การศึกษาจริยธรรมของเทวดาประจําธรรมชาติ ตามทัศนะพระพุทธศาสนาเถรวาท

Abstract

                This research has three objectives, namely:- 
                (1) to study the angel appearing in the Buddhist Scriptures (2) to study the angel of the nature and ethics (3) to study the ethics of the angels those are valuable to the development of life in Buddhism. The study found that; 1) The deities who appeared in Buddhist scriptures. Among go ds in heaven are referred to collectively “divine” as well, both male and female; those are three types: (1) gods by convention (2) gods by rebirth (3) gods by purification have status of existing in natural and Buddhism that seemed to exist already. But the one kind of deities to look with the eyes of a human body could not see. Such kind of deities are the gods by convention those have their role to the nature and Buddhism. The average life expectancy deities in heaven one day equals as 800 years of the human world.
               2) The deities of nature and ethics. Those inhabit in the nature, and have continuing role in that nature. Such deities are the gods in the ChātumahārāJāheaven heaven. The deity of the wild are called Rukkhadevadā the Buddha’s Sangha in Pātaghāma paragraph. the Pacitti:ya transgression. The deity is named of the Npākās called Walāhok deity Chantimadevaputta or Chantimadevatā and deity is named Suriyadevaputta or Suriyadep associated with Buddhism. When the world is supplied in mouth by Surintrāho. At the end the “Surintrāhå” had released, the “Pramaeganghā” who plays a role in the preservation of water which is used to feed worlds’ living beings; The deity of rain which is called “Payāthaen” such the deity appears with a name as “Phraphirundevatā” in Buddhism. Maephosob is called as “Maephosob” which is a goddess of grain, we express our gratitude to the Maephōsob by the Ceremony as Kwaykgaw. That is the supplication the Maephosob deity.
               3) The study the ethics of the valuable deity to the development of life in Buddhism. A deity or deities are existing in reality; those will be remain with the practice of ethics for the deity, that is to say “ 10 Pu¤¤akiriyāvatthu: 10 bass of meritorious action ”, “ 10 Kusala-kammapatha: 10 wholesome course of action”, “ 5 Sampadā: 5 excellence”, “ 2 Devadhamma: 2 Dhamma of deity ”, 7 VattaPada: 7 Watrapata”,:Those are valuable to the development of human-being through generosity i.e. the meritorious action consisting in giving or generosity, by observing the precepts or moral behavior, by mental development.