Journal of Buddhist Anthropology

THE EFFECTS OF USING GUIDANCE ACTIVITIES PACKAGE COMBINED WITH THE FOUR BRAHMAVIHARAS PRINCIPLES TO ENHANCE GOOD RELATIONSHIPS WITH FRIENDS AMONG GRADE 6 ELEMENTARY STUDENTS AT SAINT MARY SCHOOL, AYUTTHAYA

2025-11-24T18:00:33+07:00

Background and Objectives: St. Mary's School in Bang Pa-in District, Phra Nakhon Si Ayutthaya Province, under the Office of the Private Education Commission, offers education from pre-kindergarten to lower secondary level. As a researcher, teacher of ethics at the school, and assistant guidance counselor, I observed that sixth-grade students lack fundamental knowledge of how to build good relationships with their peers. Interviewing teachers and students revealed that most students have difficulties in building relationships by using impolite language, not apologizing for mistakes, not co-helping, and arguing with friends. Furthermore, they still lack polite speech, appropriate behavior, a cheerful demeanor, empathy, and compassion. Therefore, building relationships is crucial, and cultivating these qualities in various ways. The researcher, in the capacity of a Buddhist ethics teacher and assistant guidance counselor at the school, is interested in studying the effectiveness of using guidance activities applying the Four Sublime States of Mind: Loving-kindness, Compassion, Sympathetic Joy, and Equanimity to enhance positive relationships with peers. The objectives of this study were to compare peer relationships of Grade 6 students in the experimental group before and after using the guidance activity set combined with the Four Sublime States, to compare peer relationships between the experimental and control groups after the experiment, and to examine students' satisfaction with the guidance activity set combined with the Four Sublime States.

Methodology: This research used a quasi-experimental design with an experimental and a control group. Measurements were taken in pre-post experiments. The guidance activities focused on applying the Four Sublime States to improve relationships with peers. The following steps were included: 1) Studying relevant concepts, theories, documents, and research to serve as a conceptual framework for creating the guidance activities; 2) Defining operational definitions to guide the activity planning; 3) Developing the guidance activities, incorporating the Four Sublime States of Mind to enhance positive relationships with peers; 4) Checking the quality of the guidance activity set: This was done by having 3 experts with knowledge and understanding of guidance activity set development evaluate its suitability; 5) Revising, revising, and developing the guidance activity set on good relationships with friends according to the experts' recommendations, and 6) Further improving the guidance activity sets on good relationships with friends to make it even more suitable. This will be used in experiments with sample groups and for further data collection.

Main Results: The results showed that: 1) The experimental group students who used the guidance activity set combined with the Four Sublime States had significantly better relationships with their friends after the experiment than before the experiment at the .01 statistical significance level; 2) After using the guidance activity set combined with the Four Sublime States, the good relationships with friends of the experimental group students had significantly different scores at the .01 statistical significance level, and 3) The experimental group students were highly satisfied the guidance activity set combined with the Four Sublime States and their good relationships with their friends.

Involvement to Buddhadhamma: Applied Buddhism emphasizes the development of wisdom and morality through Buddhist practice. The learning activities were designed to integrate the Four Brahmavihāras, mettā (Loving-kindness), karuṇā (Compassion), muditā (Sympathetic Joy), and upekkhā (Equanimity), which cultivate noble qualities in students by fostering kindness, empathy, appreciation of others' success, and impartiality.

Conclusions: The study found that the guidance activity package integrated with the Four Brahmaviharas successfully enhanced positive peer relationships among Grade 6 students. In addition, it introduced an innovative model for guidance counseling that can be applied to similar contexts for fostering social harmony and cooperative learning.

DHAMMA LANGUAGE-HUMAN LANGUAGE IN PHRA BODHIÑÃNATHERA (AJAHN CHAH SUBHADDO)'S PERSPECTIVE

2025-12-01T20:35:24+07:00

Background and Objective: The transmission of something from the sender to the receiver, when aimed at creating understanding, uses language as a means of communication. However, worldly language that people commonly use often causes misunderstanding, just as the attempt to understand truth through language points to something deeper than what the senses can perceive. This research article aims to analyze how to understand the truth by Dhamma language and human language theory from the perspective of Phra Bodhiñãnathera (Chah Subhaddo). This interpretation is from "48 Thamthasenā" and "Human Language, Dhamma Language by Buddhadāsa Bhikkhu" that are shown about understanding the truth by distinction between human language and Dhamma language, which depend on conventional truth (Sammutisacca) and ultimate truth (Paramatthasacca).

Methodology: The study used a qualitative research methodology, employing documentary research. The data scope by analyzing and interpreting from two books was 1) "48 Thamthasenā" of Pra Bodhiñãnathera (Chah Subhaddo), a Mō̜radoktham volume 37, published by the disciples of Wat Nong Pa Pong, Wat Pa Kanthi Dhammaram (Branch 147), and the Galayanadhamma Club that was published in 2016, which collects all his teachings and important ideas, and 2) Human Language Dhamma Language by Buddhadāsa Bhikkhu, published in 1971. The aim was to show how to understand the truth by analyzing and interpreting these books.

Main Results: This analysis showed that the distinction between Dhamma language and human language from the perspective of Phra Bodhiñãnathera (Ajahn Chah Subhaddo), a prominent figure in modern Theravada Buddhism. Ajahn Chah's teachings highlight the limitations of human language, which is tied to sensory experiences and social norms, and its potential to obscure deeper spiritual truths. In contrast, Dhamma language seeks to convey the ultimate truth (Paramatthasacca) beyond conventional language's capacity. The study explores key concepts from Ajahn Chah's 48 Thamthasenā and Human Language Dhamma Language by Buddhadāsa Bhikkhu, emphasizing the importance of experiential understanding in Buddhist practice. This paper provided insights into how language shapes our understanding of spiritual truths and promotes a practice-oriented approach to Buddhist teachings, enhancing our comprehension of Ajahn Chah's linguistic and philosophical contributions.

Involvement to Buddhadhamma: This article is situated within the Application of Buddhism and the development of wisdom and morality, focusing on understanding the truth in everything by analyzing and interpreting it through the conventional truth (Sammutisacca) and ultimate truth (Paramatthasacca) theories, which are based on the Buddha's thought. A key part of Buddhist discussion is the difference between conventional truth (Sammutisacca) and ultimate truth (Paramatthasacca). The two types of truth in Buddhism are very important for understanding how language and reality relate to each other.

Conclusions: The study of this article contributes to analyze and interpret the truth from the literary works "48 Thamthasenā" of Phra Bodhiñãnathera through the theories of the Dhamma language and human language by Buddhadāsa Bhikkhu which found that humans could perceive truth through language, and language could be assisted to understand the truth. Understanding the truth was divided into two types: Conventional truth (Sammutisacca), the truth according to the state of things, and ultimate truth (Paramatthasacca), the fundamental and absolute truth. These truths were related to important theories that were to interpret and find the truth. Human language is the language commonly used to denote things perceived through the senses, and Dhamma language is used by ordinary language to explain the truth, but the speaker must have thorough training in Dhamma. Both theories were explained and presented through the perspective of Phra Bodhiñãnathera.

APPLICATION OF BUDDHIST MINDFULNESS (SATIPAṬṬHĀNA) TO CULTIVATE SELF-AWARENESS AND REDUCE WORKPLACE STRESS AMONG LEADERS IN THAILAND

2026-01-09T17:16:02+07:00

Background and Objectives: Supervisory roles in Thailand's private organizations require rapid decisions, emotional resilience, and coordination across diverse teams. As workloads and interpersonal expectations intensify, supervisors experience rising stress, emotional fatigue, and diminished judgment clarity. These pressures undermine well-being and leadership effectiveness. Mindfulness, grounded in Buddhist contemplative traditions, has gained recognition as a practical method for cultivating present-moment awareness, stabilizing emotions, and supporting intentional action in demanding environments. However, prior mindfulness research in organizational and leadership contexts has predominantly emphasized secularized psychological models, often treating mindfulness as a generic attentional skill, while providing limited explanation of its Buddhist doctrinal mechanisms. Moreover, empirical studies integrating the Four Foundations of Mindfulness (Satipaṭṭhāna) into leadership and supervisory research remain limited, particularly in Thai organizational contexts. This study examines how daily mindfulness-based self-reflection grounded in Satipaṭṭhāna provides a structured doctrinal framework for supervisors' stress management and relational responsibilities. The objectives of this research article were to examine two key aspects. First, the study aimed to examine the underlying mechanisms through which daily mindfulness-based self-reflection, interpreted through the Four Foundations of Mindfulness (Satipaṭṭhāna), cultivated supervisory employees' self-awareness and adaptive emotional regulation in high-pressure organizational environments. Second, the study aimed to examine how the Four Foundations of Mindfulness were practically applied in supervisory work to support stress coping and foster mindful and adaptive leadership behavior in everyday organizational contexts.

Methodology: This qualitative research employed semi-structured, in-depth interviews with 20 purposively selected supervisory employees who regularly engaged in mindfulness-based reflection. Data were analyzed using iterative coding and thematic interpretation, guided by the doctrinal framework of the Four Foundations of Mindfulness and contemporary psychological models of mindfulness-based self-regulation.

Main Results: Two major findings emerged. 1) Development of Self-Awareness through Satipaṭṭhāna: Supervisors cultivated awareness across four domains: Embodied awareness of tension and posture (Kāyānupassanā), early recognition of emotional cues such as irritation or pressure (Vedanānupassanā), monitoring of fluctuating mental states (Cittānupassanā), and insight into intentions, impulses, and habitual reactions (Dhammānupassanā). Collectively, these foundations operated as an integrated mechanism of self-regulation, enhancing cognitive clarity, reducing impulsive responses, stabilizing emotions, and enabling deliberate, adaptive leadership, and 2) Guidelines for Applying Satipaṭṭhāna in Supervisory Practice: Findings indicated that brief reflective routines, such as mindful pauses, emotional check-ins, intention setting, and end-of-day reviews, can be integrated into daily work. These practices help supervisors regulate emotions, make clearer decisions, and engage with teams empathetically. These routines were viewed as feasible, culturally congruent, and suited to Thai organizational environments.

Involvement to Buddhadhamma: The findings were categorized as Applied Buddhism, representing the integration of core Buddhist teachings with contemporary supervisory practice and organizational management. Satipaṭṭhāna offers a doctrinally coherent framework for strengthening personal well-being, improving interpersonal harmony, and fostering ethical leadership. Its four foundations support emotional balance, resilience, and wholesome conduct, fostering wisdom and morality in everyday work and contributing to sustainable organizational functioning aligned with Buddhist aims of clarity, compassion, and right intention.

Conclusions: Daily mindfulness-based self-reflection, rooted in the Four Foundations of Mindfulness, offers an effective method for enhancing supervisors' self-awareness and fostering healthier workplace interactions, intentional leadership behavior, emotional regulation, and leadership capabilities. The study demonstrates practical improvements and psychological resilience. These improvements contribute to healthier workplace interactions, as supervisors become attuned to team needs, capable of managing emotional tension, and prepared to guide others with patience and clarity. Satipaṭṭhāna thus functions as a bridge between Buddhist contemplative wisdom and contemporary organizational development, supporting well-being and adaptive functioning in modern Thai workplaces.

A THEORY OF BUDDHISM INTEGRATION FOR SUSTAINABLE DEVELOPMENT OF WISDOM AND VIRTUE IN THE 21ST CENTURY

2025-12-06T22:25:47+07:00

Background and Objectives: All things in the universe are mysteriously encrypted, subject to the rule of nature. Integrating knowledge is the only key to understanding them. In Buddhism, all objects contain microscopic elementary particles that cannot be seen with the naked eye. Theories of religious integration have been less visible despite the widespread integration of science and Buddhism. The Buddha sees all things with wise eyes. Likewise, a wise one should not solely look at the world and all things with just the physical eyes, but with wisdom. A person with a vision of wisdom can see nature as it really is. A holistic view is a key feature in deeply and wisely considering (Yoniso-manasikāra) the integration phenomena of different fields and disciplines. Integration reflects a study method that integrates Buddhism and modern science. This qualitative research work aimed to address that need. This paper aimed to achieve three objectives: To investigate the development of wisdom and virtue in the 21^st century according to Buddhism and the United Nations Sustainable Development Goals (SDGs), to create a theory of Buddhism integration for the sustainable development of wisdom and virtue in the 21^st century, and to validate a theory of Buddhism integration for the sustainable development of wisdom and virtue in the 21^st century.

Methodology: A qualitative research design was employed. Data were collected from documentary and field studies with 25 experts and scholars, from 11 countries, who were monks and Buddhist scholars from the three Buddhist sects, selected using the purposive and snowball sampling method. In-depth interviews with 15 key informants were carried out to create the theory. The theory was validated through the Focus Group Discussions FGDs among 10 specialists. The interview forms were examined with the CVI by five experts. Data were analyzed using content, thematic, discourse, narrative, and grounded theory analysis.

Main Results: The findings suggested that the wisdom-virtue framework from the three Buddhist schools reflected a holistic learning approach aligned well with the SDGs. The Theory of Buddhism Integration (BI) sustainably developed the wisdom and virtue of humankind in the 21^st Century. The Rule of Dual-Relational Integration (DRI) governed three principles, namely: First principle-integrating science into Buddhism, second principle-integrating Buddhism into science, and third principle-integrating Buddhism and science reciprocally. The Rule of Holistic-Relational Integration (HRI) governed four principles, namely: Fourth principle-three-Buddhist-school-based holistic integration, fifth principle-environment-mind-wisdom-based holistic integration, sixth principle-physical-environment-mind-wisdom-based holistic integration, and seventh principle-problem-solution-based holistic integration. The seven principles explained different phenomena of dual and multidimensional integration for Buddhism-multidisciplinary-based integrators around the globe. The goal of the BI Theory was the sustainable development of wisdom and virtue through an integral perspective.

Involvement to Buddhadhamma: This breakthrough involves a scholarly engagement with the principles of wisdom and virtue through the reciprocal integration between Buddhadhamma and scientific inquiry. It harmonizes self-development, holistic insight, and environmental mindfulness, serving as a theoretical framework for sustainable human development aligned with the Buddha's epistemological and ethical vision of reality.

Conclusions: In the dynamic landscape of the twenty-first century, the cultivation of wisdom and morality within the three Buddhist sects reveals both shared and distinct characteristics unique to each tradition. These developments align harmoniously with the principles of the UN SDGs. The multidimensional integration of Buddhism, science, and other disciplines in this era is examined through the Seven Principles of DRI and the HRI rules within the framework of the BI Theory. By harmonizing theoretical contributions and practical implications for sustainable development, the theoretical novelty of the BI Theory advances beyond existing integrative or Wilberian models by minimizing conceptual overlap and clarifying theoretical boundaries.

EXPLORING HOW BUDDHIST NETWORKS ENCOURAGE MENTAL HEALTH CARE: PATHWAYS TO BUILDING HEALTHY COMMUNITIES IN URBAN THAILAND

2026-02-16T18:02:50+07:00

Background and Objective: The challenges of mental health problems in Thailand require collaboration from various social institutions. However, studies examining the role of Buddhist institutions in addressing mental health problems through participatory approaches remain limited. Moreover, previous studies linking social networks with mental health issues have suggested potential pathways for ensuring comprehensive healthcare at multiple levels. This article aimed to examine the relationship between social networks and mental health care, focusing on the role of Buddhist institutions as initiators of community-based support networks.

Methodology: Drawing on action research, this study examined the relationship between social networks and mental health care across four provinces: Bangkok, Chiang Mai, Khon Kaen, and Phuket. Data were collected through focus groups, workshops, and lessons-learned reviews that reflected the stages of action research. Content analysis was subsequently employed to analyze the data and synthesize the findings. Action research was adopted because it facilitates purposeful social change and aligns with the objectives of this study.

Main Results: Action research conducted across the four sites led to the development of supportive social networks for mental and cognitive well-being grounded in Buddhist principles, with each initiative shaped by its local context. In Bangkok, a model was developed that integrated Buddhist teachings with artistic processes and counseling activities led by monks and youth volunteers from Satri Si Suriyothai School. The initiative enhanced youth attitudes toward Buddhism, strengthened civic-mindedness, and resulted in the establishment of a collaborative network recognized by city policymakers. In Chiang Mai, social innovation emerged through the "Jarigano" coffee brand, a collaborative initiative between Dhamma-jārika monks and local youth. The project generated employment and income for community members while contributing to psychological stability. Profits were reinvested to support Buddhist outreach and community-based activities. In Khon Kaen, a Buddhist university collaborated with public health agencies and Village Health Volunteers (VHVs) to support older adults. The initiative reduced stress and anxiety among elderly participants, strengthened social cohesion, and contributed to the establishment of a community health learning center. In Phuket, cross-sector collaboration among the sangha, public health authorities, and the police created a protective mental health framework for youth. Young participants developed greater awareness of drug-related and legal risks while also practicing mindfulness to enhance self-regulation and emotional resilience.

Involvement to Buddhadhamma: This article is situated within the field of Applied Buddhism, examining how Buddhist principles are translated into social action through the framework of the Four Sangahavatthu. It also highlights the role of Buddhism in fostering the development of wisdom and morality, which underpin the ethical orientation of these practices. Dāna is reflected in the creation of networks that enable community participation and the sharing of emotional support. Piyavācā is expressed through persuasive and unifying communication that encourages community engagement. Atthacariyā is embodied in concrete activities carried out for the collective good, helping alleviate psychological distress and strengthen communal well-being. Finally, Samānattatā is demonstrated through sustained collaboration among multiple sectors in supporting the mental health of community members.

Conclusions: The study demonstrates that religious leadership and the monastic community play a significant role in strengthening social capital and fostering meaningful collaboration among diverse network partners. The application of Buddhist principles through practical activities not only supports emotional and cognitive healing but also contributes to structural transformations, including influencing public policy and developing socially oriented business models. These findings suggest that religious networks can serve as effective and sustainable actors in addressing community mental health challenges.

THE INFLUENCE OF BUDDHIST LEADERSHIP DIMENSIONS ON EMPLOYEE WELL-BEING: THE MEDIATING ROLE OF WORKPLACE MINDFULNESS

2026-02-06T16:11:12+07:00

Background and Objectives: In organizational environments characterized by rapid change, intensifying competition, and psychological demands, employee well-being has become a critical determinant of sustainable organizational performance. Conventional leadership approaches often emphasize efficiency and control while neglecting employees' emotional, ethical, and cognitive development. In response to these limitations, Buddhist leadership offers a holistic paradigm grounded in mindfulness, compassion, moral integrity, and wisdom. Rooted in the Four Brahmavihāras; Loving-kindness (Mettā), compassion (Karuṇā), sympathetic joy (Muditā), and equanimity (Upekkhā) and the Four Iddhipāda; Zeal (Chanda), effort (Viriya), concentration (Citta), and wisdom or investigation (Vīmaṃsā). Buddhist leadership conceptualizes leadership as a process of cultivation and ethical responsibility. However, existing studies have largely treated Buddhist or mindful leadership as a unidimensional construct, limiting theoretical precision and empirical depth. Therefore, this study aimed to examine the influence of eight doctrinally grounded Buddhist leadership dimensions on employee well-being within Thai organizational contexts, with workplace mindfulness functioning as a mediating mechanism.

Methodology: A quantitative cross-sectional survey design was employed to examine the relationships among Buddhist leadership dimensions, workplace mindfulness, and employee well-being. Data were collected through structured questionnaires distributed both online and in paper format to 400 employees across educational institutions, public organizations, healthcare facilities, and private enterprises in Thailand. Participants were selected using purposive and stratified sampling techniques to ensure representation across organizational levels. The data were analyzed using descriptive statistics, Pearson correlation, and multiple regression analysis to assess direct and mediating relationships among the variables.

Main Results: The findings indicate that Buddhist leadership functions as a multidimensional construct with differentiated effects on workplace outcomes. Wisdom (Vīmaṃsā), Equanimity (Upekkhā), Effort (Viriya), and Concentration (Citta) significantly enhanced workplace mindfulness, suggesting that leaders who demonstrate cognitive discernment, emotional balance, perseverance, and focused attention foster a mindful organizational climate. In terms of direct effects on employee well-being, Loving-kindness (Mettā), Compassion (Karuṇā), and Equanimity (Upekkhā) emerged as significant predictors, highlighting the importance of moral-emotional leadership behaviors in promoting psychological satisfaction and emotional stability. Furthermore, workplace mindfulness was identified as a strong predictor of employee well-being and was found to partially mediate the effects of Wisdom and Equanimity, underscoring its pivotal role as a psychological mechanism linking leadership practices to employee outcomes.

Involvement to Buddhadhamma: This study operationalizes the Four Brahmavihāras and the Four Iddhipāda into empirically measurable leadership dimensions and aligns them with the Threefold Training (Tisikkhā) framework of morality (Sīla), concentration (Samādhi), and wisdom (Paññā). In accordance with the journal's classification, this research is situated within Applied Buddhism, as it applies fundamental Buddhist doctrinal principles to contemporary organizational leadership and employee well-being. By integrating Buddhist ethical teachings with modern organizational behavior and mindfulness theory, the study demonstrates how Buddhadhamma can be systematically translated into practical leadership practices in modern management contexts. The findings reaffirm that leadership grounded in compassion, equanimity, mindful awareness, and wisdom reflects core Buddhist teachings aimed at reducing suffering (Dukkha) and promoting collective well-being (Sukha) within organizational life.

Conclusions: The findings provide empirical support for Buddhist leadership as a multidimensional model associated with employee well-being. The final regression model explained 68% of the variance in employee well-being (R² = .68), with Workplace Mindfulness demonstrating a substantial effect (β = .41, p < .001). Wisdom (β = .22, p < .001) and Equanimity (β = .19, p < .01) showed meaningful associations with workplace mindfulness, which partially mediated several leaderships-well-being relationships. These results highlight the practical relevance of integrating wisdom, equanimity, and compassion into leadership development and human resource practices. Overall, the study suggests that Buddhist leadership dimensions are statistically and practically associated with improved psychological outcomes and sustainable organizational functioning in Thai work contexts.

DIGITAL PEDAGOGY AS HUMAN CULTIVATION: A BUDDHIST ANTHROPOLOGICAL ANALYSIS OF ONLINE ENGLISH INSTRUCTION

2026-02-23T12:32:25+07:00

Background and Objectives: As online English instruction becomes pervasive in contemporary Thailand, existing scholarship primarily focuses on instructional efficiency, leaving the anthropological impact on learner formation underexplored. This study addresses this gap by advancing Buddhist anthropology to examine secular digital education as a contemporary terrain of ethical-epistemic formation. The primary objective is to investigate how digital pedagogy operates as a formative environment where discipline, attention, and discernment are structured and normalized. By reinterpreting the Tri-sikkhā (Sīla, Samādhi, and Paññā) as an analytical grammar rather than a doctrinal schema, this research specifically aims to analyze how technologically mediated learning enacts, approximates, or distorts these three dimensions of cultivation. Through this framework, the study demonstrates how Buddhist categories illuminate the subtle processes through which digital environments produce subjects and shape cognitive dispositions within modern educational life.

Methodology: This study employed a qualitative interpretive design, treating online instructional materials not as neutral tools but as cultural artifacts that reflect broader technological and educational regimes. Data Collection and Analysis Using purposive sampling, ten publicly accessible Thai online English instruction video clips were selected to represent contemporary asynchronous pedagogy. Data corpus includes instructional sequencing, visual organization, narrative framing, and pedagogical pacing. The analysis was systematically aligned with the Tri-sikkhā framework, comprising Sīla (Discipline), Samādhi (Attention), and Paññā (Discernment), utilizing it as an analytical grammar to trace ethical-epistemic formation. The interpretive process was conducted through five explicit stages. First, a detailed transcription of both verbal and non-verbal pedagogical cues was performed. Second, data classification was conducted, where findings were categorized through the heuristic lenses of the three Tri-sikkhā dimensions. Third, thematic reduction was employed to distill complex interactions into core pedagogical themes. Fourth, the synthesis stage utilized these themes to map patterns across cases and identify how digital environments structured learner dispositions. Last, the analysis underwent validation by cross-referencing findings with canonical Buddhist scholarship to ensure interpretive integrity. By documenting these structured procedures, the study explicitly demonstrates how digital pedagogy enacts, approximates, or distorts traditional architectures of human cultivation.

Main Results: Applying the Tri-sikkhā framework revealed an uneven enactment of Buddhist principles in digital English instruction. Sīla exposed how platforms enforced procedural discipline through routinized sequencing, yet rarely cultivated internalized ethical awareness. Samādhi revealed a reliance on engineered attentional strategies, such as short segments and visual stimulation, that produced momentary focus but limited sustained contemplation. Finally, Paññāwas profoundly constrained; Pedagogy privileged mechanized translation and surface comprehension over deep reflexive inquiry. Ultimately, these categories demonstrated how digital environments intensified behavioral order while structurally marginalizing wisdom-centered human cultivation.

Involvement to Buddhadhamma: Classified within Applied Buddhism, this study contributes to the intersection of Buddhism, globalization (Information Technology), and the development of wisdom and morality. By repositioning the Tri-sikkhā as a critical analytical resource for secular practices, the research revealed that online instruction operated as ethical-epistemic training where discipline and attention were amplified, and discernment was limited. This situates digital education within the anthropology of formation, extending applied Buddhist anthropology to analyze how platform infrastructures reshape contemporary modes of conduct and knowing beyond religious domains.

Conclusions: The study concludes that online English instruction functions as a formative environment rather than a mere pedagogical tool. Findings confirmed that digital pedagogy enforced proceduralized discipline and engineered attention while profoundly constraining wisdom. This research offers a conceptual contribution to Buddhist anthropology by extending its analytical scope into secular spaces and to digital education by demonstrating that platforms actively recalibrate how learners perceive experience, intensifying behavioral control while narrowing the conditions for insight.

THE APPLICATION OF THE FOUR PRINCIPLES OF IDDHIPADA IN THE SCHOLARLY COMMUNICATION OF SCOPUS-INDEXED AUTHORS: A CASE STUDY OF SRINAKHARINWIROT UNIVERSITY, THAILAND

2026-02-14T20:26:40+07:00

Background and Objective: Scholarly communication is the creation, peer review, sharing and preservation of a wide variety of academic outputs. It functions as a recognized metric of academic performance, which includes emerging formats such as preprints and online scholarly exchanges. Bibliometrics is used to evaluate scholarly communication, with publication and citation counts as the primary metrics. However, quantitative metrics ignore internal and cultural factors that drive academic success. To address this gap and extend existing scholarly communication research, this study explores how Buddhist principles contextualize the research practices of Thai scholars. The findings indicate that the four principles of Iddhipada are essential teachings in Buddhism that address internal qualities. They are: 1) Chanda (Aspiration), representing satisfaction and passion in work; 2) Viriya (Effort), supporting perseverance when facing obstacles; 3) Citta (Focus), involving concentration and mindfulness, and 4) Vimamsa (Investigation), using wisdom for reflection and improvement. The four principles of Iddhipada are crucial internal drivers for scholars to produce high-quality academic work in order to promote their success in academia. Therefore, this study aimed to explore how the four principles of Iddhipada (Four Paths to Success) Buddhist principles are applied within the scholarly communication process of authors affiliated with Srinakharinwirot University, whose works are indexed in the Scopus database.

Methodology: This qualitative study employed purposive sampling to include 18 key informants, namely, authors at Srinakharinwirot University with high citation rates indexed in Scopus. The data were collected from semi-structured in-depth interviews from October 2024 to August 2025, with a valid instrument designed to explore the application of the four principles of Iddhipada while they work. Furthermore, expert validation was undertaken for the interviews, and a pilot phase was implemented to establish reliability. The data analysis adopted content analysis, triangulation, and inductive analysis. This integrated approach ensured the reliability of the results and facilitated the synthesis of various information sources into a unified framework.

Main Results: The initial bibliometric analysis revealed that 5,504 Scopus-indexed publications were produced across 26 academic units from 1981 to 2025. Building on this context, the qualitative findings demonstrated that international publication success is not merely a result of academic skills but is systematically driven by integrating the four principles of Iddhipada. The informants utilized Chanda to transform personal intent into public-oriented research commitments. Furthermore, Viriya and Citta functioned synergistically to overcome unwholesome states (Akusala-dhamma), such as mental stagnation, fostering grit and a growth mindset amidst complex academic duties. Lastly, Vimamsa was applied as a strategic and analytical tool for critical decision-making throughout the publication cycle.

Involvement to Buddhadhamma: In accordance with the scope of Applied Buddhism, this study conceptualizes the four principles of Iddhipada as a practical framework for scholarly communication. Integrating these traditional teachings with contemporary research practices provides a philosophical foundation for knowledge creation. Specifically, internal cultivation through mindfulness and wise reflection enhances the academic management process. Ultimately, this applied approach strengthens researchers' ethical commitments and sustains their engagement with international publication standards.

Conclusions: Based on these findings, the four principles of Iddhipada could be framed for academic excellence. Academic institutions should focus on context-specific support that models these enablers. In this way, universities would implement policies that help researchers apply Vimamsa (Investigation) to address peer-review feedback and cultivate Viriya (Effort) to build emotional resilience, thereby enhancing research productivity and scholarly quality.

APPLYING BUDDHIST PRINCIPLES TO CROSS-CULTURAL MANAGEMENT: A CASE STUDY OF RESTAURANT ENTREPRENEURS IN SONGKHLA PROVINCE

2026-02-01T12:28:26+07:00

Background and Objectives: Cross-cultural management is a crucial issue in the service industry, which interacts with customers and employees from diverse cultures. However, most studies focus on Western management frameworks, while the application of Buddhist ethics, a vital body of knowledge within the Thai social context, has been studied relatively limited. This is despite the fact that Buddhist principles have the potential to promote understanding, compassion, and peaceful coexistence amidst cultural differences. This research therefore aims to study the application of Buddhist principles in cross-cultural management by restaurant operators in Songkhla province and to synthesize management models that integrate Buddhist principles into service business administration.

Methodology: This qualitative research studies the experiences and perspectives of entrepreneurs managing in a multicultural context. The primary informants were 15 restaurant owners in Songkhla province who serve foreign customers or employ foreign staff. A purposive sampling method was used, and the number of informants was determined based on data saturation. The research instrument was a semi-structured interview questionnaire. Data analysis employed content analysis, involving transcription of interviews, data review, semantic coding, categorization of codes, and synthesis into key themes reflecting the application of ethical principles in cross-cultural management. Data reliability was verified using triangulation.

Main Results: The research findings indicate that entrepreneurs can concretely apply Buddhist principles to cross-cultural management, particularly Sangahavatthu 4 (Generosity, Kind Speech, Helpful Conduct, and Equality), which foster positive relationships with customers and employees from different cultures. Brahmavihara 4 (Loving-kindness, Compassion, Sympathetic Joy, and Equanimity) are used as guidelines for managing personnel with understanding and empathy. Meanwhile, Iddhipada 4 (Aspiration, Effort, Thoughtfulness, and Investigation) - Enhance entrepreneurial motivation and self-development. This data synthesis led to the development of a "Buddhist Cross-cultural Management Model for Restaurant Business," comprising three main dimensions: relationship, human management, and self-development. This model reflects the integration of Buddhist principles with modern cross-cultural management concepts, reducing conflict arising from cultural differences, increasing customer satisfaction, and promoting a supportive work environment.

Involvement to Buddhadhamma: The main highlight of this research is the application of Sangahavatthu 4 (Generosity, Kind Speech, Helpful Conduct, and Equality); Brahmavihara 4 (Loving-kindness, Compassion, Sympathetic Joy, and Equanimity); and Iddhipada 4 (Aspiration, Effort, Thoughtfulness, and Investigation) in cross-cultural management.

Conclusions: Research findings demonstrate that Buddhist principles can be effectively applied as a conceptual framework for cross-cultural management in the service industry, encompassing aspects such as relationship building, human resource management, and entrepreneurial potential development. This research therefore proposes a conceptual framework that integrates Buddhist principles with cross-cultural management within the service business context, providing a guideline for entrepreneurs to develop their organizations in a balanced and sustainable manner.

ASSESSING EQUANIMITY IN A THAI BUDDHIST CONTEXT: PSYCHOMETRIC VALIDATION OF THE THAI EQUANIMITY SCALE-16

2026-02-18T14:41:25+07:00

Background and Objectives: Equanimity (Upekkhā) is a foundational virtue in Theravāda Buddhist psychology and a central Brahmavihāra representing emotional balance. Despite its doctrinal prominence, empirical operationalization of equanimity in Thai Buddhist contexts remains limited. In contemporary psychology, equanimity is often conceptualized as affective neutrality or emotional detachment, obscuring its ethical and wisdom-based dimensions emphasized in Buddhist thought. In contrast, Thai Theravāda traditions understand upekkhā as a balanced mode of awareness grounded in insight (Paññā), sustained by compassion (Karuṇā), and characterized by non-attachment (Anupādāna) rather than emotional indifference. Within this framework, equanimity enables practitioners to encounter experiences without reactivity while maintaining ethical awareness. Although equanimity is widely cultivated in Thai contemplative traditions, existing psychological measures often operationalize it primarily as emotional regulation or reduced reactivity, overlooking the doctrinal meaning of upekkhā in Theravāda Buddhism. The present study aimed to examine the factorial structure, reliability, and convergent validity of the Thai version of the Equanimity Scale-16 (ES-16), while also evaluating its conceptual coherence with Buddhist understandings of upekkhā within a Thai cultural context.

Methodology: Two independent samples of Thai mindfulness-oriented adults participated. The primary sample included 437 participants who completed the Thai Equanimity Scale-16 (ES-16) and the Self-Other Four Immeasurables Scale (SOFI), which assesses loving-kindness, compassion, appreciative joy, and equanimity toward self and others within the Brahmavihāra framework. A secondary subsample from monastic-university networks (n = 211) completed a second administration of the ES-16 one week later to evaluate temporal stability. Confirmatory Factor Analysis (CFA) was conducted using the Weighted Least Squares Mean and Variance Adjusted (WLSMV) estimator, appropriate for ordinal Likert-type data, to examine the hypothesized two-factor structure of Experiential Acceptance (EA) and Non-Reactivity (NR). Internal consistency, test-retest reliability, and convergent validity were assessed.

Main Results: The hypothesized two-factor model demonstrated excellent fit to the data (χ²(76) = 89.8, p = .134; CFI = 0.994; TLI = 0.990; RMSEA = 0.020; SRMR = 0.028), supporting the structural validity of the Thai ES-16. Standardized loadings were adequate to strong, and the latent correlation between EA and NR indicated distinct but related dimensions of equanimity. Internal consistency was high (α = .84; ω = .84), and test-retest reliability over one week was strong (r = .89, p < .001). Convergent validity was supported through theoretically coherent associations with the SOFI, indicating that higher equanimity was associated with greater benevolence and fewer aversive tendencies, consistent with Buddhist accounts of equanimity as insight (Paññā)-informed non-attachment accompanied by compassion (Karuṇā).

Involvement to Buddhadhamma: The Thai ES-16 operationalizes upekkhā consistent with its doctrinal meaning in Theravāda Buddhist psychology. Equanimity is conceptualized as a balanced, compassion-infused form of non-reactive awareness cultivated through insight meditation (Vipassanā). Within the Brahmavihāras, upekkhā regulates craving and aversion while preserving ethical orientation and concern for others. This framing differentiates equanimity from apathy or indifference and reflects its role in Buddhist mental cultivation. This study, therefore, contributes to the application of Buddhist teachings in contemporary psychological research, particularly within the domain of Applied Buddhism related to the development of wisdom and morality.

Conclusions: The Thai ES-16 demonstrates strong psychometric properties and cultural-doctrinal coherence for assessing equanimity as conceptualized in Theravāda Buddhist psychology. Its reliability and validity support its use in research on contemplative mechanisms and wisdom-compassion dynamics in Thai Buddhist contexts. By providing the first Thai quantitative measure of equanimity grounded in classical interpretations of upekkhā and modern psychometric standards, this study contributes to Buddhist-informed psychological assessment, contemplative science, and cross-cultural research, and future studies should examine its generalizability across diverse cultural contexts and clinical populations.

CONSUMER ATTITUDES TOWARD UNMANNED CONVENIENCE STORES IN THAILAND: APPLYING THE YONISOMANASIKARA APPROACH

2026-02-03T20:16:57+07:00

Background and Objectives: Unmanned convenience stores represent an emerging retail innovation that integrates artificial intelligence, the Internet of Things, and automated payment systems to deliver cashierless shopping experiences. Although these formats have expanded rapidly in technologically advanced economies, consumer acceptance remains uneven due to concerns related to trust, privacy, system reliability, and the absence of human interaction. Previous studies have predominantly examined these issues through functional and instrumental perspectives, often overlooking reflective, ethical, and culturally embedded dimensions of consumer decision-making. In particular, technology acceptance research grounded in the Technology Acceptance Model (TAM) has emphasized perceived usefulness and trust while paying comparatively limited attention to culturally informed reflective reasoning. In Thailand, unmanned convenience stores are still at an early stage of diffusion, and empirical research on consumer attitudes toward this retail format remains limited. Given Thailand's strong Buddhist cultural context, understanding technology acceptance through reflective and mindful evaluation is particularly relevant. Accordingly, this study pursued multiple interrelated objectives. First, it examined demographic and behavioral determinants of consumer attitudes toward unmanned convenience stores. Second, it analyzed perceived benefits (Assada) associated with unmanned retail systems. Third, it investigated perceived drawbacks (Adinava) and coping mechanisms (Nissarana) that influence consumer acceptance. Finally, it integrated the Yonisomanasikara reflective framework with established Technology Acceptance Model (TAM) constructs to assess its incremental explanatory power.

Methodology: A quantitative, cross-sectional survey was conducted with 396 consumers in Chonburi Province, Thailand, using a multi-stage sampling technique to capture urban, suburban, and tourism-related consumer segments. A structured questionnaire measured demographic characteristics, shopping behavior, TAM constructs (Perceived Usefulness, Ease of Use, Perceived Risk, Trust, and Attitude), and the three dimensions of Yonisomanasikara: Asada (Benefits), adinava (Drawbacks), and nissarana (Coping or Resolution). Hierarchical regression analysis was employed to compare a baseline TAM model with an extended integrative model incorporating reflective cognition.

Main Results: The results indicated generally positive consumer attitudes toward unmanned convenience stores. While perceived usefulness and trust significantly predicted attitudes in the baseline TAM model, hierarchical regression analysis revealed that the inclusion of Yonisomanasikara constructs significantly enhanced explanatory power. Most notably, nissarana emerged as the strongest predictor of consumer attitude, suggesting that acceptance was shaped not merely by recognizing benefits or minimizing risks, but by the ability to cognitively reconcile perceived drawbacks through reflective coping. Even when perceived risks and drawbacks were acknowledged, attitudes remained favorable when credible coping mechanisms were identified.

Involvement to Buddhadhamma: This study is positioned within Applied Buddhism. By empirically operationalizing Yonisomanasikara, a core Buddhist principle of wise reflection and analytical discernment, the research demonstrates how Buddhist cognitive training can inform contemporary technology acceptance behavior. The integration of Yonisomanasikara with the Technology Acceptance Model (TAM) positions Buddhist analytical reasoning as a reflective mechanism that shapes consumer evaluation beyond instrumental rationality. This applied approach illustrates the relevance of Buddhist principles in understanding modern digital retail systems and their implications for Buddhism and sustainable development.

Conclusions: The study concludes that reflective coping and resolution (Nissarana) constitute the most critical determinant of Thai consumers' attitudes toward unmanned convenience stores. Demographic characteristics exert comparatively limited influence, reinforcing the argument that acceptance is shaped more by reflective cognitive processing than by static personal attributes. Integrating Yonisomanasikara with TAM provides a culturally sensitive and ethically grounded framework that explains consumer acceptance as a process of mindful evaluation rather than uncritical adoption. The findings contribute to Buddhist-informed consumer research and offer guidance for designing unmanned retail systems that foster trust, transparency, and responsible engagement.

THAI ADOLESCENTS' PERCEPTIONS OF THE IMPORTANCE OF BUDDHISM FOR A GOOD LIFE

2026-02-13T18:42:38+07:00

Background and Objectives: Historically, Buddhism has served as a major ethical framework in Thai society, providing moral orientation and a source of existential meaning through the observance of precepts and the cultivation of mindfulness. In the context of rapid digitalization and intensified economic competition over the past decade, however, the role of religion in the everyday lives of Thai adolescents appears to have diminished. Regular participation in religious activities and sustained engagement with Buddhist teachings have become less consistent, while material achievement and social recognition, particularly within social media environments, are increasingly used as benchmarks for self-worth. This shift may be linked to growing concerns regarding psychological distress, identity uncertainty, and the erosion of stable meaning structures among youth. It thus raises a critical question: To what extent does the contemporary conception of the "Good Life" among Thai adolescents remain grounded in religiously informed moral frameworks?

Methodology: This study employed a qualitative research methodology. The informants were undergraduate students at Chiang Mai University during the 2024 academic year. Participants were selected using purposive sampling and snowball sampling techniques and were divided into two groups: 1) Thai youths who identified as Buddhists and actively participated in activities of a Buddhist Arts Club (n = 10), and 2) Thai youths who identified as non-religious but had previously been Buddhists and had declared themselves non-religious for at least one year (n = 10). A total of 20 participants were included, or until data saturation was reached. The research instruments consisted of a demographic questionnaire, semi-structured in-depth interviews, and non-participant observation. Interview data were audio-recorded and transcribed verbatim. The researcher then repeatedly reviewed the transcripts to gain familiarity with the data and conducted initial coding to identify key issues emerging from the data. Related codes were subsequently grouped and synthesized into themes and sub-themes using thematic analysis. The findings were then presented through thematic analytical description, supported by direct quotations from participants to illustrate and substantiate the interpretations.

Main Results: The findings indicate that both Buddhist and non-religious Thai youths share the view that certain Buddhist teachings can be practically applied to promote a good life. In particular, these teachings are perceived as useful tools for understanding life problems, regulating emotions, and making rational decisions. Although non-religious youths do not consider a good life to be necessarily grounded in religion, they still selectively adopt certain Buddhist principles, such as the Four Noble Truths, the Three Characteristics of Existence, the law of karma, and mindfulness and meditation practices, as practical guidelines for managing their daily lives.

Involvement to Buddhadhamma: From a Buddhist ethical perspective, the findings reflect that Thai youths' conceptions of the good life are consistent with three progressive levels of Buddhist ethics: The Five Precepts (Pañca-sīla), the Ten Wholesome Courses of Action (Kusala-kammapatha), and the Noble Eightfold Path (Ariya-aṭṭhaṅgika-magga). However, a key difference between the two groups lies in their motivational foundations and sources of justification. Buddhist youths tend to be influenced by institutional factors such as family, religion, and education, whereas non-religious youths place greater emphasis on individual reasoning, utilitarian considerations, and direct personal experience.

Conclusion: The findings of this study reveal an ongoing process of transforming Buddhism into what may be termed "Secular Buddhist Ethics." Rather than rejecting religion, this transformation reconfigures Buddhism into a rationally grounded ethical framework anchored in individual experience, critical reflection, and personal responsibility.

BUDDHIST MONKS IN WATER GOVERNANCE: AN ANALYTICAL STUDY OF COMMUNITY RESILIENCE AND SOCIO-RELIGIOUS MEDIATION IN NORTHEASTERN THAILAND

2026-02-18T21:22:37+07:00

Background and Objectives: In the context of Northeastern Thailand, water insecurity remains a persistent challenge shaped by environmental variability, limited infrastructure, and unequal resource distribution, which directly affects agricultural livelihoods and community well-being. Although national water policies have attempted to address these issues, many rural communities continue to face constraints in accessing sustainable and locally appropriate water management solutions. This situation highlights the importance of alternative, community-based approaches that are adaptive, participatory, and culturally grounded. Within this context, Buddhist monks have increasingly emerged as influential local actors who bridge the gap between state mechanisms and community needs. Their roles extend beyond spiritual leadership to include coordination, knowledge dissemination, and mobilization of collective action, thereby contributing to locally embedded forms of environmental governance and long-term community resilience. Therefore, the objectives of this study were to examine the role of Buddhist monks as socio-religious mediators in local governance and to explore how Buddhist teachings inform sustainable water management practices and community resilience.

Methodology: This study employed a qualitative multiple case study design, drawing on document analysis, non-participant observation, and semi-structured interviews with four monks who were recognized for their sustained engagement in water development initiatives. The analysis applied analytic induction and thematic content analysis to interpret how Buddhist doctrinal principles were operationalized in water governance practices and how these practices contributed to community resilience.

Main Results: The findings demonstrate that Buddhist monks function as key agents of socially engaged Buddhism by initiating and managing water resource systems that directly improve community well-being. In this context, Buddhist principles are not only interpreted as moral teachings but are operationalized as practical frameworks guiding collective action, infrastructure development, and equitable resource distribution. This reflects an expanded understanding of Buddhism for social benefits, where religious practice intersects with sustainable development, environmental stewardship, and local governance, thereby contributing to community resilience in conditions of ecological uncertainty.

Involvement to Buddhadhamma: This study applied Buddhism, particularly its focus on social benefits. It demonstrates the interconnectedness between Buddhist teachings and monastic engagement through the two dimensions of monks' roles in community development. First, in terms of practice, the traditional Vinaya-based duties of Gantha-dhura (Scriptural Study) and Vipassana-dhura (Meditation Practice) have been extended toward socially oriented responsibilities expressed through Sangaha-dhura, the duty of social benevolence. Second, core Buddhist doctrines have been applied as conceptual foundations guiding monks' community involvement, including generosity, the Four Brahma Vihāra Dharmas, communal harmony, the ethics of reciprocal obligations (The Six Directions), and self-reliance. More specifically, these activities can be understood through canonical principles such as the Saṅgahavatthu 4, dāna, piyavācā, atthacariyā, and samānattatā, which explain practices such as establishing drinking-water systems and underground water banks and coordinating community participation. In addition, the Sāraṇīyadhamma 6 and the ethical framework of the Sigālovāda Sutta (Dīgha Nikāya 31) emphasize communal harmony and reciprocal responsibilities, while the Cakkavatti-Sīhanāda Sutta (Dīgha Nikāya 26) highlights the moral duty of leadership in ensuring fair distribution of resources. Consequently, monastic engagement in water-resource development in Northeastern Thailand reflects an expansion of the temple's traditional domain into broader societal spheres, demonstrating how canonical teachings are applied to contemporary ecological and developmental challenges.

Conclusions: This study makes a distinctive contribution by integrating Buddhist doctrinal analysis with community development and water resource management, demonstrating how religious ethics function as an operational framework for environmental governance. It advances interdisciplinary scholarship by linking Engaged Buddhism, rural development, and sustainability studies within the context of community resilience.

EXPLORING ALTERNATIVE DISPUTE RESOLUTION (ADR) IN BUDDHISM: THE SYMBIOTIC RELATIONSHIP BETWEEN MEDITATION AND MEDIATION AS AN INSIGHT FOR CONTEMPORARY MEDIATORS

2025-09-07T20:03:02+07:00

Background: The Alternative Dispute Resolution (ADR) process has become popular as a means of resolving disputes beyond the formal judicial system. Modes of dispute resolution grounded in dialogue have a long history in many legal systems and cultures. Among all these traditions, Buddhism provides a holistic model for comprehending and resolving conflict. Drawing from the tenets of compassion (Karuṇā), mindfulness (Sati), non-harming (Ahiṃsā), and non-attachment (Anupādāna), the Buddhist approach transcends procedural justice and responds to the emotional, moral, and psychological aspects of conflict empathetically. In an era marked by escalating geopolitical conflicts, including tensions in the South China Sea, border clashes in South Asia, inter-ethnic conflict zones like the Myanmar area, border issues between India and Pakistan, and transboundary issues linked to water sharing between India and China. The infusion of Buddhist principles into ADR is timely and critical to offer a transformational alternative to adversarial and interest-based models. To address this gap, the study aims to examine the synthesis of Buddhist doctrine and the contemporary ADR framework, focusing on the transformative aspects of meditation in the mediation process. Adopting a qualitative and doctrinal approach, the study analyses Buddhist philosophical texts alongside contemporary ADR literature to explore how meditative practices contribute to emotional regulation, focused attention, empathy, and constructive dialogue. Based on the teachings of right awareness, right speech, and cultivating inner peace, it further examines how mindfulness-informed mediation practices may enhance conflict de-escalation and promote durable, mutually acceptable outcomes in family, workplace, and community disputes.

Involvement to Buddhadhamma: The study reflects a contemplative encounter with the Buddhadhamma, which critically examines whether Buddhist philosophical fundamentals serve as a universal and ethically coherent basis for reconciliation and conflict transformation. At the heart of this study is the Buddhist view of conflict in relation to suffering (Dukkha), its cause in craving (Taṇhā), and its cessation through morality (Sīla), meditation (Samādhi), and wisdom (Paññā). These teachings suggest that struggle originates from a deeper source than external circumstances; It stems from the heart or the mind. The study suggests that the Noble Path serves to address these sources of conflict, in the context of right intention (Sammā-saṅkappa), right speech (Sammāvācā), right action (Sammākammanta), and right mindfulness (Sammā-sati). These principles provide moral guidelines for personal conduct and a framework for resolving conflicts at social, and institutional levels. These components help individuals develop ethical behaviour and self-awareness, which are valuable tools for mediators who aspire to foster constructive communication and emotional transparency during disputes. The study highlights that the Buddhist approach of conflict transformation is more than a method for resolving interpersonal or societal conflicts. It recognises that peace, emotional well-being, and relationships are interconnected.

Conclusions: The study concluded that Buddhism offers a positive foundation for ADR by replacing adversarial competition with compassionate understanding and shared healing. Incorporating mindfulness and meditation into mediation creates an atmosphere in which parties can de-escalate from finger-pointing and hostility to peace-making and mutual resolution. Through the infusion of Buddhist principles, mediators can help disputants to become more settled and enable both parties to find inner peace amidst conflicts, as well as promote socially harmonious relationships within the community. This research supports mediators' use of Buddhist-inspired techniques to cultivate empathetic understanding, ethical discernment, and emotional resilience, which are necessary to achieve more sustainable and substantial conflict resolution.

RETHINKING LIVING BUDDHIST HERITAGE: MONASTIC NETWORKS AND TRANSREGIONAL AUTHORITY IN SRI LANKA AND SOUTH ASIA

2026-02-17T23:07:07+07:00

Background: This study examines how core Buddhist teachings are constituted and perpetuated through lived religious practices and institutional forms. Buddhadhamma refers to the teachings generated during the enlightenment of the Buddha, which have been transmitted over the past 2, 560 years through doctrinal teaching, moral practice, and the Buddhist monastic institutions. However, it has been preserved within the Pāli canon and understood for centuries of Buddhist learning. Their persistence depends not only on textual but also on the social and institutional processes of reproduction. Since the Mauryan period (321-185 BCE), Buddhism has shaped both the material and immaterial landscapes of South Asia. While scholarship has frequently approached Buddhist heritage through architecture, archaeological documentation, or textual transmission, this study argues that Buddhist heritage in Sri Lanka is better understood as a dynamic socio-religious process that is sustained through interconnected monastic networks. From its early expansion, Buddhism moved across political and cultural boundaries through the circulation of monks, relics, texts, and ritual practices, embedding doctrinal authority within institutional and ritual forms. Sri Lanka, one of the most enduring centers of Theravāda continuity, provides a compelling case. Sacred sites such as Anuradhapura, Polonnaruwa, and the Temple of the Tooth Relic in Kandy function not merely as historical monuments but as active religious environments sustained through monastic lineages, ritual traditions, and devotional communities.

Involvement to Buddhadhamma: Living heritage traditions associated with these sacred landscapes embody core principles of Buddhadhamma. Monastic discipline enacts sīla (Ethical Conduct) as a foundational structure for both monastic and lay communities, while the preservation of the monastic regulations reflects the persistence of the tradition of the Vinaya in the Theravāda practice. Pilgrimage promotes acts of piety and charity that bring about puñña (Merit), which underlies mutualism between the monastic Saṅgha and lay followers. In this exchange, the Buddhist ethical values are replicated in everyday social life. Ritual cycles materialize teachings on anicca (Impermanence) through repetition, renewal, and commemorative performance. At the same time, Paññā (Wisdom) and compassion are cultivated not solely through scriptural study but through embodied participation in ritual practices, religious education, and communal activities which are organized by monastic institutions. Monastic networks thus operate as the structural nexus through which ethical practice, sacred sites, doctrinal continuity, and social organization are continuously reproduced. In this way, Buddhadhamma is sustained not merely as textual doctrine but as lived, relational practice embedded within heritage sites and institutional structures. This framework highlights how religious institutions transform doctrinal teachings into lived practices that sustain the Theravāda tradition.

Conclusions: By situating sacred centers within networks of monastic lineage, governance, and transregional affiliation, the article challenges static models of heritage that isolate monuments from lived religious practice. Instead, it advances a processual understanding of Theravāda continuity in which authority and identity are actively negotiated through ethical discipline, ritual performance, institutional organization, and devotional participation. From this perspective, Sri Lanka emerges as a pivotal doctrinal and institutional node within both South Asian and global Buddhist networks. The endurance of Buddhadhamma in this context does not rely only on the preservation of texts or monuments but on the ongoing interaction between monastic communities, sacred landscapes, and lay practitioners. Living Buddhist heritage, therefore, represents an active religious framework in which the teachings of the Buddha are sustained through embodied practice, interdependence, and institutional resilience rather than preservation alone.