๋Journal Navangasatthusasana Review

Right Mindfulness in Buddhism

2025-06-30T10:36:57+07:00

Right Mindfulness (Sammā Sati) in the Dhamma
describes the meaning, benefits, proper application of mindfulness according to the principles of the Buddha-Dhamma, as well as its secondary practical advantages. The inspiration for writing this book came from the intention to make it easily understandable for ordinary laypeople. The author's main objective is to emphasize the practice of mindfulness in daily life.

If we are aware and understand mindfulness correctly, we can apply it in all situations. Mindfulness can be used as a tool for present-moment awareness, not in a careless or heedless way, but as a skillful means to deal with immediate problems, or to cultivate concentration and mental power by gathering the mind and preventing distraction.

However, the true purpose, according to Buddhist principles, lies in the ultimate benefit — the eradication of defilements (kilesas) and the realization of the truth of all phenomena: that they are impermanent (anicca), unsatisfactory (dukkha), and non-self (anattā). This includes understanding the world and life as they truly are, leading to a correct attitude and perspective toward life and the world. Such insight brings about a peaceful, stable, spacious, and radiant mind — a mind that is free. It is unshaken by any worldly circumstance because it is guided by wisdom that has seen the truth. Living with such wisdom means acting in accordance with causes and conditions. This is the ultimate goal we seek, which can only be realized through practicing the Noble Eightfold Path, particularly the systematic training process known as the Threefold Training (sīla, samādhi, paññā — morality, concentration, and wisdom).

Development of Practices of Vipassana Meditation in Thai Society towards Soft-Powered Effectiveness

2025-05-13T13:55:24+07:00

This research aims to analytically study the practice of Vipassana meditation in Thai society, to compare various methods of Vipassana meditation practice in Thai society, and to develop approaches for the improvement of Vipassana meditation practice in Thai society. This is a qualitative research study, conducted through document analysis using the 6 Cs technique, and field research involving in-depth interviews with eight Vipassana meditation masters and scholars in Buddhism. The data were then analyzed using triangulation methods.

The research findings revealed that: 1) Methods of Vipassanā meditation practiced in Thai society include: 1. The “Buddho" repetition of the word “Buddho" in conjunction with breathing, 2. The Pong-yup use mindfulness of abdominal movements, 3. The Nama-Rupa use mindful observation of bodily and mental phenomena, 4. The Samma-Arahant use visualization and focus on light or mental images (nimitta), 5.The Anapanasati use mindfulness of inhalation and exhalation. 2) The “Buddho" and Samma-Arahant methods are categorized as Samatha (concentration) meditation. The Anapanasati (mindfulness of breathing) and Rising-Falling abdominal movement methods begin as Samatha and evolve into Vipassanā (insight) meditation. The Nama-Rupa (mind-body analysis) method is considered Vipassanā from the beginning. All methods are based on the Four Foundations of Mindfulness (Satipatthāna) and can lead to progressive stages of realization. 3) The development of Vipassanā meditation practices in Thai meditation centers emphasizes the principle of maintaining continuous mindfulness in all postures and cultivating uninterrupted awareness until insight (Vipassanā paññā) arises, ultimately leading to the realization of the Path, Fruition, and Nibbāna.

Analysis Kaccayana

2025-05-20T16:18:04+07:00

This research article is part of the research on Kaccayana: Translation and Analysis. That is, Kaccayana is a grammatical explanation book. It was written by Phra Wichitawi Thera while he was staying at Abhayasiri Temple. It explains grammar in 6 topics: That is, the section on Sandhikappa, the section on Namakappa, the section on Akhyatakappa, the section on Kipithanakappa, the section on Unadhikappa, and the section on Nikhomkatha have the characteristics of prose composition, i.e., the story progresses in a normal manner. And the poetry style is a story that is told in the form of a spell. He composed the scriptures by using nouns, verbs, and words correctly according to the principles of language and grammar.

An Analysis of Relationship of Jātakamālā and Jātaka Appearing in Pāli and commentary: A Case Study of the Kumbha Jātaka

2025-07-07T11:15:11+07:00

This research article aims to examine the relationship between the Jātakamālā, a Sanskrit Buddhist literary work, and the Jātaka stories in the Pāli Tipiṭaka and its commentaries, with a focused case study on the Kumbha Jātaka, which appears in both traditions. The research emphasizes the analysis of social values found in the Jātaka literature and explores approaches to applying this knowledge for academic development in Buddhist studies and society. The methodology combines content analysis with literary, doctrinal, and linguistic comparisons.

The findings reveal that both the Pāli and Sanskrit versions of the Kumbha Jātaka reaffirm the core teaching on the dangers of alcohol consumption, which is regarded as a major unwholesome path that undermines human potential. The Pāli version is characterized by concise and direct expression, while the Jātakamālā employs metrical structure and poetic embellishment to enhance literary persuasion. This suggests that the two traditions can complement one another in academic contexts—both in interpreting Buddhist teachings and in promoting ethical values in modern society. The study recommends that the Jātakamālā be promoted in Buddhist education institutions and that a systematic comparative database between the Pāli Jātaka and the Jātakamālā be developed to support future comparative research.

Mental Development in the VUCA World According to the Principles of Three Characteristics

2025-07-07T11:08:41+07:00

The purpose of this academic article is to demonstrate that the environment in the current world has advanced in many aspects with technology. However, if we observe only from the outside, the internal world of humans still has basic needs related to mental illnesses such as greed, anger, ignorance, and endless desires. This can be explained by the concept of the VUCA World (Volatile, Uncertain, Complex, and Ambiguous) which describes the current state of the world. When we know the cause that has directly affected the minds of people in society today. Especially the mental side which is an important foundation for living as a human being. When the process of following the principles of the Three Characteristics in Buddhism is explained, which are impermanence, which is impermanence, dukkha, which is suffering, and anattā, which is non-self. When applying these principles to the cultivation of the mind, it can effectively transform the meaning of the VUCA (Volatility, Uncertainty, Complexity, Ambiguity) world from a crisis into an opportunity. This can bring about significant benefits for oneself and others going forward.

The Development of Pāna from the Buddhist Era to the Present Day

2025-06-30T10:36:10+07:00

This article explores the development of "Pana" (a type of permissible drink for Buddhist monks) in Buddhism from the time of the Buddha to the present day. The objectives are to study the principles and concepts of Pana in Buddhist scriptures and to examine its development over time. The study reveals that during the Buddha's era, Pana, made from fruits, leaves, or flowers, was permitted for the monastic community as a drink to quench thirst and alleviate hunger during the off-mealtime. This was governed by various principles and restrictions related to the monastic discipline (Vinaya), such as the types of ingredients, preparation methods, and consumption. Over time, Pana has undergone changes and developments in response to societal contexts, technology, and the diversity of contemporary beverages. Some modern drinks can be considered permissible Pana, while others are more challenging to categorize. Understanding the original principles of Pana is crucial for evaluating present-day beverages. This article suggests further study of Pana from historical and scientific perspectives to enhance societal awareness of its true benefits.

An Integration of Buddhist Teachings for Effective Working of Personel Based on Rajavasatidhamma

2025-07-07T11:08:00+07:00

The Buddha taught the "Rājavassadī Dhamma," a set of 49 principles regarding the conduct towards the king. These principles can be categorized into three major areas: 1) Direct conduct towards the monarch, 2) Self-discipline for civil servants, and 3) The direct execution of duties. These have been practiced traditionally by government officials since ancient times. These principles are meant to guide the conduct of officials in their service to the king, and while originally intended for those under royal rule, they can also be integrated and applied to organizations or various institutions.

The teachings of the Rājavassadī Dhamma, particularly in the third category, are not only part of Buddhist literature but also serve as guidelines for civil servants or personnel in different organizations. These teachings instruct individuals on how to conduct themselves responsibly in their duties. For instance, one should be well-trained in arts and sciences, acquiring the skills and knowledge necessary to carry out duties without deficiency, and one should also be humble and modest. In summary, the Rājavassadī Dhamma in the third category highlights the desired qualities of government officials and personnel in organizations, qualities that are valued and accepted by society. The continuous application of Rājavassadī Dhamma, whether through didactic literature, its incorporation into classical works or textbooks, or its establishment in legal frameworks, reflects its enduring acceptance in Thai society from the past to the present. Therefore, it is essential that personnel in various organizations adopt and apply these teachings as part of their daily lives while performing their duties, as this will lead to the prosperity and growth of both the individual and the organization.

Morality on Two Crossroad: A Case of Premature Pregnancy and Abortion in Buddhist View

2025-05-20T16:24:34+07:00

This article aims at clarifying the problem of premature pregnancy and abortion whether is wrong or acceptable. Abortion is the end of pregnancy before the baby can live outside of mother's womb or ending of pregnancy before 28 weeks. The confusion was that categorical imperative ethics hold such case is wrong without exception. The question raises if in-womb baby was incomplete, sick, probably causing danger and burden to mother after, and child's suffering. With this condition, the categorical imperative view might damage moral itself. Abortion involves with mother who decided to commit the abortion, doctor, supporters or those who are agree with such abortion action, all are considered completely wrong. Moral weakness, parents' lack knowledge and irresponsibility, family planning mistakes are main causes of premature pregnancy in Thailand. The solution, in Buddhism's viewpoint, is middle way, i.e., family should conduct good warm relationship, learning, giving right sexual education to children, immoral media control and encouraging them to follow morality and ethics by implying Buddhist moral teachings such as the five precepts and five moral deeds to abstain from killing, misconduct in sexual relations, maintaining compassion and truthfulness in spouses, including the three training principles, morality, meditation, wisdom, etc.

The Virtuous Are Not Fools: A Case Study of Hiri-Ottappa and the Role of Intellectuals in a Morally Decadent Society from the Perspective of Buddhist Ethics

2025-07-07T11:18:18+07:00

This article examines the foundational Buddhist virtues of hiri (moral shame) and ottappa (moral fear), regarded by the Buddha as “the guardians of the world” and hallmarks of a true noble person (sappurisa). It offers a reinterpretation of these moral principles in relation to the role of intellectuals in contemporary society, where moral restraint is often ridiculed, while cunning without ethics is praised. The article draws upon the canonical definitions of “fool” (pāla) and “wise person” (paṇḍita) from the Abhidhānappadīpikā, and analyzes the karmic consequences of theft (adinnādāna), to argue that refraining from evil is not foolishness, but a courageous ethical act rooted in wisdom. It includes a case study from the Tipiṭaka involving two pickpockets to reflect on the Buddhist conception of a true intellectual. Furthermore, the article links these principles to modern phenomena such as corruption and unethical profiteering, showing that hiri and ottappa can serve as ethical counterbalances in a morally disoriented society. Ultimately, the sotāpanna (stream-enterer) is presented as the archetype of the enlightened intellectual—one who lives with karmic awareness and moral integrity.