Journal of Buddhist Anthropology

THE RELATIONSHIP BETWEEN STATE LAW AND MONASTIC DISCIPLINE AMID SOCIAL CHANGE IN THAI SOCIETY

Chattawat Shatnataphat — 2026-07-02

Background and Objectives: For centuries, the principles of morality, cultural customs, and social structures in Thai society have been built on the foundation of Buddhism. At the same time, the Thai state has used legal authority over the Sangha in order to maintain public order, institutional accountability, and public confidence in religious institutions. Thus, Buddhist monks are subject to two interrelated systems: Monastic discipline and state law. In contemporary Thailand, rapid social and technological changes, particularly in digital communication and heightened public awareness, have raised expectations for transparency and good governance in religious organizations. This study aimed to examine the role of state law in regulating the Sangha, to analyze the relationship between state law and monastic discipline in Sangha governance, and to investigate the impact of social change on legal enforcement and the maintenance of monastic discipline in Thai society.

Methodology: This research used qualitative research. The data were collected through semi-structured in-depth interviews with thirty key informants, including government officials, ecclesiastical administrators, legal scholars, scholars of Buddhist studies, and civil society representatives. The participants were carefully chosen on the grounds of their knowledge and direct experience of the administration and governance of religion. Also, Sangha laws, regulations, governance policies, and academic literature pertinent to religion and public administration were used as documentary analysis. All interview data were transcribed and analyzed using qualitative content analysis and thematic analysis. The findings were categorized into themes on governance mechanisms, institutional accountability, legal authority, and social transformation.

Main Results: The study results suggest that the state law is very important in the regulation of the Sangha, especially in the areas of organizational management, temple asset administration, and maintenance of public order. Legal frameworks provide transparency, accountability, and institutional legitimacy. Monastic discipline remains the key method by which monks control their behavior, emphasizing morality, good conduct, and the observance of religious purity. The study concluded that state law and monastic discipline generally complement rather than conflict with each other. Monastic discipline is concerned with internal ethical standards and spiritual integrity; State law is concerned with external accountability, social responsibility, and public interest. In cases where the behavior of monks affects society or is contrary to legal regulations, the power of the state is needed to maintain social order and carry out legal procedures.

Involvement to Buddhadhamma: The findings were in line with the Buddhist beliefs about morality, responsibility and harmony in society. Monastic discipline is ethical self-control, integrity, and spiritual responsibility; State law is justice, accountability, and collective welfare. Social and technological developments, in particular digital media, also contributed to public participation and scrutiny of temple administration, and increased transparency and responsiveness in state institutions and the Sangha.

Conclusions: Today's good governance of the Sangha in Thailand must balance state law, monastic discipline, and societal expectations. Transparency, public confidence, and the continued relevance and stability of Buddhism in Thailand require cooperation between the state, the Sangha, and the public. At the same time, linking legal systems to Buddhist ethics can increase institutional legitimacy and foster sustainable governance in the face of continuing social and technological changes.

ENHANCING BUDDHIST EDUCATION THROUGH THE SAN-DONTA TRADITION OF THAI-KHMER COMMUNITIES IN THAILAND

Phramaha Ekkapan Maduea — 2026-07-02

Background and Objectives: Amid rapid social change and cultural transformation in contemporary Thai society, increasing concerns have emerged regarding the weakening transmission of moral values and cultural identity among younger generations. Although Buddhist education remains part of the national curriculum, limited research has examined how local cultural heritage can function as an applied framework for enhancing the learning of Buddhist principles in schools. The San-Donta Tradition represents a significant cultural institution that integrates animistic ancestral belief with Theravāda Buddhist ethical teachings. This study aims to examine the cultural heritage of the San-Donta Tradition among the Thai-Khmer community in Thailand and analyze its embedded Buddhist principles to explore pathways for their integration into school-based moral and ethical education.

Methodology: This study adopted a qualitative documentary research design grounded in rigorous cultural and textual analysis, deliberately delimited to secondary data synthesis. Using a keyword-based purposive strategy focusing on "San-Donta Tradition" "Thai-Khmer Community," "Buddhist Principles" "Moral Education" and "School Instruction" a credible analytical corpus was gathered from academic literature and ethnographic records. Following Klaus Krippendorff's framework, data analysis was executed through a systematic three-stage qualitative content and thematic analysis procedure such as open coding, categorization, and thematic synthesis. This analytical process identified and categorized embedded Buddhist principles into individual-level virtues and social-level ethical reinforcement, ultimately transforming descriptive cultural knowledge into a validated pedagogical framework for formal school-based Buddhist education.

Main Results: The findings revealed that the San-Donta Tradition functioned as an active, culturally embedded moral system operating symbiotically across two operational levels. At the individual level, the ritual naturally cultivated personal virtues of gratitude (Katanyu-katavedi), filial piety, compassion, and karmic moral accountability through practical ancestral remembrance and merit-making (Puñña). These ritualistic elements served as experiential learning mechanisms that effectively transformed abstract Theravāda Buddhist ethical doctrines into lived personal experiences. At the social level, collective participation across kinship networks reinforced communal harmony and social sympathy (Saṅgaha-vatthu), visibly manifesting as enhanced solidarity, mutual reciprocity, and intergenerational respect. By successfully synthesizing animistic ancestral reverence with Buddhist moral philosophy, the tradition established a holistic ethical framework that bridged spiritual continuity with reciprocal social responsibility. Ultimately, the results demonstrated that the San-Donta Tradition operated not merely as a passive ceremonial heritage, but as a functional informal moral curriculum capable of structurally enhancing Buddhist principle instruction within formal educational settings.

Involvement to Buddhadhamma: This study demonstrates that the San-Donta Tradition reflects a form of applied Buddhism grounded in cultural practice and aligns with Applied Buddhism in the development of wisdom and morality. Core Buddhist values such as gratitude, compassion (Karuṇā), loving-kindness (Mettā), and ethical conduct (Sīla) are embedded within ritual actions and social norms. The practice of merit transfer reinforces understanding of karma and moral causation, while communal harmony reflects principles aligned with the Noble Eightfold Path, particularly right conduct and right intention. By integrating these culturally embodied teachings into educational contexts, schools can connect doctrinal Buddhist content with students lived cultural experiences. Such integration promotes moral reflection, ethical reasoning, and social responsibility grounded in local identity and spiritual heritage.

Conclusions: The study underscores the significant role of the San-Donta Tradition as a sustainable cultural framework for enhancing the learning of Buddhist principles in Thai-Khmer communities. Functioning as both an individual system of moral cultivation and a communal ethical structure, the tradition supports character development, intergenerational continuity, and social harmony. Integrating cultural heritage into school instruction offers a culturally responsive approach to Buddhist education that strengthens ethical awareness, communal solidarity, and long-term moral development.

A BUDDHIST-APPROACH TRAINING PROGRAM FOR EMPLOYEE WELL-BEING IN TECHNOLOGY-OVERUSED WORKPLACE

Pham Cam Chi — 2026-07-03

Background and Objectives: Nowadays, technology-overused workplaces place employees under constant pressure through continuous notifications, digital tasks, and expectations of constant availability. Although many organizations have tried to improve external working conditions, sustainable relief may also require inward forms of mental cultivation. While mindfulness has become increasingly popular in workplace wellness programs, many existing approaches focus mainly on stress reduction techniques without addressing the deeper mental habits and emotional attachments that cause suffering in employees' daily lives. Therefore, the research objectives were to examine the impacts of technology overuse on employee well-being in the workplace, to explore the role of Buddhadhamma and meditation practices in promoting employee well-being, and to develop a training program integrating Buddhadhamma and meditation practices for technology-overused work environments.

Methodology: This qualitative study used data triangulation to gather insights from 33 key informants, involving 22 employees facing technology-induced strain, 9 Buddhist scholars or meditation masters, and 2 organizational experts. Data were collected across three stages of a training program (Pre-training, During-training, and Post-training) through online open-ended questionnaires, in-depth interviews, and focus discussions, followed by thematic analysis. A pilot training program was then delivered to 3 selected case studies through eight individual online sessions conducted over one month via Zoom. Each participant followed the same core structure and themes while receiving individualized guidance and reflection throughout the process. The sessions combined discussions of Buddhadhamma, meditation practices, and practical reflection on every workday experience.

Main Results: Findings indicated that the excessive reliance on digital technologies significantly deteriorated employee well-being. Buddhadhamma provided a profound understanding of these experiences not only as workplace problems but also as reflections of craving, attachment, restlessness, and habitual mental reactivity. Besides, meditation practices helped practitioners become more aware of their thoughts, emotions, and deep-seated behaviors in daily situations involving technology use. After completing the pilot training program, participants reported positive changes in their awareness, emotional regulation, and mental and physical well-being. They also described the program as a meaningful way to reconnect with balance and purpose in life and expressed a strong desire to continue practicing.

Involvement to Buddhadhamma: The research applied Buddhist principles to the modern context of information technology in a globalized world. The core Buddhadhamma involved the Four Noble Truths, the Twelve Links of Dependent Origination, the Three Marks of Existence, the Four Divine Abidings, the Four Foundations of Mindfulness, and the Mindfulness of Breathing, both as theoretical foundations and practical methods. These teachings were deliberately organized into different well-being dimensions and paired with meditation techniques to support a deeper understanding of the causes of distress and the mind's habitual tendency to react, accumulate, and intensify experiences. This integrated approach was designed not only to help participants alleviate workplace stress and dissatisfaction but also to cultivate a broader and clearer perspective on the relationship between work, life, and spiritual fulfillment.

Conclusions: The pilot program represented a practical application of Buddhadhamma-informed mindfulness in the modern workplace. It introduced Buddhadhamma to modern organizational contexts as a right way of living rather than a religious form and positioned meditation grounded in such wisdom as a foundation for longer-term mental and behavioral change. This approach facilitated the cultivation of spiritual well-being while also contributing to other dimensions of employee well-being. Although the findings were exploratory, they suggested that the program may be relevant not only in technology-intensive settings but also in other high-pressure work environments.

THE INTEGRATION OF ARIYASACCA PRINCIPLES-BASED LEARNING MANAGEMENT FOR STUDENTS OF INTERNATIONAL BUDDHIST STUDIES COLLEGE

Phramaha Nantakorn Ket-in — 2026-07-03

Background and Objectives: At the International Buddhist Studies College (IBSC), students reported that they faced concrete daily challenges related to academic requirements and language barriers, as well as limited integration between contemplative practice and learning processes. Although the principles of Ariyasacca have long been regarded as an effective approach to problem-solving, their application in learning management in international Buddhist higher education has received limited attention. Therefore, this study aimed to investigate the learning management challenges faced by students at IBSC, to examine how Ariyasacca principles illuminate their causes and provide a framework for their transformation within an educational context, and to develop an Ariyasacca Principles-Based Learning Management Model (APBLM) that integrates doctrinal wisdom with evidence-based institutional practice.

Methodology: A multiphase mixed-methods design was used. Specifically, Phase 1 integrated data from surveys of 48 students and in-depth interviews with 30 students and 11 lecturers to identify learning management challenges and needs; Phase 2 combined documentary analysis with in-depth interviews to examine how the principles of Ariyasacca manifested in educational environment and guided pedagogical improvements; And Phase 3 synthesized the findings of the first two phases to develop and validate the APBLM through four forms of validation: Empirical, pedagogical, theoretical, and comparative.

Main Results: This study revealed that five challenge clusters at IBSC, manifesting with moderate intensity (Overall Dukkha Weighted Mean = 3.09), collectively formed a self-reinforcing feedback system. The causes of these challenges emerged from the interaction of external conditions and internal dispositions (Samudaya = 2.82). In particular, students maintained high aspirations (Nirodha = 3.97) and strong receptivity to Buddhist-based solutions (Magga = 4.02), even though they encountered moderate challenges. Documentary and interview analyses further established that the principles of Ariyasacca could be mapped onto an educational context. Based on these findings, the Ariyasacca Principles-Based Learning Management Model (APBLM), a cyclical learning management framework validated through four forms of validation, was proposed to address curriculum design, contemplative pedagogy, language support, experiential learning, community building, and institutional reform.

Involvement to Buddhadhamma: This study falls within the field of Applied Buddhism, which relates particularly to Buddhist innovations in method development and to Buddhism and the development of wisdom and morality by applying the principles of Ariyasacca to develop a systematic learning management model for international Buddhist higher education. The principles of Ariyasacca, while being ancient teachings, retain relevance in terms of identifying suffering and proposing paths for its resolution when applied in the context of institutions. By applying doctrinal wisdom to educational practice without diminishing the core values of the principles, this study positions the APBLM as an embodiment of Buddhist skillful means (Upāya-kosalla) in education, thereby showing how classical Buddhist teachings can contribute to institutional transformation and also support the development of wisdom and morality in contemporary multicultural academic settings.

Conclusions: This study provided the APBLM, a cyclical framework that can guide institutional reform over time while preserving its internal consistency with Buddhist principles. The APBLM also showed that instead of being opposites, academic rigor and spiritual depth could support each other when institutions in Buddhist higher education apply their foundational wisdom to address the challenges that students encounter in the environment of multicultural learning.

BUDDHADHAMMA AND SME RESILIENCE: POST-FLOOD RECOVERY IN HAT YAI DISTRICT, THAILAND

Chetsada Noknoi — 2026-07-19

Background and Objectives: Natural disasters increasingly disrupt economic systems, particularly affecting SMEs, which are highly vulnerable due to limited resources and adaptive capacity. In Thailand, SMEs play a major role in employment and GDP, yet the 2025 flood in Hat Yai caused severe financial losses, business interruptions, and psychological distress among entrepreneurs. These challenges highlighted the need for recovery approaches that address not only economic reconstruction but also cultural and psychological resilience. In the Thai context, Buddhadhamma, including the Four Noble Truths, the Noble Eightfold Path, and Sangahavatthu IV (The Four Bases of Social Solidarity), provides practical guidance for coping with crises and strengthening community support. However, limited research has integrated Buddhist teachings into SME resilience frameworks. Therefore, this study aims to examine the multidimensional impacts of the 2025 flood on SMEs, analyze the application of Buddhist principles in post-disaster recovery, and develop a Buddhist Resilience Model for SMEs to explain sustainable recovery processes.

Methodology: This study employed a qualitative phenomenological approach within an interpretivist paradigm. Twenty-five SME entrepreneurs affected by the 2025 flood in Hat Yai District were purposively selected. Data were collected through in-depth interviews, focus group discussions, and participant observation over a three-month period. Thematic analysis was used, and trustworthiness was ensured through triangulation, member checking, and peer debriefing.

Main Results: The findings revealed that the flood generated multidimensional impacts, including financial losses, operational disruption, supply chain breakdowns, and psychological stress. Participants described Buddhadhamma as an important resource for recovery. The Four Noble Truths supported acceptance and understanding of adversity, the Noble Eightfold Path guided ethical and strategic decision-making, and Sangahavatthu IV strengthened cooperation and mutual assistance within communities. Based on these findings, the study developed the "Integrated Buddhist Resilience Model for SMEs," consisting of three interconnected dimensions: Cognitive Dimension (Inner Resilience), Behavioral Dimension (Ethical and Strategic Action), and Social Dimension (Collective Resilience). These dimensions interacted dynamically to enhance personal adaptability, ethical conduct, and community cohesion, ultimately contributing to long-term sustainable recovery. The findings suggested that SME resilience was a holistic process shaped by Buddhist principles and supported by both internal and external adaptive mechanisms.

Involvement to Buddhadhamma: This study falls under Applied Buddhism, specifically the area of Buddhism and Sustainable Development. It applies core Buddhist principles, including the Four Noble Truths, the Noble Eightfold Path, and Sangahavatthu IV, as practical frameworks for SME recovery. These teachings support cognitive adaptation, ethical decision-making, and social cooperation among entrepreneurs facing post-disaster challenges. Buddhadhamma serves as both a psychological coping mechanism and a moral foundation for business practices, fostering compassion, mutual support, and community resilience. The findings demonstrate that Buddhist principles can be effectively integrated into economic recovery strategies, contributing to sustainable development, social cohesion, and long-term community resilience in disaster management contexts.

Conclusions: SME recovery following the 2025 flood cannot be explained solely by economic factors but also involves psychological and socio-cultural dimensions. Buddhadhamma played a significant role in helping entrepreneurs adapt to adversity, make ethical decisions, and strengthen community cooperation. Recovery was not merely a return to normal conditions but a process of transformation through which entrepreneurs rebuilt livelihoods, maintained hope, and developed resilience for future challenges. The findings demonstrate that Buddhist principles can provide meaning, collective strength, and practical guidance for sustainable recovery in disaster contexts.

BUDDHIST INNOVATION THE "SW6 MODEL" FOR A COMMUNITY WATER MANAGEMENT CHARTER INTEGRATING THE SIX PRINCIPLES OF SARANIYADHAMMA IN THE MAE KHAM RIVER BASIN, PHRAE PROVINCE

Khemika Banlikitkul — 2026-07-21

Background and Objectives: Community-level water resource management in the Thai social context requires participatory mechanisms consistent with local social, cultural, and local wisdom, particularly the application of Buddhist principles to promote cooperation among stakeholders. This research aims to present a process for drafting a community water management charter that integrates the Six Saraniyadhamma (Principles of Harmony) in the Mae Kham River Basin, Mueang Phrae District, Phrae Province, and to propose the Buddhist innovation "SW6 Model" as a Buddhist-based community water management framework developed from the research findings.

Methodology: This research is a qualitative study conducted in four sub-districts of the Mae Kham watershed: Suan Khuean, Pa Daeng, Kanchana, and Na Chak. Sixty key informants, both monastics and laypeople, were selected through an in-depth screening method. Data were collected via in-depth interviews, focus group discussions, participatory observation, and workshops. Data were analyzed using content analysis and inductive interpretation.

Main Results: The research yielded two significant findings: 1) The development of four draft community water management charters for the Mae Kham watershed, tailored to the contexts of the Suan Khuean, Pa Daeng, Kanchana, and Na Chak sub-districts, reflecting water management approaches consistent with upstream, midstream, and downstream conditions; And 2) The development of the Buddhist innovation "SW6 Model," comprising six components: compassionate physical actions and collaborative coordination, compassionate verbal communication and constructive interaction, compassionate mental actions and benevolent spirit, equitable resource allocation, equal adherence to rules and regulations, and equal understanding and shared vision for the watershed. This model is considered as a highly promising Buddhist mechanism that can scale and be applied to suitable water management in other watershed areas with similar contexts. Specially Buddhist-style communities that the religions as center in society. This model serves as a framework for promoting community participation and sustainable water resource management.

Involvement to Buddhadhamma: The findings reflect the application of the Six Saraniyadhamma (Principles of Harmony) in promoting cooperation, constructive communication, adherence to community rules, fair resource sharing, and the formation of shared goals in community water resource management.

Conclusions: This research demonstrates that integrating the Six Saraniyadhamma (Principles of Harmony) into the community water management charter process can promote public participation and develop water resource management approaches appropriate to the local context. Furthermore, the SW6 Model can serve as a framework for water resource management in Buddhist communities and areas with similar contexts for sustainability.

A DIGITAL PLATFORM FOR BUDDHIST INNOVATIONS OF THE SAPPĀYAS 7 FOR TOURISM AND SUSTAINABLE POVERTY ALLEVIATION IN KOH LAD E-THEAN

Yota Chaiworamankul — 2026-07-27

Background and Objectives: Amidst rural economic stagnation and urban migration, local communities increasingly face labor shortages and fragile social structures. To alleviate sustainable poverty, digital platform activities have applied the Buddhist Sappayas 7 Innovations in Koh Lad E-Thean tourist attractions. This study explores the application of contemporary Buddhism to revitalize these communities, integrating traditional Buddhist knowledge with modern practices to foster wisdom, morality, and sustainable economic growth. This study aimed to investigate community and tourism-related data, develop a digital platform based on the Buddhist Sappāyas 7 Innovations, utilize, and evaluate the developed platform, and disseminate the innovation to promote sustainable poverty alleviation in Koh Lad E-Thean.

Methodology: Utilizing Participatory Action Research (PAR), this study engaged community leaders, villagers, universities, and religious organizations. A mixed-methods approach was employed, including platform development, community workshops, and a pre-post activity intervention with 30 key participants to measure economic and behavioral shifts.

Main Results: Digital innovation platform was a technological infrastructure that integrated tools, data, and systems (Such as IoT, AI, and Cloud) to help organizations develop new products, services, or work processes (Digital Transformation), increasing efficiency, reducing costs, and creating a competitive advantage through a collaborative ecosystem, and organizations that can properly utilize the potential of the platform while enabling to access and leverage data to possibly create the greatest business advantage. The findings are organized into four progressive phases: The BSTR Model: Initial data revealed that traditional agriculture generated insufficient income, leaving temples uniquely positioned to act as spiritual and economic anchors. The Buddhist Spiritual Tourism and Resilience (BSTR) Model was created to establish a "Buddhist Digital Community" that harmonizes learning, spirituality, and local economies to achieve long-term poverty alleviation. The Avas Sappāyas Platform: A digital ecosystem was developed, integrating the remaining Sappāyas components: Gōcara (Eco-tourism Connectivity), Phassa (Cultural-intellectual Tourism Collaborations), Pukkhala (Fostering Mindful, Hospitable Community Members), Bhōchana (Reviving Mindful Local Culinary Heritage), Utu (Zero-pollution Eco-tourism), and Iriyāpatha (Converting Daily Physical Movement into Spiritual and Economic Value). Intervention Outcomes: Evaluation of 20 community activities among the 30 participants demonstrated statistically significant pre-to-post improvements. These activities directly generated new tourism-driven economic opportunities aligned with poverty reduction metrics. Dissemination & Training: The framework was scaled through YouTube training and hands-on workshops. Community leaders and villagers successfully designed localized tourist routes, demonstrated mindful food preparation, and implemented the "Move Freely, Travel Fun, and Cultivate Sustainable Lifestyles" campaign to ensure physical safety and tourist engagement.

Involvement to Buddhadhamma: This manuscript applies Buddhist principles, specifically the Sappāyas 7, to the development of wisdom and morality in contemporary tourism. By translating the Sappāyas 7 into digital and experiential formats, the project enables tourists and practitioners to engage with and understand Buddhist wisdom and morality from a practical, modern perspective.

Conclusions: This study offers significant academic and practical contributions by pioneering the concept of "Smart Buddhist Cultural Tourism." Methodologically, it demonstrates how PAR can bridge traditional spiritual practices with technological innovations. In practice, the Avas Sappāyas platform serves as a replicable template to standardize local temples and communities into "Smart Buddhist Tourist Sites," effectively integrating environmental, social, and economic facets to achieve sustainable, long-term poverty alleviation.

DISCOURSE AND MEANING CONSTRUCTION OF AMULET NARRATIVES IN ONLINE AMULET MAGAZINES

Supawadi Yadi — 2026-08-01

Background and Objectives: In contemporary society, younger generations tend to have fewer direct experiences with religion due to social changes and the diminishing role of religious institutions in everyday life. Nevertheless, perceptions of religion continue to be mediated through mass media, which play a significant role in producing and disseminating social meanings. In this context, online amulet magazines have emerged as important discursive spaces for presenting narratives about Buddhist amulets that integrate beliefs, faith, historical value, and economic value. This study aimed to: 1) Examine the characteristics of amulet narrative discourses presented in online amulet magazines, and 2) Analyze the processes through which meanings are constructed through such narratives.

Methodology: This qualitative study employed documentary research to investigate amulet narratives published in online amulet magazines between 2020 and 2025. A total of 110 issues were purposively selected for analysis. Research instruments included data-recording forms and textual analysis forms. The study adopted Discourse Analysis in conjunction with Narrative Theory as analytical frameworks to examine language use, narrative structures, and socio-cultural contexts. The findings were presented through an analytical description.

Main Results: The findings revealed that amulet narrative discourses could be classified into nine categories: 1) Sacredness discourse, 2) Discourse of referencing influential figures, 3) Historical value discourse, 4) Economic and investment value discourse, 5) Credibility-building discourse, 6) Experiential and belief discourse, 7) Rarity and collectability discourse, 8)Religious legend and belief discourse, and 9) State-institution-related discourse. These discourses collectively shaped audiences' perceptions and interpretations of amulets, constructing meanings in six dimensions: 1) Sacred objects, 2) Religious and cultural symbols, 3) Historical and cultural heritage, 4) Collectible objects and economic assets, 5) Products of symbolic power associated with individuals and institutions, and 6) Symbols of fortune and success. The findings demonstrate the role of language and narrative in producing, reinforcing, and reproducing social reality regarding Buddhist amulets within Thai society.

Involvement to Buddhadhamma: The findings can be interpreted through the framework of the Kalama Sutta, which emphasizes critical reflection and rational inquiry before accepting beliefs. Discourses that emphasize sacredness and miracles may encourage uncritical acceptance of certain beliefs. At the same time, the valuation of amulets in terms of ownership and economic worth reflects the Buddhist concept of upādāna (Attachment or Clinging), which is closely related to the cultivation of wisdom through the principles of morality (Sīla), concentration (Samādhi), and wisdom (Paññā)

Conclusions: This study demonstrates that online amulet magazines function as significant discursive spaces in constructing meanings of Buddhist amulets through language and storytelling. These discursive practices influence audiences' perceptions, beliefs, and value judgments regarding amulets across religious, cultural, and economic dimensions. The findings contribute to a deeper understanding of the relationship among media, discourse, and the construction of social reality in contemporary Thai society.

GUIDELINES FOR THE APPLICATION OF THE TEN ROYAL VIRTUES DASAVIDHA- RĀJADHAMMA PRINCIPLES IN SANGHA ADMINISTRATION AMONG ECCLESIASTICAL ADMINISTRATORS IN NAKHON SI THAMMARAT PROVINCE

Phra Metheevachirapirat Thammarat Yodkhun — 2026-08-17

Background and Objective: The administration of Sangha affairs in contemporary Thai society is confronted with changes in social conditions, technology, the economy, and public expectations. Consequently, ecclesiastical administrative monks are required to possess administrative knowledge and competence, leadership, and moral integrity in governance in order to perform their duties appropriately within the context of contemporary society. The Ten Royal Virtues constitute a set of ethical principles for leaders that promote honesty, self-sacrifice, patience, compassion, and impartiality. These qualities are essential for the effective and transparent administration of Sangha affairs and for gaining the confidence of monks, novices, and the general public. Such principles can provide practical guidelines for planning, decision-making, problem-solving, conflict management, and the systematic and stable development of Sangha organizations in accordance with the Dhamma and Vinaya. This research aims to propose practical guidelines for applying the Ten Royal Virtues to the administration of Sangha affairs by ecclesiastical administrative monks in Nakhon Si Thammarat Province through a synthesis of previous research findings and qualitative data obtained from experts.

Methodology: This study employed a mixed-methods research design. The findings on the application of the Ten Royal Virtues (Dasavidha-Rājadhamma) in Sangha affairs administration were integrated with qualitative data obtained through in-depth interviews with nine key informants, consisting of ecclesiastical administrators and Buddhist scholars. The collected data were then synthesized using content analysis and descriptive interpretation to develop guidelines for promoting the application of the Ten Royal Virtues in the six major areas of Sangha affairs administration: Governance, religious education, educational welfare, Buddhist propagation, public utilities management, and public welfare services.

Main Results: Most key informants shared a common view that the application of the Ten Royal Virtues (Dasavidha-Rajadhamma) in the administration of Sangha affairs by ecclesiastical administrators in Nakhon Si Thammarat Province should be implemented systematically through five key dimensions: 1) Integrating Buddhist moral principles into Sangha policies, strategic plans, and administrative processes; 2) Developing ecclesiastical administrators to possess ethical leadership alongside managerial competencies; 3) Fostering an organizational culture grounded in transparency, accountability, and compassion; 4) Establishing collaborative networks among the Sangha, local communities, government agencies, and educational institutions; And 5) Developing monitoring and evaluation systems that take into account both administrative effectiveness and Buddhist moral values.

Involvement to Buddhadhamma: The findings indicate that the Ten Royal Virtues can be practically applied as an ethical framework for Sangha administration at the policy level, the operational level, and the level of community relationships. This is particularly relevant in a context where the Sangha must respond to growing expectations concerning transparency, participation, and adaptation to the digital society. Such an application can strengthen public confidence, faith, and cooperation among Buddhist monks, members of the public, and relevant organizations, thereby contributing to efficient and effective administration.

Conclusions: The application of the Ten Royal Virtues in Sangha administration should be carried out in an integrated manner through the development of leadership, administrative systems, and collaborative networks, with morality serving as the fundamental basis of administration. This approach will help enhance the efficiency, unity, and credibility of the Sangha in contemporary society, while also encouraging the participation of ecclesiastical administrative monks, Buddhist monks, novices, and the general public in developing Buddhist affairs in a stable, transparent, fair, systematic, and continuous manner.

DEVELOPMENT OF AN AI-BASED DHAMMA TIKTOK PLATFORM INSPIRED BY BUDDHIST TEACHINGS TO PROMOTE PSYCHOLOGICAL RESILIENCE AMONG THE WORKFORCE

Narumon Jiwattanasuk — 2026-08-17

Background and Objectives: Thailand's rapid transition from an agricultural-based economy to industrial and service-based sectors has intensified workplace stress, burnout, and emotional exhaustion among the workforce. These mental health challenges were further exacerbated by the COVID-19 pandemic, which increased job insecurity and psychological distress. Although employee assistance programs are widely available, many interventions remain grounded primarily in Western psychological frameworks and often lack cultural relevance within Thai society. At the same time, short-form digital platforms such as TikTok have become influential communication channels but frequently contain misinformation and limited evidence-based mental health content. Consequently, a significant empirical gap persists regarding interventions that integrate Artificial Intelligence (AI) with indigenous cultural wisdom to support psychological resilience. This study, therefore, aimed to: Examine current mental health challenges and resilience needs among the workforce; Develop an AI-based dhamma TikTok platform inspired by Buddhist teachings to enhance psychological resilience; And evaluate the effectiveness of the AI-based dhamma TikTok platform among working adults.

Methodology: This study employed a three-phase mixed-methods Research and Development (R&D) design. Phase 1 used semi-structured interviews with 35 workforce informants to explore current mental health challenges and resilience needs, using thematic analysis. Phase 2 involved the development and validation of 30 AI-generated Dhamma video clips integrating the Four Noble Truths (Ariyāsacca 4) and the Four Foundations of Mindfulness (Satipaṭṭhāna 4). Content development was conducted through in-depth interviews with experts (n = 17) and validated through focus group discussions (n = 9) before implementation as a 30-day intervention. Phase 3 employed a mixed-methods evaluation, including a pre-post assessment with the Connor-Davidson Resilience Scale (CD-RISC-10) and post-intervention qualitative interviews.

Main Results: Phase 1 identified three major mental health challenges among the workforce: Work-related stress, emotional and cognitive dysregulation, and interpersonal strain. Three resilience needs were also identified, including emotional support, emotional regulation skills, and accessible mental health tools. Phase 2 resulted in the development of an AI-based Dhamma TikTok platform featuring an animated novice monk delivering 30 short-form video clips grounded in a Buddhist psychological resilience framework. In Phase 3, quantitative findings demonstrated a statistically significant improvement in resilience scores, increasing from a moderate level ( = 23.29, S.D. = 5.91) before the intervention to a high level after the intervention ( = 33.26, S.D. = 5.55), as confirmed by paired sample t-test analysis (t = 7.9060, p < 0.01). Qualitative findings further indicated reduced occupational stress, improved emotional regulation, and more compassionate interpersonal relationships in the workplace.

Involvement to Buddhadhamma: The finding demonstrated that the Four Noble Truths and the Four Foundations of Mindfulness, when adapted into digital micro-practices, could support psychological resilience through inner regulation, empathic connection, purposeful mindset, and transformative growth. The resulting Samanera Kiddy Dhamma Wheel Model (SKDWM) integrated Buddhist contemplative principles with AI-supported digital communication for workforce mental health promotion. The study therefore contributes to both Traditional Buddhism, through the application of the Four Noble Truths and the Four Foundations of Mindfulness derived from Buddhadhamma and the Pali Canon, and Applied Buddhism in the areas of Buddhist Innovation.

Conclusion: This AI-based Dhamma TikTok platform showed potential for enhancing psychological resilience among the Thai workforce by integrating Buddhist contemplative practice with modern digital technology. The intervention contributed to reduced occupational stress, improved emotional regulation, and healthier interpersonal interaction. The findings suggest that culturally grounded digital mental health tools offer a practical approach for workplace wellness promotion, helping working adults cultivate mindfulness, emotional balance, and inner resilience amid the pressures of everyday working life. Future studies should include larger samples, longer intervention periods, and broader population groups to further evaluate the effectiveness and applicability of the model.

COMMUNITY PARTICIPATION MODELS FOR MANAGING TEMPLE SUBSIDIES TO PREVENT CORRUPTION

Tanet Ketsil — 2026-09-01

Background and Objectives: Temple subsidy corruption has become a major governance issue in Thailand, undermining public financial transparency, the credibility of Buddhist institutions, and public trust. Although previous studies have examined individual corruption cases and legal responses, limited research has systematically analyzed corruption patterns, governance failures, and structural factors underlying temple subsidy corruption. This study, therefore, aimed to analyze the patterns and processes of temple subsidy corruption in Thailand; Investigate the structural and administrative factors that facilitate corruption; And assess the extent to which the financial management of Thai temples aligns with the principles of good governance. Based on these findings, the study proposes the TEMPLE Model as a preventive governance framework for sustainable corruption prevention.

Methodology: This study employed a qualitative Research and Development (R&D) approach using a multiple case study design. Data were collected from documentary and corruption case file analysis, in-depth interviews, and focus group discussions. Fifty key informants representing monks, temple administrators, government officials, auditors, anti-corruption agencies, community leaders, and related stakeholders were selected through purposive and snowball sampling. Seventeen temples associated with officially documented corruption cases were included as case studies. Data were analyzed using qualitative content analysis and cross-case synthesis. Methodological triangulation was employed to enhance the credibility and trustworthiness of the findings.

Main Results: The findings indicated that temple subsidy corruption primarily occurred in three major budget categories: Temple restoration and renovation, Buddhist education, and Buddhist propagation. Major corruption patterns included kickback arrangements, document falsification, budget skimming, fund misappropriation, and collusion among multiple stakeholders involved in budget administration. Rather than isolated misconduct, corruption operated as a systemic process driven by governance deficiencies, including weak accounting systems, inadequate auditing, limited transparency, poor accountability, fragmented information management, and insufficient community participation. These structural weaknesses increased opportunities for discretionary decision-making, reduced effective oversight, and undermined public confidence in temple financial administration. Based on these findings, the study developed the TEMPLE Model, consisting of six governance mechanisms: Transparent Planning, Exclusive Accounting, Mandatory Disclosure, Participatory Monitoring, Likelihood Prevention Strategy, and Exhibited Information Board.

Involvement to Buddhadhamma: The findings demonstrate that temple subsidy corruption is not only a governance issue but also an ethical challenge that conflicts with core Buddhist teachings. The proposed TEMPLE Model integrates modern governance principles with Buddhist values embodied in the Seven Aparihaniyadhamma (Condition of Welfare), the Suppurisa-Dhamma (The Seven Virtues), and the Ten Principles of a Righteous King, particularly the virtues of integrity, accountability, collective responsibility, and ethical stewardship. The model, therefore, promotes both effective governance and the practical application of Buddhist ethics in temple administration. Accordingly, this manuscript falls within the scope of Applied Buddhism, specifically focusing on the application of Buddhist principles to administration and management through the TEMPLE Model for corruption prevention and good governance in Thai temples.

Conclusions: Temple subsidy corruption in Thailand represents a structural governance problem rather than isolated individual misconduct. Sustainable corruption prevention requires strengthening transparency, accountability, standardized financial management, independent auditing, digital information systems, and community participation. The TEMPLE Model contributes to the literature by providing a preventive governance framework specifically designed for temple subsidy administration, integrating legal, administrative, and participatory mechanisms into a practical model that can enhance transparency, strengthen public trust, and support sustainable governance within Buddhist institutions.

MEANING-MAKING OF LIFE PROBLEMS THROUGH BUDDHADHAMMA IN DIGITAL DHAMMA COMMUNICATION: A CASE STUDY OF THE THAMMA SAWASDEE' LIVE PROGRAM

Sitsadanoot Uttha — 2026-09-01

Background and Objectives: Digital media has transformed Buddhist communication from the dissemination of religious teachings in traditional settings into interactive environments where individuals interpret life experiences and life problems through engagement with Buddhadhamma. In these digital contexts, Dhamma communication functions as a meaning-making process through which lived experiences are interpreted and understood from Buddhist perspectives. Previous studies have primarily examined digital media as a channel for disseminating Buddhist teachings. However, limited attention has been paid to how Buddhadhamma functions as an interpretive framework for reconstructing the meanings of life problems and to the linguistic and communicative strategies supporting this process. The Thamma Sawasdee' Live Program by Mae Chee Sansanee Sthirasuta was selected as the case study because it represents an interactive form of digital Dhamma communication in which audiences engage with emotional suffering, interpersonal relationships, family issues, and social uncertainty through reflective dialogue grounded in Buddhadhamma. Accordingly, this study aimed to examine the meaning-making process through which life problems are interpreted and understood in the Thamma Sawasdee' Live Program, to investigate how Buddhadhamma functions as an interpretive framework for understanding and reconstructing the meanings of life problems, to analyze the linguistic and communicative strategies employed in Dhamma communication, and to develop a conceptual framework explaining Buddhadhamma-based meaning-making in digital Dhamma communication.

Methodology: This qualitative study employed interpretive content analysis. The data consisted of 51 episodes of the Thamma Sawasdee' Live Program published on the SDS Channel YouTube platform between 2019 and 2021. Purposive sampling was used to select episodes with more than 5,000 views. Data were analyzed through meaning-unit identification, thematic coding, thematic categorization, and interpretive analysis. Trustworthiness was enhanced through expert validation, peer debriefing, and theoretical triangulation.

Main Results: The findings revealed that digital Dhamma communication functioned as a Buddhadhamma-based meaning-making process through which participants interpreted and reconstructed life experiences. Four meaning-making dimensions were identified: 1) Life Suffering, 2) Emotional and Mental Management, 3) Relationships and Family, and 4) Contemporary Social Context. Across these dimensions, life experiences were interpreted through core Buddhadhamma principles, leading to emotional resilience, social adaptation, and personal transformation. The analysis further demonstrated that metaphorical expressions, repetition, contextual explanation, and reflective dialogue functioned as the principal linguistic and communicative strategies for translating Buddhist principles into practical frameworks for everyday life.

Involvement to Buddhadhamma: The findings demonstrate the application of core Buddhadhamma principles, including the Four Noble Truths (Ariyasacca), the Three Characteristics (Tilakkhaṇa), Dependent Origination (Paṭiccasamuppāda), Mindfulness (Sati), Loving-kindness (Mettā), and Compassion (Karuṇā), as applied in digital Dhamma communication to help individuals interpret life problems and reconstruct meaningful understandings of lived experiences. Rather than functioning solely as religious doctrine, Buddhadhamma is applied as a practical interpretive framework for emotional management, interpersonal relationships, social adaptation, and personal transformation in contemporary digital society. Accordingly, this study is positioned within the field of Applied Buddhism, specifically the development of wisdom and morality through Buddhism, by demonstrating how digital Dhamma communication enables individuals to interpret life problems, cultivate wisdom and moral understanding, and reconstruct meaningful understandings of lived experiences through Buddhadhamma.

Conclusions: Digital Dhamma communication can be understood as a Buddhadhamma-based meaning-making process in which language and communication function as interpretive mechanisms linking lived experiences with Buddhist principles. This study proposes the Buddhadhamma-Based Meaning-Making Model of Life Problems in Digital Dhamma Communication, which explains how lived experiences, interpretive communication, linguistic and communicative strategies, and Buddhadhamma are integrated into a unified framework for reconstructing life understanding in contemporary digital society. The findings contribute to the theoretical development of digital religion and Dhamma communication while providing practical implications for digital Buddhist communication, religious education, and contemporary Dhamma dissemination.

THE SADHU MODEL: A FEASIBILITY-ORIENTED APPLIED BUDDHIST FRAMEWORK FOR RECREATIONAL PHYSICAL ACTIVITY AMONG AGEING MONKS IN RURAL THAILAND

Tachapon Tongterm — 2026-09-01

Background and Objectives: Population ageing raises concerns regarding functional decline, frailty, and the sustainability of independent living. Ageing Buddhist monks represent a specialised ageing population whose functional capacity is shaped by biological ageing and the institutional structure of monastic life, including the Vinaya, meaning monastic discipline, and samana-sarupa, meaning appropriate monastic conduct. Conventional exercise programmes may not fit these conditions, creating a need for physical activity approaches compatible with daily religious practice. This study aimed to examine the implementation of the SADHU Model, a context-specific Buddhist-based recreational physical activity framework, among ageing monks in rural Thailand; To describe preliminary trends in health-related functional fitness; And to assess participant satisfaction and perceived feasibility within a feasibility-oriented framework.

Methodology: The intervention phase reported in this article formed part of a broader mixed-methods research project and employed a quantitative quasi-experimental one-group pretest-posttest design with descriptive feasibility assessment. Thirty ageing Buddhist monks aged 50 years and above from rural temples in Sisaket Province, Thailand, participated in an intervention lasting 12 weeks. The SADHU Model reorganised existing monastic routines into structured opportunities for extremely light to very light intensity recreational physical activity, corresponding to ratings of 7 to 9 on the Borg 6 - 20 Rating of Perceived Exertion (RPE) scale. The intervention incorporated inherent monastic routines, supportive temple-based activities, and structured movement practices. Health-related functional fitness was assessed using the Senior Fitness Test, while participant satisfaction and perceived feasibility were assessed using a researcher-developed 10-item, five-point rating scale. Data were analysed using descriptive statistics and paired-samples t-tests, with statistical significance set at p < .05.

Main Results: Mean scores changed in a favourable direction across cardiovascular endurance, upper- and lower-body strength, lower- and upper-body flexibility, and agility with dynamic balance; However, none of the observed changes met the prespecified threshold for statistical significance (p = .052 to .08). The mean 2-Minute Step Test score increased from 105.57 ± 13.06 to 106.93 ± 11.68 repetitions, while the mean 8-Foot Up-and-Go Test completion time decreased from 7.66 ± 1.17 to 7.53 ± 1.14 seconds. Overall participant satisfaction was high (4.01 ± 0.73), and perceived benefit was rated very high (4.23 ± 0.57). These findings were interpreted as a preliminary pattern consistent with short-term functional stability and perceived contextual acceptability, rather than as evidence of physiological improvement or intervention efficacy.

Involvement to Buddhadhamma: This study is classified within Applied Buddhism because it applies Buddhist principles to the sustainable development and implementation of a context-specific health-related process model. The SADHU Model situates bodily movement within disciplined and attentive monastic practice. The Vinaya and samana-sarupa provide contextual grounds for ensuring that activities remain compatible with monastic conduct, while sati, meaning mindfulness, and appamāda, meaning heedfulness, inform the rationale for measured, careful, and context-appropriate movement. These principles function as contextual foundations for activity design and method development rather than as clinical explanations for the observed outcomes.

Conclusions: The findings did not demonstrate statistically significant physiological improvement or causal intervention efficacy. Rather, they showed that the SADHU Model was implemented within daily monastic routines and was accompanied by favourable directional changes in health-related functional fitness, while participants reported high satisfaction indicative of perceived feasibility. SADHU should therefore be understood as an empirically informed, context-sensitive Applied Buddhist model for organising recreational physical activity within monastic routines. Controlled studies with larger samples, longer follow-up periods, and additional functional outcomes are needed to examine its longer-term implications.