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.