Journal of Buddhist Anthropology

INTERNAL BIOTECHNOLOGY OF THE SELF: A PSYCHONEUROIMMUNOLOGICAL MODEL LINKING CONTEMPLATIVE PRACTICES TO MOLECULAR AGING

Phramaha Pattaradech Siripattanayan — 2025-12-31

Background: The relentless global pursuit of longevity has catalyzed profound advancements in biomedical sciences. However, a paradox remains: While the human lifespan has extended, the healthspan, the functional period of life spent in good health, has not kept pace. Contemporary gerontology largely operates within a materialist, reductionist paradigm, prioritizing "External Pharmacology" such as senolytics, gene editing, and stem cell therapies, to repair the cumulative cellular damage. However, this approach frequently treats aging organisms as purely mechanical entities, neglecting the significant impact of psychosocial stressors and existential distress on physiological decline. Current evidence in Psychoneuroimmunology (PNI) indicates that psychological states are not merely epiphenomena but potent drivers of biological aging processes through allostatic load and immunosenescence mechanisms. Specifically, chronic psychological stress, driven by maladaptive cognitive patterns, triggers the dysregulation of the Hypothalamic Pituitary Adrenal (HPA) axis and the Sympathetic Nervous System (SNS), leading to a systemic pro-inflammatory state known as "Inflammaging." Consequently, there is a critical need for integrative models that address the "Upstream" psychological causes of this "Downstream" cellular pathology to bridge the widening gap between biological longevity and existential well-being.

Involvement to Buddhadhamma: To address the critical gap between biological longevity and existential well-being, this article situates itself within the domain of Applied Buddhism, specifically focusing on Buddhist innovations in health science. We propose a novel framework termed "Internal Biotechnology," implemented through the methodology of "Buddhist Therapeutics." This approach reinterprets the classical "Threefold Training" (Tri-Sikkhā) not merely as religious praxis, but as a precise Buddhist innovation in bio-regulatory processes. The framework posits a causal transduction from mental cultivation to cellular resilience: 1) Morality (Sīla) functions as a behavioral regulation mechanism that reduces psychosocial stress exposure and prevents the onset of allostatic load by fostering social safety signals; 2) Concentration (Samādhi) acts as an autonomic regulation mechanism that enhances vagal tone and parasympathetic dominance, inducing a physiological relaxation response that counteracts the catabolic effects of chronic sympathetic arousal; and 3) Wisdom (Paññā) serves as a cognitive regulation mechanism that alters the perception of stress through interoception and equanimity, effectively uncoupling the psychological experience of adversity from the physiological stress response. By systematically extinguishing the "Three Poisons" (Akusala Mūla, Greed, Hatred, and Delusion), this Applied Buddhism model demonstrates how the practitioner activates a "Restorative Metabolic Switch." This process downregulates chronic HPA axis activation and systemic "Inflammaging," while potentially upregulating restorative mechanisms, such as DNA repair, NAD+ conservation, and telomerase activity. Thus, this section elucidates how the cessation of mental defilements (Kilesa) translates into genomic stability, proposing a systematic methodology for human development that aligns with contemporary scientific needs.

Conclusions: This synthesis challenges the prevailing biocentric view of aging, suggesting that consciousness is a fundamental determinant of molecular vitality. Through the application of "Buddhist Therapeutics," this "Internal Biotechnology" framework offers a non-invasive, sustainable, and empowering modality for healthspan extension, shifting the paradigm from treating aging as inevitable decay to viewing it as a malleable process influenced by mental discipline.
The integration of these disciplines suggests that longevity is not merely a matter of preserving the flesh through external intervention but is intrinsically linked to the cultivation of wisdom.
By reframing spiritual development as a potent, autogenous biotechnology, this model offers a holistic roadmap for the 21st century, where the pursuit of Nirvana and the preservation of biological youthfulness converge into a unified science of human thriving.

ASSOCIATIONS BETWEEN BUDDHIST PRACTICES AND MENTAL HEALTH PROMOTION IN THAI LATE ADOLESCENTS: A NATIONAL SURVEY DATA

Suriya Klangrit — 2025-12-31

Background and Objective: Despite existing evidence linking Buddhism and mental health, limited research has examined specific Buddhist practices together with demographic factors influencing mental health promotion among Thai late adolescents using empirical national data. This study aimed to examine demographic and Buddhist practice factors associated with mental health promotion among Thai late adolescents aged 17-20 years by using secondary data from
a national survey. The study sought to identify key demographic and Buddhist practice factors contributing to psychological well-being in this population.

Methodology: The study adopted a cross-sectional research design and utilized secondary data from the 2018 National Survey on the Conditions of Society and Culture, conducted by the National Statistical Office (NSO) of Thailand. The total sample comprised 662 Thai late adolescents. Descriptive analysis was conducted to summarize demographic characteristics, while binary logistic regression analysis was performed to examine demographic and Buddhist practice factors associated with mental health promotion among late adolescents. The variables included demographic factors, such as sex, age, education, marital status, and occupation, as well as Buddhist practices, including praying, offering food to monks, observing the Five Precepts, listening to sermons, meditation, and New Year prayers.

Main Results: The findings indicated that mental health promotion among Thai late adolescents was closely associated with the practical application of core Buddhist principles. Practicing according to religious principles emerged as one of the strongest predictors, highlighting how consistently applied Dhamma, integrating Buddhist teachings into daily decision-making and personal conduct, contributed to inner stability, emotional balance, and overall well-being. Participation in New Year religious rituals demonstrated a significant positive association, illustrating the role of communal Buddhist practices in fostering a sense of social connection, moral support, and shared purpose, which directly enhanced mental well-being. Interestingly, observing the Five precepts showed a slight negative association, suggesting a complex dynamic where strict moral adherence interacted with developmental challenges in late adolescence. The practice of using Buddhist teachings to solve life problems also showed a positive impact, underscoring the value of practical application of Dhamma in coping strategies and promoting resilience. While regular praying had a minor negative association, potentially reflecting its use as a coping mechanism during times of psychological stress overall, the results emphasized that core Buddhist practices, particularly applied Dhamma and participation in communal rituals, played a central role in supporting mental health among Thai late adolescents.

Involvement to Buddhadhamma: This research provided empirical evidence that Buddhist practices functioned as holistic and practical mechanisms for promoting mental well-being among Thai adolescents. The findings reflected the core orientation of Applied Buddhism, which moved beyond doctrinal understanding toward the integration of Dhamma principles, mindfulness (Sati), compassion (Karunā), and ethical conduct (Sīla) into everyday contexts such as education, family life, and community-based programs. In particular, practices such as Ānāpānasati (Mindfulness of Breathing) helped cultivate attentional stability, emotional regulation, and self-awareness, while the Noble Eightfold Path (Ariya Aṭṭhaṅgika Magga) provided an ethical and cognitive framework for right understanding, right action, and balanced living. Together, these applied practices aligned with the Buddhist concept of Sukha (Well-being or Happiness) and contributed to moral development, psychological resilience, emotional balance, and sustainable mental health among the younger generation, fostering a deeper sense of purpose grounded in ethical conduct and spiritual growth.

Conclusions: The study underscored the vital role of Buddhist practices in fostering mental health promotion among Thai late adolescents. These practices not only enhanced individual well-being but also strengthened family and community harmony. Encouraging youth participation in Buddhist-based activities thus served as an effective pathway for building resilience, emotional balance, and holistic mental health in contemporary Thai society, while also nurturing moral values, self-discipline, and social responsibility that contributed to long-term personal growth and sustainable collective well-being.

CHANTING AND MEDITATION: THE JOURNEY OF THAI YOUTH TAEKWONDO ATHLETES AND THEIR PERCEIVED EFFECTS

Tuangthong Nukulkij — 2025-12-31

Background and Objectives: Youth Taekwondo athletes face both physical and emotional pressures from training, school, and competition. Traditional coaching often emphasizes technique over mental well-being, leaving many individuals without the necessary tools to manage stress or sustain motivation. Meditation and chanting have shown benefits for focus, emotional balance, and resilience, yet few studies explore how young athletes actually use these practices or how Buddhist chanting, combined with meditation, becomes part of their training routines. This study aimed to investigate how youth Taekwondo athletes, who faced not only physical demands but also academic and emotional pressures, experienced chanting and meditation practices rooted in Buddhism as part of their training. It focused on how they perceived these practices as supporting attention, emotional regulation, resilience, and athletic motivation, areas often overlooked in traditional coaching.

Methodology: A qualitative narrative inquiry framework was employed to explore personal experiences and meaning-making processes. Seven youth Taekwondo athletes aged 10 to 20 were recruited through purposive sampling. All participants practiced at a Taekwondo club in Bangkok and had engaged in chanting and meditation for at least one year as part of their training routine. Data were collected through observations, semi-structured interviews, and participant-generated timelines, then transcribed and analyzed using thematic analysis. The process aimed to capture the personal journeys of the athletes, from initial engagement through internalization, highlighting the evolving relationships they developed with these practices over time.

Main Results: Participants initially engaged in chanting and meditation due to external encouragement from coaches or parents. At first, they felt indifferent or uncertain about the purpose. Over time, consistent practice led to noticeable psychological and moral shifts. Many reported increased calmness, focus, and emotional control-chanting before competitions helped ease nervousness, while meditation improved concentration. Gradually, athletes began to view chanting not as mere ritual but as a personal strategy to "Clear the Mind" and "Reset the Day." As they internalized the practice, they associated it with greater self-discipline, patience, and self-awareness. Beyond mental benefits, many linked these practices to Buddhist principles of compassion, forgiveness, and letting go, which became embodied ways of managing pressure, recovering from setbacks, and maintaining balance. For some, this transformation reflected moral and spiritual growth, as they learned to approach challenges with calmness, humility, and a stronger sense of ethical responsibility.

Involvement to Buddhadhamma: This study explored how the application of Buddhadhamma practices, namely chanting and meditation, could enhance the performance of youth taekwondo athletes. Although derived from Buddhist teachings such as Anapanasati (Mindfulness of Breathing), athletes did not describe their experience as religious. Instead, they focused on the psychological and emotional benefits. Chanting verses about compassion, forgiveness, and letting go helped them manage stress, frustration, and competition pressure. These principles were experienced as promoting calmness, emotional resilience, and mental clarity. Some participants described chanting as a way to "Lighten the Mind" or "Release Negative Energy," allowing them to refocus before and after matches. The spiritual aspect appeared subtly, reflected in greater self-awareness, intentional action, and sensitivity to inner states. Overall, chanting and meditation became tools not only for mental preparation but also for cultivating composure, empathy, and focus-qualities that enhanced both athletic performance and personal growth.

Conclusions: Buddhist chanting and meditation were experienced by youth Taekwondo athletes as practical tools for achieving emotional balance, sustaining focus, and building resilience in the face of competitive and academic pressures. Beyond immediate benefits, these practices supported steady motivation, patience, and self-discipline, contributing to both athletic and personal growth. The findings suggest that when integrated consistently and meaningfully, chanting and meditation can promote holistic development in young athletes, providing accessible strategies for balance and resilience without requiring overtly religious framing.

MONK-LED PARTICIPATORY HERBAL EDUCATION FOR ENHANCING COMMUNITY WELL-BEING LITERACY

Jidapa Suwannarurk — 2025-12-31

Background and Objectives: Traditional herbal wisdom of rural Southern Thailand, particularly in the Tamot District, faces an acute crisis fueled by accelerating urbanization, a widening generational gap, and a critical disconnect from the local natural ecosystem. This progressive erosion of indigenous knowledge poses a direct threat to public health by fundamentally undermining the community's capacity for self-reliance in health and holistic well-being. To counteract these profound challenges, the research leverages the intrinsic socio-cultural power of Buddhist temples, which function as vital cultural and agricultural centers. The solution involves integrating core ethical Buddhist values, such as non-harm and heedfulness, with sustainable farming practices, a synergy termed Buddhist agriculture. This integrated approach offers a potent, culturally grounded model designed to actively restore the crucial link between human health, community integrity, and the environment. The study aimed to achieve three objectives:
To systematically document and revitalize local indigenous herbal knowledge, to cultivate and enhance community health literacy and practical herbal skills, and to establish sustainable monk-led learning centers within temple grounds.

Methodology: The study utilized a Participatory Action Research (PAR) approach in the Tamot district, engaging 35 key community members as co-researchers. The research followed the
Plan-Act-Observe-Reflect cycle through four phases. Key tools included in-depth interviews and ethnobotanical walks (Phase 1, Exploration) and community workshops (Phase 2, Co-learning). This led to the collaborative establishment of three herbal gardens (Phase 3, Garden Development). The final stage focused on group discussions, feedback sessions, and observed behavioral shifts (Phase 4, Evaluation and Refection). Data analysis was conducted using Thematic Analysis, supported by Triangulation and Member Checking.

Main Results: The project achieved significant practical and spiritual results, substantially improving the knowledge of participants about local herbs and preventive health, and resulting
in the cultivation of more than 30 medicinal species in three new learning gardens. The initiative successfully linked Dharmic principles to tangible action: Ecological stewardship (Mettā and Karunā) was realized through monk-led cultivation emphasizing non-harm; Community harmony was promoted through strengthening the intergenerational dialogue, led by women and elders;
and Self-reliance in health was enhanced, as participants gained confidence in using herbal remedies responsibly, aligning with Appamāda (Heedfulness). This validated the efficacy of the holistic model in fostering both ecological awareness and resilient community well-being.

Involvement to Buddhadhamma: This finding was consistent with the development of wisdom and morality by demonstrating a shift toward holistic self-reliance. The monk-led approach leverages moral authority, ensuring that herbal knowledge is applied with ethics and responsibility in community health and resource use. The participatory learning fosters practical wisdom
(Paññā) as participants gain critical health literacy, enabling informed, disciplined choices over passive consumption. Ultimately, the successful establishment of the learning centers signifies the community's commitment to sustainable conduct (Sīla) and spiritual grounding.

Conclusions: This research successfully validated the monk-led educational model to improve community well-being and health literacy. All three objectives were successfully achieved:
1) Local wisdom was revitalized; 2) Health skills were promoted; and 3) Sustainable, inclusive learning centers were established at the temples. This culturally grounded model is highly adaptable and ready for replication in similar rural communities across Southeast Asia to promote grassroots health, education, and ecological resilience.

HOW ARE SOCIAL CLASS AND SPATIAL DISPARITIES RELATED TO THE SMOKING HABITS OF THAI MONKS?

Phrasrisombhot Waranyu Sonchun — 2025-12-31

Background and Objectives: Since the United Nations announced the Sustainable Development Goals in 2015, countries worldwide have prioritized achieving these targets, particularly in the aftermath of the COVID-19 pandemic, when ensuring good health has become a central, collective concern.
To achieve good health, it is imperative to consider the social determinants shaping health outcomes. Thailand places strong emphasis on well-being and holistic health. Smoking poses a major challenge in achieving this goal as it constitutes a risky health behavior that negatively affects overall health outcomes. This study examines smoking among Thai Buddhist monks,
an issue that has remained underexplored in existing scholarship. Smoking among monks not only directly affects their health, but also intersects with the sensitivities of monastic disciplinary principles (Vinaya). To analyze this phenomenon, the objective of this study was to examine how social class and spatial disparities revealed the social complexity underlying the smoking behavior of Thai monks.

Methodology: The study aimed to understand the differences in smoking decisions among Thai monks, who represent a culturally specific population. It drew on the concepts of social class and spatial disparities to explain smoking patterns among monks. This quantitative research used secondary data from a questionnaire administered to 911 monks and novices. After managing the dataset, statistical analyses were conducted using ordered logistic regression.

Main Results: Important considerations regarding population health and sustainable development must account for the obstacles to achieving good health within the contexts of social environments, cultural patterns, and the lifestyles of particular population groups. The results demonstrate the relationship between social class, spatial disparities, and smoking among Thai monks. When considering the dimensions of educational attainment, ordination hierarchy, region of residence, and place of residence, a correlation with smoking behavior among Thai monks was observed.

Involvement to Buddhadhamma: This article is situated within Applied Buddhism, focusing on understanding the relationship between health risks and Buddhism. Health risks arising from smoking reflect relevant Buddhist principles, particularly the Five Precepts, in which tobacco
is regarded as an addictive substance and a form of vice. Smoking not only has adverse effects on physical health but is also associated with diminished mental, intellectual, and social well-being. Although the monastic disciplinary code (Vinaya) does not explicitly prohibit or permit smoking, the practice remains a matter of concern. Nevertheless, an important tool of Buddhist principles, the Four Noble Truths, provides a fundamental framework that can be practically applied to support smoking cessation. The process begins with recognizing that smoking leads to suffering (Dukkha, Unsatisfactoriness), followed by identifying the reasons or causes underlying the smoking habit (Samudaya, The Origin of Suffering). Once these causes are identified, monks who are determined to quit smoking can set personal goals to eliminate the source of suffering (Nirodha, The Cessation of Suffering). This understanding can then be translated into practical actions in their daily lives, such as gradually reducing cigarette consumption until complete cessation is achieved (Magga, The Path Leading to The Cessation of Suffering). Furthermore, monks who intend to quit smoking can apply the principle of yoniso manasikāra (Wise Reflection) by considering the harms of smoking, seeking information from credible sources about the health risks associated with tobacco use, and committing themselves to the reduction and eventual cessation of smoking.

Conclusions: Thai Buddhist monk's decision to smoke may stem from underlying social and cultural structures, which increase their health risks and hinder the achievement of the Sustainable
Development Goals.

"BECAUSE I BELIEVE, I WORSHIP": A VISUAL AUTOETHNOGRAPHY OF FAITH, IDENTITY, AND THE BUDDHA STATUES IN THAILAND

Saichol Panyachit — 2025-12-31

Background and Objectives: The intersection between collections and popular culture has become an important topic of sociological debate, particularly within the context of contemporary Thai society. The Buddha statue represents a prominent cultural collection among devotees and practitioners of Buddhist worship. Simultaneously, it is closely connected to Buddhist institutions that exist amid the ongoing commodification of culture. Therefore, this study aimed to investigate the culture of Buddha statue worship and its relationship with social identity and everyday belief systems by employing visual autoethnography as a methodological approach.

Methodology: This study employed a qualitative research design using visual autoethnography, which integrates subjective experiences and memories through the lens of material culture. In this study,
I used photographs alongside personal field notes to construct a mixed analytical process that combined both inductive and deductive reasoning. Visual autoethnography challenges the conventions of traditional research by emphasizing active participation and reflexive engagement.
This situates personal experience as the central medium through which broader social phenomena can be interpreted and understood. Despite its potential, this approach remains relatively underutilized in the study of Buddha statue worship in contemporary Thai society.

Main Results: The findings of this study revealed the intricate relationships between faith, online space, and the identities of Buddha statue devotees. These relationships demonstrated that the veneration and collection of Buddha statues constituted a distinct form of collection culture that reflected personal tastes and aesthetic preferences. Concomitantly, the practice of collecting Buddha statues was deeply embedded within the collective consciousness, a shared sense of faith and belonging tied to place. For example, devotion to Luangpho Phuttha Sothon embodied the collective identity of people from their hometown in the Chachoengsao Province, where spiritual reverence was closely intertwined with local rootedness. Such collective consciousness inevitably shaped how individuals positioned themselves within Buddhist veneration networks.

Involvement to Buddhadhamma: This article is situated within Applied Buddhism, focusing on understanding how the Buddha statue serves as a symbolic medium that facilitates (Buddhānussati) the recollection of the Buddha. Each element of the image embodies the moral and spiritual foundations of Buddhist teaching, which are the observance of sīla (Virtue), the cultivation of samādhi (Concentration), and the realization of paññā (Wisdom). Moreover, a certain series of Buddha images is produced through collective acts of merit-making, in which communities of devotees participate in casting the images with altruistic intentions, such as aiding people experiencing poverty or donating proceeds from the veneration process to public welfare. These practices exemplify the principle of Saṅgahavatthu 4 (The Four Bases of Social Harmony), reflecting the ways in which communities of faith collectively embody generosity, compassion, and moral solidarity through religious and material action.

Conclusions: This study contributes to sociological perspectives on the veneration of Buddha statues by highlighting the intricate relationships among faith, online space, identity, and the self of Buddha image devotees. The findings illustrate that Buddhist statue worship is not merely a religious act but also a social action shaped by interaction, belief, and aesthetic expression. The results have potential policy implications for supporting the development of cultural and creative industries rooted in the traditions of Buddhist institutions. In contemporary Thailand, there have been increasing government efforts to harness economic value from cultural heritage. Insights from this study can inform such initiatives by emphasizing how faith-based practices and religious material culture can serve as pathways for sustainable cultural innovation based on Buddhist values.

THE MIDDLE PATH TO SUSTAINABILITY: REFRAMING ESG THROUGH THE LENS OF BUDDHIST ECONOMICS

Kiatanantha Lounkaew — 2025-12-31

Background and Objectives: Environmental, Social, and Governance (ESG) has become a standard reference in corporate sustainability discourse. Despite its rapid diffusion, ethical reasoning within ESG frameworks is often left implicit, with social and environmental concerns justified primarily through compliance, reputation, or risk management. This study examines a persistent ethical gap in contemporary ESG frameworks by focusing on how moral intention is treated,
or left implicit, within prevailing sustainability practices. Rather than evaluating ESG performance, the study aims to clarify why existing ESG architectures struggle to internalize ethical reasoning within organizational decision-making. To address this gap, the paper develops the Comparative Ethical Mapping Framework (CEMF), which places core ESG strategic domains in dialogue with an ethical logic drawn from Buddhist economics, particularly principles associated with the Noble Eightfold Path. The analysis is conceptual in scope and does not involve empirical testing or the proposal of new reporting standards.

Methodology: The study was conceptual and interpretive. It drew on a thematic review of ESG-related scholarship published between 2015 and 2024, from which a set of representative studies was selected for closer analysis. On this basis, the paper developed the Comparative Ethical Mapping Framework (CEMF). The framework placed six ESG domains alongside selected Buddhist ethical concepts, including ethical conduct (Sīla), right livelihood (Sammā-ājīva), loving-kindness (Mettā), wisdom (Paññā), and impermanence (Anicca). The aim was not to produce a new metric, but to examine how ethical reasoning is embedded, displaced,
or constrained within existing ESG structures.

Main Results: The analysis showed that ethical considerations were not treated consistently across ESG domains. Governance and disclosure practices tended to emphasize formal procedures and outward accountability, while ethical conduct was often assumed rather than examined. In the areas of risk management and stakeholder engagement, ESG practices frequently focus on anticipation, mitigation, or legitimacy, with limited attention to impermanence and relational responsibility. These patterns pointed to a recurring tension between managerial rationality and ethical reflection. To clarify this tension, the paper developed a Buddhist-ESG interpretive structure that linked observable practices to ethical principles and to intention (Cetanā)
as understood in Buddhist thought.

Involvement to Buddhadhamma: Grounded in Buddhist economics, this study engages Buddhadhamma as an ethical and ontological foundation rather than as a symbolic supplement, positioning the analysis within the field of Applied Buddhism and its contribution to Buddhism and sustainable development. Core Buddhist concepts, including impermanence (Anicca),
non-self (Anattā), and wise attention (Yoniso Manasikāra), are mobilized to interrogate ESG practices directly, treating organizational action as ethically consequential conduct shaped by intention and interdependence. In this way, the paper applies Buddhist ethical reasoning to contemporary sustainability challenges, demonstrating how ontological insights from Buddhism expose the limits of prevailing ESG assumptions. For example, impermanence (Anicca) challenges the view of risk as an anomaly to be controlled, emphasizing uncertainty as an inherent condition of economic life, while wise attention (Yoniso manasikāra) redirects materiality assessment away from purely financial salience toward forms of moral urgency that may not yet be visible in financial statements.

Conclusions: The paper offered a Buddhist economic reading of ESG that placed ethical intention at the center of familiar sustainability domains. It suggested implications for how responsibility, risk, and engagement are understood in organizational contexts, and identified areas where further conceptual and empirical work may be needed. Further work is needed to examine how ethical orientation influences ESG processes empirically and whether it is associated with more durable forms of organizational change.

MORAL GROWTH IN A DIGITAL AGE: APPLYING THE THREEFOLD TRAINING TO ENHANCE THE LIFESTYLES AND TECHNOLOGY USE OF GENERATION C STUDENTS IN THE THAILAND 4.0 ERA

Kornkanok Sarapirom — 2025-12-31

Background and Objectives: Within the Thailand 4.0 context, where digital transformation has reshaped education and society, the lifestyles of Generation C, defined by connectivity, creativity, and collaboration, are shaped by pervasive technology use. While these changes offer opportunities for innovation and learning, they raise concerns regarding ethical awareness, digital well-being, and value-based living. Educational institutions must therefore address both digital access and students' personal, social, and ethical development. Generation C favors personalized learning, online collaboration, and constant connectivity, yet also faces risks such as digital addiction, distraction, and psychological stress. Although Generation C's digital lifestyles have been widely studied, prior research has largely treated digital behavior, digital literacy, and moral education as separate domains. This fragmentation has limited empirical understanding of how moral development can be systematically cultivated in technology-mediated learning environments, revealing a clear gap in integrative models grounded in indigenous ethical frameworks.
Drawing on Buddhadhamma, the Threefold Training, sīla (Moral Discipline), samādhi (Concentration), and paññā (Wisdom), offers a holistic theoretical foundation for addressing
this gap. Accordingly, this study aimed to examine how integrating the Buddhist Threefold Training into the digital lifestyles of Generation C students in higher education contributes to moral growth, ethical awareness, and self-regulation, and to propose an educational model aligning digital literacy with moral cultivation in Thailand.

Methodology: A mixed-methods design was employed. Quantitative data were collected through a structured questionnaire administered to 480 undergraduate students from six universities across Thailand, using stratified random sampling. Data were analyzed using Structural Equation Modeling (SEM) and regression analysis to examine relationships among digital lifestyles, moral development, and the Threefold Training components. The instrument assessed digital literacy, lifestyle balance, and ethical awareness mapped to sīla, samādhi,
and paññā. Qualitative data were obtained through in-depth interviews with 15 experts, including educators, digital literacy specialists, and Buddhist scholars, and were analyzed thematically to complement the quantitative findings.

Main Results: The findings indicated that students' digital lifestyles significantly influenced moral development and digital well-being, presenting both strengths and risks. Reflective digital practices aligned with paññā emerged as the strongest predictor of digital moral growth.
Ethical online collaboration associated with sīla supported empathy and responsible interaction, while samādhi enhanced attention regulation and reduced problematic technology use. Conversely, excessive social media engagement negatively affected ethical awareness and
self-regulation. Qualitative findings highlighted Buddhist-informed practices-such as mindful pauses, pre-commitment rules, and purpose-driven routines- support healthier technology use. These integrated findings informed the development of the S-M-P Innovation Model,
which embeds morality, concentration, and wisdom into digital learning environments to promote ethical and mindful digital living aligned with Thailand 4.0.

Involvement to Buddhadhamma: Grounded in Applied Buddhism and the development of wisdom and morality, this study employed the Threefold Training as an integrated theoretical and practical framework for digital ethics and lifestyle development. Its contributions include: Translating Buddhist principles into contemporary digital ethics; Applying mental cultivation to enhance technology self-regulation; Harnessing wisdom for media discernment; Embedding Buddhist pedagogy within Thailand 4.0 capital development; and Bridging Dhamma and education through empirical evidence. The findings demonstrate that Buddhadhamma remains both timeless and relevant in guiding Generation C toward ethical, mindful, and purposeful digital living.

Conclusions: The research confirms that the Buddhist Threefold Training constitutes a culturally grounded and pedagogically effective educational innovation for enhancing ethical attitudes, self-regulation, and reflective competencies among Generation C students. It recommends integrating the S-M-P Innovation Model into curricula, digital literacy programs, and student support systems to foster ethical technology use and value-driven digital lifestyles. Beyond Thailand,
the model offers relevance for ASEAN and global education systems seeking to balance digital advancement with values-based human development.

MULTIDIMENSIONAL PATTERNS AND DETERMINANTS OF ELDERLY HAPPINESS IN RURAL TRANG PROVINCE, THAILAND: AN APPLIED BUDDHIST APPROACH TO PUBLIC POLICY

Wisuttinee Taneerat — 2025-12-31

Background and Objectives: Many countries face rapid population aging and declining birth rates, and Thailand, now an aged society with 21.44% older adults, must increasingly prioritize elderly well-being. In Trang Province, which has the highest proportion of older adults among the Andaman coastal provinces, efforts to promote quality of life are challenged by post-COVID fear, isolation,
and reduced community participation. Although active-aging policies exist nationally, there remains a gap in understanding the specific determinants that influence happiness among rural elderly populations in southern Thailand. Therefore, this study aimed to examine the patterns and determinants of happiness among older adults in Trang across five dimensions: Health, recreation, integrity, cognition, and peacefulness, to provide evidence-based guidance for improving well-being and supporting active aging in the province.

Methodology: This study employed a mixed-methods design to examine patterns and determinants of elderly happiness in Trang Province. Quantitative data were gathered from 524 older adults using multi-stage random sampling and analyzed with descriptive and inferential statistics. Complementary qualitative data from documentary review and in-depth interviews with elderly representatives were examined through content analysis to contextualize and deepen the quantitative findings.

Main Results: The study revealed that older adults in Trang Province, a rural area of Thailand, experienced a high level of happiness, consistent with the province's vision for its residents. Among the five dimensions of happiness, peacefulness was the most prominent, reflecting older adults' ability to recognize and manage their emotions effectively, achieve inner tranquility,
and adapt to life circumstances with acceptance. Moreover, personal values emerged as the most influential factor, showing a significant positive correlation with overall happiness at the .01 level, indicating that stronger adherence to personal values is associated with higher levels of happiness among older adults in Trang Province.

Involvement to Buddhadhamma: The findings align with the framework of Applied Buddhism, which emphasizes integrating Buddhist teachings into daily life to achieve inner peace and sustainable happiness. For the elderly, who possess accumulated life experience and resilience amid social change, this integration is particularly meaningful. Despite modest financial resources, many rural elderly practice moderation and contentment, embodying core Buddhist principles such as the Middle Way (Majjhimā-paṭipadā), mindfulness (Sati), moderation/contentment (Santuṭṭhi/Mattaññutā), and Buddhist happiness (Sukha). These practices enable them to transcend material limitations and cultivate happiness through acceptance, spiritual balance, and moral integrity. Thus, religiously grounded happiness serves as a key mechanism for maintaining psychological resilience and life satisfaction in later life.

Conclusions: The study highlights that applying Buddhist principles- the Middle Way, mindfulness, moderation, and contentment-together with strong personal values can foster spiritual stability, resilience, and lasting happiness among older adults, including those in rural areas. It emphasizes the need for government policies that support active aging, emotional well-being, and community engagement. Key strategies include promoting social connection, strengthening family and intergenerational relationships, and improving access to health promotion, recreational activities, and lifelong learning. Targeted initiatives for rural elders should focus on sustaining independence and meaningful participation. Overall, these measures form a comprehensive framework for enhancing happiness and quality of life in Thailand's aging society.

PLAI CHEUK REUA PHRA: INTEGRATING BUDDHIST AESTHETIC VALUES IN THE CHAK PHRA TRADITION TO STRENGTHEN COMMUNITY UNITY IN SURAT THANI PROVINCE

Phrakrupalad Kamron Kaewkliang — 2025-12-31

Background and Objectives: Aesthetics is the science of beauty. In Buddhism, these were explained in two dimensions: Worldly beauty (Lokiya), expressed through enjoyment and pleasure, and spiritual beauty (Lokuttara), reflected through the collective creation of merit and virtue. Ruea Phra (The Ceremonial Boat Used in the Chak Phra Tradition) symbolizes the integration of these two dimensions of beauty: Art, belief, and religious activities that promote cooperation and unity among communities, forming a process that creates Buddhist aesthetic values that play an important role in society. The objectives of this research were: To study the concept of enhancing community unity, to analyze and evaluate the Buddhist aesthetic values evident in the Chak Phra tradition, and to propose approaches for integrating Buddhist aesthetic values into the traditional boat procession to enhance community unity in Surat Thani Province.

Methodology: This qualitative research focused on Buddhist aesthetic values, the Chak Phra boat procession tradition, and the concept of enhancing community unity. Key informants included 30 participants, including monks who created Ruea Phanom Phra (Ceremonial Boats), local scholars with over ten years of experience in the Chak Phra tradition, provincial cultural officials, provincial tourism officials, and officials from the Office of Buddhism. The data were collected through in-depth interviews. Data analysis was conducted using inductive and descriptive techniques.

Main Results: The study found that: 1) The concept of fostering community unity arises from the values and traditions that form the foundation of society. These values are meaningful and beneficial to life in social, religious, physical, and spiritual dimensions, reflected in shared ways of living such as language, dress, beliefs, and religion. Traditions serve as both a spiritual anchor and a mechanism for creating a sense of togetherness. The Chak Phra tradition offers a platform for communities to collaborate in constructing the Ruea Phanom Phra boats. The processions and rituals reflect the community's faith and active participation; 2) The Buddhist aesthetic values of the Chak Phra tradition are evident in both artistic beauty and religious symbolism. The Ruea Phanom Phra boats, adorned with local patterns and Buddhist symbols, such as the Naga or Mount Sumeru, blend faith with local wisdom. The processions and rituals create a sacred and elegant atmosphere, fostering the inheritance of wisdom that promotes unity and awareness of social values; and 3) The integration of Buddhist aesthetics values to enhancer community unity involves the systematic application of Buddhist principles to foster kindness, compassion, generosity, mutual support, and sacrifice, fostering coexistence with respect and forgiveness, and promoting discipline and continuity in community activities. These principles, when combined with the beauty of art and symbols in traditional traditions, lead to a lasting and enduring power of unity.

Involvement to Buddhadhamma: For example, applying the Four Divine Abodes (Brahmavihārā 4) to foster compassion and generosity; The Four Principles of Social Responsibility (Sangaha-Vatthu 4) to promote help and sacrifice; The Six Principles of States of Conciliation (Sāraniyadhamma 6) to cultivate coexistence with respect and forgiveness; and the application of the Seven Principles of condition of welfare (Aparihaniyadhamma 7) to foster discipline and continuity in community activities.

Conclusions: The Chak Phra tradition, a religious ritual reflecting aesthetic beauty, is a key mechanism for fostering unity and cultural identity within communities. When integrated with Buddhist principles, this tradition becomes a cultural heritage and a social force that supports community sustainability and resilience.

A STUDY OF THE BUDDHIST PROPAGATION MODEL THROUGH SOCIAL MEDIA AT MAHACHULALONGKORNRAJAVIDYALAYA UNIVERSITY

Napon Thongyoung — 2025-12-31

Background and Objectives: In the past, the dissemination of Buddhism focused on sermons and traditional teachings. However, in the present, social media has become an important tool that enables Buddhist principles to be communicated to the younger generation easily and quickly. Therefore, Mahachulalongkornrajavidyalaya University has applied these media to effectively expand opportunities for the younger generation to access the Dharma. This research article aims to: Examine the model of Buddhist propagation through social media implemented by Mahachulalongkornrajavidyalaya University, analyze the factors influencing the Mahachulalongkornrajavidyalaya University's use of social media in Buddhist propagation, and propose guidelines for enhancing Buddhist propagation through social media at Mahachulalongkornrajavidyalaya University.

Methodology: This research employed a qualitative field research methodology utilizing in-depth interviews with twenty key informants selected via purposive sampling. The participants consisted of two senior administrators, five experts in Buddhist propagation, five experts in digital media usage, and eight faculty members, staff, and students.

Main Results: The study found that Mahachulalongkornrajavidyalaya University has consistently promoted Buddhism through social media by adapting content formats to be diverse, easily accessible, and relevant to the contemporary era, while effectively integrating Dhamma principles into real-life contexts. Furthermore, the University encourages participation among its personnel, students, and the general public in the creation and dissemination of content. Consequently, this approach can serve as an applicable model for other Buddhist organizations. This success was attributed to five key factors: 1) Policy support and management; 2) Personnel readiness; 3) Technological infrastructure; 4) Understanding the audience and content adaptation; and 5) Building strong networks. Furthermore, the research proposes guidelines for the systematic integration of Buddhist principles at every stage of work, starting with the application of the principles of Iddhipāda 4, Brahmavihāra 4, and Sappurisadhamma 7 for planning, management, and evaluation. This extends to utilizing Saṅgahavatthu 4 for developing quality content and media production, and finally, employing Tisikkhā and Satipaṭṭhāna 4 to develop the potential of personnel and students, as well as to build participatory networks for practical propagation.

Involvement to Buddhadhamma: This research applies the following doctrinal principles: The Four Paths of Accomplishment (Iddhipāda 4), the Four Divine Abodes (Brahmavihāra 4),
the Seven Qualities of a Good Person (Sappurisadhamma 7), the Four Bases of Social Harmony (Saṅgahavatthu 4), the Threefold Training (Tisikkhā), and the Four Foundations of Mindfulness (Satipaṭṭhāna 4). This study aligns with the objectives of the journal, specifically Group 2: Applied Buddhism, by demonstrating the integration of Buddhist principles with modern information technology.

Conclusions: This research demonstrates that the Mahachulalongkornrajavidyalaya University has implemented a systematic and practical approach to propagating Buddhism via social media. This involves a transition from traditional formats to accessible communication styles that align with the behaviors of the audience in the digital age. These operations are driven by five key factors: 1) Policy support and management; 2) Personnel readiness; 3) Technological infrastructure; 4) Audience understanding and content adaptation; and 5) Strong network building. Furthermore, the integration of Dhamma principles into the propagation process serves as a crucial mechanism that ensures the effectiveness and sustainability of these efforts, ultimately serving as a model for other Buddhist organizations.

MODEL FOR CREATING A PEACEFUL SOCIETY THROUGH THE FIVE PRECEPTS VILLAGE PROJECT IN COMMUNITIES OF AMPHAWA DISTRICT, SAMUT SONGKHRAM PROVINCE

Sumalee Boonrueang — 2025-12-31

Background and Objectives: The Five Precepts Village Project originated from an idea of the Sangha Supreme Council, which assigned the Buddhist Sangha to consider applying the principles of Buddhism as a tool for the development of the Thai community and society toward a peaceful society. In particular, it promotes the observance of the Five Precepts, which are the basic precepts in Buddhism that emphasize living together in a peaceful society, such as reducing conflicts, refraining from physical harm, and decreasing violence, as well as promoting volunteer-based accident prevention in the community. The Five Precepts function as a mechanism for mental and social development that integrates Buddhist teachings with structural development. This study aimed to examine the general conditions of peaceful society-building, patterns of community participation, and the driving mechanisms for creating a peaceful society according to the Five Precepts Village Project.

Methodology: This study employed a qualitative research design. The key informants consisted of Buddhist monks, community leaders, parent representatives, school administrators, and student representatives, totaling 25 participants. The informants were selected through purposive sampling. The research instrument was a structured interview guide. Data were collected through in-depth interviews and analyzed using descriptive analysis.

Main Results: It was found that the general conditions of a peaceful society were based on the Five Precepts, which serve as fundamental Dhamma principles that help regulate human behavior and promote responsibility toward oneself, others, and society. The emphasis is placed on refraining from harm to others, stealing, sexual misconduct, lying, and the consumption of alcohol and addictive substances, which form the foundation of peace and safety in the community. The results showed that: 1) The process of creating a peaceful society consisted of: 1.1) Educating and raising awareness; 1.2) Encouraging community participation; 1.3) Receiving support from monastic communities, the Sangha Order, and local organizations; 1.4) Evaluation and monitoring of progress; 1.5) Preserving sustainability; and 1.6) Assessing project outcomes;
2) The community participation model revealed that in aspects of peace in life, property, family, and information, villagers must think together, act together, and take care of one another, which will bring peace, safety, and warmth to families and the community. In terms of wisdom, villagers applied wisdom to solve problems; and 3) Regarding the driving mechanism, it was found that the creation of networks between villages resulted from the exchange of learning within local areas first, then expanded to other areas. Building alliances between the Sangha Order, the government, and other sectors integrated cooperation among the relevant government departments.

Involvement to Buddhadhamma: Building a peaceful society aligns with the fundamental principles of Buddhism, specifically the Five Precepts (Pañca Sīla), which consist of Pāṇātipātā, Adinnādānā, Kāmesu Micchācārā, Musāvādā, and Surāmerayamajja Pamādaṭṭhānā.
These principles focus on developing individuals' behavior and moral awareness so that they can live peacefully and sustainably with others in society. They also promote the development of self-discipline among community members, non-harm toward others, and coexistence based on respect for social rules and regulations, resulting in peace at the individual, family,
and community levels.

Conclusions: The model of creating a peaceful society according to the Five Precepts Village Project is important in fostering moral consciousness in daily life, leading to peaceful communities, morally and ethically grounded citizens, and a reduction in violence. It also contributes to strengthening families and communities. Participation from all sectors, including households, monasteries, schools, and both public and private sectors, jointly drives the development of strong communities and a peaceful society.