Journal of Buddhist Anthropology

THE EFFICIENCY OF THE SAṄGHA ADMINISTRATION BY ECCLESIASTICAL ADMINISTRATIVE OFFICERS IN SAṄGHA ADMINISTRATIVE REGIONS 17-18 (THE DHAMMAYUTIKA SECT)

Phrakru Siridhammapirat . — 2024-03-02

Background and Objective: In Thailand, Buddhism is an integral part of the society's structure. It has been preserved and practiced alongside other societal norms and values for a long time. The Saṅgha order takes itself as the order of representatives or followers of the Fully Enlightened One. The duties of the Saṅgha order comprise the mission of propagation, inheritance, and the transfer of Buddhadhamma and teachings. These duties are regarded as the important missions of the Saṅga order to act accordingly. Currently, the Saṅgha administration in Thailand depends on the Saṅgha Supreme Council of Thailand to administer regulations for commanding the subordinating Saṅgha order to be in proper domain with acceptable order. The Saṅgha Supreme Council of Thailand regulates the structure, hierarchy, and authority of ecclesiastical administrative officers in governing the Saṅgha order and temple management. This research aims to study the efficiency of the Saṅgha administration by ecclesiastical administrative officers in Saṅgha administrative regions 17-18 (The Dhammayutika Sect).

Methodology: In this quantitative research, the population consisted of 192 ecclesiastical administrative officers. The research tools included the questionnaires, which were used to collect data via an online channel with Google Forms. The statistics used for data analysis were descriptive statistics, which consisted of frequency and percentage for describing the sample demographics. The mean and Standard Deviation (S.D.) values were used in the efficiency analysis.

Main Results: The ecclesiastical administrative officers of the Dhammayutika Sect in Saṅgha administrative regions 17-18 were assigned duties that were divided according to the six aspects of Saṅgha administrative management consisting of the "Governance" aspect, the "Buddhist education" aspect, the "Buddhist propagation" aspect, the "Public education" aspect, the "Public assistance" aspect, and the "Public welfare" aspect. The results indicated a high level of the overall values. The analysis of each aspect demonstrated a moderate level of the "Governance" aspect; a high level of the "Buddhist education" aspect; a high level of the "Public education" aspect; a high level of the "Buddhist propagation" aspect; a high level of the "Public assistance" aspect; and a high level of the "Public welfare" aspect.

Involvement to Buddhadhamma: This study of applied Buddhism is to consider the efficiency that can be interpreted as the Buddhist principle and brought for combination in order to produce Buddhist innovations for the Saṅgha administration. This Buddhist principle is known as Sāraṇīyadhamma (Virtues for fraternal living), the teaching of the Buddha that refers to the guidelines of fraternal living. It is the principle for building conciliation within the Saṅgha order. The principle inspires the Saṅgha administration in Saṅgha administrative regions 17-18 (The Dhammayutika Sect) to achieve efficiency and effectiveness, as indicated in the result of the research.

Conclusions: The efficiency of Saṅgha administration in Saṅgha administrative regions 17-18
(The Dhammayutika Sect), which consisted of governance, Buddhist education, Buddhist propagation, public education, public assistance, and public welfare, was found to have a high level of overall values. Despite the results, such studies were required to find the problems and additional solutions. Its purpose was to develop the Saṅgha administration by ecclesiastical administrative officers in Saṅgha administrative regions 17-18 to achieve better efficiency and effectiveness under the Buddhist doctrine and the Buddhist monastic disciplinary rules for promoting Buddhism.

HARMONY AND CONTRADICTION: EXPLORING THE INTERSECTION OF BUDDHIST ETHICS AND POLITICAL ETHICS

Sanya Kenaphoom — 2024-03-02

Background and Objective: The convergence of Buddhist ethics and political ethics occurs when there is a complex interplay between spiritual principles and practices of good governance. Buddhist ethics are based on basic concepts, such as non-harm and compassion. This creates a unique moral perspective when woven into the fabric of political ethics, which must contend with administrative complexities. The power dynamics and social justice interactions present a wide range of possibilities and challenges. Scholars explore how Buddhist principles can inform political decision-making. It emphasizes the potential for building unity and character development among political leaders. This interdisciplinary examination not only reveals opportunities for adaptation but also reveals ethical tensions and quandaries at the intersection of Buddhist ethics and political ethics. Therefore, this article aims to explore the harmony and contradictions between Buddhist ethics and political ethics.

Methodology: The research used rigorous methods with a literature review and critical analysis of documentaries to shed light on the interplay between Buddhist ethics and political ethics. This approach attempted to present a comprehensive understanding of the harmonious intersections and potential conflicts that marked the relationship between these ethical frameworks through a synthesis of diverse perspectives. This research aimed to facilitate an exploration of various sources and perspectives, providing a holistic perspective on the complex dynamics at the intersection of Buddhist ethics and political ethics. It provided a more thorough insight into the complex interconnections and challenges.

Main Results: The results of the research found that harmony between Buddhist ethics and political ethics, included adjusting the principle of harmlessness, emphasizing mutual sympathy, being mindful in decision-making, principles of good governance and social justice, and adherence to the truth. Conflicts between Buddhist ethics and political ethics included conflict in Non-Harm Principles, compassion and political realism, sanity and political expediency, ethical governance and political realism, and truth and political rhetoric.

Involvement to Buddhadhamma: This research article is involved in Applied Buddhism and categorized within "Buddhism for social benefits," which applies Buddhist principles in the context of modern science and society. It aims to bridge the gap between traditional Buddhist principles and contemporary challenges for cultivating a more compassionate, mindful, and ethical world that responds to the complex needs of today's society.

Conclusions: There was a noticeable correspondence between Buddhist ethics and political ethics. This was evident in general principles, such as non-harm, compassion, mindfulness, good governance, and truth. However, inherent conflicts arose in some areas, such as disagreements over seemingly benign principles. The difficulty of reconciling humanist valued with the practicality of political decision-making and the potential tension between the ethical ideals of governance and the practical demands of political realism. The inclusion of truth in political rhetoric had also become a matter of debate. These observations highlighted the complex and subtle dynamics that characterized the intersection between Buddhist ethics and political ethics. It emphasized the need to take a careful and careful approach when navigating the interplay between these two ethical frameworks.

MINDFUL MOTHERHOOD: A NARRATIVE RESEARCH OF A MOTHER RAISING A SPECIAL NEEDS CHILD

Chararinchon Satian — 2024-03-02

Background and Objective: Human learned the world and all perspectives originally from their parents, and for that parenting impacted their offspring undeniably. On the contrary, raising a child was the path for parents' internal growth as though. The researchers had grown up with a strong intention to be a mother, and found later that being a mother was not a beautiful life as imagined before since her son was diagnosed with autistic spectrum disorder. That resulted in internal and external conflicts in her daily life, which of course, was the sufferings for her. The researchers tried to heal those sufferings by looking for ways of self-inquiry, and then discovered the Master of Arts Program in Contemplative Education, offered by the Contemplative Education Center, Mahidol University. She had many opportunities to explore herself with various processes, which mainly based on mindfulness practice. This research was executed to study the path of personal transformation towards the researchers' self-awareness practices as mindful motherhood.

Methodology: In this qualitative research, the researchers adopted the "First-person research" paradigm by using narrative inquiry as methodology. The data were collected from various documents such as personal journal, written diaries for kids, assignments in the Contemplative Education Program, as well as pictures and poems, which could have related to some memories. The data were examined consciously by the researchers' observer eyes, as the only key informant in this first-person research. Context comprehensive was employed as data analysis. Mindful and contemplative practices, Satipaṭṭhāna were employed throughout the research process.

Main Results: From this study, the researchers found that her standpoint of being a mother originated from her misconception of being a suffering child in the past. The process of this mindful investigation led to her understanding on the mechanism of how her mind cooked these sufferings, hence she was freed from the identification with thoughts. She acquired a new understanding of her childhood in the past that resulted in a new perspective of her motherhood at present. Having realized this, she was aware of her self-worth which was unnecessary embedding with her motherhood status as before. The result of this mindful investigation process made the researchers capable to accept the situations, either positive or negative experiences, with non-judgmental and non-striving manners. It also transformed her from exaggerated egoism to faith in living life congruently, both internally and among relationships with others. She had more comprehensive understanding on living in here and now, which helped disentangle sufferings from running back and forth (In the past and the future) as before.

Involvement to Buddhadhamma: This research article was involved in Applied Buddhism and categorized within "Buddhism and the Development of Wisdom and Morality with Buddhism" by applying Satipaṭṭhāna practices, both in formal daily practice and in daily routine activities throughout the day of a mother who was suffering from difficulties in raising her child. For Satipaṭṭhāna formal practicing, the researchers engaged in Kāyānupassanā Satipaṭṭhāna (Contemplation of the body). For Satipaṭṭhāna in daily routine practicing, the researchers feasibly executed Kāyānupassanā (Contemplation of the body), Vedanānupassanā (Contemplation of the feelings), Cittānupassanā (Contemplation of the mind), and Dhammānupassanā (Contemplation of mind objects) in daily life.

Conclusions: Along the path of mindful motherhood, practicing Satipaṭṭhāna encouraged the researchers to perceive her life experiences firmly without fluctuation to those positive and negative sensations. This brought in the non-intellectually developed wisdom that the researchers gained a new comprehensive understanding on the basis of minimizing exaggerated egoism, hence establishing faith in living with trust in Dhammas.

STRENGTHENING THE HEALTH CARE SYSTEM ACCORDING TO THE FOUR PRINCIPLES OF BHĀVANĀ TO SUPPORT THE AGING SOCIETY

Paiwan Purimart — 2024-03-02

Background and Objectives: Taking care of the health of the senior citizens is an important matter. Family members play a very important role in caring for the senior citizens. They must understand the problems in order to take care of the health and environment of the senior citizens correctly and appropriately. In addition, applying the four principles of Bhāvanā as a guideline to support the aging society will help the senior citizens to be happy, have a better mental state, and be able to rely on themselves. The objectives of this research article are to study the health care system to support the aging society and apply the four principles of Bhāvanā in health care to support the aging society.

Methodology: The study employed a qualitative research method by collecting data from related documents and in-depth interviews. Key informants included two scholar monks, two representatives from Hospital, two Village Health Volunteers (VHV), two temple volunteers, four senior citizens, and four caregivers, with a total of sixteen people.

Main Results: The study results indicated that: 1) Health care system to support the aging society consisted of creating a network for healthcare systems to the senior citizens by creating a joint plan with the sub-district health promoting hospital, community, and senior citizens. The potential development of the health care network for senior citizens was conducted by workshop meetings to continuously follow up on the health care network for them. The establishment of schools for senior citizens was conducted through a meeting to appoint a committee to operate the care of senior citizens. It included network partners operating under the concept of promoting a lifelong learning process. Training to provide knowledge to caregivers of the senior citizens was a training program for caregivers. The senior citizen's caregivers were the mainstays to care for, follow up with, and visit senior citizens who were homebound and bedridden. The supervisor team provided supervision, evaluated performance, and organized a forum to exchange knowledge; and 2) The application of the four principles of Bhāvanā in health care to support the aging society consisted of physical, moral, emotional, and wisdom development. For physical development, the senior citizens developed themselves through physical awareness by considering factors that affected health. For moral development, the senior citizens developed themselves by adjusting behavior to promote their health by using healthcare to create a healthy society. For emotional development, the senior citizens developed themselves by making their minds comfortable and being kind to community members. For wisdom development, the senior citizens developed themselves through continuous learning by acknowledging and passing on knowledge to community members.

Involvement to Buddhadhamma: This research article is involved Applied Buddhism within the group of Buddhism for social benefits by applying the four principles of Bhāvanā for strengthening the aging society includes; physical development, which means having a supportive relationship for the physical environment of the senior citizens to have good physical health; moral development, which means having a supportive relationship with maintaining morality; emotional development, which means strengthening knowledge, thoughts, and understanding by developing a calm mind; and wisdom development, which means the search for knowledge of the senior citizens is always increasing.

Conclusions: Health care to support the aging society applied the four principles of Bhāvanā to help senior citizens be happy and able to rely on themselves. It started when senior citizens developed healthcare behaviors. Senior citizens maintained good health, were kind, and helped the community and society. They organized activities to promote the health of the senior citizens and the community in unity. They developed their comfort through continuous learning and inherited knowledge to community members.

MECHANISM OF DEVELOPMENT AND THE DRIVING FORCE OF SUFFICIENCY ECONOMY PHILOSOPHY FOR STRENGTHENING MORAL COMMUNITIES IN SURAT THANI PROVINCE

Phrapalat Vorakit Vorakitjoe — 2024-03-02

Background and objectives: Sufficiency Economy is a philosophy that points to the way of life and conduct of people at all levels, including families, communities, and the government sector. It includes both developing and managing the country in a middle way in order to keep up with the rapid changes in globalization. Sufficiency means moderation and reasonableness. It includes the necessity of self-immunity that is ready for both external and internal changes. Thus, it requires omniscience, prudence, and caution in applying various academic subjects for planning and executing at every step. Simultaneously, the mental foundation of the citizens, especially government officials, experts, and businessmen in all hierarchies, must be strengthened and should have a sense of morality, honesty, and appropriate omniscience. They should live their life with patience, perseverance, wisdom, and prudence in order to be balanced. Additionally, they should be ready to accommodate the wide-ranging changes, which include material, social, environmental, and cultural aspects from the outside world very well. This article aims to analyze the knowledge of the Sufficiency Economy Philosophy, develop mechanisms to driving force and create a network for the development and the driving force of the Sufficiency Economy Philosophy in order to strengthen the moral community in Surat Thani Province.

Methodology: This research was the mixed-methods research. The scope of the content consisted of: The driving force of the Sufficiency Economy Philosophy comprised moderation, reasonableness, and self-immunity, which were under the conditions of appropriate knowledge and ethics; the four principles of Saṅgahavatthu consisted of Dāna, Piyavācā, Atthachariyā, and Samānattatā; community development mechanism comprised economic expansion, income distribution, social welfare, and environmental quality; the creation of cooperation networks comprised promotion of cooperation, setting up a cooperative framework, mobilizing cooperation, and synthesizing. The sample group comprised 354 people who lived in the Sufficiency Economy Model Village within the sea zone. Key informants included the ecclesiastical administrative officers, heads of government agencies, community leaders, and community development specialists, a total of 20 persons. Data were collected by in-depth interviews and questionnaires. The reliability value of the questionnaire was 0.99. Data were analyzed using basic statistics, including percentages, means, and Standard Deviation (SD).

Main Results: The results of this research indicated these details. The body of knowledge in Sufficiency Economy Philosophy included adhering to moderate practice, relying on oneself, following the principle of Dhammaññutā, having academic omniscience and experiences, and being honest and diligent. The principles of Saṅgahavatthu explained generosity, kindly speech, and behaving oneself as an example of the community. Development mechanisms included grouping of career development funds, resource allocation to make a benefit, product distribution in production, and a variety of career promotions. Creating the networks through agencies and people in the community pushed individuals to create networks, support teamwork, work as a mission, and create an environment for mutual use.

Involvement to Buddhadhamma: The Buddhist principles that are used as a mechanism for the development of the Sufficiency Economy comprise two Buddhist principles. The first Buddhist principle is Dhammaññutā, which is the knowledge of the Dharma for the causes of the Kusalakamma (Meritorious action) and the Akusalakamma (Unwholesome action). The second Buddhist principle comprises the four principles of Saṅgahavatthu, which include the four principles that help unite many people to live happily together.

Conclusions: Applying the knowledge of the Sufficiency Economy Philosophy and the four principles of Saṅgahavatthu to the community resulted in changes. Applying these concepts was utilized to eliminate conflicts that occurred and allowed people to cohabit with love. The Dhamma created happiness in the country and the nation.

SIGN LANGUAGE, DHAMMA LANGUAGE: INNOVATIONS IN TEACHING BUDDHISM TO HEARING-IMPAIRED INDIVIDUALS

Silawat Chaiwong — 2024-03-02

Background and Objectives: Hearing-impaired individuals are vulnerable persons in society.
Their vulnerability is closely linked to inequality and empowers hearing-impaired individuals to be immune to problems and obstacles. It includes Buddhist principles that help prevent and solve life problems efficiently. Hence, the researchers' group realizes the importance of folktales for soothing the human mind and disciplining the morality of humans. The folktales tactfully comprise the teaching of behavioral guidelines that are the basis of socializing. Therefore, the researchers are interested in studying the elements of innovations in teaching Buddhism to hearing-impaired individuals by creating innovations in teaching Buddhism to hearing-impaired individuals, determining the efficiency of innovations in teaching Buddhism to hearing-impaired individuals, and learning lessons. It is a set of knowledge to develop the potential of hearing-impaired individuals through innovations in teaching Buddhism by using multimedia, which is an animated cartoon with a sign language interpreter narrating the pictures.

Methodology: This research used mixed methods by studying information in documents. It includes concepts, theories, and related research. The researchers used the information as guidelines for creating research tools to use in data collection for analyzing and creating innovations in teaching Buddhism to hearing-impaired individuals.

Main Results: The innovations in teaching Buddhism to hearing-impaired individuals were the inventions for creating new methods in teaching Buddhism that could have developed the learning quality for learners and the learning management for teachers to be more efficient.
They took into account things perceivable by sight, the media consisting of sound and images, and digital media. The efficiency of the innovations in teaching Buddhism to hearing-impaired individuals through three aspects, which included content, digital media, design, or learning process, was found to have the mean values at the highest level.

Involvement to Buddhadhamma: The Buddhist principles that were innovative teaching methods for hearing-impaired individuals consisted of earnestness (Appamāda), three kinds of desires (Taṇhā), the five aggregates (Pañca-khandha), the advice on how to investigate a doctrine (Kālāmasutta), the four sublime states of mind (Brahmavihāra Dhamma), and the four paths of accomplishment (Iddhipāda). This research applied the principles of Buddhism with modern science in the field of the development of wisdom and morality by integrating them with the teaching methods for hearing-impaired students. There were groups of persons with disabilities who were interested in learning more about Buddhist principles through the creative media for hearing-impaired individuals. The innovations would have led to the development of life and intelligence to be prosperous, strengthening mental health to create social immunity amidst social conditions of increased fragility.

Conclusions: The innovations in teaching Buddhism within this study was regarded as a new body of knowledge. It took the northern folktales that appeared in ancient scriptures as a Buddhist creative media for teaching Buddhism. The purpose was to provide another channel of learning the Buddhist principles for hearing-impaired individuals. This creative media could have been applied to learning management in the subject field of Buddhism and local culture among educational institutions in order to physically and mentally immunize hearing-impaired individuals. In addition, it was also consistent with the mission of Mahachulalongkornrajavidyalaya University, which indicated that the university managed Buddhist education integrated with modern science to create Buddhist innovation for developing the mind and society.

DEVELOPMENT OF MODEL COMMUNITIES BASED ON THE PRINCIPLES OF BRAHMAVIHĀRA DHAMMA TO SUPPORT THE AGED SOCIETY

Thatchanan Issaradet — 2024-03-02

Background and Objectives: Currently, Thailand is becoming to be an aged society. Therefore, it is necessary to prepare for the care of the senior citizens in order to create a society for the senior citizens that promotes a good quality of life and proper care, including care from family, community, and the participation of all sectors from having a network for exchanging ideas of healthcare with the principles of Brahmavihāra Dhamma. It requires a model community that is suitable for the aged society. Therefore, developing a model community based on the principles of Brahmavihāra Dhamma that supports the aged society is according to the context and needs of senior citizens and the community. The objectives of this research consist of studying the development of a model community to support the aged society through community participation mechanisms and the integration of the principles of Brahmavihāra Dhamma to support the aged society.

Methodology: It is qualitative research. Key informants, a total of 16 persons, were purposively selected. The research tools included structured in-depth interviews. Data were collected from relevant documents and in-depth interviews.

Main Results: The following results were found: 1) The development of an age-friendly community through community participation mechanisms included providing knowledge about the health of the senior citizens, such as providing information on food choices, reducing sugary, salty foods, or foods that might have led to complications after illness, and providing basic knowledge on appropriate food selection and basic health care for senior citizens. It also involved organizing comprehensive activities for the care of senior citizens, such as surveying senior citizens at risk of diabetes and high blood pressure, to developing a network to promote health care for the senior citizens, and supporting the active participation of senior citizens in self-care for their health; and 2) The principles of Brahmavihāra Dhamma in supporting the aged society through community participation mechanisms was to use Buddhist principles to help maintain emotional connection with senior citizens consisted of: In terms of Mettā, it fostered mutual respect and good intentions; in terms of Karuṇā, it was important to help senior citizens feel valued and significant; in terms of Muditā, it provided opportunities for interaction, exchanged ideas, and promoted relaxation, which could have helped reduce social isolation and enhanced the sense of pride and self-confidence in senior citizens; and in terms of Upekkhā, it consisted of trust, which was a central factor in promoting the understanding and awareness of one's own feelings, self-control, relaxation, and acceptance of the realities of life.

Involvement to Buddhadhamma: Integrating the principles of Brahmavihāra Dhamma for supporting the aged society is closely related to the Brahmavihāra Dhamma or the Four Brahmavihāras, consisting of Mettā, Karuṇā, Muditā, Upekkhā which are fundamental principles in Buddhism. These teachings guide individuals to behave in a virtuous manner, enabling them to live together happily in their daily lives, especially for the well-being of the senior citizens. Moreover, these principles can also be applied by leaders to create happiness for others.

Conclusions: Taking care of the senior citizens was currently considered important due to the increasing proportion of senior citizens in Thai society. This led to health issues, mental health problems, and the occurrence of various chronic diseases when the senior citizens did not have work, which might have resulted in symptoms of depression. However, promoting the involvement of families and communities in taking care of the senior citizens would have helped reduce the burden of care from the government.