Journal of Buddhist Anthropology

JAYAMAṄGALA GĀTHĀ AND PSYCHOLOGICAL COPING IN APPLIED BUDDHISM

Soontaree Sookhanaphibarn — 2026-04-29

Background and Objectives: Contemporary life is characterized by rapid social change, economic uncertainty, and persistent psychological stress, making coping an essential life skill for sustaining psychological well-being. Modern psychological research emphasizes emotion regulation, resilience, cognitive appraisal, and meaning making as key mechanisms for managing adversity. Religious and cultural traditions also provide moral and contemplative resources that cultivate inner stability and ethical clarity. Within the Theravāda Buddhist tradition, the Jayamaṅgala Gāthā, commonly known in Thai as the Phahung Chant, is widely recited as a sacred chant recounting the Buddha's victories over various adversaries. The term Jayamaṅgala Gāthā means "Verses of Auspicious Victory." Although often interpreted as a ritual text for blessings and protection, its narrative structure presents a sequence of encounters in which challenges are resolved through virtues such as wisdom, patience, loving-kindness, and moral clarity. This documentary research aimed to analyze the narrative structure of the Jayamaṅgala Gāthā in terms of life challenges and their modes of resolution grounded in Buddhadhamma, and to construct a Buddhist coping framework for developing life coping skills in relation to contemporary psychological well-being.

Methodology: The study employed documentary research with qualitative thematic content analysis. The primary data consisted of the canonical text of Jayamaṅgala Gāthā preserved in Theravāda chanting traditions and supported by relevant academic literature. Each narrative episode within the chant served as the unit of analysis. The analytical process involved close textual reading, coding of symbolic life challenges and corresponding modes of resolution, and iterative grouping of codes into broader coping themes. Thematic synthesis was used to interpret how Buddhist virtues embedded in the narrative episodes function as coping processes. Analytical transparency was maintained through explicit connections between textual evidence, coding categories, and thematic interpretation.

Main Results: The findings indicate that the chant functions as a structured set of coping exemplars rather than merely a ritual recitation. Across the narrative episodes, diverse forms of adversity were identified, including fear, aggression, anger, rigid beliefs, false accusation, attachment to power, and distorted understanding. These adversities are consistently resolved through inner cultivation. Five integrative coping processes emerged: Emotional regulation, patience and endurance, compassion-based conflict de-escalation, wisdom-based clarification, and context-sensitive skillful means. These processes reflect core Buddhadhamma principles such as paññā, mettā, khanti, and samādhi, demonstrating their roles as moral-psychological mechanisms that support both wisdom development and ethical cultivation.

Involvement to Buddhadhamma: From the perspective of Applied Buddhism, the chant can be interpreted as a culturally embedded narrative model that illustrates how Buddhist ethical principles guide responses to adversity. The narrative episodes portray "Victory" as internal transformation through wisdom, compassion, patience, and ethical discipline. This interpretation highlights the role of Buddhism in the development of wisdom and morality through narrative-based learning processes.

Conclusions: The Jayamaṅgala Gāthā can be understood as a narrative-based coping framework rooted in Buddhadhamma. Conceptually, the study demonstrates how Buddhist ethical principles can be translated into a structured coping model relevant to contemporary psychological contexts. Practically, the findings suggest that the chant may function as a reflective resource for developing coping skills in educational, contemplative, and well-being settings. The study contributes to Applied Buddhism by presenting a model that integrates wisdom development and moral cultivation within a contemporary well-being framework.

LOGIC WITHOUT LOSERS: BUDDHIST DIALECTICAL REASONING AND THE TRANSFORMATION OF UNDERSTANDING IN THE MILINDAPAÑHA

Prateep Peuchthonglang — 2026-05-10

Background and Objectives: Contemporary academic reasoning, particularly within philosophy, logic, and the social sciences, has been predominantly shaped by adversarial models of rationality. These models assume that rational inquiry culminates in decisive outcomes: Truth over error, correctness over incorrectness, winner over loser. While such frameworks have yielded powerful analytical tools, they also risk reducing "Understanding" to a by-product of intellectual victory. Against this backdrop, this article re-examines the classical Buddhist dialogical text, the Milindapañha, as a distinctive form of dialectical reasoning that is not competitive but oriented toward the ethical unfolding of understanding. Rather than reading the text merely as doctrinal exposition or apologetic literature, this study aims to analyze the Milindapañha as a form of dialectical logic that does not seek to produce a loser, but instead emphasizes the structure of reasoning over doctrinal content. It further proposes a theoretical framework for Buddhist dialectical reasoning that foregrounds the process of wisdom's emergence. In doing so, the study seeks to connect the interpretation of Buddhist texts with contemporary debates in the sociology of religion, positioning them as alternative sources of rationality.

Methodology: This study employed qualitative theoretical documentary research grounded in a hermeneutic-interpretive methodology. The primary sources consisted of the Pāli Milindapañha and its authoritative translations, while the secondary sources were drawn from Buddhist Studies, the philosophy of logic, and the sociology of religion. Analytical strategies included close textual reading of the dialogical exchanges between Phra Nāgasena and King Milinda, dialectical analysis, comparative logic, and the sociology of knowledge. Rather than seeking definitive doctrinal conclusions, the analysis focused on how questions, analogies, and paradoxes function as logical and ethical mechanisms. Reflexivity and theoretical triangulation were employed to ensure interpretive rigor.

Main Results: The findings revealed that the Milindapañha operated through a non-adversarial dialectical structure characterized by; 1) Open-ended questioning that did not aim at final conclusions; 2) The use of analogy as a logical mechanism for elevating understanding, and 3) Mindful engagement with paradox. Phra Nāgasena did not seek to refute or defeat King Milinda's questions; Instead, he gradually unfolded the assumptions underlying them. Through this process, dialogue shifted from confrontation to shared inquiry. Understanding emerged not as the triumph of one position over another but as a relational event occurring within the dialogical space itself.

Involvement to Buddhadhamma: The dialogical logic articulated in the Milindapañha is deeply consonant with core principles of Buddhadhamma, particularly non-self (Anattā), dependent origination (Paṭiccasamuppāda), and right speech (Sammā-vācā). Reasoning is not detached from ethical cultivation but constitutes a form of practice aimed at reducing attachment to one's own views. The absence of winners and losers is not a rhetorical strategy but an ethical consequence of a worldview that denies a fixed self and absolute truth.

Conclusions: This article advances the conceptual framework of "Logic Without Losers" and proposes Buddhist dialectical reasoning as a theoretical contribution to the sociology of religion. By demonstrating that Buddhism is not merely a belief system but also a source of alternative logic, the study highlights its potential to engage constructively with the modern world. The Milindapañha thus emerges as a globally relevant resource for rethinking dialogue, rationality, and coexistence in pluralistic societies.

BUDDHIST PHILOSOPHY AND SUSTAINABLE DEVELOPMENT: INTEGRATING SOCIETY, ECONOMY, AND ENVIRONMENT

Shiv Lal Bhusal — 2026-05-11

Background and Objective: Prosperity achieved by human civilization loses its real meaning if the socio-economic well-being of mankind and its stewardship of natural systems are ignored. Any damage to these systems makes them unsustainable and ultimately threatens human civilization. The discussion of this study focuses on two contrasting philosophical approaches to sustainable development: An ongoing growth-oriented model that relies on profit, technology, and policy solutions, and an ethically grounded, justice-oriented view historically rooted in South Asian communities. The core debate centers on whether profit should define social and ecological outcomes, or whether social values should set the limits of profit. Whether sustainability is best understood as an individual market choice or as a collective responsibility, and the environmental crisis faced by humanity reflects a deficit of technology, or a crisis of ethical values that requires a fundamental shift. The main objective of the study was to critically examine the perspectives of sustainability with reference to Buddhist and spiritual practices in South Asia as a collective resource that informed holistic and value-driven responses to pressing global challenges, supported by empirical examples of development practices.

Methodology: A qualitative design with documentary research has been followed. With a systematic review of the literature, including classical Buddhist texts, the canon in Pali, and experiences from engaged Buddhism, the primary sources for the analysis were taken from these sources. Ideas from Key informants comprising 10 specialists regarding Buddhist Philosophy and their application have been conducted and taken as a guide for the analysis. Evidence from community-based practices has been incorporated to explain the understanding of Buddhism not only as a philosophy, but as an ethical and lively resource for supporting sustainable development. Applying a thematic approach to content analysis and comparative textual interpretation, the study proposes the concept of the Wisdom spiral, integrating the inner transformation with outer sustainability.

Main Results: Unlike the contemporary worldview, the indigenous and Buddhist worldviews and practices recognize the interdependence of all life and teach that true prosperity does not come from unlimited growth but from ethical living. The system guided by Buddhist philosophy offers an alternative in which harmony between human society, the ecosystem, and all beings can be achieved with deep respect. Proving philosophical guidelines of interdependence, the Middle Way, and shared responsibility, Buddhist philosophy suggests a moral and practical framework for environmental, social, and economic balance with human-nature relations. The evidence from indigenous values and traditions in South Asian communities also reflects the lived experience of alternatives.

Involvement to Buddhadhamma: Drawing from the Buddhist philosophy and practices of Engaged Buddhism, this paper examines how Buddhist ideas have been reshaped in modern times as both spiritual imperatives and practical tools for shaping and implementing policy. A dialectical approach has been followed to find differences between the original Buddhist teaching and initiatives taken by engaged Buddhism for sustainable development. This allows for a nuanced understanding of how spiritual philosophy can help to shape the ethical boundaries of recent orientation. An interpretative textual analysis rooted in a historical cultural context has been explored to examine how classical Buddhist traditions are interpreted in practices.

Conclusions: Drawing on the concept of the wisdom spiral, integrated with the sustainability bottom line, the study concludes that sustainability requires more than technological advancement, and development becomes meaningful only when it respects economic viability, considers social equity, and respects ecological limits. The findings emphasize that human activity should be guided by moderation, compassion, and interdependence. Sustainability is more than a technological advancement. It is not value-neutral but requires fundamental ethical transformation that Buddhist and spiritual practices can offer holistically.

MATERNALIZING THE BUDDHA: PATRONAGE, NARRATIVE, AND GENDERED SACRED PERSONHOOD IN SOUTHERN THAILAND'S LAK PHRA PROCESSION

Chawarote Valyamedhi — 2026-05-20

Background and Objectives: The Lak Phra procession of southern Thailand provides a distinctive lens for examining the relationship between Buddhist cosmology, material culture, and communal ritual. Although canonical doctrine presents the historical Buddha as mahāpurisa (Great Man) and venerates him as mahākaruṇiko nātho (Great Compassionate Protector), in several southern Thai communities, standing Buddha images are experienced as maternal presences. This study aims to examine how maternal sacred personhood emerges in Buddha images within the Lak Phra tradition. It also aims to develop an analytical model to identify the interaction of three dimensions: Female patronage, local narrative memory, and communal ritual repetition, through which these images come to be addressed and experienced as mothers. The study also seeks to explain why such maternalization occurs in some communities but not others within southern Thailand.

Methodology: This research was based on multi-sited ethnographic fieldwork conducted between 2022 and 2025 in Nakhon Si Thammarat, Songkhla, and Phatthalung. The study followed the movements of Buddha images in annual Lak Phra processions, observing how devotees spoke about them, how the images were dressed and carried, and how stories were shared within communities. These qualitative data, together with temple archives, original ornaments, and oral histories, were analyzed through established analytical dimensions and a theoretical framework integrating Butler's concept of gender performativity, Turner's notion of liminality and communitas, and Tambiah's analysis of ritual charisma and sensory participation.

Main Results: The findings showed that the maternalization of Buddha images, where they are ritually addressed as Mae (Mother), emerges only when three conditions converge: Female patronage or lineage dedication, narrative frameworks, and communal continuity through annual Lak Phra processions. Through repeated acts of naming, dressing, ornamentation, carrying, and relational address, ritual practice stabilizes maternal sacred personhood across generations. Where this triad is present, maternal identity becomes enduring; Where it is absent, images remain ungendered despite similar ritual contexts. In this process, compassion is enacted through touch, sound, labor, and care within shared ritual life. Maternalized images also function as vehicles of female religious agency, enabling laywomen within the Fourfold Assembly (Cattāro Parisā) to shape sacred meaning and transmit lineage memory. Ultimately, the Lak Phra tradition shows that the Buddha's compassion is lived through relationships, leaving a lasting sense of shared movement with a presence both sacred and intimately human.

Involvement to Buddhadhamma: This study is situated within Applied Buddhism, focusing on how Buddhism contributes to the development of wisdom and morality through religious ritual and communal life. It shows that the Buddha's canonical compassion (Mahākaruṇā), as articulated in Buddhadhamma, is actively interpreted and enacted in local practice. In the Lak Phra tradition, this enactment aligns with the Fourfold Assembly (Cattāro Parisā), where lay participation sustains Buddhist life. Through the maternalization of Buddha images, compassion becomes a relational and accessible form grounded in kinship idioms, reflected in the Pāli dictum "Mātā Mittaṁ Sake Ghare" (A Mother is a Friend in the Home). The study thus demonstrates how core Buddhist principles are applied in everyday communal practice through ritual, memory, and social relations.

Conclusions: Maternal Buddha images in the Lak Phra tradition are more than symbolic artifacts; They are socially constituted sacred presences whose maternal personhood emerges through the interplay of ritual practice, narrative memory, and gendered community agency. Their study shows that Buddhadhamma is preserved as doctrine and embodied in lived ritual life, where it actively shapes kinship, gender relations, and communal identity in southern Thai Buddhism.

INSTITUTIONAL MINDFULNESS BELL PRACTICE FOR MANAGERIAL AWARENESS: EVIDENCE FROM STABN RADEN WIJAYA

Sulaiman — 2026-05-20

Background and Objectives: This study was conducted to clarify how mindfulness practices can serve as structured managerial tools in higher education institutions. At STABN Raden Wijaya, the mindfulness bell has been implemented three times daily for more than one year as a routine practice to pause activities, regulate attention, and foster collective awareness among academic staff. Despite its consistent application, the specific role and impact of this practice in shaping managerial awareness and the institutional work climate have not been systematically examined. This study aimed: To analyse the systematic implementation and level of institutional engagement in the mindfulness bell practice within the pluralistic environment of STABN Raden Wijaya; To evaluate the impact of regular mindfulness practice on the development of individual managerial awareness, focusing particularly on emotional regulation and reflective behaviour; To investigate how collective mindfulness influences the institutional work climate by promoting social connectedness and harmony across various religious backgrounds; and To develop an integrative conceptual model called Mindful Managerial Awareness (MMA) that connects Buddhist awareness principles with contemporary organisational governance.

Methodology: This study used a mixed-methods sequential explanatory design, in which quantitative data were collected first and followed by qualitative data to explain and enrich the statistical findings. Quantitative data were collected via a closed-ended questionnaire distributed via Google Forms to 44 respondents from a total population of 89 employees. Qualitative data were obtained from open-ended questionnaire responses, participatory observation of daily mindfulness bell sessions, and institutional documentation. Quantitative data were analysed using descriptive statistics, and qualitative data were analysed using thematic analysis. Data integration was conducted through triangulation to ensure interpretive depth and validity.

Main Results: The results indicated a high level of institutional acceptance and engagement with the mindfulness bell practice. All respondents reported awareness of and participation in the programme, with 84.1% engaging consistently in all daily sessions. A majority of respondents (63.6%) perceived the practice as having a strongly positive effect on concentration and work atmosphere, while others reported moderate benefits. Thematic analysis revealed six core themes: Self-awareness, social interconnectedness across religious boundaries, collective calmness, empathetic work relations, reflective managerial awareness, and spiritual-institutional balance. A significant proportion of non-Buddhist respondents described the practice as universal rather than sectarian, highlighting its role in fostering inclusivity and mutual respect.

Involvement to Buddhadhamma: From a Buddhadhamma perspective, the mindfulness bell reflects the practice of sati (Mindfulness) as a foundation of awareness while cultivating mettā (Loving-kindness) and karuṇā (Compassion) in workplace relationships. These values support calm and ethical leadership grounded in paññā (Wisdom), demonstrating how Buddhist teachings may be applied within contemporary organisational life. This study is therefore classified under Applied Buddhism, particularly in the domain of Buddhist management and educational practice.

Conclusions: This study indicates that the mindfulness bell practice plays an important role in strengthening collective awareness in the institutional environment. Employees demonstrated improved emotional regulation and stronger social interaction, while the practice also supported the development of reflective leadership behaviour. These findings suggest that mindfulness functions not only as an individual psychological intervention but also as an organisational culture mechanism. In this context, the mindfulness bell serves as a practical tool for fostering attention, empathy, and collaborative decision-making in a multireligious academic setting.

BUDDHIST-ORIENTED MANAGEMENT THROUGH THE COMMUNITY OF BAN SANAM ACCORDING TO THE PRINCIPLE OF SANGAHAVATTHU

Phrarat Uthaisophon Manat Sa-art — 2026-05-21

Background and Objectives: Buddhism serves as a fundamental foundation of life and culture in Thai society. The Four Sangahavatthu (Bases of Social Solidarity) principles are Dana (Giving), Piyavaca (Kindly Speech), Atthacariya (Useful Conduct), and Samanattata (Even and Equal Treatment), providing essential guidelines for fostering unity and harmonious coexistence. The Ban SaNam community in Uthai Thani Province maintains a close relationship with Buddhism and local culture. Therefore, examining Buddhist-oriented management through the community's way of life, based on the Sangahavatthu, is significant for understanding community identity and media communication patterns, as well as ultimately leading to the development of a community management model tailored to the local context. This study aims to: Examine the Buddhist-oriented management approach through the way of life of the Ban SaNam community based on the Sangahavatthu principles, to analyze the identity that connects Buddhism with local culture, to investigate media communication patterns utilized in Buddhist-oriented management within the Ban SaNam community, and to develop a Buddhist-oriented management model for the Ban SaNam community based on the Sangahavatthu principles.

Methodology: This study employed a mixed-methods research design. Qualitative data were collected through in-depth interviews with 12 key informants, selected via purposive sampling, including experts in Buddhist-oriented management, the Ban SaNam community identity, and media communication. Quantitative data were gathered using questionnaires from a sample group of 400 participants, comprising community leaders, abbots, assistant abbots, and temple committee members in Uthai Thani Province.

Main Results: The research findings indicated that the Sangahavatthu principles were effectively applied in the management of the Ban SaNam community. These principles support unity, cooperation, and mutual assistance among community members. The community's identity was closely connected to Buddhism and local culture, as reflected in its traditions, beliefs, and social activities, with the temple serving as a central institution, and media communication patterns were found to play a vital role in coordinating community cooperation and activities. The overall level of agreement regarding media use was high ( = 4.71, S.D. = 0.41), indicating that both traditional and modern communication channels contribute to effective information dissemination and participation.

Involvement to Buddhadhamma: This study is related to Applied Buddhism, focusing on Buddhism and sustainable development: Buddhist-oriented Management in the Ban SaNam. The community reflects the practical application of Sangahavatthu principles in everyday life. The Four Sangahavatthu (Bases of Social Solidarity) principles are: Dana (Giving) refers to giving, self-sacrifice, and sharing resources for the benefit of others without selfishness. Piyavaca (Kindly Speech) refers to speaking with polite, gentle, and sincere words and refraining from using harsh or abusive language. Atthacariya (Useful Conduct) refers to performing beneficial actions or rendering assistance for the benefit of others, and Samanattata (Even and Equal Treatment) refers to being consistent and impartial, sharing both suffering and happiness with others, and not taking advantage of others.

Conclusions: The Ban SaNam community exhibits a way of life and identity deeply rooted in Buddhism and local culture. The proposed "Buddhist-oriented Management Model" integrates Sangahavatthu principles within the community management process. This integration enhances public participation, strengthens social relationships, and promotes community resilience and sustainability. The temple serves as a central hub for religious and social activities, reinforcing collaboration among community members. Ultimately, this model provides a practical framework for sustainable community development based on Buddhist principles.

RURAL BUDDHIST AGENCY IN CONTEMPORARY INDONESIA: TRIBUANA MANGGALA BHAKTI AS A NEW PRACTICE

Candra Dvi Jayanti — 2026-05-21

Background and Objectives: Buddhism, though practiced by a minority in Indonesia, a country with the world's largest Muslim population, represents a religion of rich multidimensional traditions, with Mahayana, Theravada, and Vajrayana coexisting across the archipelago. Within this landscape, Javanese Buddhists occupy a particularly complex position. They live within a state framework on religion largely shaped by a monotheistic paradigm that conceives religion as a singular, exclusive, and clearly bounded belief system. Yet their lived religiosity embodies a hybrid religious life shaped by the historical layers of Hinduism, ancient Buddhism, Islam, and Kejawen, which continue to inform how the Javanese Buddhist community perceives, practices, and expresses its religiosity. This tension between a singular conception of religion and a hybrid experience has prompted Javanese Buddhists to construct practices grounded in their own cultural identity, particularly within Theravada communities, which, though inspired by mainland Southeast Asian Theravada traditions, increasingly incorporate indigenous Javanese elements. One significant outcome is Tribuana Manggala Bhakti, a Javanese Buddhist religious-cultural rite developed in Jatimulyo, Kulon Progo, Yogyakarta. This research aims to examine the principles and patterns through which this community negotiates Buddhism and Javanese cultural identity through the invention of the Tribuana Manggala Bhakti, and to reveal what this negotiation discloses about the working of religious localization within a state framework oriented toward homogenous religion.

Methodology: This research applied an ethnohistorical approach, combining ethnographic fieldwork with historical analysis. Fieldwork was conducted with the Javanese Buddhist community in Jatimulyo, Kulon Progo, Yogyakarta, Indonesia, which was purposively selected as the primary site where Tribuana Manggala Bhakti is actively practiced. Field data were complemented by historical records and relevant scholarly literature on Buddhism in Indonesia and Southeast Asia.

Main Results: The findings revealed that the Javanese Buddhist community demonstrated significant agency in negotiating its religious identity. Rather than passively reproducing transnational Buddhist traditions, the community actively engages in a creative process of cultural negotiation by selectively integrating Javanese values, symbols, and ceremonial forms into Buddhist practice. Tribuana Manggala Bhakti emerged as the product of this negotiation, a ritual framework that was simultaneously Buddhist in doctrinal orientation and Javanese in cultural expression. For practitioners, the rite was not merely ceremonial but functioned as a way of embodying Buddhist values within a familiar cultural world, where reverence toward all sentient beings, gratitude toward ancestors, and harmony with nature became lived practices rather than abstract teachings.

Involvement to Buddhadhamma: From the perspective of applied Buddhism, this construction reflects a meaningful engagement with core Buddhist teachings, expressed through locally meaningful cultural forms. Tribuana Manggala Bhakti is essentially a form of puja, a widely shared devotional practice that serves as a vehicle for expressing core teachings. The community preserves the structure and intent of puja by integrating Javanese expression into its execution, cultivating wisdom and moral sensibility through the doctrinal principle of reverence and loving-kindness toward all sentient beings across the three realms (Tribuana): Air, land, and water, from which the ritual derives its name. This illustrates how Buddhadhamma can serve as a flexible yet principled foundation that accommodates cultural diversity without compromising its essential doctrines.

Conclusions: The Javanese Buddhist community in Jatimulyo, through its construction of Tribuana Manggala Bhakti, occupies a dynamic position at the intersection of transnational Buddhist tradition and local cultural identity. This case exemplifies a broader pattern of religious localization in which a Buddhist community asserts cultural agency while maintaining doctrinal integrity. Tribuana Manggala Bhakti stands as a quiet testimony that religious life, when allowed to breathe within its layered historical roots, can remain faithful to doctrine while resisting the demand to become a homogenous, sealed-off form.

ENHANCING EMOTIONAL WELLNESS ACROSS GENERATIONS THROUGH TRI-SIKKHĀ

Chetnitipath Promchin — 2026-05-25

Background and Objectives: In everyday life, individuals across all age groups face increasing emotional stress from academic pressure, work demands, and rapid social change. These challenges directly affect emotional stability and quality of life, making emotional well-being a critical concern across the lifespan. There is a growing need for culturally grounded approaches. The Buddhist Threefold Training (Tri-sikkhā), comprising Sīla (Ethics), Samādhi (Concentration), and Paññā (Wisdom), offers an integrated framework for regulating behavior, emotion, and cognition. However, its empirical application across different stages of life remains limited. This study aimed to explore the state of emotional well-being across different age groups, to examine the relationship between emotional well-being and the Threefold Training (Tri-sikkhā), and to identify the roles of Sīla, Samādhi, and Paññā in emotional development across the lifespan.

Methodology: This study employed an exploratory sequential mixed-methods design comprising two major phases. In Phase I (Qualitative), purposive in-depth interviews were conducted with 12 key informants selected from a pool of 40 specialists, including Buddhist scholars, contemplative practitioners, and psychology specialists with expertise in Tri-sikkhā, holistic wellness, and lifespan human development. In Phase II (Quantitative), the instrument was administered to a final sample of 400 participants (n = 400) drawn from a multigenerational population in Ko Chan District, Chon Buri Province (N = 26,967). Quantitative data were analyzed using descriptive statistics, Pearson correlation analysis, exploratory factor analysis, chi-square testing, and multiple regression analysis. Findings from both phases were integrated to formulate age-specific practical guidelines for sustainable emotional flourishing across the lifespan.

Main Results: The findings demonstrated significant positive correlations between all components of the Threefold Training and emotional well-being (p < .001). However, the most striking discovery was the dynamic synchronization between specific training components and developmental stages. For children, Sīla was the most significant predictor of stability (β = .55), as ethical training cultivates rule-based behavior, reduces harmful actions, and creates a stable social environment, which directly supports early emotional security and self-regulation. For adolescents and adults, Samādhi emerged as the critical variable (β = .61 and β = .58, respectively), as concentration training strengthens attentional control, reduces emotional reactivity, and enables individuals to manage stress through sustained awareness and mental focus. Conversely, for older adults, Paññā (Wisdom) became the dominant predictor (β = .68), as insight-based understanding allows individuals to reinterpret life experiences, let go of attachment, and reduce suffering through the realization of non-self (Anattā) and impermanence.

Involvement to Buddhadhamma: Tri-Sikkhā operationalizes Buddhadhamma into a psychological framework for emotional regulation. Sīla serves as a behavioral stabilizer by reducing moral conflict; Samādhi functions primarily as attentional self-regulation; and Paññā (Wisdom) functions as the highest form of cognitive restructuring, aiming to dismantle ego-centric biases (Anattā) that underlie mental suffering. This study is situated within Applied Buddhism and aligns with the development of wisdom and morality, as it applies Tri-Sikkhā to enhance ethical conduct, mental stability, and insight across different stages of life.

Conclusions: The study supports Tri-sikkhā as an empirically grounded Buddhopsychological framework for lifelong emotional flourishing. The findings show that emotional well-being can be effectively supported through different components of Tri-sikkhā across the lifespan, with Sīla strengthening stability in childhood, Samādhi supporting emotional regulation in adolescence and adulthood, and Paññā fostering insight and acceptance in later life. This research offers a roadmap for educators, mental health practitioners, and policymakers to foster social harmony and sustainable well-being across generational diversity.

MINDFUL MOVEMENT AND PROPRIOCEPTIVE AWARENESS IN OLDER THAI ADULTS: A BUDDHIST-INFORMED STUDY OF EMBODIED CONFIDENCE

Amaraporn Surakarn — 2026-05-27

Background and Objectives: Older adults often demonstrate slower movement patterns, hesitate to stand up, or experience difficulties with balance, which frequently indicate aging in daily life. The ability to perceive body position, movement, and muscular effort gradually deteriorates as a result of these experiences, which can affect mobility, self-confidence, and independence. Proprioception senses and controls body position and movement through receptors in muscles, joints, and skin. Although movement-based interventions provide physical benefits, little is known about how older adults' proprioceptive awareness changes as a lived, embodied process, particularly in relation to their overall physical and mental well-being. This study aimed to explore how older Thai adults experience changes in body awareness through mindful movement, to interpret these experiences through the Buddhadhamma lens, and to understand how awareness contributes to embodied confidence in daily life.

Methodology: A qualitative phenomenology study was employed to gain insight into the participants' lived bodily experiences. Eight older Thai adults, aged 61 to 67, were included in an eight-week training program focused on gentle, mindful movement and effort regulation. After completion of all the sessions, participants participated in in-depth, semi-structured interviews lasting 60 to 90 minutes. Thematic analysis was used for analyzing the data, focusing on three key areas: Awareness of posture, calm and controlled movement, and the ability to adjust effort gently and kindly.

Main Results: Participants reported greater awareness of posture, resulting in enhanced alignment and balance; More consistent and stable movement accompanied by a sensation of calmness; And a better capacity to regulate muscular effort with precision. Consistent with the first objective, these changes reflected proprioceptive awareness as a progressive lived process, generally described as "Feeling the Body More Clearly," with greater sensitivity to subtle shifts in weight, tension, and balance. These changes implemented across into daily activities, where participants found it easier to move around, were less fearful of falling, and felt more confident in their own abilities when standing and walking. Addressing the second objective, these experiences reflected mindful awareness (Sammā-sati), balanced and non-forcing effort (Sammā-vāyāma), and stable, continuous concentration (Sammā-samādhi) from a Buddhadhamma perspective. Participants also expressed a relationship with their bodies through patience and loving-kindness (Mettā), corresponding to a transition from exertive control to gentle, mindful awareness. In line with the third objective, these bodily changes were experienced as increased ease, stability, and trust, contributing to the development of embodied confidence in daily life.

Involvement to Buddhadhamma: This study explored Buddhadhamma principles through applied practice in mindful movement, focusing on the development of mindfulness (Sammā-sati), concentration (Sammā-samādhi), right effort (Sammā-vāyāma), and loving-kindness (Mettā). These characteristics emerged from lived experience rather than doctrines, turning a bodily awareness into practical understanding and self-monitoring. The findings suggest how contemplative principles can be applied to movement-based practice, linking traditional Buddhist concepts with contemporary health promotion.

Conclusions: The findings suggest that mindful movement informed by Buddhadhamma may support proprioceptive awareness and embodied confidence in older adults. Participants' experiences indicate that incorporating mindful attention, balanced effort, and sustained concentration into movement practice might cultivate a more attentive, calm, and compassionate relationship with the body. These changes extended beyond physical improvement, contributing to greater ease, stability, and trust in everyday movement over time. Although based on a modest qualitative sample and not intended for extensive generalization, the findings spotlight the potential benefits of integrating contemplative principles with movement-based practices to promote active and mindful aging.

HEART OF THE KUANKRENG SWAMP: A BUDDHIST-LED JOURNEY TOWARD SUSTAINABLE FOREST STEWARDSHIP

Saowapong Yamaphat — 2026-05-30

Background and Objectives: The Kuankreng Peat Swamp Forest (KPSF) in Southern Thailand is a vital social-ecological system providing critical ecosystem services. However, it faces severe threats from recurring wildfires and land degradation, often driven by a disconnect between human ethics and nature. This study aimed to examine the current environmental conditions, ecological benefits, and factors contributing to environmental degradation in KPSF; To assess existing environmental education learning frameworks and community awareness related to KPSF management; To develop the DHAMMA-EE Model by integrating Buddhist principles with environmental conservation practices; and To evaluate the quality and effectiveness of the model.

Methodology: This research employed a participatory mixed-methods design conducted across three provinces: Nakhon Si Thammarat, Phatthalung, and Songkhla. To address the first two objectives, a situational analysis was performed through a quantitative survey of 400 residents, using proportional stratified random sampling to identify degradation factors and current awareness levels. Qualitative data were gathered via in-depth interviews and focus group discussions with 53 purposively selected community leaders and ecological experts to evaluate existing educational frameworks. For the third objective, the DHAMMA-EE Model was synthesized by integrating the "B-EE Process" with core Buddhist tenets, specifically Paticcasamuppada (Dependent Origination), Tilakkhaṇa (Three Characteristics), and Tisikkhā (Threefold Learning). Finally, the fourth objective was fulfilled by implementing the model through community workshops and evaluating its effectiveness using the Kirkpatrick Evaluation Framework, which measured four levels: Reaction, Learning, Behavior, and Results (Public Benefit).

Main Results: The findings demonstrated that the DHAMMA-EE Model significantly facilitated "Environmental Actualization" among participants. By anchoring environmental education in the principles of Dependent Origination, Three Characteristics, and Threefold Learning, the model successfully shifted stakeholder mindsets from anthropocentric consumption to social-ecological interdependency. Quantitatively, the evaluation showed exceptionally high scores across all Kirkpatrick dimensions. Participants demonstrated a profound increase in cognitive understanding of peat swamp ecology ( = 8.04), while the behavioral assessment revealed a proactive commitment to wildfire prevention and sustainable harvesting. Most notably, the model empowered the community to initiate 20 local stewardship projects. The "Public Benefit" score ( = 8.02) confirmed that the integration of Buddhist ethics fostered a sense of "Local Dignity" and self-reliance, creating a resilient social-ecological harmony that transcends conventional top-down management approaches.

Involvement to Buddhadhamma: This research is categorized under Applied Buddhism, particularly Buddhism and sustainable development, as it demonstrates the application of Buddhist wisdom to address modern environmental crises. Specifically, the development of the DHAMMA-EE Model serves as a Buddhist innovation in the form of process and method development for ecological preservation. Furthermore, the study aligns with Buddhism and sustainable development by integrating the principles of Dependent Origination, Three Characteristics, and Threefold Learning to foster long-term environmental stewardship within the KPSF. By addressing spiritual causes through mindful discipline, this integration shifts behavior toward a compassionate, interdependent relationship with nature.

Conclusions: The DHAMMA-EE Model proves to be a robust and culturally resonant framework for environmental management in Buddhist-majority contexts. Unlike standard educational programs that focus solely on information transfer, this model facilitates an internal transformation, a "Heart-centered" journey, that leads to sustainable collective action. The research concludes that for the KPSF to survive and thrive, management strategies must move beyond biophysical conservation to include the spiritual and ethical dimensions of the human spirit. The DHAMMA-EE Model offers a scalable and adaptable pathway for other threatened ecosystems, demonstrating that when environmental stewardship is rooted in ancient wisdom, it provides a powerful catalyst for modern ecological restoration and social well-being.

SOCIAL ASSET AND VULNERABILITY OF RURAL HOUSEHOLDS: A CASE STUDY OF A BUDDHIST COMMUNITY IN SOUTHERN THAILAND

Nantiya Panomjan — 2026-05-30

Background and Objective: Economic, social, and environmental changes have increased the vulnerability of many rural households. Previous studies have underscored the role of social capital in mitigating household vulnerability. This study, therefore, aims to examine the role of social capital in reducing household vulnerability, using a Buddhist community in Srinakarin District, Phatthalung Province, Southern Thailand, as a case study.

Methodology: This study employed a qualitative case study approach. Data were collected from 39 key informants, consisting of vulnerable households and relevant community stakeholders, using purposive selection. Data collection was conducted in 2024 through focus group discussions, in-depth interviews using a semi-structured interview guide, and field observations. The data were analyzed using content analysis, while triangulation and member checking were employed to ensure the credibility of the findings.

Main Results: The Sinpraethong Network exemplifies strong social capital across three dimensions: bonding, bridging, and linking social capital. These dimensions are interconnected and mutually reinforcing in enhancing access to resources, knowledge, and economic opportunities, thereby reducing household vulnerability. However, access to social capital remains uneven, as some households face constraints related to time, income, health, and self-confidence, limiting their full participation in network activities.

Involvement to Buddhadhamma: Bonding social capital reflects the Buddhist principle of spiritual friendship (Kalyāṇamitta), which plays a key role in fostering trust and a sense of belonging within the community. It also aligns with the Brahmavihāra principles of loving-kindness (Mettā) and compassion (Karuṇā), emphasizing non-judgmental support and a balanced way of living in accordance with the Middle Way. Meanwhile, bridging and linking social capital align with the principle of Saṅgahavatthu (Social Integration), which facilitates connections among individuals with diverse statuses, groups, and roles. This, in turn, promotes shared resource use, constructive communication, and collaborative action for the common good. As a result, knowledge, community resources, and economic opportunities can circulate more effectively and meaningfully. However, unequal access to social capital reflects underlying structural constraints, consistent with the principle of the Four Noble Truths concerning the causes of suffering (Samudaya), which arise not solely from individual conditions but are shaped by broader structural contexts of household livelihoods.

Conclusions: Social capital serves as a key mechanism for reducing rural household vulnerability, particularly when designed and mobilized in alignment with local community contexts and grounded in Buddhist principles. Integrating Buddhist perspectives into the conceptualization of social capital provides a lens for understanding it as a dynamic and interactive process shaped through practice and participation. This process fosters mutual support and collective learning, thereby enhancing the community's capacity to sustainably alleviate suffering. This study contributes to advancing knowledge on social capital in Buddhist community contexts and offers policy implications for grassroots economic development that emphasize sustainability, equity, and the inclusion of vulnerable households.

BUDDHIST COMMUNICATION INNOVATION THROUGH 2D ANIMATION: ON WOMEN IN THE BUDDHA'S TIME

Napassorn Kulpanat — 2026-05-30

Background and Objectives: In response to rapid societal changes driven by technological advancements and the National Education Plan (2017 - 2036), Section 65, which emphasizes human resource development in educational technology, Mahachulalongkornrajavidyalaya University recognizes the importance of historical education, particularly in the central examination course on Buddhist History. However, current curricula often lack comprehensive content regarding the history of women during the Buddha's time, who played a vital role in preserving and supporting Buddhism. This research aimed to develop a Buddhist communicative innovation titled "Women in the Buddha's Time" using 2D animation. The objectives were to study and create educational media illustrating the history and roles of women in the early Buddhist era through 2D animation and to evaluate the learning outcomes of students.

Methodology: This study employed a Research and Development (R&D) approach using the ADDIE Model to ensure systematic quality control. The population consisted of first-year students at Mahachulalongkornrajavidyalaya University during the first semester of the 2024 academic year. The sample, obtained through cluster random sampling, included 45 participants (Monks and Laypeople). The research instruments included: 1) A 2D animation innovation featuring 10 prominent women (Sujata, Visakha, Khujjuttara, Samavati, Uttara Nandamata, Suppavasa, Suppiya, Katiyani, Kalikurgarika, and Nakulamata Gahapatani) presented via the Spatial application in the Metaverse; 2) An achievement test; and 3) A media quality evaluation form. Data were analyzed using descriptive statistics and a t-test.

Main Results: The findings revealed that students' satisfaction with the Buddhist innovation was at the highest level ( = 4.78, S.D. = 0.39). Post-test learning achievement scores were significantly higher than pre-test scores at a .05 level of significance. Furthermore, the quality of the developed 2D animation was rated as excellent ( = 4.65, S.D. = 0.48) across content, technical aspects, and Metaverse presentation. The media also effectively conveyed the histories, roles, and virtues of these 10 women in the Buddha's time as exemplary models for society.

Involvement to Buddhadhamma: The development of this innovation reflects the principle of Panna (Wisdom) by utilizing technology for the propagation of Buddhism. It aligns with the Iddhipada IV (Four Paths to Success) in achieving quality media production. Moreover, it showcases the invaluable roles and virtues of women in Buddhism as role models for living according to Dhamma.

Conclusions: The development of "Women in the Buddha's Time" 2D animation via the Metaverse effectively enhances students' access to learning resources. This educational innovation aligns with the Society 4.0 era, offering a new and engaging approach to Buddhist studies that is accessible anywhere and anytime, ultimately improving learners' understanding of the history, virtues, and Dhamma principles of women in the Buddha's time.

TRANSFORMING MORAL TEACHING MONKS: THE NSW-360 COMPETENCY MODEL FOR THE MODERN ERA

Phra Woot Tongmun — 2026-05-30

Background and Objective: Thai society is currently facing a significant moral and ethical crisis among children and youth, driven by rapid technological changes and globalization. In response, the government has implemented the Moral Teaching Monks in Schools Project, involving over 18,000 monks nationwide. However, many Moral Teaching Monks still use one-way lectures that do not motivate learners. This is compounded by the generational gap that inhibits them from adapting Dhamma content to modern youth behaviors and responding properly to challenging questions. Moreover, limited knowledge of educational psychology, coaching, and technology integration restricts their ability to encourage critical thinking and active learning. The results show low student engagement and weak learner-centered practices in digital-age classrooms. Therefore, this study aims to develop the NSW-360 model to transform moral teaching monks into modern learning facilitators and coaching-oriented educators.

Methodology: This study employed a Research and Development (R&D) framework in two phases. Phase 1 involved empirical field implementation through competency development workshops with 131 Moral Teaching Monks. A total of 109 completed evaluation forms were returned (83.20% Response Rate) and analyzed using descriptive statistics and content analysis. The Talent-SCANN tool was utilized to assess individual potential and support active learning approaches. Phase 2 focused on model synthesis and validation through an expert seminar involving seven distinguished scholars who evaluated the intervention and validated the competency model. Qualitative data were analyzed using content analysis. Four instruments were used: 1) A five-point Likert satisfaction survey, 2) Digital reflection platforms (InnerCorner and Kahoot), 3) A POSDCoRB-based checklist, and 4) Semi-structured interviews for triangulation.

Main Results: The findings revealed that participants reported the highest level of satisfaction with the competency development model ( = 4.67, S.D. = 0.18), indicating a strong and consistent perception of effectiveness. Importantly, satisfaction was associated not only with the organization of the workshop but also with the acquisition of modern pedagogical competencies, including coaching skills, TalentSCANN-based Self-assessment, and the use of digital applications. These competencies strengthened monks' ability to serve as Kalyanamitta (Spiritual Friends) for the digital generation. Qualitative synthesis identified six key domains where Buddhist principles were practically embodied: 1) Deep listening, 2) Compassionate and constructive communication, 3) Active learning and coaching, 4) Integration of Buddhist foundations and national competencies, 5) Sustainability as a critical concern, and 6) The evolving role of Moral Teaching Monks.

Involvement to Buddhadhamma: The core of the NSW-360 Model is grounded in Applied Buddhism, focusing on the development of wisdom and morality among monks and people in educational and social contexts. It represents a shift in ecclesiastical pedagogy by redefining monks from traditional preachers to Dhamma learning facilitators and coaches of holistic development through a KSA × 4 Bhavana framework, integrating Knowledge (Pariyatti), Skill (Patipatti), and Attitude (Pativedha) with the Four Bhavana: Physical, emotional, mental, and wisdom development. By integrating Buddhist principles, neuroscience-informed personality tools, and a Buddhist Coaching code grounded in Trisikkha (Threefold Training), the model aligns modern competency standards with classical Buddhist foundations while preserving the authenticity of the Dhamma.

Conclusions: The NSW-360 model effectively bridges Buddhist knowledge and modern teaching methods to enable the transformation of monks into more holistic teachers of the digital era. The model not only enhances the teaching skills but also enables monks to connect with learners through deep listening, compassionate communication, and make Dhamma more meaningful and relevant to daily life. Policy recommendations include establishing Nakhon Sawan Campus as a prototype hub and developing a professional certification system. Ultimately, moral education in the modern world includes not only content but also a human-centered pedagogy that can create trust, moral reflection, and long-lasting social impact.

BUDDHIST WAY MODEL FOR COMPETENCY DEVELOPMENT OF ADMINISTRATORS AT MAHACHULALONGKORNRAJAVIDYALAYA UNIVERSITY

Mintra Karnnin — 2026-05-30

Background and Objectives: Mahachulalongkornrajavidyalaya University, a leading Buddhist higher education institution in Thailand, has a crucial mission to produce high-quality graduates in Buddhism and to serve as a national and international center for the study and dissemination of Buddhism. Past studies have shown that educational administrators often face challenges in effective management, as indicated in studies conducted by the Office for National Education Standards and Quality Assessment (ONESQA). Furthermore, there has been a lack of a systematic and clear model for developing administrator competencies that integrates Buddhist principles with the context and needs of Mahachulalongkornrajavidyalaya University administrators. This research, therefore, aims to develop a suitable "Buddhist-based Model for Administrator Competency Development" that integrates Buddhist principles with modern and effective competency development processes, leading to academic excellence, morality, and sustainable social development.

Methodology: This research employed a mixed-methods approach involving data analysis from both questionnaires and interviews. Data were collected from 1,100 respondents via questionnaires, while in-depth interviews were conducted with 12 key informants divided into three groups: 1) Senior executives of Mahachulalongkornrajavidyalaya University, 2) Experts in Buddhist-based competency development models, and 3) Specialists in Buddhist educational administration. Data analysis involved opinion surveys administered to key informants who were university administrators. Quantitative data were analyzed using descriptive statistics and Pearson's correlation coefficient analysis. Furthermore, the LISREL program was utilized to test the model's consistency with empirical data and to analyze the magnitude of both direct and indirect effects.

Main Results: The study found that the Buddhist-based model for developing the competencies of university administrators at Mahachulalongkornrajavidyalaya University yielded findings on three components of administrator competency development within the university context: 1) Components of administrator competency: Including knowledge related to administrative and professional work, such as leadership and decision-making skills; 2) Principles of Saddhamma: referring to the authentic teachings of Buddhism, comprising theory (Pariyatti), practice(Patipatti), and realization (Pativedha); and 3) Administrator competency effectiveness, referring to the ability to apply knowledge, skills, and leadership attributes effectively. The conceptual model derived from the study can be summarized as the M-I-N-T-R-A Model, which includes Mindfulness, Integrity, Noble Wisdom, Training, Reality, and Awakening.

Involvement to Buddhadhamma: The Buddhist-based administrative competency development model is consistent with the Buddhist principles of the Threefold Saddhamma (The Threefold True Dharma), which refers to the good, the true, and the noble teachings. These include: Pariyatti-saddhamma: The study of the scriptures or the theoretical teachings to be learned; Patipatti-saddhamma: The practice or the application of the teachings to be followed; and Pativedha-saddhamma: The realization or the fruits of practice to be attained or achieved through practical application.

Conclusions: Mahachulalongkornrajavidyalaya University faces challenges from limitations in management skills and modern technology among its administrators, impacting the institution's mission in the present era. This research aims to solve this problem by creating a "Buddhist Model" that integrates Buddhist principles with a systematic and contextually relevant global competency development process, while guiding the Buddhist educational institution toward academic and moral excellence for sustainable social development.

BUDDHIST INTEGRATED SANGHA COURT: THE POSSIBILITY OF DRAFTING LEGISLATION ON ECCLESIASTICAL COURTS AND PROCEDURES FOR CASES CONCERNING THE SANGHA TO FOSTER BUDDHIST INNOVATION IN THAILAND

Phrakru Nitithambundit Suriya Kongkawai — 2026-06-08

Background and Objective: The system for managing violations of the Buddhist monastic discipline in Thailand lacked a standardized adjudicative mechanism, inconsistently enforced the monastic discipline, and did not provide a formal appeals process or review of decisions. These conditions sparked debates over fairness and accountability in ecclesiastical proceedings. This research aimed to assess the feasibility of drafting legislation establishing a Sangha Court and procedures for adjudicating monastic cases to foster Buddhist innovation in Thailand.

Methodology: The study employed a mixed-methods research approach. It examined and analyzed legal documents, Buddhist texts, and related studies from both domestic and international sources. In addition, in-depth interviews were conducted with 10 purposively selected key informants representing the judiciary, public prosecutors, police officers, lawyers, and government agencies responsible for Sangha affairs. Focus group discussions were also conducted with 20 experts from various sectors in Southern Thailand. The data were analyzed through content analysis and conceptual comparison with relevant legal frameworks and theories. The researcher verified the data's trustworthiness through triangulation, member checking, and expert validation to confirm the consistency, accuracy, and reliability of the research findings.

Main Results: The findings revealed that establishing a Sangha Court was feasible across four significant dimensions. First, from a legal-principle perspective, it could exist within the framework of the rule of law and substantive equality, provided that its jurisdiction was limited to cases concerning monastic discipline. Second, from a structural perspective, it could be designed as a specialized adjudicative body composed of both experts in Buddhist monastic discipline and legal experts. Third, from a procedural perspective, it required a specific procedural law integrating the principles of due process, an inquisitorial system, and appellate mechanisms. Fourth, from an institutional perspective, the establishment of a Sangha Court reflected an approach to developing governance within the Sangha under the framework of the modern state. The findings also generated a new body of knowledge, namely the "Buddhist Integrated Sangha Court Model," which differed from previous studies by proposing not only the establishment of a Sangha Court but also an institutional framework integrating Buddhist doctrinal principles with the rule of law and modern judicial processes.

Involvement to Buddhadhamma: The establishment of a Sangha Court was consistent with the principles of the Buddhist monastic discipline, which emphasizes careful consideration of offenses, inquiry, hearing explanations, and deliberation by the Sangha assembly. These principles reflected Buddhist governance aimed at preserving the purity of the monastic order and rehabilitating offenders rather than imposing retributive punishment. The integration of modern legal principles, therefore, represented a form of Buddhist innovation, translating the principles of monastic discipline into a framework that functioned appropriately within the context of a modern state.

Conclusions: The Buddhist Integrated Sangha Court Model constituted an institutional framework capable of linking the principles of Buddhist monastic discipline with the rule of law through a systematic adjudicative mechanism. Essential conditions included the establishment of clearly defined jurisdictional boundaries, the design of procedures consistent with the principles of fairness, and the maintenance of a balance between the autonomy of the Sangha and accountability under the principles of good governance.