Journal of Contemporary Buddhist Society = JCBS

SUSTAINING COMMUNITY DEVELOPMENT UNDER PROTRACTED CONFLICT IN MYANMAR: A DOCUMENTARY SYNTHESIS OF RECURRING COMMUNITY DEVELOPMENT MECHANISMS

Htin Aung Ling — 2026-09-04

This study examines how communities in Myanmar sustain community development under prolonged challenges. It uses a qualitative, interpretivist documentary synthesis of nineteen publicly available documents published from 2021 to July 2026. The Framework Method combined twelve study-specific analytical domains, developed to operationalise the research objectives and sensitised by the literature, with inductive sub-coding of 118 page-referenced excerpts. The documented community development initiative served as the unit of analysis. Community resilience provides the primary explanatory orientation, while community-driven development (CDD), asset-based community development (ABCD), and social capital provide complementary perspectives. A supplementary post-inductive Buddhist ethical lens is used only to interpret selected practices of non-harm, restraint, mutual care, and non-escalation. Seven context-dependent continuity mechanisms were identified: (1) local institutional adaptation and service continuity; (2) local guidance and coordination; (3) context-adaptive implementation and community safety; (4) resource mobilisation and capacity under prolonged constraints; (5) external partnership and community capacity support; (6) adaptive social relationships and community networks; and (7) safety-oriented and non-escalatory community practices. These mechanisms are partly sequential but not universal: they may overlap, recur, be absent, or operate differently across locations. Community resilience is expressed through adaptive continuity rather than unlimited coping capacity and may involve strain, interruption, resource depletion, and external support. Buddhist peace ethics remains a supportive interpretive lens rather than a causal explanation. The study contributes a context-sensitive account of community resilience and continuity mechanisms while recognising the limits of an uneven English-language documentary record.

CREATIVE HOSTEL MANAGEMENT BASED ON LOCAL FOOD WISDOM IN THE CHAO PHRAYA RIVER OLD TOWN AREA

supang aporn — 2026-09-08

This research aims to1) examine the context, identity, and value of local food wisdom in the Old Town area along the Chao Phraya River 2) investigate current creative management practices in hostels integrating food wisdom and 3) propose guidelines for developing creative hostel management based on local food wisdom. Applying a qualitative research methodology, the study focused on two strategic zones in the Phra Nakhon district Tha Tien and Phra Athit Road. Data were collected through purposive sampling of 15 key informants, including hostel entrepreneurs, culinary experts, and international tourists, until data saturation was reached. Data collection instruments comprised semi-structured in-depth interviews, participant observations, and document analysis. Data were analyzed using inductive content analysis and validated through data triangulation.

The findings reveal that

The local food identity functions as Living Heritage. Tha Tien is characterized by refined Royal Thai cuisine adapted into contemporary riverside cafes, whereas Phra Athit Road is defined by historic Muslim street food and multicultural fusion cuisine. In terms of creative management, leading hostels act as Cultural Intermediaries by deploying spatial design, narrative storytelling, and community collaboration to transform cultural capital into business value. The study synthesizes a strategic 3D Management Model (Space-Story-Experience): 1) Space: physical design and visual symbolization; 2) Story: building shared meaning through local historical narratives; and 3) Experience: co-creating participatory activities and integrating community ecosystems. This model provides actionable guidelines for hostel entrepreneurs to foster distinctive brand identity and sustainable competitiveness.

THE BUDDHIST PSYCHOLOGICAL PRACTICE MODEL AFFECTING THE HOLISTIC WELL-BEING OF PRIVATE SECTOR PERSONNEL

Titapanyaw — 2026-09-11

This research aimed to: 1) investigate the components and processes of Buddhist psychological practice that contribute to the holistic well-being of personnel in private-sector organizations; and 2) synthesize and propose a Buddhist psychological practice model for enhancing the holistic well-being of personnel in private-sector organizations. This qualitative research employed documentary research based on the Tipiṭaka, commentaries, Buddhist psychology literature, and related research, together with in-depth interviews with 20 key informants from four groups: Buddhist scholars, psychology experts, organizational executives, and employee representatives. The research instrument was a semi-structured interview protocol, which was validated for content validity by five experts. The data were analyzed using content analysis and verified through data triangulation.

The findings revealed that:

1) the fundamental basis of the practice consisted of the Four Bhāvanā and Ānāpānasati (mindfulness of breathing) based on the approach of Venerable Ajahn Mun Bhuridatta. These practices were connected to four Buddhist psychological mechanisms: mindful awareness of emotions, appropriate emotional regulation, wisdom-based decision-making, and the cultivation of compassionate relationships. These mechanisms contributed to physical, psychological, social, and intellectual/spiritual well-being. 2) The BIMH model consists of B: Bhāvanā 4, I: Integration into Work, M: Mindfulness through Ānāpānasati, and H: Holistic Well-being. The model is implemented through planning, application, personnel development and organizational culture building, as well as monitoring and evaluation. The model should be implemented on a voluntary basis, respect diversity in beliefs, and avoid making causal interpretations that extend beyond the evidence supported by qualitative research.

ANALYSIS OF THE FACTOR OF DHAMMAKATIKA BUDDHIST CANON

Phraatikarn Yon Yudtadhammo (Sakaew) — 2026-09-12

This documentary study aimed to: (1) examine Dhamma preachers in Buddhist scriptures; (2) investigate the attributes of Dhamma preachers presented in those scriptures; and (3) analyze these attributes. Data were drawn from the Tipiṭaka, commentaries, subcommentaries, and relevant scholarly works. A documentary data-extraction form and a content-analysis matrix were used to organize the evidence. The data were examined through qualitative content analysis, descriptive analysis, and conceptual synthesis.

The findings revealed that:

1) A Dhamma preacher is one who possesses sound knowledge of the Dhamma and Vinaya, conducts oneself in accordance with the teachings, and communicates them in a manner suited to listeners’ dispositions and contexts. With the Buddha and his arahant disciples serving as exemplars, Dhamma preachers preserve the Dhamma-Vinaya, promote understanding among Buddhist communities, and connect doctrine with practice. (2) Their attributes are grounded in the Four Analytical Knowledges (paṭisambhidā), extensive learning (bahussuta), the Ten Topics of Discourse (kathāvatthu), spiritual friendship (kalyāṇamittatā), and the Five Principles of Dhamma Teaching (*dhammadesaka-dhamma*). A synthesis of these sources yielded three domains: knowledge, moral and ethical qualities, and Dhamma-teaching skills. (3) These domains function interdependently: knowledge safeguards doctrinal accuracy; moral and ethical qualities govern motivation and credibility; and teaching skills enable listeners to understand and apply the Dhamma.

The principal synthesis of the study is the “Three Dimensions of Dhamma-Preacher Attributes”: (1) a wisdom foundation, emphasizing mastery of and fidelity to the Dhamma-Vinaya; (2) an ethical foundation, emphasizing purity of moral discipline, intention, and conduct; and (3) a communication foundation, emphasizing sequential and reasoned exposition, responsiveness to listeners, and the creative use of technology without distorting the teachings. The Five Principles of Dhamma Teaching serve as a unifying guide across all three dimensions. This framework may inform the development of Buddhist preachers, missionaries, and other Dhamma communicators, enabling dissemination that cultivates wisdom and moral development, supports the reduction of defilements and suffering, and contributes to the stability and sustainability of Buddhism in contemporary society.

THE MODEL OF TEMPLE DEVELOPMENT ACCORDING TO THE SAPPAYA 4 PRINCIPLE IN SURIN PROVINCE

Phra Naraset Khemapunno (Chaipha) — 2026-09-17

This study aimed to: (1) examine the Four Sappāya principles in Buddhism; (2) analyze their application to temple development; and (3) propose a temple development model based on the Four Sappāya principles appropriate to the context of Surin Province. A qualitative research design was employed, combining documentary research on the Tipiṭaka, commentaries, books, documents, and related studies with in-depth interviews. The 25 key informants comprised seven monastic administrators, four academics, seven community leaders, and seven local residents from seven selected temples in Surin Province. The research instruments consisted of a document analysis form and a semi-structured interview guide. Data were analyzed through content analysis, categorization, comparison, and descriptive synthesis.

The findings revealed that:

1) Sappāya refers to appropriate and supportive conditions for living, learning, and Dhamma practice. For this study, these conditions were synthesized into four dimensions: Āvāsa-sappāya (suitable dwelling), Āhāra-sappāya (suitable food), Puggala-sappāya (suitable persons), and Dhamma-sappāya (suitable Dhamma). These interconnected dimensions promote physical, social, and mental readiness for the cultivation of morality, concentration, and wisdom. (2) Temples in Surin Province applied the Four Sappāya principles by organizing their premises into orderly and tranquil zones, improving sanitation and nutrition, adopting transparent and participatory administration, and communicating the Dhamma in ways appropriate for people of different age groups. Nevertheless, limitations remained concerning restricted space and noise disturbance, monks’ nutritional conditions, communication between temples and communities, and engagement with young people. (3) The proposed model was the S4C Model: Sappāya 4 for Contextual Temple Development, comprising Spatial Management, Sanitation and Nutrition, Collaborative Governance, and Contextual Dhamma Communication. Its implementation involves four stages: contextual analysis, participatory planning, implementation, and continuous monitoring and improvement.

The integration of these four dimensions through collaboration among temples, communities, and relevant agencies, together with adaptation to the Thai–Khmer–Kuy–Lao multicultural context, enables temples to function in a balanced manner as spaces for Dhamma practice, centers of learning, and platforms for community collaboration.

FACTORS INFLUENCING THE TRAVEL DECISIONS OF THAI TOURISTS BASED ON FAITH AND BELIEF.

Thiradet Thadachaipakorn — 2026-09-18

This research article aims to (1) examine the factors influencing the travel decisions of Thai tourists based on faith and belief at the ten most popular sacred sites in Bangkok, and (2) propose strategic guidelines for promoting faith-based tourism for destination managers. A qualitative research design was employed, using semi-structured in-depth interviews with 20 purposively selected key informants from five sectors: government, private enterprise, academia, community/belief specialists, and site administrators of the ten sacred places. Data were analyzed using content analysis.

The findings revealed that:

Tourists' travel decisions are shaped by internal push factors—economic and social uncertainty generating a need for psychological anchoring—combined with external pull factors such as site reputation, social-media and influencer endorsement, and travel convenience. Strategic recommendations for sustainable faith-based tourism include transparent financial management, personalized route design, storytelling and content marketing, ESG integration, and systematic environmental and zoning regulation. These findings culminate in a knowledge model linking push factors, pull factors, destination governance, and the sustainability of faith-based tourism.

BUDDHANUSSATI MEDITATION ACTIVITY MODEL FOR ENHANCING MENTAL HEALTH AMONG THE ELDERLY

พระกิตติฐานันดร์ ชิษณุพงศ์ — 2026-09-19

This study aimed to: 1) investigate the components and design guidelines for Buddhānussati meditation activities for older adults; 2) develop a Buddhānussati meditation activity model for promoting the mental health of older adults; and 3) evaluate the outcomes of implementing the developed activity model. A mixed methods research design was employed by integrating qualitative and quantitative approaches. For the quantitative component, a one-group pretest–posttest design was conducted with 29 older adults. The research instruments consisted of the Thai Mental Health Indicator–15 (TMHI–15), a questionnaire assessing perceptions and attitudes toward Buddhānussati meditation practice, a behavioral observation form for participation, and a satisfaction questionnaire. Qualitative data were collected through in-depth interviews and focus group discussions. Qualitative data were analyzed using content analysis, while quantitative data were analyzed using means and paired-samples t-tests.

The research findings revealed that:

1) the design of Buddhānussati meditation activities for older adults comprised five key components: Dhamma content, practice process, facilitators, environment, and evaluation. The activities should be designed based on an older-adult-centered approach, with due consideration given to participants’ physical conditions, psychological well-being, and everyday life contexts. 2) The developed activity model consisted of Dhamma lectures, chanting, Buddhānussati meditation, walking meditation, Dhamma discussion, and reflection on meditation experiences. These components were synthesized into the BUDDHANUSSATI–MH Model. 3) Following participation in the activities, the older adults’ overall mental health scores increased significantly from a mean of 44.34 to 49.76 (t = 4.91, p < .001). Their perception scores regarding Buddhānussati meditation increased from 3.49 to 4.06 (t = 5.81, p < .001), while attitude scores increased from 4.09 to 4.26 (t = 2.69, p = .012). Overall participation behavior was rated at an excellent level (mean = 4.65), while overall satisfaction with the activities was rated at a high level. The qualitative findings were consistent with the quantitative results, indicating that the older adults experienced greater mental calmness and relaxation, a stronger sense of joy and inner well-being, clearer understanding of the principles and methods of Buddhānussati meditation, an increased ability to apply the practice in daily life, and improved social interaction among participants.

THE DEVELOPMENT OF HOLISTIC HEALTH OF TAI YAI ELDERLY IN WAT NIWASATHAN COMMUNITY, MAE AI SUBDISTRICT, MAE AI DISTRICT, CHIANG MAI PROVINCE THROUGH THE "KARN KAM SIN NON JONG" CULTURE

Phrakhruvisitsutanukun (Oras Vajiramedhi) — 2026-09-19

This study aimed to: 1) examine the well-being of Tai Yai older adults in the Wat Niwasathan community, Mae Ai Subdistrict, Mae Ai District, Chiang Mai Province; 2) develop health-promoting activities based on the cultural practice of “Kan Kam Sin Non Chong”; and 3) transfer and evaluate activities for empowering the well-being of Tai Yai older adults. This study employed a qualitative participatory approach based on Participatory Action Research (PAR). A total of 44 key informants were purposively selected, including Tai Yai older adults, Buddhist monks, community leaders and ritual knowledge holders, village health volunteers, and family members. Data were collected through in-depth interviews, focus group discussions, participant observation, and field notes, and were analyzed using content analysis and inductive synthesis.

The findings revealed that:

1) the well-being of Tai Yai older adults was interconnected across physical, mental, social, and wisdom/spiritual dimensions. Vulnerabilities were associated with chronic illnesses, social isolation, and declining social roles, while Buddhism, the temple, local wisdom, and the cultural practice of Kan Kam Sin Non Chong served as important resources for strengthening mental and wisdom/spiritual well-being; 2) the participatory development process resulted in a set of five activities entitled Chong Dee, Lee Mee Sook, integrating physical, mental, social, and wisdom/spiritual well-being into the community’s traditional practices of observing Buddhist precepts and religious activities; and 3) reflection and evaluation of the activities led to the development of the Bowon 4-Sook Model, comprising five forms of cultural capital, a three-stage process—Awaken, Adapt, and Embed—and four dimensions of well-being: Physical Well-being, Mental Well-being, Social Well-being, and Wisdom/Spiritual Well-being, with Kan Kam Sin Non Chong serving as the core that connects all components. The study demonstrates that health promotion for older adults in ethnic communities should be grounded in existing religious and cultural capital and community participation so that interventions are consistent with local ways of life and cultural identity.

DEVELOPMENT OF A CONTENT AND LANGUAGE INTEGRATED LEARNING (CLIL)-BASED MODEL FOR ENHANCING ACADEMIC AND CRITICAL ENGLISH READING LITERACY FOR BACHELOR OF EDUCATION STUDENTS

SURASAK KEUMRAM — 2026-09-22

This research study aimed to: (1) examine the level and fundamental issues of academic and critical English reading literacy among Bachelor of Education students (International Program); (2) develop a Content and Language Integrated Learning (CLIL)-Based Model for Bachelor of Education students (International Program); (3) compare the effectiveness of academic and critical English reading literacy before and after using a Content and Language Integrated Learning (CLIL)-Based Model among Bachelor of Education students (International Program); and (4) evaluate the satisfaction of Bachelor of Education students (International Program) at Mahachulalongkornrajavidyalaya University toward a Content and Language Integrated Learning (CLIL)-Based Model. The sample group was 35 second year Bachelor of Education students (International Program), selected by Random Sampling Method. This study employed a Research and Development (R&D) methodology combining by mix methods which consist of four phases.

The research findings revealed that:

The CLIL-based model was associated with significant improvement in students’ academic and critical English reading literacy, with post-test scores showing a mean score of 45.86 and a standard deviation of 4.73, surpassing pre-test scores with a mean score of 32.40 and a standard deviation of 5.21. This yielded an average increase of 13.46 points, with t(34) = 11.87 and p < .05. Furthermore, students expressed a high level of overall satisfaction, with a mean score of 4.05 and a standard deviation of 0.58. Among the evaluated aspects, the Culture dimension received the highest rating, with a mean score of 4.31 and a standard deviation of 0.49, whereas the Cognition dimension recorded the lowest score, with a mean score of 3.81 and a standard deviation of 0.68, though it remained at a high level. this study proposes a new conceptual framework, which extends the CLIL 4Cs by incorporating schema bridging between students’ first-language knowledge and target-language reading, a staged progression from rote memorization to critical reading, and explicit accommodation of student diversity between monastic and lay students.

DEVELOPING CULTURAL TOURISM IN MUEANG NAN DISTRICT, NAN PROVINCE

Phra Thitiwat Phetthirasawat — 2026-09-23

This study aimed to: 1) examine cultural tourism management in Mueang Nan District, Nan Province; 2) investigate the development of cultural tourism activities in Mueang Nan District, Nan Province; and 3) explore approaches to promoting and advancing cultural tourism in Mueang Nan District, Nan Province. The study employed a qualitative research design. Data were collected through structured in-depth interviews with 25 key informants and a focus group discussion involving 10 participants. The data were analyzed using content analysis.

The research findings revealed that:

1) Mueang Nan District, Nan Province, possesses considerable potential for cultural tourism development due to its distinctive cultural capital, including its history, arts, architecture, temples, traditions, ways of life, and local wisdom. The Nan Old Town area, in particular, serves as a significant center of cultural heritage. The SWOT analysis of cultural tourism management in Mueang Nan District indicated the importance of integrating collaboration among government agencies, the private sector, local communities, and religious institutions in order to achieve a balance between cultural heritage conservation and tourism-driven economic development.

2) The development of cultural tourism activities should focus on promoting local identity through historical learning, religious tourism, local arts and crafts, community-based tourism, and creative tourism. Such activities should provide opportunities for tourists to actively participate in cultural experiences, thereby enhancing their understanding and appreciation of local cultural values.

3) Approaches to advancing cultural tourism should include the development of digital promotional media, the strengthening of collaborative networks, the enhancement of personnel capacity, and the application of technology to tourism destination management. These efforts should be grounded in community participation, cultural value conservation, and the principles of sustainable development.

PROMOTING BUDDHIST AND CULTURAL RELATIONS BETWEEN THAILAND AND JAPAN

Phramaha Narongsak Sudanto (Suthon) — 2026-09-24

This research, entitled aimed to: (1) study the historical background of Buddhist and cultural relations between Thailand and Japan; (2) investigate the roles of Thai Dhammaduta monks in promoting cultural relations in Japan; and (3) analyze Thai Buddhist and cultural relations in Japan. This qualitative study employed documentary research and in-depth interviews. Fifteen key informants were purposively selected, including the President of the Thai Buddhist Monks Assembly in Japan, abbots of Thai temples in Japan, administrators responsible for overseas Dhammaduta monks, a representative of the National Office of Buddhism, and Japanese Buddhist monks. The data were analyzed using content analysis and presented descriptively.

The research findings revealed that:

1) Thai–Japanese Buddhist and cultural relations have developed for more than 600 years. They originated from maritime trade and Japanese settlements during the Ayutthaya period and subsequently expanded into royal, religious, and institutional relations. Significant evidence includes the royal bestowal of the Buddha’s relics during the reign of King Chulalongkorn, which led to the establishment of Nittai-ji Temple in Nagoya, as well as cooperation between Mahachulalongkornrajavidyalaya University and Buddhist organizations in Japan. 2) Thai Dhammaduta monks serve as Buddhist missionaries, cultural ambassadors, and social partners. Their major roles include providing intellectual and spiritual guidance, facilitating cultural exchange, and creating psychologically safe spaces. Their propagation approach is represented by the “3S Model”: Sonthana (dialogue), Sati (mindfulness), and Sunthariya (aesthetics). This approach is implemented alongside respect for Japanese laws and customs, proactive use of digital media, and the development of cross-sectarian networks. 3) Thai Buddhist and cultural relations in Japan reflect an integration of Thai Theravada Buddhism with Japanese Mahayana and Zen traditions through insight meditation, compassion, Buddhist arts, and deep listening. These findings led to a Buddhist diplomacy model that connects historical, religious, cultural, institutional, and people-to-people capital. This integrated model contributes to mutual understanding, trust, cooperation, and the sustainable promotion of peaceful relations between Thailand and Japan.

BUDDHADHAMMA INTEGRATION FOR PROMOTING CULTURAL TOURISM MANAGEMENT IN KANCHANABURI MUNICIPALITY

Uthai Intaruk — 2026-09-24

This study aimed to 1) examine cultural tourism management by Kanchanaburi Municipality 2) investigate the factors predicting cultural tourism management within Kanchanaburi Municipality and 3) propose an integrated application of Buddhist principles, particularly the Four Sappaya principles, to enhance cultural tourism management. A mixed-methods research design was employed. In the quantitative component, the population comprised residents of Kanchanaburi Municipality. The quantitative sample consisted of 394 residents selected through proportionate stratified random sampling, with simple random sampling conducted within each stratum. In the qualitative component, 18 monastic and lay key informants and 10 experts were selected through purposive sampling. Data were collected using a questionnaire, in-depth interviews, and focus group discussions. Quantitative data were analyzed using descriptive statistics and stepwise multiple regression analysis, whereas qualitative data were analyzed through content analysis.

The research findings revealed that:

1) the overall level of cultural tourism management by Kanchanaburi Municipality was high (= 3.70, SD = 0.84). Among the dimensions examined, sustainable tourism development grounded in Thai identity and ways of life received the highest mean score (= 3.85, SD = 0.80) 2) the tourism management components significantly predicted cultural tourism management, collectively accounting for 46.60% of the variance after adjustment (adjusted R² = 0.466). Community management had the largest standardized regression coefficient (β = 0.318). Similarly, the Four Sappaya principles collectively accounted for 43.30% of the variance after adjustment (adjusted R² = 0.433), with Puggala Sappaya having the largest standardized regression coefficient (β = 0.341) and 3) the qualitative findings informed the development of the Sappaya–Participation–Cultural Tourism Management Model (SPC Model). The model conceptualizes the Four Sappaya principles as quality criteria and stakeholder participation as the mechanism through which these criteria are translated into joint decision-making, collaborative implementation, joint monitoring and evaluation, and equitable benefit sharing. Cultural tourism management processes serve as operational mechanisms for developing high-quality tourism destinations, generating balanced economic value, ensuring the equitable distribution of tourism-related income and benefits, and fostering sustainability grounded in local identity.

AN ANALYSIS OF THE CONTEMPLATION OF THE FIVE AGGREGATES IN VIPASSANĀ MEDITATION ACCORDING TO THE ASSĀDA SUTTA

Phra Chusitthi Puññākamo (Fuang Kraisri) — 2026-09-26

This study aimed to: (1) examine the essential teachings presented in the Assāda Sutta; and (2) analyze the contemplation of the Five Aggregates in the practice of Vipassanā meditation according to the Assāda Sutta. This study employed a qualitative documentary research design. Primary data were drawn from the Thai Tipiṭaka, Mahachulalongkorn rajavidyalaya University Edition, with particular emphasis on the Assāda Sutta in the Saṃyutta Nikāya, Khandhavagga, together with related suttas, commentaries, and the Visuddhimagga. Secondary data were obtained from relevant books, academic articles, and research studies. The research instrument was a documentary data recording and analysis form. The data were analyzed using content analysis, Buddhist philosophical interpretation, and descriptive synthesis.

The research findings revealed that:

1) the essential teachings of the Assāda Sutta consist of three interrelated principles: assāda, ādīnava, and nissaraṇa. Assāda refers to the pleasure and gladness that arise in dependence on the Five Aggregates, thereby giving rise to satisfaction and a tendency toward attachment. Ādīnava refers to seeing form, feeling, perception, mental formations, and consciousness as impermanent, unsatisfactory, and subject to change. Nissaraṇa refers to the removal and abandonment of desire and lust for the Five Aggregates, thereby providing a way out of clinging. (2) The contemplation of the Five Aggregates in Vipassanā meditation can be explained as a continuous process of wisdom development comprising direct awareness of the aggregates as they actually occur, recognition of the causes of satisfaction, discernment of their drawbacks and limitations through the Three Characteristics, the fading of passion, and the abandonment of clinging. The findings therefore indicate that assāda, ādīnava, and nissaraṇa are not isolated teachings but constitute a sequential and interrelated process of insight. Based on these findings, the researcher synthesized the AAN–5K Insight Process Model, which demonstrates the relationship between the Five Aggregates and the process of recognizing what the mind becomes attached to, seeing the true nature of what is clung to, and gradually relinquishing attachment. The model provides a systematic framework for explaining Vipassanā meditation practice according to the Assāda Sutta.

AN ANALYSIS OF THE DHAMMA PRINCIPLES IN THE ARIYAVAṂSA SUTTA THAT SUPPORT THE PRACTICE OF VIPASSANĀ MEDITATION

Phramaha Thiwā SuddhṬhānissaro (Prasertsak) — 2026-09-27

This research aimed to: 1) study the Dhamma principles appearing in the Ariyavaṁsa Sutta according to Theravāda Buddhist scriptures, and 2) analyze the Dhamma principles in the Ariyavaṁsa Sutta that promote Vipassanā meditation practice. This study employed a documentary research design. Data were drawn from the Thai Tipiṭaka of Mahachulalongkorn rajavidyalaya University, particularly the Ariyavaṁsa Sutta in the Sutta Piṭaka, Aṅguttara Nikāya, Catukka Nipāta, as well as relevant commentaries, sub-commentaries, books, textbooks, academic articles, research studies, and theses. The research instrument was a documentary data recording and analysis form. The data were analyzed through content analysis, Buddhist doctrinal interpretation, and descriptive synthesis.

The research findings revealed that:

1) The principal Dhamma teachings in the Ariyavaṁsa Sutta comprise the Four Noble Lineages (Ariyavaṁsa): contentment with robes, contentment with alms food, contentment with lodging, and delight in abandoning unwholesome states and cultivating wholesome states. These principles are supported by non-attachment, recognition of the drawbacks of attachment, effort, mindfulness, clear comprehension, and wisdom as a means of release. Together, they reflect a process of self-training that progresses from regulating one’s external way of life to developing the inner mind. 2) These Dhamma principles promote Vipassanā meditation practice in several ways. Contentment helps reduce craving and mental distraction; non-attachment enables practitioners to be aware of mental objects without clinging; and effort, mindfulness, and clear comprehension support continuous awareness of phenomena as they arise. The abandonment of unwholesome states and cultivation of wholesome states further contribute to the development of wisdom and the gradual weakening of attachment.

The body of knowledge derived from this research was synthesized as the Ariyavaṁsa Vipassanā Knowledge Model**, which presents the following process: the Four Noble Lineages contentment reduction of craving and attachment effort, mindfulness, and clear comprehension awareness of phenomena as they really are abandonment of unwholesome states and cultivation of wholesome states Vipassanā wisdom release from clinging. The model demonstrates that the Four Noble Lineages constitute an important foundation linking a contented way of life with systematic Vipassanā meditation practice.

EMPOWERMENT OF MORALITY FOR YOUNG PEOPLE IN PRESENT THAI SOCIETY

Phrasamuh Atthaphon Anuchari (Nisong) — 2026-09-28

This research aimed to: 1) examine undesirable behaviors among youth in contemporary Thai society; 2) investigate Buddhist principles for promoting moral development among youth in contemporary Thai society; and 3) propose guidelines for promoting moral development among youth in contemporary Thai society. This study employed documentary research. Data were collected from the Tipiṭaka, Buddhist texts, books, research articles, reports on the situation of children and youth, and documents published by relevant organizations. The data were analyzed using content analysis and descriptive synthesis.

The findings revealed that:

1) undesirable behaviors among youth in contemporary Thai society could be classified into five major areas: alcohol consumption, cigarette and e-cigarette use, and substance abuse; violence and bullying; risky behaviors associated with digital media and online gambling; risky sexual behaviors; and a lack of discipline and responsibility toward education. These behaviors were associated with both individual factors and environmental influences, including family, peer groups, educational institutions, and digital media; 2) the Buddhist principles appropriate for promoting moral development among youth comprised the Five Precepts (Pañca-sīla), moral shame and moral dread (Hiri–Ottappa), mindfulness and clear comprehension (Sati–Sampajañña), wise reflection (Yonisomanasikāra), good friendship (Kalyāṇamittatā), and abstention from the Six Causes of Ruin (Apāyamukha 6). These principles collectively support youth development across behavioral, mental, cognitive, and social dimensions; and 3) moral development among youth should be promoted through a holistic approach involving cooperation among youth, families, educational institutions, communities, religious institutions, and the digital environment. The proposed developmental process consists of five stages: knowing what is right, thinking critically, exercising self-restraint, making appropriate choices, and consistently putting moral principles into practice.

The knowledge synthesized from the study was formulated as the 4D–5P Moral Youth Model. The model consists of four developmental dimensions—Behavioral Development, Mental Development, Cognitive Development, and Social Development—and five developmental processes—Perceive, Ponder, Pause, Pick, and Practice. The model seeks to shift moral promotion from merely teaching youth to recognize what is good toward developing their capacity to think critically, exercise self-control, make responsible decisions, and consistently translate moral principles into actual conduct.

LEGAL DEVELOPMENT FOR SUSTAINABLE THAI AGRICULTURAL EXPORTS: BUDDHIST LEGAL INNOVATION AMID CONTEMPORARY TRADE DYNAMICS

จุฬา จันทร์เมือง — 2026-09-28

This research aimed to: 1) analyze legal and institutional problems, limitations, and barriers affecting Thai agricultural exports amid contemporary international trade dynamics; 2) comparatively examine legal mechanisms, measures, and trade facilitation systems for agricultural exports in Thailand and selected jurisdictions with relevant good practices, and synthesize approaches applicable to the Thai context; and 3) develop legal reform guidelines and a Buddhist legal innovation model to promote efficient, equitable, and sustainable Thai agricultural exports. This study employed a qualitative research design. Twenty-five key informants were purposively selected from government agencies, business operators, academics, and farmer representatives, together with nine experts participating in a focus group discussion. The research instruments consisted of a document analysis form, semi-structured interview guidelines, and focus group discussion guidelines. Data were analyzed through content analysis, comparative legal analysis, and integrative synthesis.

The research findings revealed that:

1) some existing laws do not yet fully accommodate digital systems; regulatory responsibilities remain fragmented across multiple agencies; administrative procedures are partly duplicative; legal adaptation has not kept pace with emerging international trade standards; and regulatory compliance imposes relatively greater burdens on small-scale operators; 2) comparison with Vietnam, China, and the ASEAN Single Window identified key good practices, including single submission of information, legal recognition of electronic documents, integrated risk management, and cross-border data connectivity; and 3) legal reform should encompass Digital Legal Reform, an Integrated Regulatory System, Risk-Based Regulation, Adaptive Trade Law, and Inclusive and Sustainable Regulation.

The new knowledge generated from the study is the D-S-I Legal Innovation Model, comprising Dhammādhipateyya as the value foundation, Sāraṇīyadhamma as the collaborative mechanism, and the Four Iddhipāda as the implementation mechanism. These elements were synthesized into the concept of Adaptive and Ethical Facilitative Law, aimed at making Thailand’s agricultural export laws more efficient, equitable, adaptive, and sustainable.

A STUDY OF THE RELATIONSHIP BETWEEN THE FOUR NOBLE TRUTH AND THE DEPENDENT ORIGINATION

Phrasamuh Somkhuan Paripuṇṇo — 2026-09-28

This study aimed to: 1) study the Four Noble Truths in Theravāda Buddhist scriptures; 2) study dependent origination in Theravāda Buddhist scriptures; and 3) present the relationship between the Four Noble Truths and dependent origination. This documentary research used primary data from the Tipiṭaka, commentaries, and related texts, together with secondary data from books, textbooks, research studies, theses, and academic articles. The research instrument was a documentary recording and analysis form. Data were analyzed using content analysis, textual interpretation, comparative analysis, and descriptive synthesis.

The research findings revealed that:

1) the Four Noble Truths are important teachings related to enlightenment and liberation from suffering. They consist of suffering (dukkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path (magga). These are interrelated as a process in which suffering is to be understood, its origin abandoned, cessation realized, and the path developed; 2) dependent origination is a principle of conditional causality consisting of twelve factors, from ignorance (avijjā) to aging-and-death (jarāmaraṇa). It has two main processes: samudayavāra, which explains the arising of suffering, and nirodhavāra, which explains the cessation of suffering when its conditions cease; and 3) the Four Noble Truths and dependent origination are systematically related. The Four Noble Truths provide a framework for explaining suffering, its cause, its cessation, and the way leading to its cessation, while dependent origination explains the causal mechanism and sequence of the arising and cessation of suffering.

The knowledge gained from this study can be synthesized into an integrated Four Noble Truths–Dependent Origination framework. The Four Noble Truths form the structure for understanding and overcoming suffering, while dependent origination explains the mechanism of its arising and cessation. The two teachings therefore complement and explain each other, from understanding suffering and recognizing its conditions to abandoning its causes and progressing toward the cessation of suffering.

APPROACHES FOR CULTIVATING THE SEVEN VISUDDHI TO ENHANCE VIPASSANABHAVANA MEDITATION WITHIN THE FRAMEWORK FOUND IN RATHAVINĪTA SUTTA

Phrakhrupalad Somwang Chandasīlo (Sripen) — 2026-09-30

This study aimed to: (1) examine the structure and essential characteristics of the Seven Purifications (Visuddhi 7) in the Rathavinīta Sutta; (2) investigate insight meditation (vipassanā-bhāvanā) in Theravāda Buddhist scriptures; and (3) propose an approach to cultivating the Seven Purifications to support insight meditation based on the Rathavinīta Sutta. The study employed documentary research using the Tipiṭaka, commentaries, sub-commentaries, the Visuddhimagga, books, documents, and related research. Data were analyzed through content analysis, interpretative analysis, and descriptive synthesis.

The findings revealed that:

1) the Seven Purifications constitute a sequential process of spiritual development comprising Sīla-visuddhi, Citta-visuddhi, Diṭṭhi-visuddhi, Kaṅkhāvitaraṇa-visuddhi, Maggāmagga-ñāṇadassana-visuddhi, Paṭipadā-ñāṇadassana-visuddhi, and Ñāṇadassana-visuddhi. Each stage supports progression to the next, comparable to a relay of chariots carrying a traveler toward the final destination. The process corresponds to the development of morality (sīla), concentration (samādhi), and wisdom (paññā), with anupādā-parinibbāna as the ultimate goal. (2) Insight meditation is a process of cultivating wisdom to directly discern phenomena as they truly are. Morality provides the foundation, concentration stabilizes the mind, and mindfulness with clear comprehension enables contemplation of body, feeling, mind, and dhammas, leading to insight into conditionality, arising and passing away, the Three Characteristics, the path, fruition, and liberation. (3) The proposed approach begins with purification of morality, stabilization of the mind, discernment of nāma-rūpa, understanding of causal conditions, discrimination between path and non-path, progressive development of insight knowledges, and realization of the Noble Path. The Seven Purifications therefore function as an integrated and mutually supportive process.

The knowledge derived from the study was synthesized into the SĀRATHI Model: S – Sīla Foundation, Ā – Awareness and Concentration, R – Reality of Nāma-Rūpa, A – Abandoning Doubt, T – Testing Path and Non-path, H – Higher Insight Progression, and I – Insight Realization. The model represents a systematic progression from morality and concentration to wisdom, with the Seven Purifications metaphorically serving as a “charioteer” guiding the practitioner toward Nibbāna.

AN ANALYSIS OF SAMMĀ-ĀJIVA TEACHING FOR SUPPORTING THE MORAL LIFE

Phra Akkadej Techthammo Asasuppagit — 2026-09-30

This research aimed to: 1) study the principle of Right Livelihood in Theravāda Buddhist scriptures; 2) examine Buddhist principles related to the promotion of righteous living; and 3) analyze the principle of Right Livelihood as a means of promoting righteous living. This study employed documentary research by examining data from the Tipiṭaka, commentaries, Buddhist scriptures, books, textbooks, research studies, and relevant academic articles. The research instrument was a documentary data recording and analysis form. The data were analyzed through content analysis, scriptural interpretation, and descriptive synthesis.

The findings revealed that:

1) Right Livelihood is one of the factors of the Noble Eightfold Path and is classified under the category of morality (sīla). Its essential meaning lies in abandoning wrong livelihood and sustaining one’s life through right means of living. It encompasses intention, occupational choice, methods of conducting one’s occupation, and the consequences arising from occupational activities. 2) The Buddhist principles related to the promotion of righteous living include the Five Precepts, the Ten Wholesome Courses of Action, moral shame and moral dread (hiri–ottappa), heedfulness (appamāda), and the Four Bases of Social Solidarity (saṅgahavatthu). These principles contribute to self-regulation, integrity, moral consciousness, responsibility, and constructive relationships with others. 3) The analysis of Right Livelihood for the promotion of righteous living led to the synthesis of a five-dimensional model, namely the 5R–Right Livelihood Model, consisting of Right Thinking, Right Livelihood Choice, Right Practice, Responsibility, and Reciprocity. These five components are interrelated in a continuous process, beginning with thought and intention and extending to occupational choice, ethical practice, self-regulation, and responsibility toward the wider community. This process contributes to a balanced way of living that integrates personal benefit, the benefit of others, and the common good.

A MODEL FOR PROMOTING ELDERLY WELL-BEING IN THAI SOCIETY BASED ON THE UPOSATHA PRECEPTS

Phra Athikan kittisak Paphassaro (Klinthip) — 2026-09-30

This research article aimed to: 1) examine Uposatha observance in Theravāda Buddhist scriptures; 2) investigate the problems and approaches to promoting well-being among older adults in Thai society; and 3) propose a model for promoting older adults’ well-being based on Uposatha observance. This qualitative study employed documentary research together with fieldwork. Data were collected through in-depth interviews with 15 Buddhist practitioners aged 60 years and above who regularly observed the Uposatha precepts in Bang Kruai District, Nonthaburi Province. The data were analyzed using content analysis and presented descriptively.

The findings revealed that:

1) Uposatha observance is a practice through which lay Buddhists temporarily train themselves in accordance with the way of life of arahants by observing the Eight Precepts. This practice promotes restraint of body, speech, and mind, reduces unwholesome stimuli and behaviors, and serves as a foundation for developing morality, concentration, and wisdom within the framework of the Threefold Training. Among the forms of Uposatha observance, Ariya Uposatha represents the most complete form of practice. 2) Older adults face interconnected challenges in physical, psychological, social, and wisdom-related dimensions, including declining health, chronic illness, stress, loneliness, reduced social roles, and the search for meaning in later life. Uposatha observance can contribute to holistic well-being through behavioral restraint, mindfulness and mental cultivation, supportive relationships with spiritual friends, and wisdom development. 3) The synthesis of documentary and field data led to the development of the UPOSATHA Model, consisting of eight dimensions: U–Uposatha Foundation, P–Physical Balance, O–Optimal Mental Well-being, S–Social Harmony, A–Awakened Wisdom, T–Threefold Training, H–Health-Responsive Practice, and A–Alliance and Assessment. The model integrates Uposatha observance, the Threefold Training, the Fourfold Development, and support mechanisms involving families, temples, communities, and relevant agencies in order to promote balanced physical, mental, social, and wisdom-based well-being among older adults.

PROMOTING THE POTENTIAL OF COMMUNITY LEADERS IN COORDINATING WITH CIVIL SOCIETY AGENCIES IN DON TUM SUBDISTRICT, BANG LEN DISTRICT, NAKHON PATHOM PROVINCE

Auntittha Aksornsri — 2026-09-30

This study aimed to: 1) investigate the problems and potential of community leaders in coordinating with civil society organizations in Don Tum Subdistrict, Bang Len District, Nakhon Pathom Province; 2) develop activities to enhance community leaders’ capacity to coordinate with civil society organizations; and 3) evaluate the outcomes of the capacity-building activities. This study employed an action research design. The participants comprised 20 key informants for in-depth interviews, 10 experts for focus group discussions, and 21 target community leaders who participated in the action research process. The research instruments included an in-depth interview guide, a focus group discussion guide, and an action research recording form. Data were collected through document review, in-depth interviews, focus group discussions, and the Plan–Act–Observe–Reflect cycle. Qualitative data were analyzed using content analysis and analytic induction.

The findings revealed that:

1) Regarding the problems and potential of community leaders in coordinating with civil society organizations in Don Tum Subdistrict, Bang Len District, Nakhon Pathom Province, community leaders already played important roles in coordination and intersectoral linkage; however, systematic capacity development was still needed in four key dimensions: (1) digital technology and AI skills; (2) communication, negotiation, mediation, and conflict management; (3) morality, ethics, and good governance; and (4) leadership, participation, and collaboration. 2) The development of activities for enhancing community leaders’ coordination with civil society organizations was found to constitute a holistic capacity-building process integrating technology and AI, communication and mediation, morality and good governance, as well as leadership and collaborative participation. 3) The evaluation of the capacity-building activities showed that the four areas of activities contributed to the development of community leaders’ knowledge, skills, ethical awareness, and leadership capacity, particularly in communication, coordination, problem-solving, trust-building, and the establishment of collaborative networks with civil society organizations.

LEGAL DEVELOPMENT FOR PROMOTING THAI AGRICULTURAL EXPORTS: STRUCTURAL ANALYSIS, JURISPRUDENTIAL GAPS, AND REFORM APPROACHES UNDER BUDDHIST PRINCIPLES

Chula Chanmuang — 2026-09-30

This research aimed to: 1) analyze the legal structure, measures, and regulatory mechanisms related to Thai agricultural exports; 2) examine jurisprudential gaps and limitations in Thai law in relation to international obligations and international trade standards; and 3) propose legal development guidelines integrating Buddhist principles to promote fairness, responsibility, balance, and sustainability. The study employed legal research using a qualitative approach that combined documentary research with field research. Twenty-five key informants were purposively selected, and a focus group discussion was conducted with ten experts. The data were analyzed using content analysis, doctrinal legal analysis, and comparative legal analysis.

The findings revealed that:

1) The legal framework governing Thai agricultural exports is fragmented across multiple laws and government agencies, resulting in overlapping mandates, procedures, and information systems. Most existing laws continue to emphasize regulatory control rather than systematic export promotion; 2) major jurisprudential gaps include the absence of integrated legal and institutional mechanisms, delays in adapting domestic law to international standards, fragmented risk assessment and scientific data systems, insufficiently integrated traceability systems, and the lack of legal measures to support small-scale farmers and entrepreneurs; and 3) legal development should move toward an integrated and sustainable agricultural export legal system comprising an integrated legal structure, adaptive regulatory mechanisms, integrated data and traceability systems, inclusive and equitable support, and Buddhist-based governance. The Four Bases of Social Solidarity (Saṅgahavatthu), the Royal Virtues for Social Welfare (Rājanīya Saṅgahavatthu), and the Middle Way (Majjhimā Paṭipadā) were applied as normative frameworks. The findings were synthesized into a new body of knowledge, the B-LEGAL AGRI-EXPORT MODEL, which integrates laws, standards, data, institutions, and Buddhist principles to enhance the efficiency, fairness, and sustainability of Thailand’s agricultural export system.

Keywords: legal development; agricultural exports; jurisprudential gaps; Buddhist principles; B-LEGAL AGRI-EXPORT MODEL

STRATEGY DEVELOPMENT PROCESS FOR SECONDARY EDUCATIONAL SERVICE AREA OFFICE

Sarayut Thisrichai — 2026-09-18

This academic article synthesizes a strategic development process suitable for Secondary Educational Service Area Offices in a changing educational context. It reviews strategic management, educational administration, governance, and relevant Buddhist principles. The synthesis identifies a four-stage cycle: 1) analyzing external and internal contexts through STEP, SWOT, IFAS, and EFAS; 2) aligning direction and converting evidence into SO, WO, ST, and WT strategies through the TOWS Matrix; 3) translating strategies into projects and activities with indicators, budgets, responsible persons, and timelines; and 4) monitoring and evaluating implementation through MBO and KPIs so that feedback can be used for continuous adjustment. The article proposes the 4A model: Analyze, Align, Act, and Assess, corresponding to the Thai 4P model of Pramoen Boribot, Prap Thitthang, Patibatkan, and Pramoen Lae Phatthana. The model integrates educational governance with Iddhipada 4, Sangahavatthu 4, Brahmavihara 4, and the principle of Kalyanamitta. It thereby links national policy to area-based problems, learner quality and equity, school support, and transparent social accountability.

BUDDHIST LEADERSHIP OF SCHOOL ADMINISTRATORS IN THE 21ST CENTURY

เมลดา สุวรรณดี — 2026-09-29

This academic article aims to analyze and synthesize the concept of Buddhist leadership for school administrators in the 21st century amid technological and social transformation and the conditions of the BANI World, characterized by brittleness, anxiety, nonlinearity, and incomprehensibility. The analysis draws on contemporary leadership concepts, educational administration literature, and three sets of Buddhist principles: the Seven Sappurisadhammas, the Four Brahmavihāras, and the Seven Kalyāṇamittadhammas. The synthesis indicates that Buddhist leadership is not merely concerned with the personal morality of administrators; rather, it represents a leadership process that integrates wisdom, ethics, relationships, and managerial competencies. The Seven Sappurisadhammas provide a foundation for wisdom, self-awareness, contextual understanding, and decision-making. The Four Brahmavihāras serve as a foundation for people management based on loving-kindness, compassion, appreciative joy, and fairness, while the Seven Kalyāṇamittadhammas support communication, coaching, mentoring, and personnel development. Based on this synthesis, the article proposes the Buddhist Educational Leadership Model for the 21st Century: W–C–D Model, comprising three dimensions: Wisdom-Based Leadership, Compassionate Management, and Developmental Relationship. The model can be applied to policy formulation, teacher management, student development, the ethical use of artificial intelligence and digital technologies, conflict management, organizational culture building, and collaboration with parents and communities. The model emphasizes that school administrators in the 21st century should lead with wisdom, manage with compassion, and develop people through constructive developmental relationships in order to enhance organizational adaptability, educational quality, ethical governance, and sustainable school development.

BUDDHISM FOR THE PSYCHOLOGICAL DEVELOPMENT OF LEARNERS IN CONTEMPORARY SOCIETY

เกษสุนีย์ สายแก้ว — 2026-09-29

This academic article aims to analyze the psychological challenges faced by learners in contemporary society, examine Buddhist principles applicable to learners’ mental development, and synthesize approaches for integrating Buddhism into the learning process. The discussion is situated within the contexts of digital transformation, educational competition, family and social expectations, and the mental health concerns of Thai children and adolescents. Major challenges identified include lack of mindfulness and concentration, stress and anxiety, difficulties in emotional regulation, weakened interpersonal relationships, social comparison, limited resilience toward failure and change, and a lack of purpose or meaning in life. Relevant Buddhist principles include mindfulness and clear comprehension, heedfulness, patience, the Four Brahmavihāras, wise reflection, and the Four Noble Truths. These principles can be translated into educational practices through mindfulness exercises, reflective learning, case-based ethical analysis, moral dialogue, volunteer activities, and self-reflective learning journals. The article further proposes a new conceptual framework entitled the Buddhist Mind Development Model for Learners, consisting of four interrelated stages: Aware, Regulate, Reflect, and Flourish. The model emphasizes a shift from teaching Buddhism as doctrinal content for memorization toward experiential and practice-based learning. Such an approach may help learners develop mindfulness, self-regulation, wisdom-based thinking, compassionate relationships, and the capacity to live meaningfully and adaptively in contemporary society.

APPLICATION OF BUDDHIST PRINCIPLES IN SCHOOL DEVELOPMENT TOWARD A MORAL ORGANIZATION

Kittipol Pumsawai — 2026-09-29

This academic article aims to: 1) study the concept of schools as moral organizations; 2) analyze Buddhist principles relevant to the development of schools toward becoming moral organizations; and 3) applying Buddhist principles to develop schools into moral organizations. This study employs a documentary research approach based on the Thai Tipiṭaka of Mahachulalongkornrajavidyalaya University, Buddhist scriptures and related Buddhist texts, as well as academic literature concerning educational administration, moral organizations, and learner development.

The study found that a school as a moral organization is not merely an educational institution that occasionally conducts morality-promoting activities. Rather, it is an organization that integrates morality into its administrative system, the moral leadership of school administrators, teachers as moral role models, learning management, student behavior, organizational culture, and collaboration among families, temples, and communities. The Buddhist principles suitable for school development include the Threefold Training, Four Brahmavihāras, Four Saṅgahavatthus, Hiri-Ottappa, and the Four Iddhipādas. The Threefold Training serves as the overarching framework for developing behavior, mind, and wisdom. The Four Brahmavihāras are applied to develop moral leadership of administrators and the moral role of teachers. The Four Saṅgahavatthus are applied to foster cooperation. Hiri-Ottappa is applied to cultivate moral consciousness, while the Four Iddhipādas are applied to develop commitment, perseverance, and responsibility among students, teachers, and school personnel.

The knowledge synthesized from this study is the B-SHIFT Model, which consists five components: 1) Brahmavihāra Leadership, referring to leadership and teacherhood based on Four Brahmavihāras; 2) Saṅgahavatthu Collaboration, referring to cooperation-building based on Four Saṅgahavatthus; 3) Hiri-Ottappa Consciousness, referring to cultivation of moral shame and moral dread toward wrongdoing; 4) Iddhipāda Commitment, referring to the development of commitment based on Four Iddhipādas; and 5) Trisikkhā Development, referring to holistic development based on the Threefold Training. This model indicates that developing a school into a moral organization requires a systematic process that transforms morality from the level of policy and activities into a sustainable organizational culture.

ROLE OF SCHOOL ADMINISTRATORS IN APPLYING BUDDHIST PRINCIPLES TO DEVELOP MORALITY IN EDUCATIONAL INSTITUTIONS

Taveesin Sawatthitilert — 2026-09-29

This academic article aims to present and analyze the roles of school administrators in applying Buddhist principles to promote and develop morality within educational institutions. The study employed a documentary research approach by collecting, analyzing, and synthesizing relevant content from Buddhist scriptures, the works of Buddhist scholars, as well as documents and research studies in educational administration. The findings indicate that educational leadership is closely associated with the development and maintenance of morality in schools. School administrators serve as key mechanisms in setting policy directions, managing organizational processes, developing personnel, and fostering an organizational culture conducive to ethical and moral conduct. The Buddhist principles considered particularly relevant to school administration include the Four Brahmavihāras, the Four Saṅgahavatthus, the Four Iddhipādas, the Seven Sappurisa-dhammas, the Ten Rājadhammas, the Seven Aparihāniya-dhammas, and the Threefold Training. These principles can be systematically applied to the four major areas of school administration, namely academic administration, budget administration, personnel administration, and general administration. The application of these Buddhist principles can generate outcomes at multiple levels, including the individual administrator, teachers and educational personnel, students, and the overall organizational culture of the school. The article therefore proposes both policy and practical guidelines for integrating Buddhist principles into school administration as a framework for promoting morality and ethics and for advancing educational organizations in a systematic, continuous, and sustainable manner.

THE ROLE OF BUDDHISM IN PROMOTING MORALITY IN SCHOOLS

วรภัทร ส่องสว่าง — 2026-09-30

This academic article aims to examine the conceptual foundations and analyze the role of Buddhism in promoting morality in schools. A documentary research approach was employed through the study of Buddhist scriptures, academic documents, books, textbooks, and related research in order to synthesize key concepts concerning Buddhist principles, their application, and the mechanisms relevant to the moral development of students within educational settings. The findings indicate that morality constitutes an essential internal quality for the holistic development of human beings in terms of behavior, mental development, and wisdom. Buddhism provides a range of principles that can be concretely applied to promote morality in schools, particularly the Five Precepts, the Four Brahmavihāras, the Four Saṅgahavatthus, the Four Iddhipādas, and the Threefold Training. These principles encompass dimensions of proper conduct, peaceful coexistence, responsibility, perseverance, and systematic self-development. Effective moral development in schools requires the participation and collaboration of multiple stakeholders, including monks, teachers, school administrators, parents, and local communities, under the Bowon concept of Home–Temple–School. This collaborative mechanism plays an important role in linking moral development at the individual level with broader social development. Practical implementation can be achieved through the integration of Buddhist principles into the curriculum and learning management, student development activities, the creation of school environments and cultures conducive to morality, and the implementation of the Buddhist-Oriented School approach. Nevertheless, the implementation of such initiatives continues to face several constraints, including limitations in resources and budgets, personnel, operational systems and mechanisms, knowledge and understanding, time, social environments, and community cooperation. Therefore, the enhancement of moral development in schools should be carried out systematically and continuously through integrated collaboration among all sectors, together with personnel capacity development, the promotion of accurate understanding of Buddhist principles, and the systematic integration of those principles into educational processes. Such efforts can support the development of students with knowledge, morality, responsibility, and the ability to live appropriately and sustainably with others.

SĀRAṆĪYADHAMMA VI AND GENERATION GAP REDUCTION

Phra Chatuphon Khunthongkaeo (Paññādharo) — 2026-09-30

This academic article aims to analyze the phenomenon of the generation gap in contemporary society and propose an approach to applying the 6 Sāraṇīyadhamma (states of conciliation) principles as a Buddhist social innovation. This serves as a conceptual model for harmonizing relationships and reducing intergenerational conflicts. A review of the literature reveals that the generation gap is not caused solely by age differences, but rather by clashes in values, historical experiences, and a regression in communication, which lead to conflicts and a state of communication paralysis. Therefore, this study synthesizes the 6 Sāraṇīyadhamma principles with sociological and social psychological theories—such as Cohort Theory, Communication Accommodation Theory, and Intergroup Contact Theory—to construct a Buddhist Social Innovation Model for Intergenerational Harmony.

The synthesis of this conceptual framework indicates the expected outcomes if the model is applied. It assesses that the utilization of Mettākāyakamma (loving-kindness in bodily action) alongside Sīlasāmaññatā (equality in morality) can serve as a mechanism to create safe spaces and norms for respecting personal rights. Mettāvacīkamma (loving-kindness in speech) can be used as a guideline to deconstruct ageist language. Mettāmanokamma (loving-kindness in thought) has the potential to cultivate empathy to help reduce prejudice. Sādhāraṇabhogī (sharing of lawful gains) can act as a framework to transform resource sharing into a two-way exchange of intellectual capital. Finally, Diṭṭhisāmaññatā (equality in views) provides a guideline for unifying perspectives toward a shared superordinate goal.

The article concludes with the recommendation that if this model is driven at the family, organizational, and public policy levels, it is expected to transform intergenerational differences into a force for collaborative learning. This will serve as a vital foundation for developing a harmonious and sustainable "society for all ages.

DHAMMA AND THAI EDUCATION

Phra Chatuphon Khunthongkaeo (Paññādharo) — 2026-09-30

หนังสือเรื่อง ธรรมกับการศึกษาของไทย นิพนธ์โดย พระธรรมปิฎก (ป.อ. ปยุตฺโต) (สมเด็จพระพุทธโฆษาจารย์ ในปัจจุบัน) จัดพิมพ์โดยมูลนิธิพุทธธรรม มีจำนวนเนื้อหา 51 หน้า จัดเป็นผลงานทางวิชาการและปรัชญาการศึกษาพุทธศาสน์ศึกษาที่มีความสำคัญอย่างยิ่งต่อการตั้งคำถามเชิงโครงสร้างเกี่ยวกับการปฏิรูปการศึกษาในประเทศไทย หนังสือเล่มนี้เกิดจากการรวบรวมข้อคิด ทัศนะ และคำบรรยายของท่านผู้เขียน ซึ่งได้ทำการสังเคราะห์และประเมินภาวะวิกฤตของการศึกษาไทยในร่วมสมัยไว้อย่างแหลมคม โดยชี้ให้เห็นว่าระบบการศึกษาไทยในปัจจุบันกำลังเผชิญกับภาวะ หลงทิศผิดทาง อันเกิดจากการแยก ธรรม ออกจาก การศึกษา ส่งผลให้กระบวนการเรียนรู้กลายเป็นเพียงเครื่องมือเชิงพาณิชย์ที่มุ่งตอบสนองต่อระบบทุนนิยมและการเติบโตทางเศรษฐกิจ แต่กลับละเลยการพัฒนาความเจริญงอกงามทางปัญญา จริยธรรม และคุณค่าแห่งความเป็นมนุษย์อย่างสมบูรณ์

เมื่อพิจารณาในเชิงบริบททางประวัติศาสตร์และสังคมศาสตร์ การศึกษาไทยได้ผ่านการปรับเปลี่ยนโครงสร้างอย่างเข้มข้นนับตั้งแต่การปฏิรูปการศึกษาในสมัยรัชกาลที่ 5 เป็นต้นมา ซึ่งเป็นการดึงเอาโมเดลการศึกษาสมัยใหม่ตามแบบอย่างตะวันตกมาใช้อย่างเต็มรูปแบบ เพื่อเป้าหมายในการพัฒนาประเทศและสร้างบุคลากรเข้าสู่ระบบราชการและอุตสาหกรรม ทว่ากระบวนการดังกล่าวกลับส่งผลให้เกิด ความแปลกแยก ทางปัญญาและวัฒนธรรม กล่าวคือ การศึกษาไทยค่อยๆ ตัดขาดจากรากเหง้าทางศาสนาธรรมและภูมิปัญญาดั้งเดิมของสังคมไทย หนังสือเล่มนี้จึงทำหน้าที่เป็นกระจกส่องสะท้อนให้เห็นว่า ปัญหาความเสื่อมโทรมทางจริยธรรม วิกฤตการณ์ทางสังคม และภาวะสับสนในทิศทางพัฒนาประเทศ แท้จริงแล้วเป็นผลพวงมาจากระบบการศึกษาที่ไม่สามารถสร้าง มนุษย์ที่สมบูรณ์ ได้