International Conference : Buddhism and Philosophy Conference room 2, ś01 : 100 years building of somdej prabudhajarn (Ven. Aaj Asaphamahathera)

Commentators : 1) Prof. Dr. GANGNEGI/HIRA PAUL MS University of Delhi India 2) Asst.Prof.Dr.Rana Purushottan Kumarsingh Nava Nalanda Mahavihara India พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 244 (Integration of Buddhism with research to develop a sustainable society)

No Presenter Article 1* Dr.Rana Purushottam Kumar A Dialogue between Science and Singh Philosophy with Special Reference to Buddhist Psychology and Mind Sciences 2* Assoc. Prof. Dr. Dipti An analysis of figurative language in Visuddhangkoon the Isan Mahachat Sung-Sermon (Thet Laeh) 3* Asst. Prof.Dr. PramahaMit An analytical Study of Buddhist Thitapanyo Guidelines for Pollution Prevention and Solution 4* Ven. RatanakKeo, The Concept of Good Governance and Peace-Building 5* PhramahaSuporn Mindfulness for development of life – Rukkhitadhammo Quality according to Mahasatipatthana Sutta 6* Mr.Thipphavit Saichart THE INTEGRATED BUDDHIST DOCTRINES FOR SOLUTION OF THE HUMAN RIGHTS : BORKEAW COMMUNITY THUNGPHRA SUB- DISTRIC KONSARN DISTRIC CHAIYAPHUM PROVINCE 7* PhraMetheesutaporn, Dr. A Model for the Meditation-Practice Monastery In Nakhon Ratchasince Province 8* Dr.Benjamas Suwannawong An analytical study of the Buddhist doctrines as appeared in the KAMANIT VASITTHI Literatures 9* Assist. Prof. Dr. Vitthaya Consistency of TLLM and teachings Tongdee methods of the Buddha 10* Phrakhrupariyatidhammawong, The Wisdom of Socially Engaged Dr. Buddhism in ASEAN Community 11* Boonton Dockthaisong Integrated Research on Buddhism to Develop the Sustainable Society 12* Phramaha Somparn Chakaro, The herbs in the Buddhist scriptures Dr. 13 Phra Sophonphatthanabundit, Model of Network Building for the Dr. Buddhist Proactive Propagation of Mahachulalongkornrajavidyalaya University at Khon Kaen Campus Note : *The articles refers to the presenters

การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 245

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

Dr. Rana Purushottam Kumar Singh

Tireless quest for bringing to light myriad contours of human mind as well 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 across various disciplines of knowledge, which attempt to address the multiple facets of consciousness. Though the neuroscientists, while dwelling upon the biological 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 improve based on the feedback received from sensations. The standard view about human brain emerges from the position the position that brain areas and functions 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 to scrutiny. 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 246 (Integration of Buddhism with research to develop a sustainable society)

Many scientists, as well as philosophers, argue that at the moment we are almost completely in the dark about the nature of consciousness. Consciousness is a fascinating but elusive phenomenon; it is impossible to specify 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 rests will be discussed here.1 Mind is a non-material element. According to Abhidharma Kosha, this is a part of thinking process and a non-material entity.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, has been 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 call it 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 247 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 conditions that consciousness has been given different names: if consciousness arises because of eye and material shapes (rūpa), it is known as visual consciousness.8 Consciousness functions in the following way: when the eye that 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 the appropriate contact then there is thus an appearance of the appropriate type of consciousness.

Consciousness begins to operate from the stage of phassa (contact). Understanding of phassa is therefore extremely important with reference to the conditioning of feeling (vedanā) by phassa (contact) and the consequent conditioning of perception (saññā) by vedanā in the normal course of human consciousness.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 feelings based 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 the tripartite 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 dimension of experience disposition, volition (sa´khāra) as the conative dimension and พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 248 (Integration of Buddhism with research to develop a sustainable society) saññā (perception) and consciousness (viññāμa) as the cognitive aspects respectively. 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 abstract analysis, with the all three aspects being found in all states of consciousness and 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 the cognitive 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 from the synthesis of the raw sensations (vedanā) as these are integrated into an organic 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´grahaμa) 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 is designated as "volitive forces" or "volitive formation".

The skandha consists of a vast gamut of both mental and non mental forces, 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 saññā within 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 249 human being in a more or less direct way to the realms of volition. Thus, the most 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 the foundation 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 all the 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 "mental forces" 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, are inner proclivities which push and gravitate on the will. According to Visuddhimagga, the first are karma-forming forces (abhisa´kharaμa-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 as either 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´khāra). 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 the most 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 is based on its "purification" (visuddhi).19 Vijñāμa (consciousness) is the essential 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 aggregate viññāμa).21 After the study of the five aggregates, it becomes imperative to พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 250 (Integration of Buddhism with research to develop a sustainable society) 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 the sensory process, it is pointed out that to a greater degree our perceptions are mixed 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 be restrained; 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 this manner: when the eye that is internal is intact and external visible forms come within its range followed by an appropriate act of attention on the part of the mind, there emerges perceptual consciousness.22 Visual cognition is thus a causal process depending on three factors: an unimpaired sense organ, external visible forms and an act of attention. Here, the term used for cognition is viññāμa.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 has a cognitive import and is really a reference to the emergence of cognitive consciousness. 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 conscious mind and "bhava´ga citta" i.e. the subconscious mind.

The bhava´ga citta (subconscious mind) is subconsciously active. It is alluded to as a state of subliminal activity, viz.24 an activity that takes place below 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 arises as to how the vithi citta (conscious mind) and bhava´ga citta (unconscious mind) 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 the semblance 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 251 of seventeen thought moments each following the other. The first moment is called (bhava´ga atðta) i.e. past unconscious. This stage is prior to the running of the conscious process the stage when the conscious vithi citta is in abeyance and 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 is the 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 it subsides. 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 to flow 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 apprehends the particular sense impression caused by the stimulus. If it is a sight, it is cakkhu viññāμa or visual consciousness that works. In case it is a sound, it is sota viññāμa or auditory consciousness that works. In this way, with respect to each of the sense organs, there is a particular sense consciousness and this sense 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 sense impression.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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 252 (Integration of Buddhism with research to develop a sustainable society) 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, this being the stage of maximum cognition. It is at this stage that the kamma begins to operate for good or bad, for this is the stage when the element of free will 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 as taddālambana (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 are merely 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 states are 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 is said 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 three moral 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, man has certain control over these factors, for he is free to train or culture his mind and interpret a particular situation in such a way that his existing belief, desire etc. 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 ethical consequences 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 also explained on this line. The Buddhist karmic discipline aims at inculcating highest universal moral values on secular lines. In Dighnikaya, Buddha talks การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 253 about the ethical consequences of one's action. Man's present condition, such as being inferior or superior, beautiful or ugly, and of good or bad nature, is attributed to one's past action33. In A´guttara Nikkāya, 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’s current life but continuing on into future existence. In other words the source of 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 from DNA 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.34 3. a. Manopubba¶gamā dhammā D.P. pp. 11

b. Manah eva manushyāna´ Kāraμa´ bandhamokshayoh Brahmabindupanishat. pp.141.

4. A´guttara nikāya –II, p.177. 5. Origin of Indian Psychology, pp.101 6. Rg. 1.164.36 7. James William. The Principles of Psychology. Here I owe it to and Claudio Naranjo Robert E. Ornstein; On the Psychology of Meditation, pp.189 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 254 (Integration of Buddhism with research to develop a sustainable society)

8. a. Cakkhuñca paticca røpe ca uppajjati Cakkhuviññāμa´" Sa´yuttanikāya, 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 ca mano ceva dhammā ca. D.N. III, pp.670.

9. Cakkhu´cāvuso, paticca røpe ca uppajjati cakkhuviññāμa´ – M.N. I, pp.158 10. 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»»hanga´añca desessāmi Sa´yuttanikayo, 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, sota samphassajā 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.187 15. Esā pa»ighasamphassajā saññā ti vuttā. Sammohavinodanð, pp.20 16. Cakkhusamphassajā saññā, sotasamphassajā saññā, ghāμasa´phassjā saññā, jivhāsa´phassajā saññā, Kāyasa´phassajā saññā, manosa´phassjā saññā. Eva´ chabbidhena saññākkhandho. Vibhango, pp.32. 17. "ya´ kiñci abhisa´kharaμalakkhaμa´ sabba´ta´ ekato katvā sa´khārakkha´dho veditabbo"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. 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 hotðti sakkharopamayā vade. Abhidhammatthasangaho. P. 306

Tadā cakkhussāpāthagati røpe røpa´ pa»icca cakkhupasādassa gha»»anā hoti. Visuddhimaggo. PP. 320.

"Tattha pa»hamatta´ bhava´gasa´tati´ catenta´ viya uppajjatðti bhava´gacalana´. Vibhāvinitðkā.

26. Dutiya´ tassa acchijjanākāsena uppajjanato bhava´gupacchedo ti voharanti. —Vibhāvanitikā. 27. Āvajjana´ cittasantānassa āvatthana´, ta´ vā āvajjeti, āva»»heti, āva»»hati vā ta´ 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´, ti attho. Abhidhammatthasa´gaho - 226. 30. "Visu´ visu´ avicchinditvā »°apana´ vo»»happana´. - Abhidhammattha´gaho – 226. 31. "Javana´ pana rajjana-virajjanādivasena itthāni»»havibhāga´ Karotiti ālambanarasa´ javanaeva anubhavatðti vutta´. Parmatthadipani P. 105. 32. Ta´āranmaμa´ etassā ti tadārammaμa´, yam javanena gahitārammaμa´ tasseva gahitā tadārammaμa´ nāmā ti hi vuttam. Paramatthdipani.

33. So dibbena Cakkhunā Visuddhena atikkantamanussakena satte passati cavamāne, upajjamāne, hine paμite suvaμμe duvaμμe sugate duggate yathā Kammupage satte payana ti.2 D.N.P.P. 73 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 256 (Integration of Buddhism with research to develop a sustainable society)

34. Kammassakomhi kammadāyado kammayoni, kammaba´dhu, kammapa»isasaμā, ya´ kamma´ karissāmi kalyāμa´ vā pāpaka´ vā tassa dāyado 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

Abstract The 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 selff-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.

INTRODUCTION The 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. 2 Of 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, King Sanjaya. 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 every stratum of society and eventually culminated with the giving away of his two little beloved children 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 261 known as Mahachat Sermon as used in thet laeh3 or sung-sermon form. The analysis will 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 the lyric and prosaic forms. We have used the text “Phimpha Laeh Mahachat 13 Kantha (Isan version)” พิมพา แหลม่ หาชาติ ๑๓ กณั ฑ์ (สานวนอํ ีสาน)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, internal rhyme, 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 is aimed 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 text contains nine or eleven syllables or words – four, five or six words in the first halfline (hemistich) and five or six words in the second halff-line. The half lines on the page are 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.

SIMILE In 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 are used 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 meritorious deeds, 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 voice train themselves to delineate the entire story (in 13 sections) in a unique recital style infused with 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 verses or kattha expanding over time and space. 3 Thet Laeh is a form of applied sermon in which some sort of rhythm is used during actual delivering of the sermon and so in English we have named it ‘sung-sermon’ in order to distinguish 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 study of the Buddhist Sung-sermon from Isan” by the present writer. 4 Dhammadino, Phimpha. (2005). Phimpha Laeh Mahachat 13 Kantha (Isan version) พิมพา แหล่ มหาชาติ ๑๓ กณั ฑ์ (สานวนอํ ีสาน(, Khonkaen: Klangnanatham Company, Ltd. 5 Although 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 in my translation. It will require years of dedicated effort and I have miles and miles to traverse before I could reach that goal. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 262 (Integration of Buddhism with research to develop a sustainable society)

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 contrastive picture, for despite all her grace and beauty a celestial maiden had to face the consequence 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 painted Spotless beauty bore no mark of dirt as if moulded clean in an oven Hair pitch black resembling the spirogyra possessor of great merits (Sec. II. lines 24-26, p. 13)

METAPHOR In 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 to depict 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) การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 263

HYPERBOLE The figure of speech called hyperbole (Greek for “overshooting”) is bold overstatement, or extravagant exaggeration of fact, used either for serious or comic effect. 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 involves diligent effort over a vast stretch of time. Similar to the implied meaning of the English 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 be built 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 newborn Appropriate are the merits accumulated a thousand eons of time span Reckoned a merit treasury enormous and bountiful Make 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 the oppositional 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. The Newtonian 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 times An evil action done just once can destroy all goodness (Sec. II. lines 73- 74, p. 16)

Why this world has such difference in thinking As is said sees the evil as good Different 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 264 (Integration of Buddhism with research to develop a sustainable society)

When the dog is chased to the cul-de-sac fears it not to confront in selff- defense (Sec. VII. lines 28-29, p. 58- 59)

PROVERB A 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 (SSec. II. 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 variance The 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 world Happiness and sorrow comes in tandem just think of it (Sec. XII. lines 277-28, p. 119)

DIDACTIC INTERPOLATION Closely related to proverbs are numerous didactic interpolations interspersed throughout the Mahachat sermon text. The reason why we have categorized proverbs and 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 the sermon 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 original Isan version are maintained in our translation below. All listeners, brethren dear father and mother reflect upon this การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 265

Consider deeply about charity all generous deeds you have done Did you gain mental benefits from them I welcome you to introspect it Have your meritorious acts made you happy smile and happy always Observe it see it when you donate and distribute Your mind becomes delightful beget felicity through and through Whenever you donate it is a great benefit Meritorious action is reckoned thus welcome you to continue the effort Accumulate merit gradually little by little it will increase When you die this shall be your asset gain great merits Everyone has to die nobody can live forever All beings in the vast world none can escape from death But when you transmigrate to another realm Everything would depend on your action good and bad all depends on your action solely Whoever has done good deeds has goodness accumulated When dead these actions will lead to heaven ascend to heaven and reside there Whoever has done evil deeds these actions will let you Fall into hell full of suffering and lamentation All virtuous people men and women engage in generous action Accumulate morality and generosity the reward you gain is certain Accrue good deeds there would be no suffering the world will extol in your praise Welcome you all do good people will admire you Deviate from all evil actions it will reduce your value Make you devoid of value in yourself only good and evil exist in this world All other animals like herds of cattle And herds of elephants All decay and decompose but their skin tusks bones Still have some value can be sold and bought When people die all’s over just cremate the body Nothing remains that could be sold or bought Like the poetry that has taught Thai poet has ever composed I leave this to you all laity for you to consider and reflect upon – “Bull, oxen, buffalo, elephant that are old and unworthy of any work Their tusks, horns still bear importance and value in body พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 266 (Integration of Buddhism with research to develop a sustainable society)

But when humans die the whole body is valueless Only good and evil actions persist to adorn the world.” The entire human populace when dead and decomposed Goodness and evil still exist permanent in essence Offer 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 not Heaping 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 evil Let only the good manifest and merit be accumulated Make 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. In the 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 a foolish 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 royal offsprings, 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 he perfects 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 home very late in the evening, she at first thought that her children were hiding. She การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 267 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 be Every evening she goes to fetch them from their playing ground Right and left in every direction she looked Which ever way she turned nothing but emptiness Tired and lonely the heart throbbing When she reached the fence she left her fruit basket there Then 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 them Walking to and fro she sought for them everywhere Sad and depressed not even a shadow could be traced Could 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 he actually 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’s routine 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/listeners know 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 wiles If we know what they are up to showers of praises be gotten Today you did venture to the forest Sought no friend to accompany Who will agree with you when you are in the forest? You have forgotten your children and involved in promiscuous acts If I were the king as before I would have slit your throat to cause you die พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 268 (Integration of Buddhism with research to develop a sustainable society)

But now have come to build up merits and practice meditation So I do forgive you it’s the first time for you to deviate Next time do not cry do not pretend You 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 know I know not about them don’t you ever ask me You are shameless full of pretention and wiles That’s the feminine desultory way sinuous wiles at various levels You related to many least sincere with any You have played a deceitful game flirting and deceiving many Don’t tell a lie that you are ill and ask for chicken soup No pain no sickness who can help you If I seek you another spouse anew Your sickness will dissipate you will ask for no medication (Sec. IX. lines 57-79, pp. 82-83)

SYMBOL A 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 is incapable 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 the imagery 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 the following imageries are introduced. Seven months ago in the pavilion happily resided the queen That night was the beginning the ominous dream presaging Sleepless and fidgeted worried until fatigued As the dawn crept in so errie a dream she dreamt What was it she knew no way to solve it Dreamt of a man who brandished a sword strong and sharp การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 269

Wearing the red China rose on his ears, his sinewy muscles all raised So dreadfully terrific was it all as if the sinful evil nearing She begged for her life but cared he not the least Severed her two hands off instead with blood splattering all over (Sec. VIII. lines 6-16, p. 68)

Feeble in body and hungry as though got a cramp and swooned She looked around the rows of trees with a heart so weak and fragile Walked to the deep wide wild jungle Stepped towards the fruits the place where she ever sojourned Erstwhile laden with ripen fruits verdure and prolific All disappeared gone was everything from there Holding basket and spade sought yet another tree Hoping to secure but turned utterly hopeless when she saw it Nothing eatable all decay and rotten So pitiful a plight of Queen Masti a broken heart and a pensive mood (Sec. VIII. lines 577-66, p. 71)

SATIRE The 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 human folly and vice are held up to scorn, derision, or ridicule as in the following example that illustrates the vice of gluttony through the character of the greedy old Brahmin named 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 home from 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 he laughs 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 270 (Integration of Buddhism with research to develop a sustainable society)

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 the feelings 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 hapless Sad and distressed she cried hopelessly When the evening set in darkness loomed all over The three animals disappeared making the way for her to go home In her hurry she tripped on a stone and tumbled In her mind she thought of only her two children They had waited for her for so long She walked just thinking of them sometimes in hurrying steps (Sec. IX. lines 23-30, p. 82)

ALLITERATION Alliteration 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.6 This definition as observed by Carol J. Compton7 specifically limits alliteration to position of occurrence. Yet alliteration can be found both within lines and across lines in our material. Alliteration within a line: เทียมดงั ปุนแปลงปัน สาวสวรรคก์ าํ เกงิ เปิงประเทศเขตแควน้ แดนใตก้ ะซ่าเซ็ง Thiam-dung-poon-pleng-pun sao-sawan-kam-kaerng Perng-phra-thaet-khaet-khwaen daen-tai-ka-cha-chaeng Likened to the creation of celestial maidens

6 Viravong, Sila. (1970). Santhalaksana waiyaakon lao phaak si, Vientianne: Ministry of Education, p. 13. 7 Compton, J. Carol. (1979). Courting Poetry in Laos: A Textual and Linguistic Analysis, Special Report No. 18, Northern Illinois University, p. 159. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 271

The entire country far and near ceaselessly talked about her (Sec. II. lines 7-8, p.12)

จงั วา่ ควิ คาดโค้ง งามโก้กลอ่ มกนั Jung-wa-khieu-khadd-khong ngam-ko-klom-kan Eyebrows so well arched splendidly proportionate all over (Sec. II. line 12, p.12)

ล่อกแล่กแล่น ลมลนเิ ลอนไหื ล Lokk-laekk-laen lom-lin-luean-lai Furtively run about muttering flirtatious words (Sec. X. line 74, p. 85)

Alliteration across adjacent lines: เทียมดงั ปุนแปลงปัน สาวสวรรคก์ าํ เกิง เปิงประเทศเขตแควน้ แดนใตก้ ะซ่าเซ็ง Thiam-dung-poon-pleng-pun sao-sawan-kam-kaerng Perng-phra-thaet-khaet-khuean daen-tai-ka-cha-chaeng Likened to the creation of celestial maidens The entire country far and near ceaselessly talked about her (Sec. II. line 7-8, P.12)

งามดงั เดอื นวนเพั ญ็ เลิศวไลในหลิ า้ สองดวงตางามเยยี ม องคพ์ ระภูคาดโกง่ Ngam-dungg-dieun-wan-phen lers-wi-lai-nai-la Song-duang-ta-ngam-yiam ongg-phra-phu-khadd-khong Beautiful as the full moon superbly gorgeous in the entire world Her two eyes full of glowing beauty eyelids well curved (Sec. II. lines 10-11, P.12)

ASSONANCE Assonance 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: บืนสลนเสลอกลื ม้ โซมโซ่โกงโกย Buen-salon-saluea-klom chom-cho-kong-koi Push ahead in a vain attempt physically decrepit and tiring (Sec. VII. line 67, p. 61)

ลอ่ กแลก่ แลน่ ลมลินเลือนไหล Lokk-laekk-laen lom-lin-luean-lai Furtively 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. เถาวลั ยเ์ กียว เกลียวยอยยอ้ ยหยอ่ น เป็นมะหลิงติงตอ้ น ยวมยวั ทวั แดน Thawol-kiaew kliaew-yoi-yoi-yon Pen-ma-ling-ting-ton yuom-yuao-thua-daen The vine its strands and hanging branches swinging Creeping up and down dangling all over (Sec. VII. line 84, p. 61- 62)

สตั วใ์ นดงแดนนี หมมู ีชะนีป่า ทงงั วั ควายชา้ งมา้ หมาเมน่ มงั เมย Sat-nai-dongg-daen-nii moo-mii-cha-nii-paa Thang-ngua-khuwai-changg-maa ma-men-mungg-maeu Animals in this territory swine, gibbon Even cow, buffalo, elephant, horse, dog, porcupine, deer abound (Sec. VII. lines 110-111, p. 63)

ONOMATOPOEIA Onomatopoeic 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 the kingdom. The onomatopoeic words depict the sounds of different musical instruments like the beating of the giant drum หมุง่ ๆ (mung mung), ฆอ้ ง (khongg) and the sound of the footsteps of hundreds of people marching forward in unison ยาบ ๆ (yub yub) เยือง (yiang), ยาบ ๆ (yub yub) ยว้ ย (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 REMARKS All 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 selff-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 devotional attentiveness and then apply its moral values – loving-kindness, compassion, generosity, charity, selff-sacrifice, honesty, moral courage and determination – into real life situation and practice. In order to delineate the story well and render the การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 273 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 base of moral perfection, epitomized in the character of the Bodhisattva. The text provides innumerable 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 this oral narrative tradition is to be recognized.8 Without the practitioner monks’ concerted effort this oral narrative will not survive. Likewise, parents, teachers, elders ought 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 be emphasized 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 the richness 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 of interest in the sermon text vis-à-vis the indigenous literary heritage and can eventually 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 poetic usage 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 as an evolving language, both in its archaic beauty and contemporary usage. Moreover, translation of different versions of the Isan Mahachat sermon texts can help proliferate the richness of Isan literary tradition alongside the propagation of core

8 During many interview-sessions monks have informed me that there is no governmental support 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 who formally invite them to the annual Boonphavet ceremony. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 274 (Integration of Buddhism with research to develop a sustainable society)

Buddhist values such as compassion, generosity, selff-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 the story. 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 the Mahachat 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 Mekong region 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.

References Compton, 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 กณั ฑ์ (สานวนอํ ีสาน(, 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-phukk-nai-mudd”, literally translated into English as “tying- 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 and weak or mild voice modulation similar to the effect of wind on coconut palm fronds. This rhythm 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 and fast 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 275

An analytical Study of Buddhist Guidelines for Pollution Prevention and Solution

Asst. Prof.Dr. PramahaMit Thitapanyo

ABSTRACT This 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 more important 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 ecological balance. The Bhikkhus are part of human society and there are rules and discipline to regulate 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. The Buddha 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 to control 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 live without 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 the new 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 276 (Integration of Buddhism with research to develop a sustainable society)

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 be compassionate and kind toward all beings on the basis of principle of natural preservation.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 that emerged 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 is another 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 making the economic progress, factories influence, mass of vehicles, careless waste management 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 Research 1. 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) ,Bangkokk : Komonthong Foundation .1990,(p.14. 3Vinaya .Mahaa .2/425. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 277

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 pollution according to Buddhism.

3. Method of Research This 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 Pali Commentary 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. Conclusion The 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 the problem of pollution from the direct experience, the tracked stories in the Vinaya Pitaka, 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 effective means 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, the methods for preventing and resolving the pollution could be summarized as following topics:

4.1The methods in preventing and solving the air pollution Fresh 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 a while, but without the fresh air live is not possible. Nevertheless if there is the polluted air, we are victimized for diseases and bad health and human race might be vanished. Proper temperature also is important for living creature. Our physical parts need the balance temperature and environment. If there is the extreme changes of the temperature, it isn’t comfortable and easy to live either. One important factors that cause air pollution are smoke and dust. It absorbs to our bodies through Respiratoryespecially to the lung and might leading to allergiesat first and get inflame in sinus, pharynx, windpipe, and related diseases in Respiratory and lung inflame at last. The level of the serious health effects depending on 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 278 (Integration of Buddhism with research to develop a sustainable society)

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 safe otherwise 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 clean and balance, a man also could live with safety and healthy. This also refer to the proper 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, this issue 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 natural resource 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 one unit 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 the purpose 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 forest those who immigrated the rule was considered as Pacittiya Offence (an offenceentailing expiation). This is one of the example that Buddhism also concerns about 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 in order 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 279

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 to correct 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 as solar 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 include economic, society, and culture. The process in natural resource and environment management 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 is located with the tropical wet weather, thereforesmoke and gas would quickly float to the 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. The trouble 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 in Buddhism Water is very essential natural resource consumption for earning living. All social 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 between Sakaya 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 his suggestion 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 important resource for all living creatures, mankind, plants and animal all need to consume water. Water is available in many places: on earth, underground, in the air, or even in our bodies. All of our activities need water to be completed: eating, consuming, using in public welfare, bath, making foods, washing, economic activities, producing electricity, medical purposes and so on. Hence, water is the source of lives, in order to พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 280 (Integration of Buddhism with research to develop a sustainable society) 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 onto greenery 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 on you 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 281 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 impacts and each year the government have to spend unnecessary buggiest for clearing the wastes 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 develop dams and reservoirs in order to preserving water resource for sufficiently use. It is the responsibility of all to prevent and resolve the problem of polluted water. 2.2.3.1The best solution to resolve the problems is to foster the people 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 specificwith full enforcement for emission the drain water to the river, and find the ways to resolve 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 the Buddha, 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 monks brought 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 living thingslived underground. The story of this disciplinary rule was emerged from the event of the groups of 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 the Buddha 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 who committed 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 282 (Integration of Buddhism with research to develop a sustainable society) 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 use 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 make use 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 Buddha coming 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 the whole. 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 in resolving the soil pollution in which it reported that the monks who dig the soil is considered as Pacittiya offence representing there should be the law to take action on those 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, be gratitude 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 we need to understand the context of crisis, the root problem, bad impact, then listing down 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 a part in preserving the natural source of soil for instance:

8Vi.Maha) .Thai (1/79/3. 9Ibid.P.274. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 283

3.3.4.1Plant the tree in order to strength the soil and reduce the scouring on the 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 long time 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 on the 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 crisis of pollution according to Buddhism, there are the teachings that mostly place on fostering the conscious mind in the individual on the importance of ecosystem and the cycle of depending inter-connected living of all lives, be gratitude to nature, be contentment and moderate in using the natural resources, free of violence – all these principles lead to peaceful environment. There was no place of encouragement on over consumption in Buddhism; on the contrary, it supported the practice of fully utilized natural resource with care and respect.

5. Suggestion The 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 preventing and resolving the problem of pollution and the cooperation of the member of the society 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. Reference The 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, 1993 Chatchapol 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 284 (Integration of Buddhism with research to develop a sustainable society)

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 more peaceful, 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 governance be both politically and socio-economically effective and worthwhile and to efffectively hold peace. In short, good 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. 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 national election, except the UNTAC co-organized election in 1993, turns out to be violent or

1 Organization of Buddhist Social Development การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 285 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 status of 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 states cannot contain war? Why state can’t sustain peace? It is argued, according to democratic 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, less conflictual, 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 appropriate mechanism 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 gets immune 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 late as 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 group of 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 individuals and 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.asp 3Lecture Series ‘Social and Political philosophy (2SS-W0EC7A)’, University of Leuven, Belgium (Feb-May, 2013). พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 286 (Integration of Buddhism with research to develop a sustainable society)

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 maanner, while not exclusively pursuing their own interests, but also the common concerns of the members of political, economics, and social community at large’.5 For Mayntz “Governance means regulating issues and solving collective problems,” since confronting 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 those collective problems because with governance a remarkable diversity of solutions has been 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 groups articulate their interests, exercise their legal rights, meet their obligations, and mediate their 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.org 8United Nations Development Programme June 26, 1996, http://www.undp.org 9 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 287 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 violennt conflict and supporting indigenous capacities for peace management and conflict resolution.11 He proposed that peacebuilding is the process of creating selff-reliance structures 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 national capacities 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 activee-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. The proponent 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 rivals to 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 288 (Integration of Buddhism with research to develop a sustainable society)

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 a situation of a fighting of all against all just like what the ISIS group is playing on the ground 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. Mutual understanding, 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 Peace It 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 289 factors to work together to achieve one shared goal. However, how far it is applicable is 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 all relevant 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 processes of 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 mean to 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 bonds between 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 becomes nationwide good governance might not be possible. It is accepted that good governance is a preventive method to contain the violent conflict or war because it builds long-standing relationships among community 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 were vulnerable and disempowered by violent conflict, would benefit from the policy and choose to integrate themselves into the community and that engines the rehabilitation of 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 Peace Good governance is the foundation of stabilization and rebuilding processes, especially in war-torn societies. Good governance is a good match to effectively reconstruct postconflict states both physically and mentally.24 A grassroots peace building process is needed before they can create peace nationwide. Good governance is 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 Fragile States. 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-mil 23 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 290 (Integration of Buddhism with research to develop a sustainable society)

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 women are 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.25 Cambodia, one of the war-torn countries, is a good example to support the feasibility of good governance in postconflict state. Of course, good governance would 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 peace holding 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, pandemic diseases 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 cooperation among 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-women 26 United Nations Transitional Authority in Cambodia, 1992. http://www.un.org/en/peacekeeping/missions/past/untacbackgr1.html 27 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 291 few who are rich”.30 When state as an institution does not always represent the general interest of the population and such concentration of power in one group exists, 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 no influence 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 to make their own development choices, via negotiation, mediation, and accountability.32 In the long run, greater cooperation, mutual respect and mutual understanding 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 mere democratic 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 that authority can design a more fair and consistent application of the laws and implementation of government policies.

- Possible Instability in the Absence of Good Governance It 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 from this 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 the problem 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. 95-97 32 Hohe, Tanja. "Local Governance After Conflict: Community Empowerment in East Timor." Journal of Peacebuilding & Development, 2004: 45-56 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 292 (Integration of Buddhism with research to develop a sustainable society)

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 role straightforward 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 surfface but not completely get the internal one treated. It is simply because they overlook 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 civil conflict 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 provide the authority or government a sense of legitimacy.

a. Political Exclusion What happening right now in some countries in Sub-Saharan Africa and the Middle East, particularly the fighting between rebels and government, is probably the result 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 is not given. People are challenged by different means – threatening to imprisonment, poor public service and exclusion from decision making. According to Freedom House, 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 293 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 the government formation had leveraged exiled Khmer Rouge to regain the control part of territory. However, through Prime Minister Hun Sen’s Win-Win strategy the country 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 the restoration or installation of institutions that could foster an inclusive political process. Keep in mind that promoting inclusive political system is critical where exclusion is severe.39 Omission of minority groups in political decision can make countless troubles. It undermines the countries’ capacity to deliver services to their citizens, to control corruption, and it maybe induces to separatism. And these are the cancer of peace.40

b. Socio-Economic Exclusion Selff-determination, freedom of belief and culture practice, and getting fair share from economic wellbeing are all required to build of society of growth, mutual respect, stability and justice. Yet, in the absence of these core elements people tend to stay 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 people stand for the poor, and they might lead the poor to claim for better life. Also, some middle 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 Fragile States. 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 294 (Integration of Buddhism with research to develop a sustainable society)

becomes permissive factors conducive to the onset of conflicts or any anti-sm movement. Further, a grassroots peace building process also has to involve the integration of culture, norms and beliefs in resolving community problems. Internal cohesion plays very crucial role in building a lasting peace. This requires such open society and to have that they really need a positive structural change that can tame individual 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 is surprisingly 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, the minority 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 professional associations often contribute to restoring a fragile peace with a wealth of experience in negotiation with authorities.44 In many communities, socio-economic exclusion is still the major concern and this requires very much support from an inclusive mechanism such as good governance to make peace and development rather more realistic.

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.shtml 43 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-mil 45 CAPA, “Healing, Forgiveness and Renewal for a Just and Peaceful Society,”http://www.capa-hq.org/index.php/features/good-governance-and-peace- building การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 295 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 is accepted that to help governments function effectively, achieve economic progress and improve quality of life decision-making over the allocation of development resources must be based broad consensus in society.46 Allowing citizens to involve in country’s matter 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 to meet 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 prevents the 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 stakeholders are cooperatively working for society’s well-being, particularly a robust commitment to education, 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 to closely 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, Asian Development 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 overall interest, 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 same thing 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 Governance So 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 297

67 years after Universal Declaration of Human Rights (UDHR) in 194854 and about 30 years after the introduction of ‘good governance’ mechanism to promote human rights 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 some difficulties 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 much important to make good governance possible and applicable. Since a state has supreme 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. Girls were 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 is recommended to firstly do few important things as follow: - Improving economic condition – Dangerous drought, flood and massive disruption that can trigger greater migration and conflicts and hunger around the globe are continuing to rising. These headache issues possess immediate threat to each national security. In hunger realm, one should never talk about laws or peace because moral comes after bread. Stealing or fighting for food in the street, which increases insecurity, might exist everywhere and that it is not safe at all to walk on the street during day and night. However, when basic needs are provided or the onset of better living condition could allow people to think of social order, social responsibility and peace. - Improving education – Only when quality of life is empowered, should people think of education or knowledge. Education is, in fact, paramount but 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.shtml 55 Kimseng, Men. “Poor Governance at Root Cambodia’s Education Problems,” VOA Khmer, March 26, 2015, http://www.voacambodia.com/content/poor-governance-at- root-off-cambodia-education-problems-expert-says/2695566.html 56 Asia-Pacific MDGs Study Series. Access to Basic Services for the Poor: The importance 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 298 (Integration of Buddhism with research to develop a sustainable society)

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 everyone accepts 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.’

Conclusion Good 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 help ensure 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 everyone with 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 helps containing 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 most people 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 299 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 300 (Integration of Buddhism with research to develop a sustainable society)

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MINDFULNESS FOR DEVELOPMENT OF LIFE – QUALITY ACCORDING TO MAHÃSATIPATTHÃNA SUTTA

PhamahaSuporn Rukkhitadhammo

Abstract The 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 the development of mindfulness for development of life-quality according to MahāsatipatthānaSutta. 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 one way 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 the insight 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 to daily 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 working attractive and interesting. Finally, mindfulness was applied to the recent Thai societies that had greatly different ideas. Thus, people ought to develop mindfulness and their lives until seeing the worthiness and value in their lives that would be developed 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 Problem The 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 303 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 not be 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. The boat drifted with the tide it was the wind swept away the rocks and trees that might have caused the boat sank in the river, or causing damage to the ship could not reach the 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 the problem,can not solve it. You should know how to solve the problem, like the Buddha, when he was suffering. The fire was the cause of suffering itself. He has an enlightened 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 on consciousness 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 what is if we lack it. It makes people careless, negligent dealer, sometimes lacked restraint in some cases. The problem is caused by Once unconscious, they often make mistakes that consciousness is the anchor of the fair is in on the act with the individual. So mindfulnes is the most important to hold four Satipatthana practice and taught himself how great Satipatthana. The importance of Satipatthana seen from the Buddha'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 to achieve a fair contract to inform nivarana. In Satipatthanasutta"The Buddha teaches us mindfulness to make conscious the unconscious conscious, it is not. And this consciousness 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 that we 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 makes life a living as a precaution, it would lessen the suffering that exists. Mindfulness is to develop 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 to bring principles of Buddhist Studies. Achieve a better understanding of the great Satipatthana. 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 importance of 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 304 (Integration of Buddhism with research to develop a sustainable society)

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 conscious that, 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 include books, documents, articles, and research. It concerned the research focuses on the study of consciousness to analyze the life-quality by his sober senses current rule base is formulated. The content appears in the SuttaPitaka. Study and analyze the importance and benefits of mindfulness in improving the life-quality according tomahasatipatthana.

4. Result of the research From 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 meditation and 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 selff- consciousness, 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 305

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 sadness of 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 feeling 3)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 down 2). Suffering less and happier 3)loosen the hold. In their entirety or not do not trouble 4) troubleaccording to the world's fourth is mentally unstable. Knowingly reality of things not rise or with the collapse Liebe 5) less selfish. But the benefit to others 6) mental, moral, or a higher quality of practicecan Niortsmabati 7)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 the formula. 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, cultural and psychological ideas. Prayer is the way to liberate ourselves from the burden. Prayer is the practice practicing 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 goal is to seek the mental and emotional. Life quality is better than quantity when we indulge in all the action. When we forget their own and one with the work done. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 306 (Integration of Buddhism with research to develop a sustainable society)

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 while cleaning 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 was not 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 understanding the principles and practices. To make us understand things that happen in life. Life surrounded 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 the strong 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 show readiness 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 cause problems 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 while that will not make errors in their work. And create a pleasant working atmosphere. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 307

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 interests irrational or if the unrest in the south, and so on. Mindfulness based approaches his fourth 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 until the 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 the basis of ethics and mutual respect of people in society.

So mindfulness by Palma's consciousness out the formula. As the mental development towards a state of a user who got the joy in the holy scriptures show that mindfulness 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 do all 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 until the 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, which is threefold. They are related to each other, as is Canon (consciousness) is fundamental to concentrate. And meditation (mindfulness continuity) is the basis of wisdom. Meditation precepts curing cycle then it is the very virtue, the intelligence concentrate curing cycle then it is the very virtue, the mental faculties curing cycle and 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,fourSatipatthana complete 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 done consistently on a daily basis to make peace truly would not be true at all. Great recipe ideas 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 The Satipatthanasutta. It is the difference between other religions. Buddhism aimedto solve human problems bydeliberationintothe base which is distressing physical, พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 308 (Integration of Buddhism with research to develop a sustainable society)

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 an intellectual 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 mindfulness Satipatthanafour great for guests who seek dhamma hermitage justified because such a 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 each season, 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 or private.

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THE INTEGRATED BUDDHIST DOCTRINES FOR SOLUTION OF THE HUMAN RIGHTS : BORKEAW COMMUNITY THUNGPHRA SUB-DISTRIC KONSARN DISTRIC CHAIYAPHUM PROVINCE

Thipphavit Saichart

Abstract The Dissertation Title "The Integrated Buddhist Doctrines of solution of the Human Rights : Borkeaw Community Thungphra Sub-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 the Human 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. Technical Buddhism Technicaland legal Academic political science Related Research 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 land The destruction of agricultural crops The use of force and fire arms About oppression and intimidation The use of power without legitimacy. The cause of human rights violations, including the uncertainty of stateannounced that the National Forest PhuSumPhaknam 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 lapping area 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 reunited and living in the occupied land. The impact of human rights การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 311 violation sare. People in the community have noarable land. Lack of independence in daily life. Fear the power of the stateThere is nosecurity in life Lack of educational opportunities Money is not enough to live on. Mental depression Distress Stress caused by pressure from the authorities in the extortion and intimidation to leave the area. Human rights principles, including the right to receive from 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 is itself 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 The principles include 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 religious virtues. (Universal love) are the sovereign. Objectivity is considered to be large. And the main objects are Sangahavatthu Recognize the benefit to the public. TroubleshootingbyTriscience. Whichincludethe principles of Buddhism. Jurisprudence And major political According to the principles of BuddhismThe principles includehuman rights, suchas the spike frugality cherished land of staterefused to shar ecommunity use. Stingy cherish the benefits to the public. Absence of Justice Biasis neutral Biased because likeother partiesBiasedbecause of the power of the capitalists and the irsupervisor soverand over. Biased because I do not know the actual data. The treats communities error Both parties support the principle that human rightsare. The five precepts dharma Not hurting each other, destroying bothlives and property. The main virtues of international executive sand government official operating in the area. The villagershavesympathy forthepoor. Asincere effort to help.IncludingthesovereigntyObjectivity isconsideredtobea big problem. Do not take ama jority vote but not equitable solution. And the main object sare Sangahavatthu Recognize the benefit to the public Helping each other Each party พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 312 (Integration of Buddhism with research to develop a sustainable society)

not to use violence against each other. Seeking a way with words polite. 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 country and 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 political administration, including the principlethat emphasizes good governance principles. Purity, transparency To monitor the performance of government official shave. State official smustad here to the principle offair administration of law. Self is hinterests For the well-being of the people is important. Keywords: The Integrated Buddhist Doctrines of solution of the Human Rights

1.Introduction The 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 313 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 those who follow the government's policy of fairness. Discrimination and prejudice 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 human body itself is a representation of freedom in the first place. You can do anything Their chosen And in a position to choose to do both good 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 that wouldhaveoccurredasaresultofthebond. 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 asthe possibilityoflife. From the startuntil theendof liffe.๖However,the basic elementsof lifethatare located onthe legitimacyin society.Tosee the valueanddignity of thepeople. It issomething everyonehasingrainedsince birth. Without distinctionof race, color,

๓D. 10/134/79.(.๗๙/๑๓๔/๑๐ (ไทย) .ม.ท)ี ๔D. 11/311/288. (.๒๘๘/๓๑๑/๑๑ (ไทย) .ปา.ท)ี ๕Deon kumdee,Theology,(Bangkok: KasetsartUniversity Press, 2541), p.240. ๖PhraBrahmagunabhorn(P.A.Payutto),BuddhistDictionary Theglossary, (Bangkok:s.Rs. MassprintingProducts Co., Ltd., 2551), p.86. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 314 (Integration of Buddhism with research to develop a sustainable society)

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 onhuman rightsMeanwhile, inthis worldPeoplehavethefreedomI do not live a life of attrition. And great compassion for each other The animal's ferocious And live together in a big group, not because ferocity. To survive in today's society to have compassion for fellow human beings 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 was intended to nourish. Continue to do so indefinitely. Acircular swimmingincyclespoor. Or the seaof sufferingItisnot knownwhat wastheonly 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 315

Thephenomenonisrelatedto the violationofthehuman rightscommunityBokeotoday.Theresearchers wantedtoseetheproblem ofhuman rights violationssincethe beginningof the communityinthe past to thepresentdisputeis the issueofpublic sectororganizations. In the past,villagersresettledresidentstoeatthe ThungKhonoffenseand the neighborhoodfor more than100yearssince2496, with proof oflocal taxeswas67people.Andprovided thatoneof thetwopeoplein the year2496-2497. Districtannounced tonotifythepossession ofthelandinthefield,includingKhonyear 2501are embroideredbannerspostedatvillageeldersandif anyone hasabehiiibiemTrahagremembernot toseizeland.. 2516, the government announcedthepreemptionvillagersorevidenceshowingthelandto bereturnedtotheland. Thereweresomeprooftoback thegovernmentin2516.Forest ServiceannouncedForestNational Parkcovers an areaof approximately290,000hectares, PhuSumthistlescoveringHuaiYangThungThungThungNa LaoandLuilaiChaiyaphum,Khon. Theimpact onthelivelihoodof the residentsof10villagesHuaiYang. TheForest Departmentnorthelocalcommunity out ofthesanctuary. Forestresidentsopposed thedeclaration.๑๑Meanwhile, when thegovernmentdeclaredthe zonenational forestPhuSumcrushedthistlesmadehereatlotusleave andotherlocals. Theevictedresidentsfrom the area.The situationwas exacerbatedwhen theForest Industry Organization(FIO). Forest VillageProjectandto growplantations,eucalyptusplantationin4401to replacethe 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 316 (Integration of Buddhism with research to develop a sustainable society)

ofpossession ofweapons of war,thevillagerscould not beartograduallymove awayfrom the areauntiltheyear 2529.๑๒ After that,the state hasto resolvepolicycontinuesasinMarch 2552instructed theBoard ofDirectorsto fixthelivesofarableland reformnetwork. APrime MinisterandaCabinetsub-committee, which is chairedaseries ofsixministers andsenior government officialshaveheld meetingsanddownseveral times.๑๓In the month ofAugust 2552asassistantminister of thePrimeMinister, Mr. NiponBoonyakarnkulPatRomaniareabyappointinga working grouptohelpimplement 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 discussedthe recommendationsatapublicmeetingcenterOp. AndThailand. RepresentativeOffice ofthe Prime Ministerapproved theOp. Ledto alawsuit againstthe boardrepresentativesareexpandingandjointly explorethe areaInApril 2554, Mr. Chan, Divided MiniAdviserMinister. The Prime Minister's Office. Downaproposaltoextendthefivepeoplelivetoeat,to delayactiononthe conflict. 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 the solution and to set up a working solution at the provincial level. But the problem did not progress during the year 2554 in a conference 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 317 insisted several times to follow. Community Policy Act and the Minister's resources.It was confirmedthatno objectionstothe policySettlement Act, but it is not as effectiveonMarch 21, 2555representativesthen filed apetitionwith the court,thepeople ofthe community whohave been allocatedlandin the villageparkForest6. morethan3acres(18 hectares).Allthreecaseswerecurrentlyemployedforestlandtoonlythre ecasesstill haveland, so peoplewanttohavetheoption. Withdrawnandaplantationareaof approximately1500hectarestoprovide forthe people.bymakingitaright of abode.FortheAgencytomonitor bothlocal andnational. Dealscorrespondingto withdrawforestandlandtoprovidepeopletheoption. Iaccepted the offer.๑๔ The violationofthehuman rightscommunityBokeotoday.AsIhavedifficultywithit.Instead,agenc iesofgovernmentorders toleave the area.ThecommunityhasmadetotheSufferedacross thepage. On the issue ofapressinto apublic forumwherecommunitywellsglass. Inthe public arenaLanddisputeshaveprovenpeople arewildwithPBSThailandhad discussedthe issuesaid."Afterastatement from theoffense. LetvillagersasforestlandencroachmentKonclosing ceremoniesfrontentrance of the villageand almost allhouseholdsover50aftercarryingoutorderswithin30days.After theannouncementlastAugust 25announcementfrom the provincehave 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 318 (Integration of Buddhism with research to develop a sustainable society)

QualityAct2535.๑๕The phenomenonispresentinthe community. Relatedto the issueofhuman rights violationsinBokeoThungKhonoffense. Stoptherepressionanddestructionof forest resources, which require theeviction ofthe invadersout of theforest. Butthedutyof militaryandgovernment agenciesinvolved.Itfails totake into account thestatementof "any action mustnotaffectthe poorpeople. Thosewith low incomesand thosewithoutland.Theresidents of the areathatwasorderedbeforetheCommission. The66/2557. Effectiveexceptthe attackerwouldhave toconduct an investigationandto determine how toidentifyandimplement theappropriatenext step.Most ofthem arepoor. Thoseearning lessAnd thosewithoutlandare not intendedinvasion.Peoplein the communityhave been threatenedwith a weapon. Threatenedbystate officialsfrom usingpower. The samecommunityhas sufferedaccordingly.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 have beenaffected by theviolationsof the rights ofthecommunityBokeoThungKhonoffenseinsixaspectsof 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 rights in Borkeaw community, Tungphra Sub-District Konsarn District Chaiyaphum Province.

๑๕Somnooktoomsuparb,Public Forum: LanddisputeclaimsthattheforestistheThailandPBS [online]. Source :http: // youtube / hnynoaLu3Nw [17Oct2558]. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 319

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 Methodology This researchisAqualitative research(Qualitative Research)haveprocedures andoperationsresearch,fourstepsbelow. 3.1Theconceptual frameworkof the research Framingtheissuein research. Thecontentaddresses the issueof human rightsdoctrinein Buddhism.Containsprinciplesthat promotehuman 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 normal life. The arable land The destruction of agricultural crops The use of force and firearms About oppression and intimidation The use of power without legitimacy. And the Universal Declaration 3.2 The research and data collection The research papers and related research. It will conduct research on human rights doctrine in Buddhism. Contains principles that promote human rights, including the Law of Karma. The five precepts dharma four BrahmaviharaSovereigntySangahavatthuthefourthand principlesthat hamperhuman rightsandMacchariyafiveprejudicefourthandthe violationof human rightsof the communityBokeoThungKhonoffenseinsixaspectsofhuman rights violationsonthere.usuallylivedhappilyThearable landThedestruction ofagricultural cropsTheuse of forceand firearmsAboutoppression andintimidationThe use of power without legitimacy. Law and Human Rights of Thailand, BE 2550 by the Universal Declaration of Human Rights. The researchers are gathering information from พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 320 (Integration of Buddhism with research to develop a sustainable society)

primary grade papers, including the Holy Scriptures in Thailand. The MahaChulalongkorn Royal College in 2539 and studied data from secondary grade papers. And related research The source of other sources, including the Internet. Articles from newspapers, journals, etc. 3.3Thestoragefield Field datacollectioncommunityBokeoThungKhonoffense, including thoseaffectedbyhuman rights violationsbythelivenormal life.Thearable landThedestruction ofagricultural cropsTheuse of forceand firearmsAboutoppression andintimidationThe use ofpowerwithoutlegitimacy.The researchisbothanofficialand unofficial. Anunstructured interview(non structured interview)byanaudience that is40samples/Theresearchershave createda 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 the interview 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 321

4.Conclusions The studyanalyzesthe objectives, the researchers found.The violationof thehuman rightscommunityBokeoThungKhonoffensewithsixaspectsofhuman rights violationsbythelivenormal life.Thearable land Thedestruction ofagricultural cropsTheuse of forceand firearmsAboutoppression andintimidationThe use ofpowerwithoutlegitimacy. The causeofhuman rights violations, including theuncertaintyofstateannouncedthattheNational ForestPhuSumthistlesoverarable land, community Bokeo.Forest Service 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 forest land has been allocated by the FIO.And extended family is reunited and 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 is no security in life Lack of educational opportunities Money is not enough to live on. Mental depression Distress Stress caused by pressure from the authorities in the extortion and intimidation to leave the area. Human rights principles, including the right to receive from 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 is itself 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 The principles include 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 religious virtues. (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 correct upright 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 on thesufficiency economy. 5.1.3Thestateattorneydecided to solvethe problemoftheConnecticut 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 to manage 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 landtothe judicialstandards. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 323

5.2 RecommendedPractice 5.2.1TheOp. 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 justice systemonforest soil. 5.2.4How toprepare alegalrulingof forest landtothe judicialstandards. 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 the state 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 theforest department. Ministry of Natural Resourcesand Environment

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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 Ratchasimaa Provincee 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 to Focus Group Discussion before lead the information into Quantitative Research that using 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 that 1. Administration states of the Meditation-Practice Monastery in Nakhon Ratchasima Province in overall was in a much level when consider by side found that a 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 practice hall that able to the mediators listening to lectures and practice meditation adequately, some the provincial mediation practice halls have the location, window screen, toilet inside 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 monk lecturer 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 concerns who have been trained mediation, 3) administration efficiency is development for the mediation practice hall as processes that is a beginning point of selective requirement of administration of the Mediation Practice Hall could be affect to administration efficiency by select the important factor or main issue too rapidly result in annual operation planning

Keywords : A Model; Meditation-Practice การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 327

1.Instruction Social 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 such as “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. Social development shall begin the human, Human development shall begin the spiritual by consider selff-mind is always. Mediation Practice is a method support the human training to progressive, to understand the dhamma conditional accordance with reality. The spiritual has trained is a stabled foundation may be act all over thing in correctly 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 as the Buddha expressed that “All of dhamma has spiritual is a chief, has a spiritual is a major and succeed by spiritual. If to be a kindness person will be a well-speak or do good deeds because goodness will earn happiness like a shadow tracking for that reason”๓ Furthermore for Mediation Practice, the mediator shall select the practice location 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, favorable things for good living and develop the life, suitable things and supportable to mediation effective, support for persist in mediation not regress with 7 aspects such as 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 Selff-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 monitoring and evaluation, (Bangkok:Journal of Agricultural Cooperative, 2003), page 46. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 328 (Integration of Buddhism with research to develop a sustainable society)

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) somtine called 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 Nakkhon Ratchasima conforms to the service recipients. The researcher interested to study 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 research 1. To study of management conditional of the Provincial Mediation-Practice Monastery Nakhon Ratchasima 2. 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 Methodology Research 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 the Provincial 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 informants Sample 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 monastery, 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 329 cover the stakeholders with the management of the Provincial Mediation-Practice Monastery Nakhon Ratchasima, selected the sample group by purposive sampling accordance 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 the sampling proportion to get a comprehensive sampling and has a sample size of 172 monks/persons Key informants were the Buddhist monks in the area of Nakhon Ratchasima Province of 28 monks The Tools that used in research The tool is qualitative researching consists of surveying the management conditional of the Provincial Mediation-Practice Monastery Nakhon Ratchasima, the inquired form, the interview in-depth, focus group discussion, participant observation and non-participant observation. The researcher has used own-self to be the tool in collection 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 is divided into 3 parts

Data analysis Data analysis is divided into two parts: 1. Analysis of quantitative research and 2. Analysis of qualitative research as following 1) Analysis of quantitative research After received the inquired form, the researcher has examined all over the data for the accuracy, coding and processing the result by used the processed computer program to calculate the various statistics which is used in the presentation and conclusion the research results 2) Analysis of qualitative research Analysis of qualitative research, the researcher analyzed data from documentaries, non-participant observation, interview in-depth, used analysis method of explanation and descriptive

4. Results 1. 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-Practice Monastery Nakhon Ratchasima with the implementation according to Article 5, Regulations of Sangha Supreme Council of Thailand referred that "The establishment of a provincial mediation-practice monastery shall a Provincial Lord Abbot of a Buddhist 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 the format of the Office of Provincial Buddhist Nakhon Ratchasima, present to the boards to establish the Provincial Mediation-Practice Monastery after considered the chairman report to the Regional Lord Abbot of a Buddhist Monastery and a Supreme Abbot to considering to Sangha Supreme Council of Thailand for command to establishment the Mediation-Practice Monastery, the National Office of Buddhism register as the Provincial Mediation-Practice Monastery พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 330 (Integration of Buddhism with research to develop a sustainable society)

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 mean is equaled to 3.85 when considered by side found that a most mean is the Buddhist monk 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 the individuals 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 is collected 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 including preparation 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 integrate describing 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 331 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 , facilitate as the venerable faith of the publics who came over to mediation-practice, responded the demand to effectiveness therefore the effective management of the Provincial Mediation-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-Practice Monastery Nakhon Ratchasima Development method of the Provincial Mediation-Practice Monastery Nakhon Ratchasima; Location is a development for development method of the Provincial Mediation-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 Nakhon Ratchasima 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 practice meditation 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 Monastery Nakhon Ratchasima, the team of monk lecturers Development method of the Provincial Mediation-Practice Monastery Nakhon Ratchasima, the team of monk lecturer is operated the development of characteristic in 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 training for 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 Monastery Nakhon 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 that began selected the problem of requirement about management of the Mediation- Practice Monastery in efficiency, selected major factors, prior issues lead to annual operational planning, provided the internal team to support the mediation practice พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 332 (Integration of Buddhism with research to develop a sustainable society)

monastery and linked to the external teams when performed has analyzed, revised and concluded the results according to actual conditions to reflect the effective management 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. Suggestions 1. 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 the mental 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 operational 2.1 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 the benefit in materialistic 3. Suggestions for further researching 3.1 Should study of ability of the administrator to develop the mediation practice monastery 3.2 Should provide the activities for mediation practice for the terminally patients

References PhraMahaNoppadol 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” research report, Chon Buri: Burapha University, 2003. Department of Local Administration, Manual for preparation of local development plans, Strategic development plan for three years, Action plans and monitoring and evaluation. Bangkok : Journal of Agricultural Cooperative, 2003. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 333

AN ANALYTICAL STUDY OF THE BUDDHIST DOCTRINES AS APPEARED IN THE KAMANIT VASITTHI LITERATURES

Dr.Benjamas Suwannawong

Abstract The 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 a qualitative 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 the Buddhist concept was done through the literary characters.The content of this play dealt with immortal love of kammanitVasitthi mixed with the Buddhist doctrines about the present existence and the next existence.The presentation of characters in each episode was interesting because these Buddhist principles were represented in a form of personification.forexample,the characters played clearly different roles.The characters 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 according to 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 as the 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 Vasitthi Literatures.

1. Background and Significance of the Problem Buddhist 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 not bring 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 main religion in Thailand, in most respects. Examples include a prominent literary allegory, a sequel to Fable and Nibat Wisdom allegory as allegory tiger Vessantara. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 334 (Integration of Buddhism with research to develop a sustainable society)

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 title was "The Pilgrim Kamanita"3 Poets and Philosophers, two of Thailand's economic stability, 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 Kamanit came 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 more the organic fruit excel able to understand the essence of the Kamanit was clear every aspect. 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. 3 SathainKoset and Nakaprateep, Kamanit from The Pilgrim Kamnita translation of John E. Logie, 2nd Edition, (Bangkok: The Nation, 2528), page 12. 4 S. Sivaruk, in line withSathainKoset and Nakaprateep,Kamanit-Vasitthi. (Bangkok:Siam, 2534). The next release. 5 Same story, Page Stories statement. 6 SuchitraChongstitvatana, "SathainKoset and Nakaprateep, Translation: Translation" Kamanit", 6 Journal of Language and Literature, Thailand (April, 2532), page 21. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 335 and received the highest praise. Thailand until a literature class about one of the Rattanakosin 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 andVasitthi as 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 two levels, 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 teachings of 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 is fairly 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 Kamanit does. 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 even more profound.

2.Objectives of the Research 2.1 To learn how to present ideas through religious literature KamanitVasitthi. 2.2 To analyze the core of Buddhist literature which appeared in KamanitVasitthi.

7 SaowapaChareonkwan, "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. 8 SakseeYamnutda, dubbed Thailand Buddhist literature. (Bangkok: Chulalongkorn University, 2543), page 174. 9 M.R. SumonchartSawatkun, "Kamanit" sequel, but the sutta is (Bangkok:LiangChiangJongchareon, 2486), page 28. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 336 (Integration of Buddhism with research to develop a sustainable society)

3.Research Methodology The 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 in KamanitVasitthi.

4.Result of the research The 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 In the novel "Kamanit" is valuable in both literary and artistic. The beauty of the language and social is knowledge of Indian philosophy and religion. Contains content that is unique and customized strategies. Such depictions philosophy from office and proceed in a similar Sutra. Demonstrate the ability of the author with the principles 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 has presented 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 337

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 happen soon. Presentation to the Buddhist concept and operation of the track, it looks inviting the 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 with interrogation 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 not develop 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 concept appears to interfere in the events seamlessly and the sub as the Buddhist concept also helped 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 extra difference. 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. The author 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 the world 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 the Buddha 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 338 (Integration of Buddhism with research to develop a sustainable society) found to be preaching. As for Roma, as the Buddha said about the sutta for total organic 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 focuses on 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 the authenticity 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. Buddha character 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 the Buddha. 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 the time, as well as a haven for more than a paradise earth. Brahma world and it has more than heavenly paradise. However, the author would like to propose is the long drudgery of samsara, the reader realizes that the Buddhist concept to emerge from a long 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's profound incomprehensible therefore adopt strategies to use the advantages and an example 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 shown to 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 with mysticism and comparison with the merger with Brahman, niravana, which helps the Buddhist concept stand out even more to prevent wrong interpretation of the principles of Buddha or deviate from the real aim. Nirvana glorify the reader to understand 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 a storyline, characters, scenes and dialogue with realism and storytelling activities of the division and chapter that looks attractive and help linked to the Buddhist concept, การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 339 however, the strategy proposed by the conventions of the novel was influenced by the strategy proposed by the tradition of Buddhist literature, because the author of the content and structure of the various components. From the body of the strategies proposed by the tradition of Buddhist literature itself. How to propose a novel concept based on the tradition of following. How to create 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 has created 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 storyline subsidiary 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 allow passage 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 understanding of 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 the Kamanit has considered various events around the concept until it has reached the Buddhist Niravana's female characters exhortations and instructions to the male characters 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, when you meet the Buddha and listened to the sermon was to transform new ideas into good 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 340 (Integration of Buddhism with research to develop a sustainable society)

Buddhist term adjustments to the preaching of the Buddha in addition to preaching. A dialogue 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 characters who 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 that occurred 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 own experiences, 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 make the 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 the turn 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, with the passage of its strategies is to help readers get to know the Buddhist concept another 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 Vasitthi ground 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 that another 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 on various interpretations of belief. These would be linked to the passage of the Buddhist concept more clearly from the strategies proposed by the tradition of Buddhist literature 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 the author rebuilt to increase, the excitement enjoy both parts, when taken together, then การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 341 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 concept simultaneously.

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 principles about 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 the incident 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 part of the Paticcasamuppada Mugabe's baht. It appears inserted in the Kamanit. The Buddhist concept conspicuous by author prescribes a character obsessed with Kamanit has clung to the lusts of the 3rd respectively bycarnality. The faithful are trapped 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 there is 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" are committed to holding it by then, when unrequited love often makes the result is suffering. 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 the mind, 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 make sacrifices 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 the event and the impermanence of things, namely the incident with the two protagonist’s fluctuated change is not always as expected. Landscape worlds and characters to come to heaven is heaven and Brahma lack permanence. The decay down over time as 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 the action, the concept of good faith that may well be evil Buddhism teaches that a person may object. It was like retribution, the character Kamanita with charitable purposes are not pursuing aims to listen to the sermon of the Buddha died when he was 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 342 (Integration of Buddhism with research to develop a sustainable society) killed the bad people when they die to be reborn in hell, punishment has been inflicted 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 landscape where animals are circulating in the transmigration. The resulting spiral of death in the 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 the deadwood, 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 into three 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 views and 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 whose opinion is not valid in the first place. But was changed to the correct later. It held that the 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 the actions 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. The thinking, 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 ultimate aim 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 343

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, until finally 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 book A. Primary Tipitaka

MahaChulalongkorn University.Tipitaka in Thailand. Maha Chulalongkorn 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 truth seeking.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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 344 (Integration of Buddhism with research to develop a sustainable society)

SanitTangtawee, religion and literature. Bangkok Odeon Store, 2527 SathainKoset and Nakaprateep, Kamanit from The Pilgrim Kamnita translationof John E. Logie, 2nd Edition.Bangkok: The Nation, 2528. SaowapaChareonkwan, " 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) 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 345

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: selff-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 selff-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 selff-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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 346 (Integration of Buddhism with research to develop a sustainable society) practice’. This is also consistent with three Buddhist principles: 1) selff-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 selff-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-paṭipadā 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’. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 347

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

1 วิจารณ พาณิช วิธีสรางการเรียนรูเพื่อศิษยในศตวรรษที่ ,21 วารสารนวัตกรรมการเรียนรู มหาวิทยาลัยวลัยลักษณ),ปท่ี ๑ ฉบับท่ี ๒ เดือน กรกฏาคม(๒๕๕๘ ธันวาคม-หนา ๓. 2 สุจิตรา สุขเจริญ อางอิงใน,http://www.gotoknow.org /ports/๔๒๑๖๗๓๑๐สืบคน) ..(๒๕๕๘ กันยายน. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 348 (Integration of Buddhism with research to develop a sustainable society) 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, อางอิงใน http://www.13nr..org/posts/544819. (สืบคน ๘ กันยายน ๒๕๕๘). การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 349

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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 350 (Integration of Buddhism with research to develop a sustainable society) 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, deffining meaning, synthesis and making a 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: selff- 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 พันธณรงค อางอิงใน http://www.yupparaj.ac.th/education/topic๒๐๓.doc(สืบคน ๑๐ .กันยายน ๒๕๕๘) 5 บูรชัย ศิริมหาสาคร, การศึกษาที่เนนมนุษยเปนศูนยกลางของการพัฒนา. (กรุงเทพมหานคร : บุค พอยท, ๒๕๔๕). หนา ๓-๔. 6 พระธรรมปฏก (ป.อ. ปยุตฺโต), พระพุทธศาสนาพัฒนาคนและสังคม. (กรุงเทพมหานคร: โรงพิมพทองถิ่น, ๒๕๔๐) , หนา ๙-๑๐. 7 พระธรรมปฏก, (ป.อ. ปยุตฺโต), พุทธวิธีในการสอน. พิมพครั้งที่ ๕, (กรุงเทพมหานคร: สํานักพิมพมูลนิธีพุทธธรรม, ๒๕๔๑) , หนา ๖-๘. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 351 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 พระธรรมปฏก (ป.อ. ปยุตฺโต), พระพุทธศาสนาพัฒนาคนและสังคม. (กรุงเทพมหานคร: โรงพิมพทองถิ่น, ๒๕๔๐) , หนา ๙-๑๐. 9 คณาจารย มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย, พุทธวิธีการสอน, (กรุงเทพมหานคร: สํานักพิมพมหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลยั , ๒๕๕๕), หนา ๘. 10 แสง จันทรงาม ,วิธีการสอนของพระพุทธเจา., : กรุงเทพมหานคร) สํานักพิมพบรรณาคาร, ๒๕๒๖ ,(หนา ๒๒๒๔-. 11 พระธรรมปฎก เอกสารประกอบการสอน รายวิชา พุทธวิธีการ ,และ เสถียรพงษ วรรณปก อางถึงใน ณรงค โวหารเสาวภาคย (ปยุตโต .อ.ป) วิทยาเขตพะเ มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย) .สอนยา ,(๒๕๔๖ ,หนา ๒๘.๓๐- 12 เสฐียรพงษ วรรณปก. พุทธวิธีการสอนจากพระไตรปฏก. พิมพครั้งที่ ๒,(กรุงเทพมหานคร: บรษิ ัทอมรินทรบุคเซ็นเตอร, ๒๕๔๒), หนา ๖๒ – ๖๓. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 352 (Integration of Buddhism with research to develop a sustainable society) 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. Iddhipāṭihāra: it is a method relied on personal talent of the teachers. The teachers used this capacity to teach those who have wrong views. 2. Ādesanāpāṭihāra: it is a method to explain the questions in mind of the listeners. 3. Anusāsanīpāṭihāra: 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, คุณลักษณะพิเศษแหงพระพุทธศาสนา. (กรุงเทพมหานคร: มหามกุฏราชวิทยาลัย, ๒๕๓๓), หนา ๑๓-๑๕. 14 วศิน อินทสระ , พุทธวิธีในการสอน. พิมพครั้งที่ ๔, (กรุงเทพมหานคร: โรงพิมพเม็ดทราย, ๒๕๔๕), หนา ๑๕. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 353

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 sīla, samādhi and paññā. 1) Adhisīla sikkhā 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-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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 354 (Integration of Buddhism with research to develop a sustainable society) 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. พิมพครั้งที่ ๙, (กรุงเทพมหานคร : มหามกุฏราชวิทยาลัย, ๒๕๔๐), หนา ๑๔. 16 พุทธทาสภิกขุ, วิธีสอนจริยธรรมของพระพุทธเจาและปจฉิมกถาจริยศึกษา. (กรุงเทพมหานคร: สํานักพิมพนิพพาน, ๒๕๓๐), หนา ๙. 17 พระเมธีธรรมาภรณ (ประยูร ธมฺมจิตฺโต), คนที่ดีตองมีธรรมะ.(กรุงเทพมหานคร: บริษัทสหธรรมิกจํากัด, ๒๕๓๙). หนา ๓๑. 18 คณาจารย มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย, พุทธวิธีการสอน, อางแลว, หนา ๑๓. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 355

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 upādāna (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 selff-learning. This is consistent with three Buddhist principles: 1) selff-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 selff-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-paṭipadā 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). พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 356 (Integration of Buddhism with research to develop a sustainable society)

References Thai sources: คณาจารย มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลยั , พุทธวิธีการสอน, กรุงเทพมหานคร: สํานักพิมพมหาวิทยาลัยมหาจุฬาลงกรณ ราชวิทยาลัย, ๒๕๕๕ บูรชัย ศิริมหาสาคร, การศึกษาท่เนี นมนุษยเปนศูนยกลางของการพัฒนา. กรุงเทพมหานคร : บุค พอยท, ๒๕๔๕. พระธรรมปฎก (ป.อ. ปยุตโต) และ เสถียรพงษ วรรณปก อางถึงใน ณรงค โวหารเสาวภาคย, เอกสารประกอบการสอน รายวิชา พุทธวิธีการสอน. มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย วิทยาเขตพะเยา, ๒๕๔๖. พระธรรมปฏก (ป.อ. ปยุตฺโต), พระพุทธศาสนาพัฒนาคนและสังคม. กรุงเทพมหานคร: โรงพิมพทองถิ่น, ๒๕๔๐. พระเมธีธรรมาภรณ ,(ประยูร ธมฺมจิตฺโต)คนที่ดีตองมีธรรมะ. กรุงเทพมหานคร: บริษัทสหธรรมิกจํากัด .๒๕๓๙ , พุทธทาสภิกขุ, วิธีสอนจริยธรรมของพระพุทธเจาและปจฉิมกถาจริยศึกษา .กรุงเทพมหานคร: สํานักพิมพนิพพาน .๒๕๓๐ , พิมพันธ เดชะคุปต และ พเยาว ยินดีสุข ,การจัดการเรียนรู ในศตวรรษที่ ๒๑ ,๒ พิมพคร้งทั ี่ ,กรุงเทพมหานคร : โรงพิมพจุฬาลงกรณมหาวิทยาลยั .๒๕๕๘ , วศิน อินทสระ ,พุทธวิธีในการสอน. พิมพคร้งทั ี่ ๔กรุงเทพมหานคร ,: โรงพิมพเม็ดทราย.๒๕๔๕ , สมเด็จพระญาณสังวร สมเด็จพระญาณสังวร ,หลักพระพุทธศาสนา. พมิ พครั้งที่ ๙ กรงเทพมหานคุ ร ,: มหามกุฏราชวทยาลิ ัย.๒๕๔๐ , สุชีพ ปุญญานุภาพ ,คุณลักษณะพิเศษแหงพระพุทธศาสนา. กรุงเทพมหานคร: มหามกุฏราชวิทยาลัย, ๒๕๓๓. เสถียรพงษ วรรณปก .พุทธวิธีการสอนจากพระไตรปฏก .พิมพคร้งทั ี่ ๒กรุงเทพมหานคร ,: บริษัทอมรินทรบุคเซ็นเตอร.๒๕๔๒ , แสง จันทรงาม, วิธีการสอนของพระพุทธเจา., กรุงเทพมหานคร: สํานักพิมพบรรณาคาร, ๒๕๒๖ (๑) วารสาร : วิจารณ  พาณิช วิธีสรางการเรียนรูเพื่อศิษยในศตวรรษที่ ,21 วารสารนวัตกรรมการเรียนรู มหาวิทยาลัยวลัยลักษณ๑ ปท่ี ) , ฉบับท่ี ๒ เดือนกรกฏาคม(๒๕๕๘ ธันวาคม- (๒) สื่ออิเล็คทรอนิกส ณัฐพล บัวจันทร อางอิงใน ,http:///www.13nr..org/posts/544819.(๒๕๕๘ กันยายน ๘ สืบคน) . นคร พันธณรงค อางอิงใน http://www.yupparaj.ac.th/education/topic๒๐๓.doc(สืบคน๑๐ .กันยายน ๒๕๕๘) สุจิตรา สุขเจริญ,อางอิงใน http://www.gotoknow.org /ports/๔๒๑๖๗๓. ๑๐สืบคน) .กันยายน ๒๕๕๘.( การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 357

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 as interpreted in Thai and ASEAN community is the knowledge originated through the practice 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 to see the reality of the world and life, be selff-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 monks and secular men who are spiritual leaders and by the organizations or groups of people who have faith and strongly believe in Buddhism. These people, with uniqueness 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 first is mundane wisdom, concerning worldly affairs, discovered by individuals groups of people, communities, regions, or states. It lines laws, the ten virtues of a ruling monarch, customs of communities, and secular and religion literature in both written and 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 of Strategygy for graduates. Phetchaburi Rajabhat University *** 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 358 (Integration of Buddhism with research to develop a sustainable society) 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 practicing and living to develop human life, education, technologies, politics, self -adjustment in globalization, environment, economics, and peaceful and sustainable societies. When the 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 the country ruling guidelines and is considered the country’s “Cultural Constitution” the striking 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 can exercise their rights constitutionally. They also are highly respected socially as spiritual 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. Introduction In this contemporary content, the development of life and societies in accordance with the concepts of socially engaged Buddhism is popular. Many social movements or Buddhist social activist groups have need Buddhism as one way to solve 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 Buddhists because 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 Sri Lanka 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, , 15 september 1992. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 359 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, Buddhist wisdom 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, what each 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 some places successfully in its context unless that society had the true knowledge and the full 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 best practices. 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. Objectives 2.1 To study the concepts of socially engaged Buddhism in ASEAN community พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 360 (Integration of Buddhism with research to develop a sustainable society)

2.2 To study the propagating of the conceptual and the influence and compacts of socially engaged Buddhism in ASEAN community 2.3 To analyses socially engaged Buddhism as an inter-identity of Thailand and ASEAN community

3. Research area 3.1 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 subjects in 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 Phrasriton chaiyawongson who had succeeded Phramaha Chalee kantasrilo who founded a project called ‘Dhamma practice and Vipassanakammatana Training in Vientiane and a ‘Sunday School of Buddhist Youth’ project operated by Mr.Boonterm Sriboonraung at 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. Definition 4.1 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 problems and 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 individual or of societies by using both direct and indirect experience they have or the ones accumulated through generations, applying and adjusting them to their environment culture and time. 4.3 Wisdom of Buddhism means the wisdom formed through practicing the dhammma of Buddhism, It consists of mundane wisdom and super-mundane wisdom; the two are linked and related to the way of looking at and understanding life and the การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 361 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 methods concerning 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 have continuing and sustainable development accepted by the members of the society. 4.5 ASEAN community means the countries when their people live within the Buddhist way of life; they are Kingdom of Cambodia, Laos People’s Democratic Republic, and the Kingdom of Thailand.

5. Research Methodology This 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 concepts of 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 details 5.2.1 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 interviews with 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 researchers collected 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, Laos People’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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 362 (Integration of Buddhism with research to develop a sustainable society)

5.3.2 They were large communities with extensive network since the could show the structure of a big organization consisting various groups of people with different duties and different status. They, also, had the forms of relationship in management and movement processes that sustained and strengthened them through globalization. 5.3.3 They were strong communities with concepts and strategies to develop 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 the ritual 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 collection The 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 community Part 2: questions related to the history of bureau /organization development Part 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 organization Part 5: questions related to methods, contents and processes of dharma teaching Part 6: questions related to social development strategies in various dimensions: spiritual, intellectual, educational, economic, environmental and natural resource, research and technological dimensions.

6. Results The research found out the relationship of the knowledge, local wisdom and Buddhist wisdoms, and the relating contexts in ASEAN community and Thailand as show in the following chart การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 363

6.1 Buddhist wisdoms in the context of Thailand Buddhism 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-mundane Thai 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, strength in 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 khrư̄ akhāi ʻongkō̜ n Phra Phutthasātsanā nai prathēt Thai : rāingān kānwičhai (Nonthaburi : Design Delight Co., 2556), p 4 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 364 (Integration of Buddhism with research to develop a sustainable society) 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 365

6.1.2 Social development พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 366 (Integration of Buddhism with research to develop a sustainable society)

There are various forms of monk’s social development some are in official forms, some are not but take the old forms the temple have used to develop the communities according to the environment of each area. Monk’s developing forms can be classified into 4 form:6 1) Monk’s working with people, 2) Monks working with 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 4 forms, it is clear that hew to work to develop the communities depend on the situation of 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 to support their social development. However, the number of people who join the process of development is also an important factor of social development. However, not only monks who are certainly, the number of Buddhist organization 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 things to 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 up Santi 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 how conflicts among themselves and fight one another with weapons endlessly. Santi Pracha Dhamma, in fact aims to attain citizens political rights, which is Santi Pracha Dhamma 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 not depends 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) dhamma principles, 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 affect one another.

6 Preecha Piemphongsarn and Workgroups. Methodology study of the development of new ways of social Thailand. (Bangkok: Edison Press Printing Products., 1994), p. 143-144. 7 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", an article in the Journal of resolution No. 24 weekends a year in 1218 (19 to 25 December 2546), p 69-70. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 367

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, also often 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 (Pennapha Supcharoen, 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. The second part contains the sexual disciplines of the monks. The third part is about understanding 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, life consists of physical, mental, social and environmental components. Buddhist medical is 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 health caring succeed, and build up the people’s wellbeing in the context of the conditional arising and cessation of all phenomena. 6.1.4 Buddhist literature Buddhist 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 uplift their minds enabling them to gain knowledge and understanding of all surroundings. The knowledge and the wisdom contained are essential to lead the people to live happily and make Thai society strong in righteousness; they, also, strengthen the balance between man and nature and society. The knowledge and wisdoms in Buddhist literature can be categorized into 3 groups: 1) authentic Buddhist knowledge: 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/ literature about Buddhist legends the knowledge containing Buddhist principles, local legends and folklore; some miracles and super nature are often added. This reflects the thought 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 local activities and customs.

6.1.5 Natural resources and environment Buddhadasa bhikkhu state that dhamma is nature. This definition covers not only nature itself but also man’s duties towards nature and the results man gets from what he has done to nature. This is Truth. Nature always returns what man has พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 368 (Integration of Buddhism with research to develop a sustainable society) 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 everything surrounding 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 dhamma cannot 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 to conserve environment. This is nothing un-Buddhism since there is an example at a Buddhist garden called wat buddha udayana wat kaosala in Bauchat District Surin Province 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, an ideal place for natural study, ecology, ecological tourism, and cultural tourism of a successful community. and at Banlad community Kudchm District, Yasothorn Province, 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 in doing 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 management make a balanced change both outside and inside, the people’s selves. The inside changes 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 support it and brought the conservation and development ended up at a powerful process of spiritual development. One man example is Phrakhrumanus Nateepitak, who has been interested in forest and river conservative for a long time, found out the causes of a devastating drought in 1979 was deforesting which led to nature change. He used this truth 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 the people. 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 solving problems. 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 can be. Buddhism is like “Life constitution”, it has influence over the Laotian form the highest 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 one group 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 the ruling 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 keep politics, economics and society in order; Marx Lanin Communism, for example, was ad deal and explained when a ritual was done. This successfully made communist government in Laos PRD well accepted and made Buddhism compatible to the government. The network of socially engaged Buddhism in Laos PRD is a strong mechanism to mix Buddhism in the way of life of people of at status. At present the Buddhism 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 even inhuman. 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 the insight of the importance and values of Buddhism. A Cambodian scholar monk gave a statement portraying a clear situation of Buddhism, ‘Buddhism in Cambodia is like a big Bodhi tree being push, falling down on the ground, having revived, spreading out 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 370 (Integration of Buddhism with research to develop a sustainable society) 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 one another 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. Discussion Wisdom has become an outstanding and widely recognized topic of study; owing to the truth that man’s learning about and adjusting himself to modern technology which cannot answer all dimensions of social needs to live happily in this dynamic 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 covers the philosophy of looking at world, living target, practicing for the development of human life, education, technology, politics, globalization, environment, economics and society. While each country is concerned, the outstanding identity of Thailand is the 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 all sects of Buddhism to be united as one; there is only Theravada monk institutions. In the 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 371 that Buddhism is the main basis of tradition and culture of country administration, and of the way of life of the majority of people.

References

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Margaret Slocomb. (2003). The People’s Republic of Kampuchea 1979 -1989 The Revolution after Pol Pot. Chiang Mai : Silkworm Book , p.180. Puntarigvivat, Tavivat.(1992) “Luangpor Teean : The Dynamic Practices of a Thai Meditation Master,” in Grant A. Olson (editor), Crossroads, Volume 7, Number 1 (DeKalb : Northern Illinois University, p. 69 - 89. 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. Phradhammapitaka (P.A. Payutto). Dhamma & Thailand in the current situation. Bangkok: Council printing, 1998), p. 65-66. Royal Academy. (2003).Universal Dictionary of Religion Academy of Letters. Type the two amendments. Bangkok: Arun printing, p. 65-66. Samsopheap Preap. (2005). “A Comparative study of Thailand and Khmer Buddhism” International Master Degree of Arts Program Gratitude School .Buddhist Studies. Bangkok: Mahachulalongkornrajavidyalaya University. Suzannal Linton. (2004).Reconciliation in Cambodia. Phnom Penh: Documentation Center of Cambodia , p. 12, 75 - 77. The Dalai Lama. (1996) “Cultivating Altruism,” Engaged Buddhist Leader, ed. By Kotler, Arnold (Berkeley : Parallax Press, p 3. Thich Nhat Hanh. (1991) . Peace Is Every Step. New York: Bantam, p. 91. Yim Sombo and Others. (2007). The Threads of Continuity: Buddhism and Conflict in Cambodia, 1953 to 1979. in Siksacakr, Penny Edwards, Michel Rethy Antelme, Editors, Center for Khmer Studies: Ponleu Khmer Printing& Publishing House, p.86. Yos Hut Khemacaro. (1998)Steering the Middle path: Buddhism, non-violence and political change in Cambodia in An internationall Review of Peace Initiative. Accord Safeguarding Peace: Cambodia’s constitutional challenge, London : Conciliation Resource , p.71 -75. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 373

Integrated Research on Buddhism to Develop the Sustainable Society

Boonton Dockthaisong

Introduction: This 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 the interdisciplinary research. The main point of this research is the intrinsic core value of 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 combine force of both integration of research and Buddhism to build up the body of knowledge by using the interdisciplinary integrated research for searching the principles of Buddhist epistemology or the principles of Buddhism by way of this research approach, whereby the outcome of this integrated research will apply to develop 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 sustainable development 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 complexity and turbulence, due to many factors, such as unequal distribution of limited 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 could 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 the land, the moral code of conduct and good governance, as a tools to create the social 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 advance industries 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 that causes and hammering the emergence of global warming which due to the emission of more carbon dioxide, พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 374 (Integration of Buddhism with research to develop a sustainable society)

this is the fact that the advance industries are the most using of oils and gas to pproduce 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 the ones 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 efffecting by the following: “The aging, malnutrition, urbanization, transportation, environment, human, trafficking, illiteracy, drug addicts, family violent, adult crime, drunken, bidding of gambling, underground lottery, thieves, abandon children, drug dealers, community and street gang, as some hoodlum and adult delinquency, in Bangkok, the criminal delinquency, 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 religious institutions and public institutions, the abandoning or even the using their religion to kill each other for power, and so on have become a serious of global facing problems. These 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: This article is to know exactly what the core values off this research really means and what is the focus, concerning to this topic, this is therefore, 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 to become a sustainable society, whiles the society on this topic, which the author refers to and focuses to point out is a small unit in this article, such as family, community for example such as villages, tambon administrative organization, municipality and the biggest community that is focused on the nation”, however when the referring to sustainable 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's society. 1.3) the overview problems: This article statement refers to the core pproblems 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. physical resources, 6. human capital resources, 7. financial resources, 8 Information resources and, 9. the Buddhism capital resources”. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 375

These are the central schemes of the problems of all society, therefore, this article, by then, those said problems are the social factors to make understand that each society has to face with the problems as such, therefore, the so called integration is the most important to use for research on Buddhism and searching for the best principles to apply for developing the sustainable society. The author has a vision on the 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 to the integrated research on Buddhism to develop the sustainable society? 3. what are the integrated outcome of this research on Buddhism to develop the sustainable society, (2) The objectives of this article were as follows: 1. to study the status of integrated research on Buddhism to develop the sustainable society 2. to study the components effecting to the integrated research on Buddhism to develop the sustainable 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 dependent variable, as this table, 2. The variable indicators as following:

Note: The domain conceptual framework of article: พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 376 (Integration of Buddhism with research to develop a sustainable society)

x Y the variable indicators: The scopes of this article were as follows: 1. Scope of place: to focus on the level of unit society off-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: the 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 planning, while the Satipatana 4, is the one best way method to liberate all defilement, 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

1 Robert E. Stake, Qualitative Research Studying How Things Work. (New York: The Guilford press, 2010),p. 6. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 377 findings help us to set up a framework for thinking, and he further states that the qualitative 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 a community, whiles Antony Bryant and Kathy Charmaz (2007:366)4, cites on Clark's situation analyses which lay out the major human, nonhuman, discursive and other elements in research situation to concern and provoke of analyses of relations among them, whiles Siriluck Deepaibool (2003:24-25)5 on her report according to the concepts of integrate research that “integrated research is the new dimension of research” a interdisciplinary fields of research or total quality research that comprises, as: 1. to yield instant intrinsic values, 2. to yield participation, 3. to have people participation in 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 2-4 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 the definition 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. 24 3 David Silverman. D, Qualitative Research (3rd ed). (London, England: Sage ppublications, 2011),p. 9. 4 Antony 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. 6 Chaianan Smuthavanit, Ibid from Sirind Deepaiborl 2003, p. 25. 7 Chai Posisata, Qualitative Research. (Bangkok :Amarin Printing & Publishing Public, 2004). 8 Collegeofsanmateo. Edu, Academic Calendar Spring, (Berklee Online academic calemder, February 6, 2016). พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 378 (Integration of Buddhism with research to develop a sustainable society) and questionnaires, which is able to sum up as follows, a research article is more than a 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 powerful 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 the integrated research on Buddhism, ones have to develop their human mind. according to the concepts of James Borg (2010:26)11 says that thinking is a driver force to success, 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 point 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

9 Collegeofsanmateo. Edu, Academic Calendar Spring, (Berklee Online academic calemder, February 6, 2016). 10 Boonton Dockthaisong. “Lecturing Note for Graduates”, (D.P.A) in Advance Research I, MCU class, (2016). 11 James Borg, Persuasion: The Art of Influencing People, (New Jersey: FT Press, 2009), p. 26. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 379 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 main principles of Buddhism, 2.1) do not do all vices and evils, 2.2) do and practice in only goodness, 2.3) purify one's own heart, these are the teaching of Buddha, 3) means and method: (magga), 3.1) no hatred speech, and do not do a violent and do harm to the people, 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 living in quit environment, 3.5 the duty of ultimately mental tranquility training (Tipitaka D.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 eightfold 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 Dhamma in life management, then ones have to explore the intrinsic core values of Mindful measurement Method, called the three great approaches that compose of integrated method, such as: 1. knowing and understanding the tranquility, 2. practicing 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, or ones who can practice by inhale, exhale method, or concentrate on breathe in and breathe out method, (-Tipitaka D.III (Pali) 11/379/290)15, or use the seven level ppoints 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 with in 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 to the fourfold establishment off mindfulness as a direct " one best way path" to have the purification and the realization 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).

14 i.e Tipitaka M.I (Thai) 12/120/72. 15 i.e Tipitaka D.III (Pali) 11/379/290. 16 Saytharn Suttadham, Lungphousod Watpaknum. (Bangkok: Banlandham press, 2007). 17 i.e Tipitaka D.II (Pali) 10/273-300/325-351. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 380 (Integration of Buddhism with research to develop a sustainable society) purify 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 knowledge has 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 intrinsic universal value that is " one best way " to liberate all defilements of human being from 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 bad 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 the highest state of total fully mindfulness through universal method, called Vispassana or 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 Pavanamayapanya methodology, (Phradhammapidok (Prayuth payutto), (2000:176)18, then in able to reach the above mentioned, therefore the concrete basic value that the individual person 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. do not 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 planning method 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 in Pali, 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 381

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. Boonton Dockthaisong, 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 the outcome of wisdom from Buddhism ideology, whiles six chain path was integrated by (Boonton Dokthaisong, ๒๐๑๖), this integrated chains of research is means and methodd to 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 be clearly defined" as a process for meeting human development goals, while maintaining 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 382 (Integration of Buddhism with research to develop a sustainable society)

(http://www.worldbank.org/depweb/English/sad.html, February8, 2016.), that meeting of society needs in the future depends on how well the people knew how to balance social, culture, economic and environment therefore, the most value for organization development and management must pay attention to the norm of the culture of governance that is the Dhamma of religions are the foundation off 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 line with the topic’s objectives which is possible to answer that questions which have posedposed in line with the article in this presenting, when referringreferring to the term use ofof “society the author focuses on a family in the village which is consisted off 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 the combination of two fields (research with Buddhism)to integrate force of knowledge to become the powerful elements of foundation to develop the sustainable society. This 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 knowledge 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 - stage of การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 383 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 the Dhammas. In each coach is carried out those Dhamma to be used as end - put 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 to understand 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 location of 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 as the 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 to success 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). พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 384 (Integration of Buddhism with research to develop a sustainable society)

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 article according to the Buddhism documents of 6 Dhamma integrated research and the concept of sustainability reveals that the integration of Buddhism can be the foundation to integrated research which is the up - to - date research of the modern research 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 is possible 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 do this 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 data from 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.

22 John 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 386 (Integration of Buddhism with research to develop a sustainable society)

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. All remedy, 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 are sea 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 up to 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 pomegranates anchor. 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 is for 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, smell fresh 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 the same 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. In the 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 the sickness 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. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 387

(3). For headache, in those times can be remedied by some sniffing medicine oil 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.

PREFACE According 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.The physical 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 disease vesicular disease. Strong odor Disease undead demon, Disease shoots foot Pain hot head Epileptic organs Epileptic sprain as an epileptic disorder broken foot abscess tumour lesions regeneration constipation of thin yellow disease by philter disease Copperhead disease rash disease in the body of the wind in the stomach adenoids, intestinal of diarrhoea lung disease, disease. 27 genetic diseases, a cholesterol shift.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 the abdomen. 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 388 (Integration of Buddhism with research to develop a sustainable society)

body causes weakness in the hands and feet. Makes the blind A cripple If this disease is 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 as Pali 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 healthcare provider. 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 the physical, 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, the disease Treating all kinds of diseases) refers to the treatment of the disease and the treatment 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's specific 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 properties of the meat moist nourishing such as sugar, milk, honey, spicy, nauseating properties poisonous bites septicaemia as Kraeba Khoi, bitter tonic properties of blood, such as Kradam. 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 herbal medicines 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 389

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 the objectives, 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 he authorized 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 reasonable lifetime. 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 as pepper 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 medicine powder 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 the mortar 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 to match 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 pill Camera and snuff the camera Snuff do not use a silver or golden splendour of the laity, 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 the oil 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 oil made 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 surgical process 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 390 (Integration of Buddhism with research to develop a sustainable society)

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 the body.Chang feeders are used to make the drug nexus, flowering properties Akgsannibat 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 wasting disease of liver, lung disability.The hot, dry Hantnschamd Sandalwood or the medications 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 maintenance fever, 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 the urine.The word "water, urine rot" is the urine itself. Because the human body is known 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 is often called "Yadong water, urine rot", which is indicated for the treatment of various types of water, urine rot is a disease of the monks in the modern era as one of "Nissai 4," 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. "Ordering residents urine drug rot. She conducted the Sacred Defence in the life ... "And he also said. 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 391 the time. The Medicine of each means - means ghee, butter that looks clear. Which is made 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 is extracted 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 grass stalks, 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 balls Pilagkasa 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. I only 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 sodium chloride. 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 vomit out 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 having been spoon-fed. No offence is lack Praecn 6) Miscellaneous drugs and other drugs used to treat the disease, as revealed in the Holy Scriptures.Including Yadong at LONASOVERAKAbeaching cow dung powder, sesame, rice, rice, rice, green beans, พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 392 (Integration of Buddhism with research to develop a sustainable society)

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. So remove 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 some have 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 those illnesses. If the processor is I cannot count the hundreds of thousands. Which cannot be enumerated 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 the means to take care to protect themselves from various ailments ranging from daily life 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 is mostly used as a folk medicine in the Medicine channel Khan shift. Vinaya books five 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 393 leaves TANTAKA shift Tires from chewing stick shift TANTAKA of frankincense and 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

BIBLIOGRAPHY Maha Chulalongkorn College. The Holy Scriptures in Thailand. The Maha Chulalongkorn College.Bangkok's Chulalongkorn University Printing College, 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. Akrat udomporn. Folk medicine in Thailand, Bangkok. Print fluorescent printing (2002) Ltd., 2545. Virot nakkachartree. Medication and treatment in the Royal Tripitaka.Faculty of Humanities Ramkhamhaeng University, 2555. Ajarn vo jeenpradit. Herb Thailand distant disease doctor, Bangkok. Printing Rungsang Printing, 2546. Luang Suk. Temple MAKHAMTAO and Krom Luang Chumphon. Khet Udomsak, folk pharmacopoeia. (Authentic), Bangkok printed by major product type, 2536. Assistant professor, Phramaha Visit "The variety of herbs grown in plantations and gardens.Of the herb garden and local knowledge. " Research report The Bureau of Aeronautics Maha Chulalongkorn University College. Surin Campus, Surin printing thesis, 2554. Yuvadee jomphitak. Treatment with herbs, Bangkok Publisher Central Library, nd Wut wutdhamvech. Thailand pharmaceutical herbs, revised, Bangkok. : 2nd Edition O. S. Printing House, 2540. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 394 (Integration of Buddhism with research to develop a sustainable society)

Model of Network Building for the Buddhist Proactive Propagation of Mahachulalongkornrajavidyalaya University at Khon Kaen Campus

Phra Sophonphatthanabundit, Dr.

Abstract This 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) to compare 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 highest score was ‘importance of the network’, followed by ‘a management model of the network’ 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 was on the moderate level. Six aspects in the 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 at the lowest level. The most problematic aspects included concepts of network creation while 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 sample current status, the studied samples had their opinion on the model conditions at the moderate 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 Buddhist activities with participation of institutes such as educational institutes, government and private sector agencies, public and the Sangha, and working in local, national and regional 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 395

1. Introduction

‘Caratha bhikkhave cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Mā ekena dve agamittha, desetha bhikkhave Dhammaṁ, ādikalyāṇaṁ majjhekalyāṇaṁ 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 the end, 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. It is 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 Thais are 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 to the communities, regardless of time or places in the form of Dhammadūta (religious propagator) mission by using modern information technology and understandable language based on knowledge or research; dissemination of Buddhism to the communities by educational welfare; that is, opening the temples or religious facilities as the non-profit-learning centers for people in all levels inside of the society, by organizing additional education outside of the official education system of Thailand; and by promoting public health by using the temples and religious facilities as 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 as training, giving sermon and dhamma preaching in Buddhist auspicious occasions. In respect to educational welfare’s proactive propagation, there have been establishments of monastic schools, secular schools in the temples, and the royal

1 วิ.ม. (บาล)ี ๔/๓๒/๔๐. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 396 (Integration of Buddhism with research to develop a sustainable society)

initiation schools for underprivileged students, Sunday learning centers and monastic training 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 as just mentioned is the result of Buddhist proactive dissemination conducted by the Sangha. 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 as follows:

1. Propagation: dissemination of Buddhism, in form of Dhammadūta, to the society 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 facilities such 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 academic collaboration 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 has its characteristic of a relative network between many groups of people within and outside of the country. It is operated by integration between Buddhism and modern sciences as the corpus to connect people, organizations and parties. The most distinguished point of MCU is the institutes established in the initiation of the King Rama V as the Buddhist University. Besides its reputation in education management for 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

2 มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย, แผนพัฒนามหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัยในชวงแผนพัฒนาการศึกษา ระดับอุดมศึกษา ฉบับที่ ๑๑ (พ.ศ.๒๕๕๕๕-๒๕๕๙), (กรุงเทพมหานคร : โรงพิมพมหาจุฬาลงกรณราชวิทยาลยั , ๒๕๔๙), หนา ๑๕๐. การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 397 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 is assigned 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 campus of the mother university, critically attempts to increase effectiveness of the dissemination 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 proactive propagation of Buddhism mentioned above, MCU KK has the wide network of Buddhism dissemination. The most tangible outcome can be seen in the increasing number 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 proactive propagation 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 MCU KK?’ 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 develop the model. The outcomes of this lead to further improvement of model of Buddhist dissemination.

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.๑๕๑ หนา , พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 398 (Integration of Buddhism with research to develop a sustainable society)

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 dissemination differently. 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

Contents This research aimed to study and develop the model of network creation for Buddhism proactive dissemination of MCU KK under the following conceptual framework.

Population and sample 1. 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 Krejcie and Morgan method.

Variables 1. 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 building importance’, ‘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 proactive dissemination of MCU KK will be beneficial to administrators, lecturers, staff and students (monks/ laypeople) and project participants as follows: การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 399

1. The result is the information for studying behaviors of the samples and is used 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 analysis From the analysis of the data obtained from the questionnaire probing the conditions and problems of the model of network creation for Buddhism proactive dissemination of MCU KK, the conclusions were as follows: 1. From 2,005 questionnaire respondents, a majority of them were the project participants (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 building for Buddhism proactive dissemination of MCU KK, the results of data analysis were as 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 the highest 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 a network. This indicates that the questionnaire respondents had their overall opinion related 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 the learning process which support people and organization to adjust themselves and develop the network), ‘constant meeting and collaboration with related parties’ (to พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 400 (Integration of Buddhism with research to develop a sustainable society)

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 connection between 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, it indicated 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 the objectives), ‘communication’ and ‘information exchange including work together as a network’. 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 moderate level. 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 groups and organizations’, ‘powerful management of network expansion and growth’ (explanation of social network on the basis of reality in human society), ‘ideal guideline creation’ (as the network emphasizing mental work, knowledge or techniques based on experience experiences and idea, relation systems of human society 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 the concepts of models and types of network consistently. The aspect of ‘network creation management’ in overall was the moderate level. 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 the respondents had their opinions towards the network creation management consistently 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 with freedom, 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 401 values of Standard Deviation revealed that the respondents had their opinions towards necessity 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 collecting visions, missions and strategies’, ‘correct instrument creation for building the strategies 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 in the 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 aspects included 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 the model conditions at the moderate level. Based on each aspect consideration, the aspects, 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 was conducted through participation of other institutes (mainly classified into three groups: educational institutes and public, government and private sector organizations, and Sangha network) and general public and organizing activities. This caused 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 402 (Integration of Buddhism with research to develop a sustainable society)

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 proactive dissemination was built in two levels: 1) The network within the country divided into three levels (local, provincial, national) and 2) The network in the regional level which 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 such as Sīlācāri-Sīlācārinā ordination, Tripiṭaka recitation, listening to sermons, exhibition ‘Enlightened Wisdom of the Buddha’, Paying homage to the Buddha and Arahant relics and Triple Gem virtue walking. The project is consistent with the university strategy to promote Buddhism, art and cultures as mentioned in Strategy 01: support students and personnel to organize the activities to promote Buddhism, and conserve arts 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 its activities. The propulsion of the Buddhist dissemination network building of MCU KK, which the Centre of Academic Service and Cultural Promotion operated, has relied on two 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, to distribute the Tripiṭaka CD to those who are interested and to broadcast Tripiṭaka contents 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 การประชุมวิชาการระดับชาติ ครั้งที่ ๓ ระดับนานาชาติครั้งที่ ๑ 403 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 Meakhong Mahachart 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 who practice 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 culture promotion, 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 propagation of 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 Buddhist activities 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 Promotion Office 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 were provided an opportunity to participate in the activities organized by the university such as 2600 cerebration of Buddhism, Buddha and Arahant relic installation ceremony 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 as follows: พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 404 (Integration of Buddhism with research to develop a sustainable society)

1) There should be the more systematic process of personnel development training and seminar to support them in propagating Buddhism effectively. This includes 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 news broadcast, 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 strategies 1. 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 Buddhism 2. Network creation of Buddhist propagation of knowledge

References

มหาจุฬาลงกรณราชวิทยาลยั . พระไตรปิฎกบาล.ี ฉบับมหาจุฬาเตปิฏก,ํ ๒๕๐๐. กรุงเทพมหานคร : โรงพิมพมหาจ์ ุฬาลงกรณราช วิทยาลยั , ๒๕๓๕. ______. พระไตรปิฎกภาษาไทย ฉบับมหาจุฬาลงกรณราชวิทยาลัย. กรุงเทพมหานคร : โรงพิมพมหาจ์ ุฬาลงกรณราช วิทยาลยั , ๒๕๓๙. พระธรรมโกศาจารย์ (ประยรู ธมฺมจิตฺโต). การเผยแผ่เชิ