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An Application of Budhist Teachings to Business Management for Thai Business Leaders

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AN APPLICATION OF BUDHIST TEACHINGS TO BUSINESS MANAGEMENT FOR THAI BUSINESS LEADERS Mr. Sorayuth Vathanavisuth A Dissertation Submitted in Partial Fulfillment of The Requirement for Degree of Doctor of Philosophy (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University Bangkok, Thailand B.E. 2560 An Application of Buddhist Teachings to Business Management for Thai Business Leaders Mr. Sorayuth Vathanavisuth A Dissertation Submitted in Partial Fulfillment of The Requirement for Degree of Doctor of Philosophy (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University Bangkok, Thailand B.E. 2560 (Copyright by Mahachulalongkornrajavidyalaya University) The Graduate School of Mahachulalongkomrajavidyalaya University has approved this dissertation of "An Application of Buddhist Teachings to Business Management for Thai Business Leaders" submitted in partial fulfillment of the requirements fbr the degree of Doctor of philosophy in Buddhist studies. lJean of Graduate School Exarninati on Committee : Chairperson [L-, &nq".4rn;. Member (Asst. ph.D. Prof. PhraRajapariyattimuni, ) Member (Ven. Piyaratana Walmoruwe, Fh.D.) {H,WEwL Member (Phramaha ph.D. Surasak Paccantaseno, ) Member (Phramaha Pornchai Sirivaro, ph.D.) Dissertation Supervisory Committee: Asst. Prof Chairperson Ven- Piy Mernber Researcher: Soraluth Yathanavisuth) I ชื่อดุษฎีนิพนธ์ : การประยุกต์หลักพุทธธรรมในการจัดการธุรกิจส าหรับผู้น า ธุรกิจไทย ผู้วิจัย : นาย สรยุทธ วัฒนวิสุทธิ์ ปริญญา : พุทธศาสตรดุษฎีบัณฑิต (พระพุทธศาสนา) คณะกรรมการควบคุมดุษฎีนิพนธ์ : พระราชปริยัติมุนี (เทียบ สิริ าโณ), ผศ.ดร., ป.ธ. ๙, M.A.(Pali & Sanskrit), Ph.D. (Pali) : Ven. Piyaratana Walmoruwe, B.A. (Pali), M.A. (Buddhist Studies), Ph.D. (Buddhist Studies) วันส าเร็จการศึกษา : ๑๙ กันยายน ๒๕๖๐ บทคัดย่อ ดุษฎีนิพนธ์ฉบับนี้ มีจุดประสงค์ที่จะศึกษาหลักพุทธธรรมซึ่งสามารถประยุกต์ใช้ได้กับการ จัดการทางธุรกิจและน าเสนอรูปแบบของการประยุกต์หลักพุทธธรรมในการจัดการทางธุรกิจส าหรับ ผู้น าทางธุรกิจไทย การวิจัยนี้ด าเนินการโดยการใช้วิธีการวิจัย ๔ ประเภทได้แก่ ๑. การศึกษาหลักพุทธธรรม ในเชิงลึก ๒. การศึกษาในเชิงลึกจากองค์กรทางธุรกิจแห่งหนึ่ง ๓. การสัมภาษณ์เชิงลึกผู้น าธุรกิจไทย และ ๔.การสนทนากลุ่ม ผลวิจัยพบว่ามีหลักพุทธธรรมที่สามารถน ามาประยุกต์ใช้ได้ เช่น พรหมวิหาร ๔, อิทธิ บาท ๔, ศีล ๕, อริยสัจ ๔ หลักพุทธธรรมเหล่านี้ได้น ามาประยุกต์ใช้โดยผู้น าธุรกิจไทยที่ได้ให้ สัมภาษณ์เชิงลึก ทั้งนี้ผู้ให้การสัมภาษณ์หลายท่านได้ยืนยันว่า การปฏิบัติธรรมด้วยการท าสมาธิอย่าง สม่ าเสมอ เป็นปัจจัยส าคัญที่จะท าให้การน าไปประยุกต์ใช้ได้อย่างมีประสิทธิภาพ นอกเหนือจาการประยุกต์ใช้กับผู้น าธุรกิจไทยแล้ว ดุษฎีนิพนธ์นี้ยังได้เสนอแนะการน า หลักพุทธธรรมไปประยุกต์ใช้ในองค์กรธุรกิจตามองค์ประกอบ ๙ ประการอันได้แก่ ๑. การส่งเสริม การท างานอย่างมีหลักการ ๒. การเคารพในผู้อื่น ๓. การส่งเสริมกิจกรรมเชิงพุทธศาสนา ๔. การ ส่งเสริมการมีเมตตาและยึดถือความถูกต้อง ๕. การส่งเสริมการร่วมมือกันของผู้ปฏิบัติงานที่มี ความสามารถและจริยธรรม ๖. การส่งเสริมการท างานอย่างมีจริยธรรม ๗. ค่านิยมและวัฒนธรรม องค์กร ๘. การมีบทบาทในการสั่งการ และ ๙. การปฏิบัติตนเองเป็นต้นแบบ II Dissertation Title : An Application of Buddhist Teachings to Business Management for Thai Business Leaders Researcher : Mr. Sorayuth Vathanavisuth Degree : Doctor of Philosophy (Buddhist Studies) Dissertation Supervisory Committee: : Phra Rajapariyattimuni (Thiab Siriñāṇo), Asst. Prof. Dr., Pali IX, M.A. (Pali & Sanskrit), Ph.D. (Pali) : Ven. Piyaratana Walmoruwe, B.A. (Pali), M.A. (Buddhist Studies), Ph.D. (Buddhist Studies) Date of Graduation : September 19, 2017 Abstract This dissertation aims to study according to three objectives i.e. to study Buddhist teachings which can be applied in business management, to explore and demonstrate methods of applying Buddhist teachings to business management for Thai business leader and to propose a model of application of Buddhist teachings for Thai business management. The study is conducted based on four distinct research methods which are critical study on Buddhist teachings, an in-depth research on one business organization, interviewing Thai business leaders and focus group discussion. Through these research activities, the researcher has found that there are numbers of Buddhist teaching which can be directly applied to business management. Brahmavihāra, iddhipāda, Five Precepts and Four Noble Truth are some of the teachings for which are currently employed by several Thai business leaders who provided their opinions through in-depth interview. The critical element involves in practice of bhāvana or meditation. Several interviewees advise that business person should meditate regularly in order to be effective in applying Buddhist teachings for management in the organization. III Besides applying the teachings with themselves, i.e. Thai business leaders, this dissertation also provides suggestion on how to apply Buddhist teachings in organization through nine critical factors which can be termed as PRACTICAL. They stand for Principle-centered practice, Respect to others, Action-based program on Buddhism, Compassion & equanimity among others, Team of capable and ethical members, Integrity practice in the organization, Cultures & values, Authority to manage and Leading with role modelling. IV Acknowledgements Studying at MCU has been an impressive experience for me. It provides me with the new chapter in my personal life towards Buddhism. In this regard, I wish to deeply thank Asst. Prof. Phra Rajapariyattimuni, who is the Chairman of my dissertation’s Supervisory committee. His suggestion to change and improve several points in this research project including the methodology itself allows the dissertation to be completed as it should be. Number of people help me to finish this study. I wish to say thank you to all of interviewee and focus group’s participants for providing me the insight opinions. Without their contributions, this study cannot be fulfilled. I also wish to express my gratitude to the Ven. Piyaratana Walmoruwe, who dedicatedly spends time for my dissertation and other required academic papers. His deep Buddhist knowledge and personal kindness effectively provide strong moral support towards my study and this dissertation project. I wish to dedicate this dissertation and express my deep gratitude for my late parents who presented and guided me with necessity of education and practice of Buddhism in our daily life. Without their hard works to support their children, things will not be as appeared today. This dissertation cannot be done without support from the Graduate School. Therefore, I wish to thank Dean of MCU’s Graduate School, Phramaha Somboon Vutthikaro, for his advice and explanation regarding this PhD. Program which encouraged me to finally apply for the study. Numbers of staff at the School continuously help me through the years. Thank you very much. Sorayuth Vathanavisuth V List of Abbreviations A Aṅguttaranikāya D Dīghanikāya M Majjhimanikāya S Saṃyuttanikāya Other Abbreviations: CEO Chief Executive Officer e.g. exampli gratia, example ed. Editor (s), edited by etc. et cetera/ and others i.e. id est/ that is to say Ibid. Ibidem/ in the same source MD Managing Director Mr. Mister Mrs. Missus p. page Vol. Volume Example: A II 18. A = Aṅguttaranikāya II = Volume 2 18 = page 18. VI Table of Contents Abstract in Thai i Abstract in English ii Acknowledgement iv Abbreviations v Table of Contents vi CHAPTER I Introduction 1 1.1 Background and Significance of the Research Problems 1 1.2 Objectives of the Study 6 1.3 Statement of the Problems 6 1.4 Definition of Terms used in the Research 6 1.5 Conceptual Framework 7 1.6 Research Methods 8 1.7 Review of the literature and research works concerned 12 1.8 Expected Benefits of the Study 13 CHAPTER II Buddhist teaching and business management 14 2.1 Business Management 14 2.1.1 Business model 15 2.1.2 Management system 16 2.1.3 Strategic business planning 17 2.1.4 Change management 18 2.2 Buddhist teachings 19 2.2.1 Four Noble Truths 19 2.2.2 Brahmavihāra 20 VII 2.2.3 Noble Eightfold Path 21 2.2.4 Sappurisa dhamma 24 2.2.5 Aparihāniyā dhamma 26 2.2.6 Iddhipāda 28 2.2.7 Five Precepts 29 2.2.8 Bhāvanā 30 2.2.9 Paññā 32 2.3 Conclusion remark 33 CHAPTER III Thai Business leaders’ opinion towards applying Buddhist teachings to business Management 34 3.1 Interviewing Thai business leaders 34 3.1.1 Dr. Ajva Taulananda 34 3.1.2 Mr. Amaret Sila-On 39 3.1.3 Mr. Boonyarith Mahamontri 45 3.1.4 Dr. Prasarn Trairatvorakul 54 3.1.5 Dr. Ronnachit Mahattanapreut 59 3.1.6 Mr. Sanan Angubolkul 67 3.1.7 Mr. Somprasong Boonyachai, 72 3.1.8 Mr. Supachai Verapuchong 80 3.1.9 Mr. Supol Wattanavekin 86 3.1.10 Dr. Veerathai Santiprabhob 92 3.2 In-depth research of Siam Hand Co., Ltd. 105 3.2.1 Mr. Adisorn Puangchompu 105 3.2.2 Mrs. Amara Puangchompoo 107 3.2.3 Mrs. Petsang Nukong 111 3.2.4 Miss Wimolta Sudpan 113 VIII 3.3 Focus group discussion 115 3.3.1 Buddhist teachings currently practice 115 3.3.2 Method of applying Buddhist teachings 116 3.3.3 Benefit of applying Buddhist teachings 117 3.3.4 Caution when applying Buddhism 117 3.4 Conclusion remark 118 CHAPTER IV Model of Buddhist teachings to be applied for business management 119 4.1 Applying Buddhist teachings to business management 120 4.1.1 Applying Four Noble Truth 120 4.1.2 Applying brahmavihāra 121 4.1.3 Applying Noble Eightfold Path 122 4.1.4 Applying sappurisa dhamma 122 4.1.5 Applying aparihāniyā dhamma 123 4.1.6 Applying iddhipāda 124 4.1.7 Applying Five Precepts 125 4.1.8 Applying bhāvanā 125 4.1.8 Applying paññā 126 4.2 Model of applying Buddhist teachings to business management 127 4.3 Communication of Buddhist
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    Rattanakosin Charter: The Thai Cultural Charter for Conservation1 Chatri Prakitnonthakan “The BMA should not seek popularity by allowing oddities in the Rattanakosin Island Conservation Area... This matter is wrong for the conservation of Rattanakosin Island. The Vishnu shrine is not something old which we need to preserve, not something built before the Fifth Reign, but an oddity built later, and considered inappropriate, because it mars the cultural heritage.”2 (Adul Wichiancharoen on the demolition of a Vishnu shrine beside Wat Suthat, 25 February 2011) “However, it doesn’t mean that new things that have no history have no value... so if the new Supreme Court is beautiful it will be both attractive and valuable, communicating the historical meaning of the area where it is sited near the Grand Palace... who would not support the building of a Supreme Court that the whole Thai nation can be proud of as a place of outstandingly beauty at the heart of Rattanakosin Island.”3 (Adul Wichiancharoen on building a new Supreme Court complex beside Sanam Luang, 22 May 2009) A Vishnu shrine under 10 meters high built on a plot of less than 30 square meters beside Wat Suthat was criticized by the former chairman of the Subcommittee for the Conservation and Development of Rattanakosin Island as an “oddity”, something new and without value that marred the cultural heritage of Rattanakosin 1 An earlier version of this paper appeared in Thai in An (Read), 3, 1 (October-December 2010), 76–89. Translation by Chris Baker and Pasuk Phongpaichit. 2 “Ko tho mo moen roe san khang wat suthat” (BMA not interested in dismantling shrine beside Wat Suthat) Thai Post, 25 February 2011.
  • Chinese Glass Paintings in Bangkok Monasteries

    Chinese Glass Paintings in Bangkok Monasteries

    University of San Diego Digital USD Art, Architecture + Art History: Faculty Scholarship Department of Art, Architecture + Art History 10-1-2016 Chinese Glass Paintings in Bangkok Monasteries Jessica Lee Patterson PhD Follow this and additional works at: https://digital.sandiego.edu/aaah-faculty Part of the Asian Art and Architecture Commons, and the Chinese Studies Commons ! 1! Chinese Glass Paintings in Bangkok Monasteries A Thai Buddhist monastery, or wat วัด, serves as a dwelling place for monks, a site for ordination, chanting, teaching, and other Buddhist rituals and activities, sometimes funerary services and a place to enshrine the ashes of the cremated, as well as a place where living community members can gather to hear the teachings, honor their dead, participate in ceremonies, donate, and engage in other forms of merit-making. At minimum, the art and architecture of the monastery need only be conducive to such ends, though the tendencies of Thai art are anything but minimalistic. As Justin McDaniel remarks in his insightful treatment of contemporary Thai religious and visual culture, "Generally, in Thai Buddhism 'more is more'. Shrines... are sites of accretion." An aesthetic of abundance (udom sombun อุดมสมบูรณ์) is highly valued .1 In their more concrete manifestations, abundance and accretion can take the form of manifold ornaments and elaborations upon the otherwise basic and boxy architectural form of the image halls, the plethora of images and offerings that crowd a typical altar, or the complex and detailed composition of most mural paintings. But these principles of accretion and abundance are not limited only to the intricacy and horror vacui so characteristic of Thai art: they can also account for the presence of objects that, to eyes conditioned by the conventional categories of art history, might appear foreign, secular, or otherwise out of place (Figure 1).
  • The Sacred & the Secular Sponsored by T

    The Sacred & the Secular Sponsored by T

    Arts of Asia Lecture Series Spring 2012 The Arts of South Asia & the Himalayas: The Sacred & the Secular Sponsored by The Society for Asian Art Reflections on Thai Art: Sukhothai, Lanna, Ayutthaya and Bangkok M.L. Pattaratorn Chirapravati, Ph.D. • Sukhothai (13th-14th centuries) • Lanna (Chiang San) (13th-15th centuries) • Ayutthaya (1350-1767) (Kingdom of Siam) • Bangkok (1782-present) Temple Architecture • Ordination Hall (Thai: Ubosot) • Preaching Hall (Thai: Wihan) • Stupa (Thai: Chedi) and Redented stupas • Temple Tower (Thai: Prang) Structure of stupa • Stupa: bell shape, influenced by Sri Lanka • Function: housed relics (common deposited votive tablets and Buddha images), practitioners circumambulate three times • Medium: brick and mortar decorated with stucco • Prang (tower): influenced by Cambodian architecture (commonly facing East) • Medium: laterite, brick, and mortar decorated with stucco Structure of temple: • brick covered with mortar and decorated with stucco • roof made of wood and covered with ceramic tiles • Finial (rasmi): made of wood Sukhothai: King Ram Khamhaeng (c. 1279- c.1299 or 1316); Inscription I (dated to 1292) • Ceramics: Si Satchanalai, Swan Khalok, Kham Phangphet • Wat Chang Lom (12th century) • Wat Mahathat, Sukhothai, 14th century • Wat Si Chum, Sukhothai, late 14th century • Phitsanulok (Sukhothai’s royal family moved to Phitsanulok in 1443) Lanna (Chieng San) (1262-1558): King Mang Rai (r.1261-1317) • Wat Kukut (late 12th-early 13th centuries) • Wat Chedi Chet Yot (13th centuries) • Wat Phrathat Haripunjaya,
  • Bangkok Architecture Guide 2020

    Bangkok Architecture Guide 2020

    WHAT Architect WHERE Notes Zone 1: Dusit Chitralada Palace or the Chitralada Royal Villa is the Bangkok residence of King Bhumibol Adulyadej and Queen Sirikit. The main building of the palace is a two-storey building, built in the reign of Rama VI. The palace Chitralada Royal Rama V road is part of the Dusit Palace complex. It contains a school, a dairy farm ** Villa พระต ำหนักจิตรลดำรโหฐำน and factories were built as the King is interested in agriculture and agricultural industries. Research centres on agricultural products were also founded to provide training for farmers. Visitors need to obtain a pass to enter. Only by appointment Built between 1897 and 1901 as a compound of royal residences. The building in Italian Renaissance is made of Carrara marble. It was used as the headquarters of the People's Party during the four days of the 1932 Revolution (June 24–27), which transformed the country's political Th Ratchawithi, Th system from an absolute monarchy to a constitutional one. Originally U Thong Nai & Th Dusit Palace Mario Tamagno constructed on Ko Si Chang in 1868 and moved to the present site in ** Nakhon Ratchasima 1910, Vimanmek Teak Mansion contains 81 rooms, halls and anterooms, พระรำชวังดุสิต and is said to be the world's largest golden-teak building, allegedly built without the use of a single nail. General admission 100 Baht. There is an entry fee for the Throne Hall, even if you have already paid to enter the Dusit Gardens. Tue-Sun (9.30am-4pm) Built in 1899 as a Buddhist temple, you might recognize it from the back of the 5B coin.