or dedication to learning and

examination (Pāli: vīmaṁsā) or self-ff examination for learning improvement, 2)

learning by doing; learners gain wisdom and realization of all kinds of thing including

suffering (Pāli: dukkha), cause of suffering (Pāli: dukkha-samudaya), cessation of

suffering (Pāli: dukkha-nirodha) and realization of the path of cessation of suffering

(Pāli: dukkha-nirodha-gāminī-īī pa- ṭipadā or magga) and 3) learning with enjoyment;

the learners are pleased to be go beyond ignorance as same as the Buddha or playing

is learning, storytelling or raising case study etc. There are four teaching styles of the

Buddha: 1) explanation (Pāli: sandasanā), 2) motivation (Pāli: samādapanā), 3)

excitement (Pāli: samuttejanā) and 4) entertainment (Pāli: pahaṁsanā).


References

Thai sources:

คณาจารย มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลยั, พุทธวิธีการสอน, กรุงเทพมหานคร: สํานักพิมพมหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย, ๒๕๕๕

บูรชัย ศิริมหาสาคร, การศึกษาที่เนนมนุษยเปนศูนยกลางของการพัฒนา. กรุงเทพมหานคร : บุค พอยท, ๒๕๔๕.พระธรรมปฎก (ป.อ. ปยุตโต) และ เสถียรพงษ วรรณปก อางถึงใน ณรงค โวหารเสาวภาคย, เอกสารประกอบการสอน รายวิชา

พุทธวิธีการสอน. มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย วิทยาเขตพะเยา, ๒๕๔๖.พระธรรมปฏก (ป.อ. ปยุตฺโต), พระพุทธศาสนาพัฒนาคนและสังคม. กรุงเทพมหานคร: โรงพิมพทองถิ่น, ๒๕๔๐.พระเมธีธรรมาภรณ )ประยูร ธมฺมจิตฺโต( , คนที่ดีตองมีธรรมะ. กรุงเทพมหานคร: บริษัทสหธรรมิกจํากัด ,๒๕๓๙ .พุทธทาสภิกขุ, วิธีสอนจริยธรรมของพระพุทธเจาและปจฉิมกถาจริยศึกษา .กรุงเทพมหานคร: สํานักพมิพนิพพาน ,๒๕๓๐ .พิมพันธ เดชะคุปต และ พเยาว ยินดีสุข ,การจัดการเรียนรู ในศตวรรษท่ี ๒๑ ,พิมพครั้งที่๒ , กรุงเทพมหานคร : โรงพิมพจุฬาลงกรณมหาวิทยาลยั ,๒๕๕๘.วศิน อินทสระ ,พุทธวิธีในการสอน. พิมพคร้ังที่ ๔ ,กรุงเทพมหานคร : โรงพิมพเมด็ทราย ,๒๕๔๕ .สมเด็จพระญาณสังวร สมเด็จพระญาณสังวร ,หลักพระพุทธศาสนา. พมิพครั้งที่ ๙ ,กรงุเทพมหานคร : มหามกุฏราชวทิยาลัย ,๒๕๔๐.สุชีพ ปุญญานุภาพ ,คุณลักษณะพิเศษแหงพระพุทธศาสนา. กรุงเทพมหานคร: มหามกุฏราชวิทยาลัย, ๒๕๓๓.เสถียรพงษ วรรณปก .พุทธวิธีการสอนจากพระไตรปฏก .พิมพครั้งที่ ๒ ,กรุงเทพมหานคร : บริษัทอมรินทรบุคเซ็นเตอร ,๒๕๔๒.แสง จันทรงาม, วิธีการสอนของพระพุทธเจา., กรุงเทพมหานคร: สํานักพิมพบรรณาคาร, ๒๕๒๖

(๑) วารสาร :วิจารณ พาณิช ,วิธีสรางการเรียนรูเพื่อศิษยในศตวรรษที่ 21 วารสารนวัตกรรมการเรียนรู มหาวิทยาลัยวลัยลักษณ ) ,ปที่ ๑ ฉบับที่ ๒ เดือนกรกฏาคม -ธันวาคม๒๕๕๘(

(๒) สื่ออิเล็คทรอนิกสณัฐพล บัวจันทร ,อางอิงใน http://www// .13nr..org/posts/544819 ) .สืบคน๘ กนัยายน๒๕๕๘.(นคร พันธณรงค อางอิงใน http://www.yupparaj.ac.th/education/topic๒๐๓.doc(สืบคน๑๐ .กันยายน ๒๕๕๘)สุจิตรา สุขเจริญ,อางอิงใน http://www.gotoknow.org /ports/๔๒๑๖๗๓ .)สืบคน๑๐. กันยายน ๒๕๕๘.(


The Wisdom of Socially Engaged Buddhism in ASEAN Community

Phrakhrupariyatidhammawong,Dr.*, Sanor Klinngam**,

Nipapat Yoophum ***,Nites Sanannaree****,

Terdsak Tongyam*****

Abstract

This research aims to study the concept of socially engaged Buddhism in ASEAN community, the method of propagating and the influence and compacts of the concept, and to analyze the wisdom of Buddhism as the inter-identity in Thai and ASEAN community. It was found that the concept of socially engaged Buddhism asinterpreted in Thai and ASEAN community is the knowledge originated through thepractice according to the Dhamma of the Buddhism of which the two components, mundane and supra-mundane wisdoms related to the way of looking and understanding life and the world authentically. This enables one who practices it tosee the reality of the world and life, be self-ff dependent create useful things for the peace and happiness of one’s self, of the community and of the society. The created concept of socially engaged Buddhism is propagating to influence and compact the societies in Thailand and ASEAN community in various ways by both unique monksand secular men who are spiritual leaders and by the organizations or groups of people who have faith and strongly believe in Buddhism. These people, withuniqueness in each society, have mixed their experience of the origin believe and faith in old culture to the experience of the present culture, and formed a new way of propagating the concept of Buddhism, focusing on how to keep an individual’s mind,stand still in peace and happiness under the globalization which bring changes to culture and society. The wisdom of socially engaged Buddhism as the inter-identities of Thai and ASEAN community can be classified into two kinds of wisdom. The firstis mundane wisdom, concerning worldly affairs, discovered by individuals groups of people, communities, regions, or states. It lines laws, the ten virtues of a rulingmonarch, customs of communities, and secular and religion literature in both writtenand oral forms. The second, supra-mundane wisdom, discovered by monks’ practices in both Ganthathura and Vipassanathura institution and by religions scholars such as Buddhist literature, Tripitaka description, scripture, commentaries and meditation

*Executive Assistant to the President Mahachulalongkornrajavidyalaya

University Khon kaen Campus**

Assistant professor, Dr. Faculty of Management Science Vice President ofStrategy for graduates. Phetchaburi Rajabhat University

***gygy

Lecturer, Faculty of Nursing Chaiyaphum Rajabhat University****Deputy director Khonkaen Buddhist College*****

Chairman of the Department of Public Administration Faculty of Humanities and Social Sciences Phetchaburi Rajabhat University


practice, etc. These two kinds of wisdom are interlinked and become the main basis of way of looking at the world, setting life goals, values and guideline for practicingand living to develop human life, education, technologies, politics, self -adjustment inglobalization, environment, economics, and peaceful and sustainable societies. Whenthe area is concerned, the outstanding identity of the wisdom of socially engaged Buddhism to be alternative ways of solving and developing the life of individuals,communities and societies. In Laos it is the unity of monks’ institution; abolishing of the differences of various sects stops religions conflicts. Buddhism becomes thecountry ruling guidelines and is considered the country’s “Cultural Constitution” thestriking identity of the wisdom in the kingdom of Cambodian is at lines the country’s ruling system called “Buddhist socialism” there, monks have political rights and canexercise their rights constitutionally. They also are highly respected socially asspiritual leaders respected by both the citizens and the rulers; they can guide and drive the development and change of the societies. The wisdom of socially engaged Buddhism that lines the inter-identity of the countries can be classified into a group: mundane and supra-mundane wisdoms, social development, health care and medical,Buddhist literatures, and natural resources and environment.

Key words: Wisdom of Socially Engaged Buddhism, ASEAN Community.

1. IntroductionIn this contemporary content, the development of life and societies in

accordance with the concepts of socially engaged Buddhism is popular. Many socialmovements or Buddhist social activist groups have need Buddhism as one way tosolve social problems such as injustice, environmental destination, violence, and economic and political issue1, The examples of these phenomena are a Buddhist social movement in India led by B.R. Ambedkar, fighting for the abolition of the caste system by persuading the people of love caste to turn themselves Buddhistsbecause Buddhism believes in equality, and the engaged Buddhist group in Vietnam led by a Zen monk Thich Nhat Han, fighting for the Vietnamese war refugees. In SriLanka Sanvodaya movement led by Ariyaratne is another group, trying to apply Buddhism to solve social problem for not only the poor but also for the whole nation.Also, the Dalai Lama, the exiled government leader, has led Tibetan engaged Buddhist group to non-violently fight on the basis of ahingsadhamma (non-violence) for the independence of the country; he also bring about the concept of taking universal responsibility with altruistic mind.2 Again, in Taiwan, there is a Buddhist organization, Tzu Chi Foundation, founded by a nun Zhen Yan, a supreme spiritual leader, determining to do good for people and society by doing social work such as medical service, education management, and cultural service. The movements

1 Damien, Keown, A Dictionary of Buddhism, (New York: Oxford University Press,

2003), p.86.2 Phramaha Somboon Vuddhikaro, NNeo-Buddhist Movements: Socially Engaged

Buddhism, <http://www.mcu.ac.th/site/articlecontent_desc.php?article_id=437&articlegroup_ id=102>,<15 september 1992.


mentioned above are empirical evidences of using crystal wisdom of socially engaged Buddhism as a mean to solve social problems in foreign countries.

In Thailand and in ASEAN community, influenced by globalization, Buddhistwisdom has been generated in responding to the changes. Form the examples above,we can see that each Buddhist organization has different interpretation, and this leads to different forms of practice and different methods of promotion in turn. That the methods of promotion relate to the belief or the wisdom of the religion brings Buddhism close to the way of life of an individual as well as of the communities; and this is why we see many forms of Buddhism appear in different places and call them socially engaged Buddhism.

Form the foots mentioned above, many important questions arise: what the concepts of socially engaged Buddhism is, what compact the form and the practice of socially engaged Buddhism has on Thailand and ASEAN community, what process and form crystalize intelligence into wisdom of socially engaged Buddhism, whateach country’s identity of the wisdom (of socially engaged Buddhism) is and what inter-identity of them in Thailand and in ASEAN community is, how the wisdom influences and impacts the society in Thailand and in other countries in ASEAN community, no matter whether Buddhism is parts of their way of life or not, and enable them to live together in peace and happiness, and how the inter-identity of the wisdom leads to the unity of ASEAN culture and builds up harmony and generosity in ASEAN. Up to now all these questions are not physically clearly answered; and because of this, if seems impossible to any society to apply the concept, the strategy and the form of using socially engaged Buddhism which have been used in someplaces successfully in its context unless that society had the true knowledge and thefull understanding about the topic. The people in Thailand and ASEAN community for example, may have limit is some sensitive issues in their belief and feeling such as government’s policy on religion, administration structures, visions and leadership of the leaders of monk’s organization of Buddhist organizations, differences on contexts of cultural societies, the policy and practice of personal preparation, Buddhism propagating in Thailand and ASEAN community.

Therefore, studying strengths and weaknesses of the concepts, principles,strategies, forms, methods, and influence and impacts of socially engaged Buddhism in the areas with varieties of history, politics, and customs and culture like Thailand and ASEAN community (Laos People’s Democratic Republic and the Kingdom of Cambodia) through research operation can be the first step-stone of replenishing,sharing and seeking for empirical evidence and knowledge from what is good and excellent in corporate management of ASEAN Buddhist organizations. This is expected to lead learning lessons to crystalize intelligence and create the bestpractices. It is hoped that the questions above are answered, then, new forms of socially engaged Buddhist can be properly and effectively created out of the basis of the ones in Thailand and ASEAN community, By this way the wisdom of socially engaged Buddhism con fit in any new contexts of various societies.

2. Objectives2.1 To study the concepts of socially engaged Buddhism in ASEAN

community


2.2 To study the propagating of the conceptual and the influence and compactsof socially engaged Buddhism in ASEAN community

2.3 To analyses socially engaged Buddhism as an inter-identity of Thailand andASEAN community

3. Research area3.1 Content area is to study the history of development philosophy, resolutions,

principles, methods, forms and main causes, founding organizations, and new Interpretation teachings, including the methods of promoting them and the compacts on individuals and societies of the socially engaged Buddhism, the forms of organization founding, the structures of management administration and the preparation of personal for the operations.

3.2 Population area covers 3 countries where their most people lives within Buddhist way of life, the Kingdom of Cambodia, Laos People’s Democratic Republic, and the Kingdom of Thailand. The study focused on Buddhist communities in all 3 countries. Data collection was made through directed contact with the subjectsin their areas and, sometime through interviewing ones who used to live in the areas.The areas are;

3.2.1 Buddhist communities in the Kingdom of Cambodia were one called ‘Life and Hope’ organization in Siamraib Province and a Buddhist organization for training in Pratabong Province

3.2.2 Buddhist communities in Laos (Laos People’s Democratic Republic ) were the bureau and the organization of Laos’ Buddhist relation, focusing on the project called “Buddhism for Development Project or PDP” operate by Phrasritonchaiyawongson who had succeeded Phramaha Chalee kantasrilo who founded aproject called ‘Dhamma practice and Vipassanakammatana Training in Vientiane and a ‘Sunday School of Buddhist Youth’ project operated by Mr.Boonterm Sriboonraungat Ban Sikert Vientiane

3.2.3 Buddhism communities in Thailand were ‘Thailand’s Sangkha Development’ groups, focusing the ones in the Northeast; they the one operated by Phrakhrupotiveerakun Wat pone sung Patumrat District Roi-Ed Province and the other one operated by Phrakhrusupajaravatana Wat Talad Tambon Naso Kudchum Ditrict Yasotorn Province.

4. Definition4.1 Socially engaged Buddhism means the method or the forms of the way the

engaged Buddhist activists use Buddhist dhamma to solve the problems of individuals’ life and of the societies; injustice, economic problems, politic problemsand environment problem, for instance.

4.2 Wisdom means knowledge, belief, potential to live, values, view of the world, view of life, way of life and/or the ability to solve problems or are individualor of societies by using both direct and indirect experience they have or the ones accumulated through generations, applying and adjusting them to their environmentculture and time.

4.3 Wisdom of Buddhism means the wisdom formed through practicing the dhamma of Buddhism, It consists of mundane wisdom and superm -mundane wisdom; the two are linked and related to the way of looking at and understanding life and the


world. This results in seeing the world and life authentically and leading to having ability to live authentically and to create new things for the use and peace of one’s self, community and society.

4.4 Wisdom of socially engaged Buddhism means knowledge and all methodsconcerning mundane and super-mundane wisdoms that the people, Buddhists, scholars and Buddhist activists use as a way to solve problems; this way is generate through the activities the people concerned working, discussing, doing, building,developing, preserving, and correcting together. And this is the way they find out it can not only solve the problems but also enable them to service all crises and havecontinuing and sustainable development accepted by the members of the society.

4.5 ASEAN community means the countries when their people live within theBuddhist way of life; they are Kingdom of Cambodia, Laos People’s Democratic Republic, and the Kingdom of Thailand.

5. Research MethodologyThis qualitative research was carried out by the means of documentary research

and fieldwork Research. The target groups and the stages were as follows:5.1 Documentary research was applied in the first step. Various books and

documents: Bible and Tripitaka scriptures, commentaries, sub-commentaries, a sub-sub commentary and other related books and documents were studied. The conceptsof socially engaged Buddhism in Thailand and ASEAN community found in these readings were analyzed and used as the guideline for the field work.

5.2 Field research was done through interview and observation as these details5.2.1 Interview;

1) Deep interview an individual was interviewed one by one. They were the leads of organizations where the socially engaged Buddhism is practiced,(the name of the organizations may vary according to the contexts) and a member who practiced Buddhist dhamma in each organization in the countries where Buddhism is in the people’s way of life: Thailand, Laos, and Cambodia.

2) Focus group a casual talk or a discus on the topics of interviewswith a group of 5-10 representatives who were stakeholders of an organization.

3) Phone interview; it was made when any sample had had health problems or travel inconvenience. It was also used when some collected data need clarification.

5.2.2 Non-participation observes; it was made when the researcherscollected data without joining the sample’s activities.

5.2.3 Participation observe; it was made when the researchers collected data on the sample’s daily life and the activities in the society while they were participating in activities on academic, custom, and culture, religion, etc.

5.3 Population and Sample Population: Buddhist communities in the countries where Buddhism lines their people’s way of life, the kingdom of Cambodia, LaosPeople’s Democratic Republic and the kingdom of Thailand, were purposively selected according to the criteria:

5.3.1 They used Buddhist philosophy in many dimensions of life, as a target of life in Buddhist lifestyle.


5.3.2 They were large communities with extensive network since thecould show the structure of a big organization consisting various groups of peoplewith different duties and different status. They, also, had the forms of relationship inmanagement and movement processes that sustained and strengthened them through globalization.

5.3.3 They were strong communities with concepts and strategies todevelop the live of the people at the grassroots level, the majority of the countries.

5.3.4 Their people paid least attention to religious cults. Although theritual practices were based on the doctrine of Mahayana and Theravada, the real targets of practices were to develop the communities and societies.

5.3.5 They were communities located in various condition of environment;therefor, they could illustrate how Buddhist philosophy is applied in different social conditions.

5.4 Tools used in data collectionThe tools the researchers used to collect data were a structural interview

questionnaire; it consisted of 6 parts:In this research, the tools used in data collection are categorized into 6 parts as

follows:Part 1: questions related to the background and development of the communityPart 2: questions related to the history of bureau /organization developmentPart 3: questions related to each organization’s concept of worldly philosophy,

philosophy of life, life target, philosophy of living and values and practices

Part 4: questions related to rituals and practices of each organizationPart 5: questions related to methods, contents and processes of dharma teachingPart 6: questions related to social development strategies in various

dimensions: spiritual, intellectual, educational, economic,environmental and natural resource, research and technological dimensions.

6. ResultsThe research found out the relationship of the knowledge, local wisdom and

Buddhist wisdoms, and the relating contexts in ASEAN community and Thailand asshow in the following chart


6.1 Buddhist wisdoms in the context of ThailandBuddhism has been the base of intelligence of Thai societies for all the periods.

The wisdom used can be classified into 5 groups: mundane and super-mundane,social development, health care and medical, Buddhist literature, and natural resource and environment. The details of them are:

6.1.1 Mundane and super-mundaneThai society starts the development on people. They are strengthened in 3

way: first, Strength in behaviors, that is being diligent in working, second, strength in mind, that is being independent, not always asking for others’ help and third, strengthffin intelligence, that is trying do things by one’s self using his/her intelligence to salve problems; the intellectual leaders car be formed through this, and the become the ‘real’ leaders. When the people are strong, they can solve the problems of their societies and make their societies strong in turn3.

Buddhist organizations in the main stream are monks’. Their main jobs are ruling and educating as it used to be done in the part. There are no outstanding methods of teaching dhamma to the public; the emphasis is more on rituals than on deep learning and serious practices.4 However, there have still been the teaching of

3 Phradhammapitaka (P.A. Payutto). Dhamma & Thailand in the current situation

. Bangkok: Council printing, 1998), p. 29-31.4 Phramahā Suthit ʻĀphākarō (ʻOpʻun) læ khana. Kānphatthanā rabop

kānbō̜ rihān čhatkān læ kānsāng khrư̄akhāi ʻongkō̜n Phra Phutthasātsanā naiprathēt Thai : rāingān kānwičhai (Nonthaburi : Design Delight Co., 2556), p 4


dhamma according to the wisdoms discovered by the monks who had developed their knowledge and understanding of Buddhist principles. More and more interested followers have been taught and trained to practices; they can be grouped into 5 different fours: 1) Dhammayuttika Nikaya 2) Suan Mokkhavararam 3) Wat mahadhatyuvarajarangsarit Rojaworamahavihara 4) Dhammakaya and 5) Luangpor Tean Jittasubho as shown in the chart below5

5 Phrakrupariyatidhammawong (Suphon Saenphong), “An analysis of the Buddha’s

Determination with model development of integrated Buddhism propagation in modern Thai Sangha”, The Requirement for the Degree of Doctor of Philosophy (Buddhist Studies),Graduate School: Mahachulalongkornrajavidyalaya University Bangkok, Thailand C.E. 2015:p.152.


6.1.2 Social development


There are various forms of monk’s social development some are in officialforms, some are not but take the old forms the temple have used to develop thecommunities according to the environment of each area. Monk’s developing formscan be classified into 4 form:6 1) Monk’s working with people, 2) Monks workingwith people and the lead of the village, 3) Monks working with people and lead of sub-district (Tambol) and 4) Monks working with officials and people. From the 4forms, it is clear that hew to work to develop the communities depend on the situationof the environment of each area. Officials are optional; they may represent many governmental effaces, but the main roles of developing belong to the monks especially the one who can write developing projects and raise enough fund tosupport their social development. However, the number of people who join theprocess of development is also an important factor of social development.

However, not only monks who are certainly, the number of Buddhistorganization use Buddhism to develop societies, any secular men can do. Dr. Puey Ungphakon is an example. He is on of, highly respected people who did great thingsto develop Thai society. He found the conscious of Bankers and economics students with rural development by making them participate in developing practices. He, still, created a political concept, “Santi Pracha Dhamma” or ‘Peaceful civil justice’ in 1982, saying “Santi Pracha Dhamma” mean’ is necessary because “Santi Pracha Dhamma” can be obtained only through “Santi Pracha Dhamma” mean’7. To build upSanti Pracha Dhamma or ‘civil justice’ by using weapons may be possible, but it won’t last long. Ones who seek for power through violence are very likely to howconflicts among themselves and fight one another with weapons endlessly. Santi Pracha Dhamma, in fact aims to attain citizens political rights, which is Santi PrachaDhamma this means ‘dhamma is power’ not ‘power is dhamma’. A country where civil justice is in is where laws and orders are practiced; it is not ruled by any powerful groups of people. Whether there should be Santi Pracha Dhamma or notdepends on the citizens; if the citizens don’t want it, nobody can give it to them. Peaceful civil justice must be requested by citizens who love freedom; they have to work together, studying the facts about it, exhuming their information and helping one another.

To enforce Buddhism power for developing Thailand, the following 8 components should be understood and developed systematically8: 1) dhammaprinciples, 2) selection of people who apply for ordaining, 3) discipline practice, 4) monks’ education, 5) monks’ administration, 6) finances and treasure, 7) relationship with societies and states, and 8) monk’s law. These 8 components relate to and affectone another.

66 Preecha Piemphongsarn and Workgroups. Methodology study of the development of new ways of social Thailand. (Bangkok: Edison Press Printing Products., 1994), p. 143-144.

77 Puey Ungphakorn. Santi Pracha Dhamma. Edition 3, (Bangkok: Komol Publishing Foundation pliers Gold, 2543), p 79, 82-86.

8 Prawet Wasi. "Buddhist Thailand Development Strategy", anarticle in the Journal of resolution No. 24 weekends a year in 1218 (19 to 25December 2546), p 69-70.


6.1.3 Health care and medicine Since Tripiṭaka is the root of Buddhist wisdom; and in theme, the content

about medicine, the component of medicine, forbidding rules in curing sick monks and, medical food have been found. Thai traditional medical texts are closely related to Buddhism because most of them begin with worshiping the Triple Gem and, alsooften mention Jivaka Komarabhaccha, the Lord Buddha (Siddhattha Gotama)’ s doctor and Great teacher of Thai Traditional Medical doctors. The essence of Buddhism that relates to Thai medicine can be classified into 3 parts (PennaphaSupcharoen, 1997: pp.143-4. The first one consists of desirable practices of monks on health such as proper food, refreshment and herbal medicine; the monk’s discipline, forbidding them to cure sick people except providing treatment for other monks; father, mother, relatives; and people in need; sanitation of general environment. Thesecond part contains the sexual disciplines of the monks. The third part is aboutunderstanding life as a holistic about the Five Aggregates (corporeality, feeling, perception, mental formations and consciousness). That is to say our body consists of the 4 primary elements and also includes social components. In summary, lifeconsists of physical, mental, social and environmental components. Buddhist medicalis medical practice with understanding other people’s life and mind, and section of reality of the world and of life. The practice makes the process of curing and healthcaring succeed, and build up the people’s wellbeing in the context of the conditionalarising and cessation of all phenomena.

6.1.4 Buddhist literatureBuddhist literature is both science and arts, and written in forms of prose

and poetry. It’s uniqueness is it portrays the prosperity of Buddhism and the *history and situations of the lands and people in each era. It aims to educate people and uplifttheir minds enabling them to gain knowledge and understanding of all surroundings. The knowledge and the wisdom contained are essential to lead the people to livehappily and make Thai society strong in righteousness; they, also, strengthen thebalance between man and nature and society. The knowledge and wisdoms inBuddhist literature can be categorized into 3 groups: 1) authentic Buddhistknowledge: it shows Buddhist principles, using the stories in Tripitaka or commentaries as the topics to be explained or clarified; local knowledge can be mixed to it as examples, 2) Legendary Buddhist knowledge: it is scripture/ literatureabout Buddhist legends the knowledge containing Buddhist principles, local legendsand folklore; some miracles and super nature are often added. This reflects thethought of Lanna scholars of how they related the context of their community to Buddhism to serve their societies, 3) knowledge and mixed wisdom: it is scripture or literature in which Buddhist knowledge and local belief are mixed reflecting to them as the ancient teachers. This kind of knowledge lines in laws, customs, rituals, astrology, etc. Their important uses are in being applied to serve society. Some knowledge may not directly involved Buddhism but is written to be used in localactivities and customs.

6.1.5 Natural resources and environmentBuddhadasa bhikkhu state that dhamma is nature. This definition covers

not only nature itself but also man’s duties towards nature and the results man getsfrom what he has done to nature. This is Truth. Nature always returns what man has


done to her. Buddhism does not teach man only how he should relate to nature, but nature also means social environment as well. Environment, again, covers everythingsurrounding us no matter it is mode by man or by nature. It is said “Proper surrounding environment help uplift man’s mind to dhamma; man with dhammacannot sustain environment and will finally destroy it. If environment is not property managed, all living thing, including man, will perish.”

Monk usually have inseparable roles in Thai society. One important role is spiritual leaders, teaching morality and ethics which one way is to teach people toconserve environment. This is nothing un-Buddhism since there is an example at a Buddhist garden called wat buddha udayana wat kaosala in Bauchat District SurinProvince where the forest has been conserved through dhamma. The monks there use Trisikkha to explains the growth and deterioration of the forest and arouse the cooperation in conserving the temple’s big forest until it becomes a rich forest, anideal place for natural study, ecology, ecological tourism, and cultural tourism of asuccessful community. and at Banlad community Kudchm District, YasothornProvince, again, monks took an important role in forest management by being leaders in mind development giving advice and supporting the people to make their living indoing good and legal jobs. They also acted as leader in activities of forest conservation this make the people change their attitude, subconscious, and participation in the activities. It shows that the monk’s way of forest managementmake a balanced change both outside and inside, the people’s selves. The insidechanges appear in the way they realize and follow the law of nature, influencing both man and forest, the, also, realize their compacts of the law on their living. For outside changes, they appear in the forms of inter-independent relations among man, societies and environment; there are, also, activities arranged to teach them to use proper technology in doing their jobs.

In the North, the Abbot Pongsak Tharadhammo at Tam TuPu Dhamma practice Organization at Jomtong District, Cheingmai Province used an intellectual process based on the Four Noble Truth, raising social and culture fund to support the learning through practice to educate people; it led to formation of an administration organization for the community conservation. He, then, set up a foundation to supportit and brought the conservation and development ended up at a powerful process of spiritual development. One man example is Phrakhrumanus Nateepitak, who has beeninterested in forest and river conservative for a long time, found out the causes of adevastating drought in 1979 was deforesting which led to nature change. He used thistruth to point out to the people until the realized the usefulness of the forest; he,moreover, applied Buddha’s biography to religious rituals and local custom, creating ‘Extending Forest’s Life’ and ‘Forest Ordaining’ an copying models of what have done to human and the community which are accepted by and meaningful to thepeople. They are supposed to be the rituals for comforting one who has faced bad things and encouraging him/her to gain his/her willfulness to continue living. Still,the rituals created co-operation, unity, generosity and collaboration in solvingproblems. Besides, the rituals (Buddhist principles assisted by customs and culture) charmed them to have faith and respect the seared things which take care of the river the models have becomes examples for many areas now.

6.2 Wisdom of Socially engaged Buddhism in Laos PDP.


Buddhism is the root of Laotian society and culture, monks as the leaders and temples the centers of societies. The temples and monks are like and unwritten“Cultural Constitution”, being abler to determine Laotian ways of life than laws canbe. Buddhism is like “Life constitution”, it has influence over the Laotian form thehighest it to the public ones; it becomes basic theories for the ruling politicians, researchers, and inventors, until finally it is a guideline for daily routine way of life and the standard measurement to evaluate the virtues of a person in society.Buddhism in Laos is, moreover, very special in its unity; after the cancellation of sects, considered as causes for religious conflicts, Theravada monks are the only onegroup of Buddhism in Laos People’s Democratic Republic.

The most outstanding thing for the wisdom of socially engaged Buddhism in Laos (PRD) is certainly, the unity of monks’ institution; the religious kingdom of Theravada receives full support of the government and has taker roles in the country administration, using dhamma as tools to keep the country in order. In fact, Buddhism in a socialist country is certainly charged in some kind of interpretation to serve theruling system; however Buddhism can survive, paying least attention to political changed. It has stood all changes gracefully and uniquely, although, in some periods of country reconstruction it was mixed with the concepts of fighting for freedom.Since 1989 customs and rituals in Buddhism have been applied to strategies, to keeppolitics, economics and society in order; Marx Lanin Communism, for example, wasad deal and explained when a ritual was done. This successfully made communistgovernment in Laos PRD well accepted and made Buddhism compatible to the government. The network of socially engaged Buddhism in Laos PRD is a strongmechanism to mix Buddhism in the way of life of people of at status. At present theBuddhism Relation Organization of Laos PRD is founded under the ‘monk constitution 1998’, containing member selection and right and roles of the organization by At present the organization is driven by the new set the members, following the monk administration structure to lead monks along globalization and helping the government under socialist system fairly well. Ruling system is not as a big threat to monk administration as the globalization in which capitalism is moving fast and furiously as it is now.

6.3 The wisdom of socially engaged Buddhism in the Kingdom of Cambodia

Socially engaged Buddhism in the Kingdom of Cambodia started with the knowledge and understanding of Buddhist principles of the monks who understood the Changes of politics and ruling in each period, especially at the dark period when Buddhism had to stand against tyranny of the people who were irreligious and eveninhuman. It was the most miserable time for Buddhists and Buddhism paradoxically,this time of blood and tear shedding made Buddhists all over the world learn the real meaning of the Three Characteristics and the Four Noble Truth, they gained theinsight of the importance and values of Buddhism. A Cambodian scholar monk gavea statement portraying a clear situation of Buddhism, ‘Buddhism in Cambodia is likea big Bodhi tree being push, falling down on the ground, having revived, spreadingout its new roots and branches all over the country’.

At the miserable time, monks who had been spiritual leaders and social representatives to lead the country’s construction and development all the time could not sit still watching people’s suffering was results and injustice. The Cambodian’s


faith in Buddhism and their trust in monks and monks’ organization encouraged the monks to move and protect the people and the country. Until peace returned to the people and the country again this, maybe, enables monks to have political rights and can exercise them constitutionally. It becomes the strength of socially engaged Buddhism in the Kingdom of Cambodia; monks are highly respected by both the governors and the public as spiritual leaders, so they can easily use both their worldly knowledge and dhamma to lead social changes and to expand the developing movement network in turn.9

The outstanding wisdom of socially engaged Buddhism for national administration is the concepts called ‘Buddhist socialism’ stated by King Narodom Sihanuk, who had seen the relationship between the monks and people. He believed,“Buddhism” brings about equality, share-out, and honesty. Buddhists lean to help oneanother and conserve tradition and customs; these are the foundation of people’s way of life. And the most important thing is they support and uplift the level of Buddhism’.10

7. DiscussionWisdom has become an outstanding and widely recognized topic of study;

owing to the truth that man’s learning about and adjusting himself to moderntechnology which cannot answer all dimensions of social needs to live happily in thisdynamic world. The value of wisdom has been accumulated through man’s approaching nature with his intelligence; he creates and collects what he has learned in the forms of culture both physical and abstract. These are values, rituals and tradition which enable people to live property in this dynamic world.

Wisdom creates knowledge while knowledge also creates wisdom. A person who uses knowledge in accompany of wisdom, may use it in an unauthorized manner.For the wisdom of social engaged Buddhism, its inter-identities compose of two components: secular and religious. These two components link to each other to become the basis of the culture geography of each area. This kind of wisdom coversthe philosophy of looking at world, living target, practicing for the development of human life, education, technology, politics, globalization, environment, economicsand society. While each country is concerned, the outstanding identity of Thailand isthe balance of various forms of promoting Buddhist dharma to various groups of people. In Laos People's Democratic Republic (PDR. Laos), it is striking to see allsects of Buddhism to be united as one; there is only Theravada monk institutions. Inthe kingdom of Cambodia, it is outstanding that the country is administrated under the Buddhist socialism system. The important inter-identity of these 3 countries is

9 See more on Mech Samphors, Kamma as a Concept in Addressing HIV/AIDS,

Master of Arts in Cultural Studies, (Phnom Penh: Royal University of Phnom Penh), 2004.,Komai Hiroshi, The Role of Buddhism in the Reconstruction of the Cambodian Rural Village: A case study in Tropeang Veeng,Takeo. Paper submitted to‚ National Socio-Culture Research Congress on Cambodia,‛ 17-19 December,1997.Roayal Univ. of Phnom Penh., Roles of Monks in SEILA/Local Planning Process, Workshop Report held from 26-28 January 1998 in Pursat Province.,

10 Yang Sam, Khmer Buddhism and Politics, 1954-1984, (Newington.CT: Khmer Studies Institute, 1987), pp.12 - 13.


that Buddhism is the main basis of tradition and culture of country administration, and of the way of life of the majority of people.

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Integrated Research on Buddhism to Develop the Sustainable Society

Boonton Dockthaisong

Introduction:fThis topic is article to guide for applied research and to support the topic of

research. The term integrated research is the new dimension that means theinterdisciplinary research. The main point of this research is the intrinsic core valueof what and how to focus on this topic. When referring to the research with Buddhism, of course, the author understands that it is the process of having a

fcombine force of both integration of research and Buddhism to build up the body of knowledge by using the interdisciplinary integrated research for searching the pprinciples of Buddhist epistemology or the principles of Buddhism by way of this research approach, whereby the outcome of this integrated research will apply todevelop the society to become a sustainable society, however, the integrated research, with the six principles of Buddhism will be presented by documentary reviews ,those said six principles are as follows: 1. Buddhism ideology, 2. the eightfold path, 3. tranquility and Insight, 4. the four noble truths, 5. the Satipatana principle, 6. the five- precept, these six -principle will be explored to integrate the principles then bringing about to develop the sustainable society; whiles the concepts of sustainabledevelopment will also briefly reviews to back up and support the article statement.This article will present to the audience by paths of logical interpretation,explanation, inductive and deductive methods, in line with the integrated research.

Article statement:1.1) the present situations: In this rapid changing world which are so

fcomplexity and turbulence, due to many factors, such as unequal distribution of flimited resources but the unlimited want of the global people, due to the rate of

change is faster than the rate of learning, there are so many people in our society fcould not cope and adapt with the rapid changing world, therefore, the discrepancy of

the standard of living become a main problems, that why, people are divided, according to the income as: 1.) the high end, 2.) the medium end, 3.) the low end and, 4.) the lowest end, these facts, by then, people have heard the out - cries of people,including with the traumatic violence and the war of hungry en – masses: some cases, they were using the name of religion to carry out the street war such as the suicide bomb and public shooting by referring to the principle of good faith and ethics, law of bomb and public shooting by referring to the principle of good faith and ethics, law of the land, the moral code of conduct and good governance, as a tools to create thesocial tensions.

They were ignored the principles of solving the problem by peaceful means,then the horrible and turmoil situations have become the social phenomenon in both inbound and outbound, whiles the academicians and the leaders of the advanceindustries were concerned about the fates of human being, especially the down - fall of the economy, due to inability and in efficiency in the part of social management or even the failure or economic growth, including the environmental changing thatcauses and hammering the emergence of global warming which due to the emissionof more carbon dioxide,


this is the fact that the advance industries are the most using of oils and gas topproduce their mass production to enrich their wealth of the nation, whereby any country has coals and energy resources, those said nations will be dug out to sell to the giant industries, then the global energy will use for the most use of said energy resources to maintain their industrial growth, by then, the energy will be used more and more, and the most use is by the big nations, however those super powers are theones who have emission the most carbon dioxide which brings about the increasing the global warming, which is dangerous to the whole world, by then, the complexity of the problems of all nations were faced with the impacts and effecting by thefffollowing:

“The aging, malnutrition, urbanization, transportation, environment, human, ftrafficking, illiteracy, drug addicts, family violent, adult crime, drunken, bidding of

gambling, underground lottery, thieves, abandon children, drug de yalers, community and street gang, as some hoodlum and adult delinquency, in Bangkok, the criminaldelinquency, education, poverty, welfare, health care, defense, migrants, crime, culture, ethnics, violent and fundamental terrorism , cultural and ethical decay, the ppoorness of community, the high debt of family, the situation and the role of religiousinstitutions and public institutions, the abandoning or even the using their religion tokill each other for power, and so on have become a serious of global facing problems.ffThese mentioned situations become the impacted base of the unequal rights and equity distribution in the society, therefore, these mentioning of global situations will enable the author to use as a mirror to be a guide - line to integrate those said events. In this research on Buddhism to search for having the result of the profound pprinciples from integrated research on Buddhism to develop the sustainable society.Those mentioned problems can be summarized in to one word humans Tukha(suffering)”

1.2) the significance: fThis article is to know exactly what the core values of this research really means and what is the focus, concerning to this topic, this istherefore, the author would prefer to give the meaning on this topic by using " the integrated research on Buddhism to apply the best principles to develop the society tobbecome a sustainable society, whiles the society on this topic, which the author refersto and focuses to point out is a small unit in this article, such as family, comm yunity for example such as villages, tambon administrative organization, municipality and the biggest community that is focused on the nation”, however when the referring to

fsustainable society, the author treats as the dependent variable which composes of four - success indicators of sustainable society, such as: 1.) learning society, 2.)higher income society, 3.) observing five - precept society, 4.) peace and security'ssociety.

1.3) the overview problems: This article statement refers to the corepproblems and specific problems of the status of said communities as the above mentioned. Now the situations of the society are the products of that facing problem, which compose of the follows: “1. the political and administration systemic, 2. economic system, 3. social and cultural system, 4, environmental system, 5. physicalresources, 6. human capital resources, 7. financial resources, 8 Information resources and, 9. the Buddhism capital resources”.


These are the central schemes of the problems of all society, therefore, thisarticle, by then, those said problems are the social factors to make understand thateach society has to face with the problems as such, therefore, the so called integrationis the most important to use for research on Buddhism and searching for the bestpprinciples to apply for developing the sustainable society. The author has a vision onthe units of this research, as seeing the upstream society, middle stream and downstream of co - net works to link with the socially problems, therefore, the author has focused on these social problems in this article as the followed questions:

(1) The questions: 1. what are the statuses of the integrated research on Buddhism to develop the sustainable society? 2. what are the components effecting tothe integrated research on Buddhism to develop the sustainable society? 3. what arethe integrated outcome of this research on Buddhism to develop the sustainablesociety,

(2) The objectives of this article fwere as follows: 1. to study the status of integrated research on Buddhism to develop the sustainable society 2. to study thecomponents effecting to the integrated research on Buddhism to develop thesustainable society, 3. to propose the outcome of integrated research on Buddhism to develop the sustainable society, therefore,

(3) The framework of this article will demonstrate as follows: 1. The domain conceptual framework consists of independent variables and dependentvariable, as this table, 2. The variable indicators as following:

Note: The domain conceptual framework of article:


Y the variable indicators:

The scopes of this article were as follows: 1. Scope of place: to focus on the level of unit society of-ff research base,

therefore, the small unit of society is selected by using each family in a village, as a model for research base,

2. The scope of contents: fthe author focus and integrate six principles of

Buddhism in to SILA, Smathi and Panya as independent variables. The “Ovatapatimog” is the ideology principles and method, while the eightfold path is treated as the principle of management and noble tools of management, while the significance to develop sustainable society, then the four noble truths is used for pplanning, while the Satipatana 4, is the one best way method to liberate alldefilement, the basic code of conduct of being human being, called five – precept.

These principles of Buddhism were used for database of a documentary research to search for the outcome to build a mind map to develop the sustainable society, 3. Whiles the dependent variables consists of: 1. Learning society, 2. Higher income, 3. Observing five – precept, Peace and security.The scope of time: the time use is approximately 15 days.

2. Reviews literature: concepts, theory and Buddhism principles concerning to this research will be explored in line with this article: According to Robert E. Stake. (2010:6)1 states that “basic research tells us many things in general. The

1Robert E. Stake, Qualitative Research Studying How Things Work. (New York:

The Guilford press, 2010),p. 6.


findings help us to set up a framework for thinking, and he further states that thequalitative researchers are seldom involved in setting major social policies, human affairs or focusing on the words of causal connection, verbs such as influences,inhibits, facilitate and even cause or the most important causes”, (ibid:24)2, and also,David Silverman (2011:9)3: advocates that the qualitative researchers focus their searching method by way of inner experiences such as languages, narratives, sign systems or forms of social interaction, and interesting on how people behave in such acommunity, whiles Antony Bryant and Kathy Charmaz (2007:366)4, cites on Clark's situationanalyses which lay out the major human, nonhuman, discursive and other elements inresearch situation to concern and provoke of analyses of relations among them, whiles Siriluck Deepaibool (2003:24-25)5 fon her report according to the concepts of integrate research that “integrated research is the new dimension of research” ainterdisciplinary fields of research or total quality research that comprises, as: 1. toyield instant intrinsic values, 2. to yield participation, 3. to have people participationin organization, 4. low cost investment but high yield, 5. collecting data from many fields to integrate, while Chaianan Smuthavanit (2003:25)6 in the article sheet), states that “integration is the combination of 2- f4 fields together and gathers many bodies of knowledge as mixed methods or the arrangement of many branches to mix up to be one ,and to become the complete set of net - work (translated by Boonton, Dockthaisong ,2559) in case of Chai Posisata, 2004)7, writes on his qualitative research book, that "qualitative method is divided in to two types, one is inductive method which means from the particular to general, whiles the deductive method is from general to particular”.

And also in (Collegeofsanmateo. Edu, February 6, 2016.)8, has written thedefinition of what is the research? as follow, " research is searching for gathering information, and usually to answer to a particular question or problem (Collegeofsamateo. edu, February 6, 2016) whiles the empirical research is any method of collecting information from direct experience, observation or experimentation and the oral research is any types of research which involves gathering information by directly talking to people including, interview, survey, polls

2

Ibid., p. 243

David Silverman. D, Qualitative Research (3rd ed). (London, England: Sageppublications, 2011),p. 9.

44Antony Bryant and Kathy Charmaz, Grounded theory. (New Delhi Sage

publication, 2007),p. 366.

5

Siriluck Deepaibool, Unpublished Report Paper to the Government. 2003, pp.24-25.

6Chaianan Smuthavanit, Ibid from Sirind Deepaiborl 2003, p. 25.

7Chai Posisata, Qualitative Research. (Bangkok :Amarin Printing & Publishing

Public, 2004).88

Collegeofsanmateo. Edu, Academic Calendar Spring, (Berklee Online academic calemder, February 6, 2016).


and questionnaires, which is able to sum up as follows, a research article is more thana summarized version of what others have said or written ideally, therefore, your research article have to present a syntheses of your own perceptions, altitudes, ideals, and experiences the support by information gain from other sources (Ibid, and citation from (in college of San MeteoLibbrary: Ibid)9, in the same token, Boonton Dockthaisong (2016)10 has integrated Buddhism documents to present as a article model according to the topic of research, as follow: Diagram 1:

From: Boonton Dockthaisong (2559, MCU) integration is combined forces to build a ppowerful energy of potentiality.

However, research and development (R+D) is the most necessary, especially in the up-to-date period in the high speed world. When the author refers to theintegrated research on Buddhism, ones have to develop their human mind. accordingto the concepts of James Borg (2010:26)11 says that thinking is a driver force to

fsuccess, therefore you have to know how to manage and control your own mind, if you are able to do, all things that you intend to do, it will compensate you. From this ppoint of views, the principles of Buddhism will be searched for supporting this research, the author, therefore has reviewed the three levels of “Ovatapatimog” in Buddhism principles as follows:

1) The ideology level of Buddhism comprises, 1.1.) be tolerance and refined to all types of suffering, 1.2.) to reach for the ultimate goal of life, that is Nirvana

9Collegeofsanmateo. Edu, Academic Calendar Spring, (Berklee Online academic

calemder, February 6, 2016).1010

Boonton Dockthaisong. “Lecturing Note for Graduates”, (D.P.A) in Advance Research I, MCU class, (2016).

1111James Borg, Persuasion: The Art of Influencing People, (New Jersey: FT

Press, 2009), p. 26.


and, 1.3 the ones who are dangerous to other people and do harm to human beings,such Samana or people cannot be called Buddhist disciples, 2) The level of mainpprinciples of Buddhism, 2.1) do not do all vices and evils, 2.2) do and practice in onlygoodness, 2.3) purify one's own heart, these are the teaching of Buddha, 3 d) means and method: (magga), 3.1) no hatred speech, and do not do a violent and do harm to the ppeople, 3.2) the level of practice: good behavior and etiquette to gain respecting from others, 3.3 to Know how to manage the proper system of eating, 3.4 to select a livingin quit environment, 3.5 the duty of ultimately mental tranquility training (TipitakaD.III (Pali) 11/379/290)12.

Then after in dept understanding of the highest order as above mentioned, the success of life management must be followed by the e fightfold path which consists of the following: right view, right thought, right speech, right behavior, right livelihood, right effort, light mindfulness, right meditation" Phra Bhramagunabhorn (Prayudh Payutto), (1999)13. If people clearly absorb the ideology of Buddhism and the success

fDhamma in life management, then ones have to explore the intrinsic core values of fMindful measurement Method, called the three great approaches that compose of

integrated method, such as: 1. knowing and understanding the tranquility, 2. ppracticing the tranquility and, 3. the outcome achievement which is consisted of five-element , as follows: 3.1 concentrate your mind at the end point of concentration mind, called (VlTOK), 3.2 keep your mind only on that (VITOK) consistency called (VIJAN) 3.3 sensing of felt heart happy, called (PITI) 3.4 feel in deep warm and cold and clean at heart with happiness in mind, called (SUK), 3.5 the ones who have tranquil mindfulness, called AKAKATA JIT (Tipitaka M.I (Thai) 12/120/72)14 r, or ones who can practice by inhale, exhale method, or concentrate on breathe in and bbreathe out method, (-Tipitaka D.III (Pali) 11/379/290)15, or use the seven levelppoints meditation of Phramongkolthepmuni method, (Saytharn Suttadham,Lungphousod Watpaknum, 2007)16, however, the noble universal ultimate method, called Insight, which consists of four main mindfulness)called Satipatthana, 4. the establishment foundation of mindfulness to build the mental qualities co-existent with mindfulness, The four domains are: 1. Mindfulness of the body: (analysts body within body) 2. Mindfulness of sensations (vedana) 3. Mindfulness of consciousness (citta) 4. Mindfulness of Dhammas (the elements of the Buddhist teachings; (Tipitaka D.II (Pali) 10/273-300/325-351)17 Buddha refers fto the fourfold establishment of mindfulness as a direct " one best way path" to have the purification and therealization to reach to nirvana As so, the end - map of human life is the process to

12

i.e Tipitaka D.III (Pali) 11/379/290.

13

Phra Bhramagunabhorn (Prayudh Payutto), Buddhadham. (Bangkok:Mahachulalongkornrajavidyalaya press, 1999).

14i.e Tipitaka M.I (Thai) 12/120/72.

15i.e Tipitaka D.III (Pali) 11/379/290.

16Saytharn Suttadham, Lungphousod Watpaknum. (Bangkok: Banlandham press,

2007).17 i.e Tipitaka D.II (Pali) 10/273-300/325-351.


ppurify the individual mentality to the highest level of mental development entities and to reach point of emptiness of human mind.

Each person has to develop the threefold path learning, as Follows: 1.) the knowledgehas earned from leaning, listening and seeing, called Sutamayapanya, 2.) the

knowledge receiving from thinking, researching and experiences, called, Jintamayapanya, and, 3.) the enlightened wisdom Which is the highest intrinsicuniversal value that is " one best way " to liberate all defilements of human beingfrom all sensuality, from (Raka) hatred (Dosa), and Delution (moha ), called Pavanamayapanya, ones who have reached the highest level of this mental mindfulness then that mind has put off the defilement and able to solvated from all bbad deeds by not attaching to all materials, therefore, ones have reached to state mental freedom by not clinging with all matters of needs in this world, that ones have bbecome a total full man, or becomes fully enlightened one, who have posed thehighest state of total fully mindfulness through universal method, called Vispassana

for Insight Method or the gaining of full knowledge to alleviate all types of defilements from the stage of deliberation to salvation, that ones have moved to the stage of the universal liberation to reach the highest tranquility to free off delusion,illusion and hallucinations and to become the awakening and enlightened one. In able to reach the Dhamma of Enlightenment one, called the Pavanamayapanyamethodology, (Phradhammapidok (Prayuth payutto), (2000:176)18, then in able toreach the above mentioned, therefore the concrete basic value that the individual pperson has to observe the core principle called five - precept that comprises,

1. do not to kill, 2.do not to steal ,3. do not commit the adulterous act, 4. donot lier, 5. do not drink all types of intoxicated (Tipitaka D.III (Pali) 11/286/247)19, and the last Dhamma to review in this research is the elements of planning system which called the "four noble truth", it is the universal planning methods which called the continental scale planningmethod to plan and also to measure the effectiveness of each step of planning to clean out the inner defilements and use this planning module operandi to plan in the material world, or the noble truth is the planning module of inner mental planning and the physical resource planning, therefore, here are four - noble truth: ๑. the truth of suffering or sukkah inPali, ๒. the truth of the origin of suffering or samudaya, ๓. the truth of the cessation of suffering or Nirodha, ๔) the truth of the path to cassation of suffering or magga, (Ariyasat 4) so, these are the supporting reviews on two topics to support the integrated research on Buddhism that can be summarized in to chain of integrated research as follows:

18 Phradhammapidok (Prayuth payutto), Dictionary of Budhhism (Bangkok:

Mahachulalongkornrajavidyalaya press, 2000). p. 176.19 i.e Tipitaka D.III (Pali) 11/286/247.


2.

ARISA ๔

Note: This figure has shown the integrated chain of Dhamma in of sustainable humanity as the six model of energy wheel of Dhamma forces. BoontonDockthaisong, 2016: Integrated Dhamma:

And in the same time, the integrated force of Dhamma for integrated research on Buddhism according to the documents found that the insight which was theoutcome of wisdom from Buddhism ideology, whiles six chain path was integrated by (Boonton Dokthaisong, ๒๐๑๖), this integrated chains of research is means d and methodto promote the Dhamma integration,therefore, this is the meaning of the path for the global services provider, and the

structure unit of service was 123456 a chains of integrate Buddhism principles and Dhamma principles by SETFS - model, so, the sustainable development must beclearly defined" as a process for meeting human development goals, whilemaintaining the ability of natural systems to continue to provide the natural resources and ecosystem services upon which the economy and society depend on (httpso://en.wikipedia.org/wiki/Sustainable_development), or it can define as the practice of reserving resources for future generation without any harm to the nature and other components of it, it is indeed, the beginning of searching for sustainable development (SD) was in 1987, by the World Bank, they found the terms of SD, which it has four pillars such as: Dimension domains or pillars As, Social; Economic,and Environment or ecology, economy, and equity but some authors have included a fourth - pillar which called good governance, therefore, the culture or institutions or governance, was a sustainable development


(http://www.worldbank.org/depweb/English/sad.html, February8, 2016.), thatmeeting of society needs in the future depends on how well the people knew how tobbalance social, culture, economic and environment therefore, the most value for organization development and management must pay attention to the norm of theculture of governance that is the Dhamma of religions are the foundation fof sustainable development as the following diagram 3”

The findings of integrated article: According to the article objectives in this integrated article which the author will explain and integrate how to use this article findings to support the integrated research on Buddhism to develop the sustainable society in linewith the topic’s objectives which is possible to answer that questions which haveposed in line with the article in this presenting, when referring to the term use of posed in line with the article in this presenting, when referring to the term use of

f“society the author focuses on a family in the village which is consisted of community as villages, tambol, districts, provinces and nation”.

However, the villages are the foundation of all society, then these villages levels will present to be a focus base for this article, while the objective 2, found that

fthe combination of two fields (research with Buddhism)to integrate force of knowledge to become the powerful elements of foundation to develop the sustainablesociety.

fThis research is the empirical documents to have the data from two body of knowledge from Tripitaka, the second one is the integrated research to combine the Systematic knowle fdge on Buddhism principles, as example of the principles of Dhamma will be selected by the research as the method (ways and means )to ask what, why and how to collect the data by surveying and acquiring an information from six principles from Tri-Pitaka, which is the absolute truth of completed wisdom,for instance, the integration or end product has produced of three - fstage of


development, for example, 1) Mental development, 2) Tranquility development and,3) Insight development (Tipitaka M.I (Pali) 12/141/123)20. This article is similar to six - coach of the train is running on the rail, which carries on the huge baskets of theDhammas. In each coach is carried out those Dhamma to be used as end - fput of findings from this integrated article to develop the sustainable society, in line with(Diagram2:) which can be abbreviated as (IRB=B+E+T+F+S+A)=SSP, Where: I=integrated, R= Research, B=Buddhism, B=Buddhism ideology, E=Eight fold Path,T=Tranquility and Insight, F= Five-Precept, S = Satipatana, A= Ariyasatja ๔, then, after reviewing and interpretation of Buddhist principles of eightfold path,which found that (BETFSA) or (123456), can integrate to become the best way tounderstand that “know what and to know why” on the possibility of this article to find out the research in line with the author focuses on this topic of writing article to the level in each family in a village community as the context of selecting to be a locationof development of sustainable society, then the author will use the 6 principles of Dhamma to integrate to the first three core levels of Buddhism, called 1) Phraovatapatimok, that comprises ideology, principles and practice, then integrate with 2) magga 8, as the major principle of physical and mental development and management and then follow by mental practice by integrating two -universal method, called 3) tranquility and insight, however, the individual person, in each family, of all ages must 4) practice the five precepts, which are the foundation of humanity, when the mentality is purified in brain, then that persons will ingrain the Sila, Samathi and Panya in their mind, then they are able to take the integrated block of 123456 to become a single energy force ,by this point, 5) magga 4, will be used asthe domain of the planning , it is a methodology of writing this article or ( research according to the topic), therefore, the meaning of magga is as:

1. what are the problems (suffering)?, (location of the problem) 2. what are the causes of the problems? (Diagnosis of the origin) 3. how to solve the problems, prognosis of the antidotes; (envisioning the solution) 4. by what magga or methodology or means and method to plan for research program of the treatment (Brahmaganabhom Payuto: 1999)21. When the magga is used to explore the scope of study, then the path tosuccess in enlighten one must be practiced intensively by using the principles of Satipatthana 4, to analysis and to focus base of this article. The Satipathana includes 1) the mindfulness as regards the body, 2) regards as feeling, 3) as regards thought, 4)as regards ideas. If these "123456" principles have integrated to become a powerful single energy force to train for promoting four dependent variable! "LEHOP" which comes from lE =leaning Society, H=higher income, O= observing five -precept, and P= peace and security, then the researcher has to use mixed methods approach to have in depth interview and questionnaire of the key informants as in the family society and finding the outcome of the integrated research in Buddhism to develop the sustainable society to identify the correlation between independent variable and dependent variable, this is the path of this article to support the topic of research.

20

i.e Tipitaka M.I (Pali) 12/141/123.21

Phra Bhramagunabhorn (Prayudh Payutto), Buddhadham. (Bangkok:Mahachulalongkornrajavidyalaya press, 1999).


Sum up:This article is the guideline of writing to support the integrated research on

Buddhism, to develop the sustainable society, then the result findings of this articleaccording to the Buddhism documents of 6 Dhamma integrated research and theconcept of sustainability reveals that the integration of Buddhism can be the foundation to integrated research which is the up - to - date research of the modernresearch as interdisciplinary fields, it is due to the times constraints, the author, therefore, cannot go further by using in-depth interview and survey methods to find out the real result from mixed – methodology, John W. Creswell, 2003)22, it ispossible to conduct this topic of research in more detail by using mixed methods for further future research on topic. You can adapt the concept and the data base to dothis research, according to diagram (I), as above mentioned, then the effectiveness of this research will come in full – details, if you use in-depth in previews and survey in the villages base, this article is not completed, it is due to a lack of having the datafrom mixed methods to support.

Bibliography

1. Primary Sources:Mahachulalongkornrajavidyalaya University, Tipitaka Thai

Mahachulalongkornrajavidyalaya. Bangkok: Mahachulalongkornrajavidyalaya press, 2539.

Phra Bhramagunabhorn (Prayudh Payutto), Buddhadham. Bangkok:Mahachulalongkornrajavidyalaya press, 1999.

Phradhammapidok Prayuth payutto, Dictionary of Budhhism (Bangkok: Mahachulalongkornrajavidyalaya press, 2000). p. 176.

2. Secondary Sources: Antony Bryant and Kathy Charmaz, Grounded Theory. New Delhi Sage

Publication, 2007, p. 366.Boonton Dockthaisong, “Lecturing Note for Graduates”, (D.P.A) in Advance

Research I, MCU ckass, 2016.Chaianan Smuthavanit, Ibid from Sirind Deepaiborl 2003, p. 25.Chai Posisata, Qualitative Research. Bangkok: Amarin Printing & Publishing

Public, 2004.Collegeofsanmateo. Edu, Academic Calendar Spring, Berklee Online academic

calendar, February 6, 2016.David Silverman. D, Qualitative Research (3rd ed). London, England: Sage

Publications, 2011, p.9.James Borg, Persuasion: The Art of Influencing People, New Jersey: FT Press,

2009, p. 26.John W. Creswell, Research Design. New Dalhi: Sage Publications, Inc.2003, p.

208.Robert E. Stake. Qualitative Research Study How Things Work. New York: The

Guiford press, 2010, p.6.

22John W. Creswell, Research Design. (New Delhi: Sage Publications, Inc. 2003).

p.208.


_____________ Qualitative Research Study How Things Work. New York: The Guiford press, 2010, p.24.

Siriluck Deepaibool, Unpublished Report Paper to the Government . 2003,pp. 24- 25.

httpso://en.wikipedia.org/wiki/Sustainable_development: January 16, 2016. http://www.worldbank.org/depweb/English/sad.html,February8, 2016: January

19, 2016.


THE HERBS IN THE BUDDHIST SCRIPTURES

Phramaha Somparn Chakaro , Dr.

ABSTRACT This objective is to research and study about Buddhist Canon and the effect of the herbal medicine to take care of all kinds of sickness and have effectively resulted.

All herbal medicine in the Buddhist Canon can be separated into groups for example, ammonia as a medicine or urine. In generally our body is rotten decomposed, so the urine that just issued and having it. It is the decay urine slop. Allremedy, 5 all ghee, oil, honey and molasses. The Buddha, at first, had allowed all monks having it as the medicine for taking care of sickness to maintain yellow fever,jaundice. There are many kinds of herbal medicine groups in Tipitaka such as the herbal that made of foundation, fruits for having sat as a medical therapy. They aresea salt, black salt, rock salt, alkaline soil, Yamahavighak once, a monk was built by a shark. The Buddha allowed to have Yamahavighak as a medicine which had the ingredients of solid waste, urine, ash, soil, mixed with water to drink for the toxin,and another man had taken some poison and the Buddha let him drink the water with solid waste and threw all poison up, and there were other miscellaneous. Brought upto remedy the disease which said in the Tipitaka, for example pickle medicine,Lonasoviraka, flour, medicine, dung, rice, steam rice, mug bean, all water, cereal,potassium permanganate water, fish, meat, soup meat and Brandy zone etc.

To study about the thrives of herbal medicine in the Tipitaka, there are many categories of taste. Astringent is to harmonize the wound such as pomegranatesanchor. Sweet is for soaking flesh, nourish such as sugar, milk, honey. Drunk taste is for insect bites. Blood poisoning, such as chaulmoogra, Siamese rough bush. Bitter isfor nourishment and Gallbladder such as Gymnopetalum chinensis, Euphorbia Antiquorum, Gymnopetalum integrifolium, hot and spicy for feel colic, Stopper such as Garlic, Besil. Creamy taste such as tendon, warm such as bean, sesame, smellfresh and cool is for heart such as soil. Salty taste is for rotten flesh, meat such as salt, honey. Sour taste is for phlegm, purify blood such as tamarind, Thumbergia laurifolia.

The Remedy for sickness in the Tipitaka are to maintain two ways at thesame time for mind sickness is maintained by the Dhamma and illness is maintained by physical medicine and herbal medicine. To maintain sicknesses in and old time. Inthe Tipitaka said about taking, drinking, pasting, smelling, fumigating, smoking, operated, which are deference sickness diseases as are:-

(1) The collapse, there are many ways to maintain, boiling oil, dilute with liquor, fumigate with leaves, intent fumigate, steam in a tube, eating garlic. If thesickness caused by feel colic joint spraining would be cured by expelling some blood out.

(2) Pustule, small pox, there was a monk had a pustule. The Buddha gave him and operated and wrapped with some cleaned clothe and it happened has an itch they clean up with crisp head flour and if the wound was wet, or blemish would be cured by fumigating with the smoke and if it had some flesh come out then had to cut with the salt cube and put some oil on and blotted with old clean cloth.


(3). For headache, in those times can be remedied by some sniffing medicineoil treatment and etc.(4) Another disease, for example, yellow fever, which can be used by ghee, pickle with bull pisses and could be remedied with butter for example the King Candhapatjoti had the disease. Jivaka Kumar Bhaccha used butter for curing.

(5) The operation in those days had two operation stories told in the Tipitaka that there were two operations, one is the rich man in Varanasi and another was a son of a rich man in Varanasi. Both of them were operated by Jivaka Kumar Bhaccha.

(6) The expelled in those days were three ways expelling by excreted,expelled by meditation walk and expelled the body in heating house.

Key word:Herbal Medicine Tipitaka in the 3 categories, Plants, animals,objects, artefacts and rare objects. Property or properties, and how pathogens or toxins from the body.

PREFACEAccording to the study focus on diseases caused by the body of the Holy

Scriptures, There are different types of diseases found Are said to be numerous.Thephysical eye disease is a disease of the nose, ears, mouth disease, and valvular disease.Head, ear diseases, diseases of asthma, cough, body, dental disease, flu, fever,drowsiness digestive diseases.Disease rinderpest disease, angina disease down root leprosy disease, eczema, lung disease, epilepsy disease yaws, scabies, eczema of scabies and Wart disease resistant tumour disease are vomiting blood, diabetes,herpes, impetigo of haemorrhoids cholera, smallpox disease of scabies diseasevesicular disease. Strong odor Disease undead demon, Disease shoots foot Pain hot head Epileptic organs Epileptic sprain as an epileptic disorder broken foot abscesstumour lesions regeneration constipation of thin yellow disease by philter diseaseCopperhead disease rash disease in the body of the wind in the stomach adenoids,intestinal of diarrhoea lung disease, disease. 27 genetic diseases, a cholesterolshift.Paralysis of the Buddha forbids ordination are five types of leprosy, abscess disease, lung disease, epilepsy, eczema and so on.Buddhist canon on the treatment. The treatment of the Buddhist canon The healing due to ill health. As a result of illness or To return to normal The cause of the illness Buddha spoke of the case's importance of being ill the eight reasons listed in the Milinda problem. Cloudy sect post below.

1) Be ill a result of "good" cause "good" translated from the Pali as "pittang"is the water element, which is well outside the two types of . And gallbladder Well, it has a thick oil Masag. Well outside the bag permeate through the body. When the attack outside the bag

2) Be ill due to "smear" is causingthe word"sputum" from Pali as "semha"means "phlegm",the element of water as well. In our bodies there is about a sputum bowl with white coloured water in Fig. Located in the stomach Normally, the stomach will smell like a corpse. Expectorant to help curb the stench inside theabdomen. Like a plank off the toilet.

3) Be ill due to cause by "wind" is the word "wind" here refers to the body,including wind sprints up above. The wind blew down the wind filling the lower windblown by the breath exhaled air, etc. When the disease occurs naturally in the


body causes weakness in the hands and feet. Makes the blind A cripple If this diseaseis hard, it will be fatal, such as wind seemed Thera one heart. And prick out through the belly, filling it out of a pile on the bed.

4) As a result of be ill "good wind phlegm together" if translated literally asPali is translated as "be ill League" means be ill happened because of the wind and phlegm together.

5) Be ill caused by "seasonal variations", "summer" here refers to "weather"when inclement weather is too cold or too hot, as it can cause illness.

6) Due to be ill "administrative body, intermittent" means in motion any one posture for too long or sitting too long, and would cause the illness.

7)Due to be ill "being harmed" means are ill the persecuted because of the efforts of others, such as murder, beatings, fights animal abuse is a disease, a parasitic infection.

8) Arising from being ill "karmic" refers to an illness caused by sin made in the current incarnation. In his previous life as a result of a previous life Panatibat much. As a result, the sign of cancer in this instance.

The use of herbs in the treatment of priests wereill, Buddha in the past. The study found that Buddha licensed herbal medicine to relieve the symptoms of multiple parallel together. Thus, a group of some 23 to 74underwent drug.An examination of the Buddha and discipline, especially since the Vinaya Pitaka Buddha found a genius at sophisticated medical and public health. He managed healthcareprovider. Disease prevention and control services. The rehabilitation After illness He allowed medical treatment Himself As well as how to care for priests, monks and priests are priests who suffered be ill health aid were especially his treatment of thephysical, mental, intellectual and social.Both medicine and democracy force and surgery until they give the name of the doctor or doctors (Pisakko, doctor of medicine, a sallakatto, surgeon, Webcha,The Doctor, supparocatikijchako, thedisease Treating all kinds of diseases) refers to the treatment of the disease and thetreatment of all kinds. Researchers saw that the Buddha fever patients holistically.Outpatient care is both physical illness and mental healing with compassion at the same time. With his strong intellect,And incorporating the well-being of society are linked together in succession. As a service of the human heart. A joint liability.

Thus, the searcher interest to study of herbs that appear in the Buddhist Scriptures. In particular discipline Pitaka mahavaka Vol 5group phesachkantaka'sspecific to the use of herbs with medicinal properties, for what happened where, As astringent properties that heal wounds such as ruby tiger eye stone, sweet propertiesof the meat moist nourishing such as sugar, milk, honey, spicy, nauseating propertiespoisonous bites septicaemia as Kraeba Khoi, bitter tonic properties of blood, such asKradam. Lam Ka stays Kigka etc.

Objective: To study the Buddhist scriptures and study the medicinal properties of herbs, as well as methods of treating disease by the use of herbalmedicines in the Buddhist scriptures.

Method: Herb in Buddhist scriptures. The qualitative research (Quality Research) and using the collection and study of scriptural texts, documents related research. Here's how it conducts research in the following order.The study documents Education academic papers, textbooks and publications. Related to medicinal plants


And strategic planning process According to sources of reliable information. The classification categories the group, the collection of medicinal plants. To serve as a basis for analysis and synthesis.The collected data such as documents, books, theses, books and other media, online media and coordinate with the relevant authorities on herbal medicine sector. The collected data manually.The analysis papers, theses,books, textbooks, online media and other media, as well as information obtained from inquiries from scholars. Analysed and compiled The qualitative data were analysed using descriptive (Descriptive Analysis) by focusing on the issues to meet theobjectives, the authors report. The researchers used the method described the content is compiled by gathering organized by the main purpose of the Arrangement.

The results of the research: This research is an interesting point as heauthorized the use of herbal medicines. Many priests are ill yacooh drink or food, I would vomit. (For indigestion) so Buddha who is pastor of ghee, oil, honey, molasses, and he allowed me all the time (before noon).And in the nighttime (noon)from the flames allows many animals. Medicine is to chew food only in the latter. Allowed me information Medicine (A drug head or stalks, wood) such as turmeric,ginger, etc. at any given time, but did not have reasonable grounds. If unclaimed Offence Tukkoad.For priests who be ill He has allowed the rock crusher. Allowed my daughter Medicine. (The drug is astringent juice of the plant) have a reasonablelifetime. He allowed me to eat pannakaphesuch at the Medicine. (Medicinal leaves) lifetime in the event deserves. It allowed me the Medicine (Fruit of the drug), such aspepper puree anchor at lifetime he allowed me Chatu Medicine. (Rubber wood as a drug). Such as asafetida has a reasonable life. He allowed the Lona Medicine (salt drugs) such as rock salt, sea salt has a reasonable life. His license to practice medicinepowder When a blister or strong odour So that wound up robes for priests who are being ill Allow the use of cow dung (dry) soil (dry) and dyestuff residues.Allow themortar and pestle quiver (for drug screening), so this allows them the raw blood, raw meat on being ill human habitats. He allowed the drug to the eye and the eye drug matches for priests who are being ill eye diseases.It is forbidden to use drugs, matches the eye. Of silver and gold of the householder. The drug allows the lid tomatch the eye. Use this thread tangled lid fall. To allow the use of the drug timber labels and eye bags, eye medicine label. Including shoulder strap for carrying.

Allow the oil to the head. When the head is hot and allow the nose pillCamera and snuff the camera Snuff do not use a silver or golden splendour of thelaity, allowed a double tube with a camera snuff.Allowed to smoke (drugs) through the nose, allowing the pipe. (Medicinal), but do not use the camera with a gold, silver or a gorgeous householder, allowed a wrapped tobacco. (For the animals inside), had allowed drug camera bag and a bag. Including shoulder strap for carrying.Allow theoil to boil (do drugs) and allow the addition of alcohol to the fuel to do drugs.Provided that Nam Mao put it, colour, flavour disappears. The grant container for oilmade of metal, or wood. Allowed a sweater. From a normal to a scented a pan of hot water in it. He allowed his cattle to suck the blood out.Allowed ointment on the feet and toes are allowed to cook the drug feet. Allowed dissection abscess The surgicalprocess and allow all those who allowed four kinds of medicines, while snakes are urine (urine) Cot (faeces) in soil, ash and urgently so. If no one makes I had to hold my own. A misdemeanour (This type of medication to induce vomiting or do not say).He allowed some soft foods and medications appropriate to the disease and the


necessary requirements such as lye from the ashes of burned me mature. Cure flatulence the anchorfermented cowurine water Thin yellow fever, smearing himself with the onion. Skin disease. Put rice, beans, boiled water that is condensed, water boiled beans to thicken slightly, the water boiled meat (the good grace to be ill).

The benefit of herbal medicinal What such Bahadur (myrrh), the drug used wood properties nourish the blood, skin, heart, liver, skin, lungs, the air strike. Acacia Saigon The bark is used to make medicinal properties, diarrhoea, dysentery, the disability element, Cumtatu, wound healing, fever, sweating, pain and fatigue of thebody.Chang feeders are used to make the drug nexus, flowering propertiesAkgsannibat solve. Wind and fever to bloody, fever, body armour, Chan heart of the wood used to make the pharmaceutical properties of the Fever. Fever to a wastingdisease of liver, lung disability.The hot, dry Hantnschamd Sandalwood or themedications used to make the core properties cordial wind noise. Nausea and vomiting Make a joyful mind revitalized energy used to make herbal medicine Pipek the anchor used to make drugs. The bark, leaves, flowers, fruit, soft, ripe, seeds, kernel, root.Properties of driver's urine, wound, eye diseases, fever and phlegm, fever laced wind, phlegm Cork to keep the throat moist eye diseases Periodic maintenancefever, haemorrhoids, dysentery, haemorrhoids cure antimony, the blood hot. The tree bark is used to make drugs, leaves, leaves, stems, roots, flowers sapwood rubber core properties bloody diarrhoea, dysentery periodic maintenance. Aids digestion, skin disease Serum free blister. Neem Dong used to make the drug bark, leaves, leaf, root, flower, fruit tree Heartwood sapwood aspirin maintains a good antidote to hot dry blood nose bleed cure haemorrhoids in the neck. Maintain heartbeat is normal, the wormwood used to make drugs, vines, leaves, baby.The poisonous properties of smallpox, fever TORAPISover the hot, dry meat cold hiccup restorative tonic water tonic gastric ulcer, kill a parasite. Insecticide ear solvesa gum boil pain, high fever,delirium symptoms.

Remedy: in the modern era. Buddha has permission. Buddhist canon and several health careare ill priests. The word that "By depriving the priests and monks living Cilana Medicine. Only to relieve the sensation caused by be ill different.Happened and no one is persecuted.” The medicines in the Holy Scriptures as the direct nature. Everything in nature, which can be used as a drug at all if we knew the medicinal properties of it. For drugs Appeared in the Holy Scriptures and the commentary. Can be classified into 6 groups: 1) water, sewage urine, urine means theurine.The word "water, urine rot" is the urine itself. Because the human body isknown as corruption. Water releases urine And secondly, it immediately. I called the water because sewage urine out of the body decay. Bring water to make the urine rot drug is made by means of a pickle with other medications such as the anchor.It isoften called "Yadong water, urine rot", which is indicated for the treatment of varioustypes of water, urine rot is a disease of the monks in the modern era as one of "Nissai4," the monk would have to practice regularly. The preceptor told the clerics that day."Given the foot of the observances. “ALMS regular Requiem is considered a routine, I urine and sewage water as "the Buddha said to the priests saying. "Orderingresidents urine drug rot. She conducted the Sacred Defence in the life ... "And he alsosaid. Urine and rotten it is easy to find and there is no penalty.2) Medicine 5 includes ghee, butter, oil, honey and molasses initially Buddha shapes, I allowed the monks to cure yellow fever or jaundice. Received has been stored for seven days, and I have


the time. The Medicine of each means - means ghee, butter that looks clear. Which ismade from goat's milk, buffalo milk, milk and so on.- Butter means the batter thick.Which is made from the milk of goats, cows and buffaloes, etc. - oil means oil isextracted from sesame seeds. Massage grain of mustard seed, castor seed for oil extraction from oil burning flame or its animals, including bears. Fish oil flame Oil Flame Shark Oil burning pig Oil and flame goodbye He allowed priests to be spoon-fed and ill I only play at first.- Honey means sweet water that has condensed on the bee collection taken from various flowers - juice means the juice is squeezed out of the cane 3) herbal medicine, herbs that are mentioned in the Holy Scriptures are the kinds of herbal medicines. Made from tree roots Water the tree covers the leaves and fruit trees, rubber and wood.- Root turmeric, ginger, galangal Autpid that brittle grassstalks, purple nutsedge shoots rattan, bamboo shoot, lotus root, lotus root or other types of wood that are not classified as medicines and food. He allowed priests be ill Praecn already been stored. The only time I needed.- Astringent water means water from taking part. Try to extract or squeeze the juice out of the water, including tart, astringent juice of neem Mokman water or astringent Kradom Kigka. Water or astringent wormwood Payasoulek Acacia Piman water or water, astringent astringent types are not classified as medicines and food. He allowed priests to be spoon-fed and be ill kept. I only needed.- Autumn leaves and leaves of neem leaves Mokman Kradam or Kigka. Stomach or basil leaves, leaves, leaves, cotton or other types of medicinal herbs and are not classified as food. And the tree is used to make drugs sandalwood Bahadur Klampak purple nutsedge shoots wide as he allowed priests to be spoon-fed and be ill kept. The only time I needed.- Fruit and chilli pepper ballsPilagkasa Thailand the anchor the anchor Pipek puree of banana palms urn or other fruits that are not classified as medicines and food. He allowed priests to be spoon-fed and be ill kept. I only needed. - Wood from rubber trees are HIGCU. Simmer and tires from the stem bark of HIGCU. Roper, who has TONTAKA. A rubber stew of leaves or stems, but TONTAKA of frankincense resin or rubber which is not classified as medicines and food. He allowed priests to be spoon-fed and be ill kept. Ionly needed.4) Salt Buddha said that a Medicine is licensed salt, sea salt, black salt,salt, salt, salt marsh or salt products Thaur others which are not classified as medicines and food. He allowed priests to be spoon-fed and be ill kept. I only needed.- Refers to salt, sea salt from sea water - salt, black salt refers to a salt or salt butt scrap heap. Salt tablets are smaller and have a lot of silt soil. This type of salt is usually used to fill ponds, shrimp, fish and soil in orchards. - Referring to the Potash salt from saline.- Salt and salt marsh means salt made from salt marsh salt marsh basin is full of natural clay. The soil is contaminated with minerals, such as sodiumchloride. Calcium salt, etc.5) medical university Vegas stays once a monk was bitten.He has said the government will allow the priests used to maintain the university Vegas stays 4 Cot urine ash soil laced with poisonous snakes me. Monk drank poison into another form. The Buddha allowed the monks to drink water laced Cot to vomitout poison out. The monks were ill one filter.Buddha said that he was allowed to drink water from the melted furrow soil clinging to the cliff's disease drug charming university philtre August 4 rules permit this Buddha monk be ill me without havingbeen spoon-fed. No offence is lack Praecn 6) Miscellaneous drugs and other drugsused to treat the disease, as revealed in the Holy Scriptures.Including Yadong at LONASOVERAKAbeaching cow dung powder, sesame, rice, rice, rice, green beans,


all kinds of cereal. Potassium permanganate, water, fish, meat, boiled meat and Szeged, which has many items that are recorded in the Holy Scriptures, are clear.-"Kind of a drug is a drug," he allowed priests to be ill a smallpox disease scab blister blister the paint to prevent lymphatic flow out to stick to the skin and robes. Soremove troublesome - "cow dung, clay waste water dyed" was allowed to apply deodorant force - "topical eye" are made with ingredients such as realgar petals gold smoky fire that allowed priests to Eye disease or topic.

Recommendations are divided into two main themes: 1)the recommendation to be implemented. Medicine Buddha The aim is two reasons: firstly want to portray the lives of the monks when faced with illness it. How do you deal?Second, the need to reflect on the wisdom. As well as the development of health in the modern era. Must accept the fact, that one. The priest, ordained his discipline. Although somehave achieved fairly high. Some shapes contemplation, contemplation, he Apinya.But you can avoid illness, which is common to have no life. In the Pali the Holy Scriptures We found out about the events of illness. All the way to treat thoseillnesses.

If the processor is I cannot count the hundreds of thousands. Which cannot beenumerated in this at all. Therefore, the only remedy. Despite the treatment of a variety of diseases. However, it can be concluded two ways.1) How to prevent themeans to take care to protect themselves from various ailments ranging from dailylife accordingly. Even the environmental management related to contributing to the health of the 227 priests in the sacrament or in Apismahar (a little canyon that is not included in the above verse 227).It has provisions for several reasons contributing to this, such as a ban on priests defecating, urinating, or even spit in the water, do not use hand-stained catch container of water, allowing the use of ghee, butter, oil, honey, molasses, comprising a drug. , allowing the marinade to excrete drugs. Or to drain,taking care of the cleanliness of the toilets.The license does not pay tithes(toothbrush), using fabric filters, water before drinking, etc. These issues are a reflection of the care to protect them from disease introduction. Following the principles of Buddhism teach that. The disease is not good fortune.And fair encyclical is going well. It's for us healthier No ailments Toms 2) remedy meant to eliminate hand therapy dispel sickness that with various methods which can be summarized as follows: treatment by medical procedures.Sickness of the monks evidences written in the scriptures the Holy Scriptures. Both normal and even moderate levels of violence.Maintaining this way. Sometimes residential care monks themselves. Sometimes it comes down to taking care of Buddha himself. Sometimes live folk healers to help. Depending on the circumstances at that time, Most drugs used to treat it.The drug ismostly used as a folk medicine in the Medicine channel Khan shift. Vinaya booksfive to portray the drugs that are used in those days as kind of root, turmeric, ginger Calamus fragile industry Pittsburg galangal grass nut grass stalks, lotus root, lotus or water cover the drug. Neem water includeswater, astringent astringent astringent MOKMAN NAMKIGKA water astringent wormwood. Acacia Piman astringent,etc.The drugs used are neem leaves, leaves, leaves, wood Omkman Kigka basil leaves, cotton, etc. The use of drugs such as the pins is too the anchor chilli pepper puree Thailand the anchor Pipek the urn so that drugs are used rubber tires Higcu stew from Higcu. Simmer rubber shell Higcu TANTAKA of rubber from softrubber


leaves TANTAKA shift Tires from chewing stick shift TANTAKA of frankincenseand so on.

2) Suggestions on how doing research on (1) should promote the beauty of the herbs in the form of a spa massage, beauty salon.(2) Should apply the use of herbal medicines and traditional herbal medicines with the current plan period (3)should compare the treatment with herbs in the modern era with the treatment with herbs. In the present

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Chulalongkorn College.Bangkok's Chulalongkorn University PrintingCollege, 2539.

Mr. doctor at sudsuk, Health in the Holy Scriptures Integrated health LIFE. Nonthaburi: Thepprathan Printing, 2552.JankraJang srisubsvad, Herb inherited from ancestors Thailand, Bangkok.

Wisdom Press, 2546.Phanuvat, Herb important scientific analysis, then, Bangkok.Publisher Central Library, 09, 2550.

Assistant professor, vason kodkaew. Thailand ancient medicine. Bangkok:Publisher Development Studies, 2554.

Suphaporn bangbai. The remains of plants and native vegetation of the watershed community Kek.Phetchabun Rajabhat University, 2556.

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O. S. Printing House, 2540.


Model of Network Building for the Buddhist Proactive Propagation of Mahachulalongkornrajavidyalaya University at Khon Kaen Campus

Phra Sophonphatthanabundit, Dr.

AbstractThis research aimed 1) to study conditions and problems of a model of

network creation for Buddhism’s proactive dissemination carried out by Mahachulalongkornrajavidyalaya University, Khon Kaen Campus (MCU KK), 2) tocompare the conditions and problems and 3) to study the ways to promote participation in developing the model. The research employed mixed research methodology. In quantitative research, a questionnaire was used in data collection while for qualitative research; an in-depth interview was conducted with the key informants. Selected by simple random sampling, the studied samples included 2,005, calculated by a method of Kerjcie and Morgan, of administrators, lecturers, staff and students (monks/ laypeople) and project participants.

The research results revealed that the overall condition of the model was on the moderate level. Based on each aspect consideration, the aspect with this highestscore was ‘importance of the network’, followed by ‘a management model of thenetwork’ and ‘types of the network’. The aspect with the least score was ‘the strategy of network working’. The overall problem to create the network of the campus wason the moderate level. Six aspects in the moderate level were ‘management of thenetwork creation’, ‘necessity in network creation’, ‘meaning of the network’, ‘models, types and importance of the network’. Other aspects showed the problems at the lowest level. The most problematic aspects included concepts of network creationwhile the least problematic aspect was the strategy of work as a network. Based on overall and each aspect comparisons of the model conditions classified by the samplecurrent status, the studied samples had their opinion on the model conditions at themoderate level. Three aspects with the highest score were ‘importance of network creation’, ‘models and types of the network’ and ‘concept of network creation’.

MUC KK operates the propagation of Buddhism with four dimension mission to create the network within and outside the country, to obtain the model of network creation and proactive propagation of Buddhism by organizing Buddhistactivities with participation of institutes such as educational institutes, government and private sector agencies, public and the Sangha, and working in local, national andregional areas. This causes the establishment of the network throughout the country. The way used in forming the network was to connect the network with other agencies through working collaboratively. This creates a clearer practical guideline and participation in the proactive dissemination of Buddhism.

Keywords: network creation, model of Buddhism’s proactive dissemination


1. Introduction

‘Caratha bhikkhave cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Mā ekena dve agamittha, desetha bhikkhave Dhammaṁ, ādikalyāṇaṁmajjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha’.

Wander, o bhikkhus, on a wandering for the benefit of many folk, for the happiness of many folk, out of sympathy for the world, for the welfare, for the benefit, for the happiness of angels and mankind.Don't two of you go as one. Declare, o bhikkhus, the dhamma,beautiful in the beginning, beautiful in the middle, beautiful in theend, both in meaning and in letter; announce the fully and totally complete and pure holy life1.

By this order, first sixty Arahant disciples went out to propagate religion of Buddha. After the life’s time of the Lord Buddha, and religious heirs have continued propagation of his religion based on his teachings up to now. For effective dissemination in this era, the propagators are require knowledge, ability in clearly interpreting dhammas, sciences of the religion, arts or skillfulness and suitably applying Buddhist dhamma according to situations, changes, places and audiences. Itis undeniable that Buddhism and Thais have a close relationship for a long period because Thais use the teachings of the Buddha as a guideline to solve problems in their life and society. This leads to generosity, harmony and mutual help within Thai society. Buddhism influences the society in many areas such as social and cultural studies, social work, economy and even politics. Accordingly, Buddhism and Thaisare bound in with participatory relationship like ‘the unbroken network’. In other words, any activity processes taken place in Thai society are linked to the religion of the Lord Buddha.

Today, the Sangha in Thailand plays an important role in proactively spreading the religion in three main non-profit aspects: dissemination of Buddhism tothe communities, regardless of time or places in the form of Dhammadūta (religiouspropagator) mission by using modern information technology and understandablelanguage based on knowledge or research; dissemination of Buddhism to thecommunities by educational welfare; that is, opening the temples or religious facilities as the non-profit-learning centers for people in all levels inside of thesociety, by organizing additional education outside of the official education system of Thailand; and by promoting public health by using the temples and religious facilitiesas the vocational and refuge places of the communities such as hospitals, health care stations, residential places, convalescent home and vocational workshop.

Proactive spread carried by the Sangha can be seen in various forms such astraining, giving sermon and dhamma preaching in Buddhist auspicious occasions. In respect to educational welfare’s proactive propagation, there have beenestablishments of monastic schools, secular schools in the temples, and the royal 1 วิ.ม. (บาล)ี ๔/๔๔ ๓๒/๔๐.


initiation schools for underprivileged students, Sunday learning centers and monastictraining centers for pre-school children. In terms of public health-welfare,administration approach, supportive approach and non-profit participation are practiced constantly. The close relationship between Buddhism and Thai society asjust mentioned is the result of Buddhist proactive dissemination conducted by theSangha. All activities which are organized in the society are linked to the roles of Buddhism. The proactive dissemination of Buddhism is divided into 3 categories asfollows:

1. Propagation: dissemination of Buddhism, in form of Dhammadūta, to thesociety by using modern technologies, understandable language based on Buddhist knowledge or research.

2. Educational welfare: using the temples as nonprofit education centers of all people.

3. Public assistance: using the temples as the vocational and refuge facilitiessuch as hospitals, health care stations, residential places and convalescent home.

Mahachulalongkornrajavidyalaya University (MCU) stipulates organizing education and Buddhism propagation as its primary mission by establishing both national and international networks through the activities organized such as Vesak Celebration Ceremony in Thailand with participation of attendees from over 80 countries. Most of university’s missions in a organizational level relate to academiccollaboration with its external networks. According to an annual report 2011, academic cooperation was carried out by organizing the activities. For instance, the International Seminar on ‘Buddhist Dhamma and Development of Society and Economy’ was organized and there were participants from 85 countries. Also a number of activities are organized with the same purpose such as the project of Dhamma teaching in schools, international Dhammadūta propagators, Vesak International Conference and so on. Besides the regular education management of the university, one of the most important activities was morality training for the public,sponsored by the Ministry of Education in the fiscal year 2008. In oder to achieve the goal determined, the university has approached many agencies and networks to ask for their collaboration such as Department of Religious Affairs, Ministry of Culture,Office of National Buddhism and the Sangha in Area 142.

The model of external and internal networks’ building of the university hasits characteristic of a relative network between many groups of people within and outside of the country. It is operated by integration between Buddhism and modernsciences as the corpus to connect people, organizations and parties. The mostdistinguished point of MCU is the institutes established in the initiation of the KingRama V as the Buddhist University. Besides its reputation in education managementfor Mahanikāya Sangha Buddhist tradition, the university has been honored domestically and internationally. The effective education management of the university leads to the increasing number of its network. The university also gains trust among the networks to organize the international project constantly. The

2มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย, แผนพัฒนามหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัยในชวงแผนพัฒนาการศึกษา

ระดับอุดมศึกษา ฉบับท่ี ๑๑ (พ.ศ.๒๕๕๕-๕๕ ๒๕๕๙), (กรุงเทพมหานคร : โรงพิมพมหาจุฬาลงกรณราชวิทยาลยั, ๒๕๔๙), หนา ๑๕๐.


international mission is organized in accordance with the vision of Phradhamkosajarn, Rector of the university that ‘International hood is appeared through organizing the Vesak ceremony as the world important day, the university isassigned by the government to organize the conference, leading to the agreement for establishing Thailand as the centre of Buddhism3’.

According to the mission of MCU to organize Buddhist education together with dissemination of Buddhism to all regions of Thailand, MUC KK as one campusof the mother university, critically attempts to increase effectiveness of thedissemination by stipulating the vision to create the networks seeking for collaboration with various related agencies inside and outside of the country. Particularly, in domestic cooperation, the university joins hands with the Sangha in Area 9, official agencies, educational institutes and local administrative organizations in Khon Kaen and surrounding provinces to proactively spread Buddhism.

In regards to vision, processes and model of network creation of proactivepropagation of Buddhism mentioned above, MCU KK has the wide network of Buddhism dissemination. The most tangible outcome can be seen in the increasingnumber of oversea monks and novices such as Laos and Vietnamese and layperson students who come to study at the campus. Moreover, the increasing number of the important government and private sector units surrounding the campus came to participate in the campus activities. This clearly indicates that the model of proactivepropagation of Buddhism is effective and gradually shows its successful outcome.

In this paper, therefore, based on its satisfactory achievement, the questions‘what is the model of proactive propagation of Buddhism being operated by MCUKK?’ and ‘how it is developed?’ are discussed by the means of research methodology to study conditions and problems, comparison and the study of the ways to developthe model. The outcomes of this lead to further improvement of model of Buddhistdissemination.

2. Objectives

1. To study conditions and problems of a model of network building for Buddhism proactive dissemination carried out by MCU KK

2. To compare conditions and problems of the model of network building for Buddhism proactive dissemination.

3. To study the ways to promote participation in developing the model of network building for Buddhism proactive dissemination.

3. Research questions

1. In MCU KK, what are the conditions and problems of the model of network building for Buddhism proactive dissemination?

2. In MCU KK, how different the perspectives towards the conditions and problems of the model of network building for Buddhism proactive dissemination are?

3 เรื่องเดียวกัน ,หนา๑๕๑.


3. In MCU KK, what are the ways to develop the model of network building for Buddhism proactive dissemination?

4. Research hypothesis

1. The administrators, lecturers, staff and students (monks/ laypeople) and project participants with differences in their status have their opinions on the conditions of the model of network building for Buddhism proactive disseminationdifferently.

2. The administrators, lecturers, staff and students (monks/ laypeople) and project participants with differences in their status have their opinions on the problems of the model of network building for Buddhism proactive dissemination differently.

5. Research scope

ContentsThis research aimed to study and develop the model of network creation for

Buddhism proactive dissemination of MCU KK under the following conceptualframework.

Population and sample1. The population of this research included 40,287 of administrators,

lecturers, staff and students (monks/ laypeople) and project participants.2. The sample of this research included 2,005 of administrators, lecturers,

staff and students (monks/ laypeople) and project participants, calculated by Krejcieand Morgan method.

Variables1. Independent variable: ‘status’ is classified as administrators, lecturers, staff

and students (monks/ laypeople) and project participants.2. Dependent variable: conditions and problems of the model of network

building for Buddhism proactive dissemination of MCU KK, related to the network building which is composed of ‘meaning of the network building’, ‘network buildingimportance’, ‘network creation management’, ‘network creation necessity’, ‘strategy of working as a network’ and ‘network creation concepts’.

6. Expected research benefits

The study result of the model of network building for Buddhism proactivedissemination of MCU KK will be beneficial to administrators, lecturers, staff and students (monks/ laypeople) and project participants as follows:


1. The result is the information for studying behaviors of the samples and isused as the way to study the problems of management model of network building for Buddhism proactive dissemination of MCU KK.

2. The result is the information to develop the model of network creation for Buddhism proactive dissemination of MCU KK.

3. The result is the information for those who are interested in studying and carrying out their research based on the presented model of network building for Buddhism proactive dissemination of MCU KK.

7. Research data analysisFrom the analysis of the data obtained from the questionnaire probing the

conditions and problems of the model of network creation for Buddhism proactivedissemination of MCU KK, the conclusions were as follows:

1. From 2,005 questionnaire respondents, a majority of them were the projectparticipants (97.25%), followed by students (650, 32.31%), staff (125, 6.23%), lecturers (63, 3.14%) and administrators (22, 1.09%).

2. According to the study of the conditions of the model of network buildingfor Buddhism proactive dissemination of MCU KK, the results of data analysis wereas follows:

2.1 The overall condition of the model in overall was on the moderate level. Taking each aspect into consideration revealed that, the aspects, ranked from thehighest score to the least score, were: importance of the network creation’, followed by network creation management, and models and types of network. Three aspects with the least scores were: necessity of network creation and strategy of working as anetwork. This indicates that the questionnaire respondents had their overall opinionrelated to the conditions of the model consistently. The details of the statistical results can be summarized as follows:

The aspect of ‘meaning of network creation’ in overall was the moderate level. Based on each aspect consideration, in overall, ‘meaning of network creation’was at a moderate level. Considering the mean values of each aspect in respective revealed that the aspect of ‘there is a formation of the model of the network activities’was the one with the highest score, followed by that of ‘methods of network creation’, ‘systematic and tangible connection of work efforts and operation of different parties’, ‘having a clear relationship structure’, ‘co-determination of network creation’, ‘operation of public relation and clear explanation of the network creation’.When Standard Deviation was considered, it showed that the respondents provided their opinions towards the meaning of network creation consistently.

The aspect of ‘network creation importance’ in overall was at a high level.The aspects, ranked from the highest score to the least score, were: ‘systematic work’(operation with participation of the network members or social communities),followed by ‘goal determination’ (project objectives of network creation by thelearning process which support people and organization to adjust themselves and develop the network), ‘constant meeting and collaboration with related parties’ (to


create the opportunity to join activities of the groups, organizations and network),‘arrangement of the protection and solution ways with clear co-objectives’ (until the learning process occurs), ‘necessity of operational conditions based on connectionbetween people and agencies to create the network’ and ‘exchange of knowledge,opinions, working methods, experience and expertise in creating the network’. The aspects with lower scores were ‘occurrence of political driven force in the problem solving of the network creation’. When Standard Deviation was considered, itindicated that the respondents had their opinions towards the importance of the network creation consistently.

The aspect of ‘network creation concept’ in overall was at the moderate level, followed by ‘creation of the network with other organizations’ (to co-stipulate theobjectives), ‘communication’ and ‘information exchange including work together as anetwork’. Another aspect with the low scores was ‘system creation by informing the news of the network model. Considering the values of Standard Deviation revealed that the respondents had their opinions towards the concepts of network creation consistently.

The aspect of ‘models and types of network’ in overall was at a moderatelevel. The aspects, ranked from the highest score to the least score, were:‘determination of the models of the network within the organization’, followed by ‘scattering members’ communication’, ‘communicative expansion to other groupsand organizations’, ‘powerful management of network expansion and growth’ (explanation of social network on the basis of reality in human society), ‘idealguideline creation’ (as the network emphasizing mental work, knowledge or techniques based on experience experiences and idea, relation systems of humansociety in terms of culture and power relationship), ‘knowledge exchange of the network’ and ‘network type determination’. Another aspect with the low scores was‘model determination of the network within the organization’. Considering the values of Standard Deviation revealed that the respondents had their opinions towards theconcepts of models and types of network consistently.

The aspect of ‘network creation management’ in overall was the moderatelevel. The aspects, ranked from the highest score to the least score, were: ‘clear vision determination’, followed by ‘public relation of network vision’, ‘systematic network management with clear objectives’, ‘reforming of management in various aspects such as policies, social awareness, updated situations’ and ‘creation of problem and awareness of congregation’. Other aspects with the low scores were: ‘cooperation of media, innovation and technology production with other communities and agencies’ and ‘budget support’. Considering the values of Standard Deviation revealed that therespondents had their opinions towards the network creation managementconsistently with the problem awareness and importance of congregation.

The aspect of ‘necessity of network creation’ with the vision framework co-determination in overall was at a high level. The aspects, ranked from the highest score to the least score, were: ‘management of structure of network members withfreedom, equality based on the basis of mutual right, convincing and generosity’, followed by ‘creation of the network for developing the process of organizational relationship with a clear guideline of practice’. Another aspect with low score was ‘connection of the agreement of the organization with the network’. Considering the


values of Standard Deviation revealed that the respondents had their opinions towardsnecessity of network creation consistently.

The aspect of ‘working strategy as a network’ in overall was at a high level as it had a clear objective. The aspects, ranked from the highest score to the least score,were: ‘project and process organization in consistency with the strategy determined’, followed by ‘work process planning with the strategy production for collectingvisions, missions and strategies’, ‘correct instrument creation for building thestrategies of working as a network’, ‘analysis of strengths, weaknesses, opportunities and threats (obstacles) according to the strategic plan of network work’ and ‘work following the strategy to achieve the goal and objectives’. Other aspects with lower score were: ‘practice and progress evaluation by indicators’ and ‘practice evaluation of the organization in other viewpoints’. Considering the values of Standard Deviation revealed that the respondents had their opinions towards working strategy as a network consistently.

3. Based on data analysis, the overall problem of the model of network creation of proactive propagation of MCU KK was at a moderate level. Six aspects inthe moderate level were ‘management of the network creation’, ‘necessity in network creation’, ‘meaning of the network’, ‘models, types and importance of the network’. Other aspects showed the problems in the lowest level. The most problematic aspectsincluded concepts of network creation while the least problematic aspect was the strategy of work as a network.

4. Based on overall and each aspect comparisons of the model conditions classified by the sample current status, the studied samples had their opinion on themodel conditions at the moderate level. Based on each aspect consideration, theaspects, ranked by the highest to the least scores, were: ‘importance of network creation’, ‘models and types of the network, and ‘necessity of network creation’,‘concepts of network creation’, ‘meaning of network creation’ and ‘strategy of network creation’.

5. Based on analysis of the suggestions to develop the model of network creation of proactive propagation of MCU KK, The aspects with the highest score was: ‘importance of network creation (18.87% of the respondents)’. The university was suggested to further introduce the development in the aspect of Buddhism propagation more seriously.

7. Discussion

The model of network building of proactive propagation of MCU KK

The model of network building of proactive propagation of MCU KK wasconducted through participation of other institutes (mainly classified into threegroups: educational institutes and public, government and private sector organizations, and Sangha network) and general public and organizing activities. Thiscaused collaboration among the networks. The model of network building through educational institutes and general public was that the university organized projects and activities in collaboration with educational institutes such as police, military and teachers, and local residents. The projects and activities such as the project of Tripiṭaka study, Buddhist Idol Development and seminars on local wisdom for local


philosophers organized were integrated with the strategies of the university. The model of network creation through government and private sector organizations was that the university organized the projects and activities such as the training of morality and ethics for the stability of nation and monarch. The network of proactivedissemination was built in two levels: 1) The network within the country divided intothree levels (local, provincial, national) and 2) The network in the regional levelwhich was connection of countries in Indochina region such Laos, Vietnam and China.

The results of this can be seen in the number of Buddhist monks and layperson came to visit and some of them came to study at the campus. The model of network creation through a group of Sangha network was done by organizing Buddhist activities or ceremonies with collaboration of the Sangha in different areas. For example, the university and the Office of Morality and Ethics and Stability Promotion of Nation, Religion and Monarch organized the project to celebrate 2600 years of the Buddha enlightenment. There were many activities in this ceremony suchas Sīlācāri-Sīlācārinā ordination, Tripiṭaka recitation, listening to sermons, exhibition ‘Enlightened Wisdom of the Buddha’, Paying homage to the Buddha and Arahantrelics and Triple Gem virtue walking. The project is consistent with the university strategy to promote Buddhism, art and cultures as mentioned in Strategy 01: supportstudents and personnel to organize the activities to promote Buddhism, and conservearts and cultures and Strategy 02: to develop the campus as a national and international learning resource of Buddhism and cultures.

Building the network of Buddhism propagation in Indochina region is one of the missions of MCU KK. It is international network building in the region which has the same cultural and social basis in the long period of time. The university had established the network centre of Buddhist learning in Indochina region at Thatsrikhotbong temple, Thakheak city, Khummuan state, Laos.

The important tool used in propagate Buddhism of MUC KK was the Centre of Academic Service and Cultural Promotion. The centre works for collaboration of the organizations to build the network of Buddhist dissemination through itsactivities.

The propulsion of the Buddhist dissemination network building of MCU KK, which the Centre of Academic Service and Cultural Promotion operated, has relied ontwo issues. 1) The content propulsion emphasizes on building the academic network.The practical principles of this were: 1) to manage the project of Tripiṭaka study, todistribute the Tripiṭaka CD to those who are interested and to broadcast Tripiṭakacontents through Buddhist Radio Station. The project receives very positive feedback from the public. 2) The propulsion of Buddhist lifestyle is carried out by diffusion of ethic and moral knowledge thorough media. The university organized the project of media production with corporate governance by inviting individuals and personnel from different institutes and organization to participate.

Regional propulsion of network creation of proactive propagation of MCU KK

Regional propulsion of network creation was conducted in the following forms: 1) propagation of Buddhism to local communities was carried out by organizing the projects or activities, in collaboration with the Sangha and local


administrative organizations, in the local areas. The projects or activities were broadcasted through television and radio. 2) Cultural tradition participated by the general public, the Sangha in Area 9, governmental agencies and private sectors was carried out by organizing the Boon-kum-khoa-yai ceremony and MeakhongMahachart sermon listening. This was the way to create the network creation of proactive propagation thorough local cultural conservation, integrated with local traditions and Buddhist belief. 3) Creation of Buddhist idol in the region by using the Buddhist principles appeared in Tripiṭaka is necessary for preparing Buddhists whopractice bodily, mentally and intellectually in their daily life.

The results of this mission indicates that the model of network creation of Buddhism dissemination through the centre of academic service and culturepromotion, Buddhist radio station is very effective for Buddhist proactive propagation because bath have unity of working and support each other.

The ways to develop the model of network creation of proactive propagation of MCU KK

The ways to develop the model of network creation of proactive propagationof MCU KK was conducted in the form of participation of the three groups of institutes: educational institutes and public, government and private sector organizations, and Sangha network.

1) Network building through educational institutes and public: the university focuses on developing the model of Buddhism propagation by organizing Buddhistactivities with collaboration with public agencies and educational institutes. 2) Network building through government and private sector organizations: the government network group was created by collaboration between the PromotionOffice of Morality, Ethics and Sustainability of Nation, Religion and Monarch to organize activities which were supported by a number of government units. 3) Network building through the Sangha: the monks in and out of the area wereprovided an opportunity to participate in the activities organized by the university such as 2600 cerebration of Buddhism, Buddha and Arahant relic installationceremony from nine countries.

The results from the operation cause the university to systematically reach all target groups. In the first period, Buddhist dissemination was in the form that the university approached external agencies. When the network is built, the university was approached to create Buddhist projects and activities. In building the network, the university has developed the social network systems such as radio station, website and social media under the control of the centre of academic service and culture promotion.

Development tendency of model of network creation of proactive propagation of MCU KK

From the university operation mentioned above, the development process of the model of network building of Buddhism propagation can be summarized asfollows:


1) There should be the more systematic process of personnel development training and seminar to support them in propagating Buddhism effectively. Thisincludes modern technology training for spreading Buddhism, organizing Buddhist activities and projects.

2) The projects of Buddhist academic, modern Buddhist knowledge applicable to daily life should be organized.

3) The facilities and accommodations should be improved for serving the coming project participants.

4) The public relation should be wider and there should be the ways to promote the university projects/ activities through modern technologies which can reach people in particular groups.

5) The modern technologies of public relation and systems of newsbroadcast, radio and media, which are modern and able to reach people in all ages.

6) In organizing activities/ projects, the budget should be arranged adequately and constantly. If any project/ activity are successful, they should be organized continuously. More budgets should be added to such project/ activity. This will cause its higher effectiveness and benefit to the participants.

8. Research suggestions

Policies and strategies1. The university should support operation of tangible projects/ activities that

are beneficial to community and society more and constantly. 2. The university should seek for collaboration with other agencies to build

the network.3. The university should establish the coordination unit or centre for Buddhist

propagation, systematically integrated with culture, tradition and local wisdom in a variety of agencies such as educational institutes, villages and communities.

Further research

1. Network creation of cultural propagation of Buddhism2. Network creation of Buddhist propagation of knowledge

References

มหาจุฬาลงกรณราชวิทยาลยั. พระไตรปิฎกบาล.ี ฉบับมหาจุฬาเตปิปปฏก,ํ ๒๕๐๐. กรุงเทพมหานคร : โรงพิมพม์หาจุฬาลงกรณราชวิทยาลยั, ๒๕๓๕.

_______. พระไตรปิฎกภาษาไทย ฉบับมหาจุฬาลงกรณราชวิทยาลัย. กรุงเทพมหานคร : โรงพิมพม์หาจุฬาลงกรณราชวิทยาลยั, ๒๕๓๙.

พระธรรมโกศาจารย์ (ประยรู ธมฺมจิตฺโต). การเผยแผ่เชิ