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International Conference : Buddhism and Philosophy Conference Room 2, Ś01 : 100 Years Building of Somdej Prabudhajarn (Ven 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 พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 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. พุทธบูรณาการกับการวิจัยเพื่อพัฒนาสังคมใหยั่งยืน 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
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