Thailand - Vietnam

Research, Information and Academic Services Division

ASEAN Studies Centre, MCU

Board of Editors

No Full Name Agency Responsibility

1. Ass.Prof.Dr.Ngo Thi Phuong Lan Vice President of USSH Head

2. Ass.Prof.Dr.Nguyen Duc Loc Rector, Institute for Strategic Development, TDMU

Deputy head

3. Ass.Prof.Dr.Nguyen Minh Hoa Senior Adviser, Institute for Strategic Development, TDMU

Member

4. Prof.Dr. Ngo Van Le Department of Anthropology, USSH

Member

5. Ass.Prof.Dr.Hoang Van Viet Dierector, Thai Center, USSH

Member

6. Dr. Luong Thy Can Vice Rector, Institute for Strategic Development, TDMU

Member

7. Dr. Phan Van Ly Vice Rector, Institute for Strategic Development, TDMU

Member

8. Dr. Tran Dinh Lam Director, Center for South East Asian Studies, USSH

Member

9. Dr. Truong Minh Huy Vu Director, Center for International Studies, USSH

Member

10. Dr. Nguyen Thi Lien Thuong Director, Centre for Applied Research, TDMU

Member

11. Dr. Nguyen Hoang Tuan Dean, Faculty of Foreign languages, TDMU

Member

12. MA. Nguyen Quang Huy Institute for Strategic Development TDMU

Secretary

13. MA. Hoang Anh Institute for Strategic Development, TDMU

Secretary

Reflection of Learning Experience on Thai Educational System

of Vietnamese Students in Buddhist University Assoc. Prof. Dr. Phra Rajvaramethi

Dr.Lampong Klomkul*

ASEAN Studies Centre

Mahachulalongkornrajavidyalaya University, Thailand Abstract

This article aims to study the effect of reflection on learning experiences in

Thai educational system of Vietnamese students in Buddhist University. Data were

collected by using related research papers, observations and interviews. The result

indicated that 198 Vietnamese students who have registered in the academic year

2 0 1 8 , which counted from 1,424 of foreign students to study in Thai Buddhist

University. Students reflected that Thailand is an important country that having a

majority population paying respect in Buddhism, and it is the center of Buddhist

studies. In the field of educational management, the university can operate and

manage well in accordance with the mission of the university. It is also expected that

the university will be the center for the study of human resource development in

Buddhism, to develop a diverse educational system, and consistent with the current

time. The university should provide more courses, student accommodation,

scholarships, enhancing the network between Buddhist University and leading

international universities. Being a center of world Buddhist educational management

in a holistic way, not just for only Thai or Vietnam, are expected.

Keywords: Learning Experience, Thai Educational System, Buddhist University

Introduction

This article was written based on the experience of conducting research on

educational management in ASEAN countries called “Trends of educational

management for unity and peace of countries in ASEAN community" (2017), and the

research called “An Instructional Model of ASEAN Cross Culture in CLMV Countries

for Students in Mahachulalongkornrajavidyalaya University” (2018). Result of the

study is the collection of some knowledge about holistic education. When focusing on

the study of Buddhism in Thailand and Vietnam, it is similar in some respects that are

the religious education in the modern form of university. In Thailand, it is managed

by the Sangha education and Buddhist is the target of human resources development

in both religious and social benefits for Buddhist studies and National education.

There are two Sangha Universities which are Mahachulalongkornrajavidyalaya

University and Mahamakut Buddhist University. These universities were established

during the time of western university influence in parallel with the influence of

political, economic, social and cultural influence into the region of Southeast Asia

along with social development with Thailand for a long time. The Buddhist

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University has organized international conferences and would like to be a Buddhist

center. The number of foreign students both monks and laymen who come from

Buddhist countries is interested in studying at Thai Buddhist university. It is shown in

the current academic year 2018 that the overall number of students is 1,424 students,

and the highest number is Myanmar which is 685 students, followed by 199 of Laos

students, 196 of Vietnamese students, 133 of Cambodian students. In addition, there

are the other nations such as USA, Australia, Bangaladesh, Japan, Bhutan, China,

England, Russia, Estonia, India, Indonesia, South Korea, Srilanka Taiwan, Napal,

Malaysia, etc., that more than 200 students as shown in Figure 1.

In this article focused on the study of the attitude, opinion and expectation

of Vietnamese student who come and study in the university toward educational

management at Thai Buddhist University. Results will be information for considering

adjusting the direction of Buddhist Studies teaching and instruction in the future.

Moreover, it can be a primary data for helping to make the decision of the

development to be a center of world Buddhist University or being the center of

Buddhist educational management of Sangha University at the international level in

the future.

Development of Teaching and Instruction in Thai Buddhist University There are two Buddhist Universities in Thailand. The first university is

Mahachulalongkornrajavidyalaya University which has established by King

Chulalongkorn or King Rama V (1 October 1868 - 23 October 1910) of Rattanakosin

Kingdom. He has established the Sangha Maha Nikai sect, and had given his name as

the founder “Mahachula”. For another university, it is Mahamakut Buddhist

University that using the name of King Mongkut or King Rama VI (2 April 1851 - 1

October 1868) who was a father of King Chulalongkorn. This name was dedicated to

honor him as the Dhammyuttika sect while he was ordained and to provide education

for monks in Dhammyuttika sect. These two universities has shown a duty and a

mission which appeared in the reserach of Phra Surin Sodharo (2015) on the titled of

"The Role of Buddhist University and the Establishment of Buddhism" provided

information on Thai Sangha education as follow:

"Sangha Education had grown with prosperity during the

reign of King Rama V. He agreed that education is very important,

therefore, he had designed to make education reform. Teaching and

instruction should set as other civilized countries. All people must

have been studied systematically and for a novices and monks sould

be encouraged to study in both moral (Pariyatti-dhamma)and

modern academic with high-concurrently. He has established

“ Mahathat Wittayalaya” since 1889. In 1896, he has given a new

name called “Mahachalalongkornrajavidyalaya”for being the place

for monks and layman to study Buddhist Studies and high academic

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curriculum (Boonpoo, S., 2011). Mahachulalongkornrajavidyalaya

University has operated and managed the course since 1947. The

first faculty was Faculty of Buddhism in 1961, the 2nd was Faculty

of Education and is currently developing a teaching and instruction

continually. There are five faculties now which are Faculty of

Humanities, Faculty of Buddhism, Faculty of Social Sciences and

Graduate School (Faculty of Education, 2011). The management

curriculum of Buddhist Studies has shown in diverse fields. In

addition, the University offers meditation courses aimed at

encouraging the students to know and understand thoroughly

Pariyat, practice the doctrines of Buddhism by undergraduate

students must be enrolled in the course is compulsory and must

comply with the regulations of the Mahachulalongkorn

rajavidyalaya University to practice meditation for 10 days per year

in training until the end of the course. Practice of meditation is the

heart of Buddhism that Buddhists should understand the essence of

Buddhism truly."

Kaentao, H. (2015) has conducted research called “The Development of the

Roles of State Buddhist University for Supporting ASEAN Community”, and the

researcher has proposed the result indicated as follow:

"The Roles of State Buddhist University disciplines in

implementing 5 missions of the university to support ASEAN can be

developed by producing graduates students, improve teaching quality

and standards, the promotion of research and development body of

knowledge from research to enhance international Buddhism, the

academic services of religious into communities and societies in both

national and international level, to support Buddhism and culture,

and to managed using good governance. In producing graduates

should have relied on the identity with a role of model for the society

and ASEAN community. For the research aspect, it should promote

research and development of knowledge to enhance their research

utilization by applying Buddhist principles emphasized both Thailand

and ASEAN. For the academic services, university has developed and

proposed Buddhist academic to the community society and nation in

order to have international development as a center of academic

services for society and ASEAN. For the development of Buddhism

and cultural art, university should support and integrate between Thai

and ASEAN cultural art. For the management of good governance,

university has developed a model for the management to raise the

university into the world standard."

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Therefore, the development of the Buddhist University and the role of

university are to set educational management for human development on Buddhist

Studies in Thailand. The pattern of educational disciplines of these two universities is

the development of Sangha educational disciplines that came with the same time as

the colonial Western that effected to many countries in the world and Southeast Asia

like Thailand needed to adapt in various fields such as politics, economy, society,

culture and education. Even these two Buddhist Universities had the evidence of

mission in education, but at the same time trying to disseminate Buddhism. Moreover,

universities are the part of strengthening of holistic Buddhism such as the event of

organizing Buddhist leader, networking meetings between religious sects in order to

encourage learning during universities and religious sects in the country including

educational management for collaborative in learning Buddhist Studies.

Development of the University to be a Center of World Buddhist Education

The concept or principle of Buddhist University has determined and

announced themselves to be a center of world Buddhism. This is the important

concept that the university has reflected and led to self-development under the

possibility and the cause of development. The Buddhist University has held the

meeting of senior leadership of Buddhism and other religions such as Interfaith

Dialogue of Religious Leaders for Peace in ASEAN Community (Editorial Team,

2014: 110-115), The 1st leadership conference on Religions for Peace in ASEAN

community on “religious toleration”. There were 10 the religious leaders from 10

ASEAN countries, including 500 people from Thailand to join in the conference at

Mahachulalongkornrajavidyalaya University, Wang Noi, Ayutthaya. According to the

announcement concept of being the center of the world Buddhist University, it made

Buddhism in Thailand is an important part in the field of education and the important

mission of providing education to the development of Buddhism in the country. The

rapid expansion of university disciplines to adapt themselves to the study and at the

same time adapt to religious education as well as preparing faculty staffs to support

education in the importance of education in a holistic way as well.

The International and the Center of Buddhist Education

The University has established strategy and mission of being the center of

the world Buddhist education. The movement of educational management is set and is

different from the original system that aims to Buddhist groups and foreign students.

It has developed a course in English and provided personnel the opportunity to study

abroad as professional development by encourage them to study foreign languages

especially English. Therefore, administrators and faculty staff were sent to study at

the university in England, India and Sri Lanka. The knowledge of English efficiency

is essential to support students who study international program as shown the increase

number of international students who come and study in Thailand. The majority of

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students come from countries where Buddhism is the main religion which are

Myanmar, Laos, Cambodia, Vietnam, Sri Lanka, Bangladesh and other countries

where people are Buddhists. He studied Buddhism in the Buddhist University in the

amount of the increase. The statistics of international student from abroad in the year

2018 is showed as figure 1.

Figure 1: Statistic of Vietnamese Student in MCU which more than 1400

students from many Countries (Source: Registration Affair of MCU,

Year 2018)

From figure 1, the statistics of students in the year 2018 showed that a total

number of international students is 1,424 students from 21 countries that paying

respect in Buddhism from all over the world. There are 196 Vietnamese students who

have registered by studying various courses in both Thai and English curriculum, both

undergraduate and graduate school. The number of undergraduate is 151 students

enrolled in courses and 5 students in Thai course, 31 of Master degree and 8 students

in Thai course, 14 students of PhD program and 1 student in Thai course. There are

161 Buddhist monks and male, whereas 35 students are female and nun who are

enrolled in a course in English program from Faculty of Humanities, Faculty of

Buddhism and International Buddhist Studies College, in various disciplines such as

Buddhist Psychology, Comparative Religion, English, Linguistics, Philosophy, Public

Administration, Tipitaka Studies, Vipasana Meditation, Buddhist Educational

Administration, Buddhist Studies, Buddhism, Mahayana Studies and Religions.

Most of the courses is English courses that the university provides for

international students in order to develop both English language and Buddhist Studies.

There are only a few of the students who study in Thai courses because they need to

Static of Foreign Students

in MCU’s Thai Buddhist University

by Country Year 2018

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learn Thai language. For English courses, the University Language Center has

organized an English proficiency test for them and all courses in the university aim to

share learning and cultural adaptation including the encouragement of adaptation

skill. More than 1,000 of foreign students who are studying at

Mahachulalongkornrajavidyalaya University have recognized and opened mind in

terms of ethnicity, culture, language and religious words in order to adjust themselves

to live together in a different dimension and background of each country.

Figure 2: Interviews Nguyen Vaw Nam and Vietnamese Students in Buddhist

University, Thailand (Source: MCU, 19 October 2018)

From figure 2, the author met and interviewed Vietnamese students in many of

the interview schedules and to explore about students’ experience of learning in Thai

Buddhist University. Data were analyzed and reflected university executive teams and

lecturers in order to find the medium way of supporting each other between Thai

Buddhists and international Buddhists following goals and mission of the university

that having Buddhist education management in Thailand.

Figure 3: Observation and interviews Vietnamese students studying in

Buddhist University, Thailand on the aspects of attitude,

cross-cultural learning and learning adaptation.

(Source: MCU, 8 October 2018)

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From figure 3, the author had interviewed and observed Vietnamese

students who studying at Buddhist University. There are the aspects of living, eating,

accommodation, way of life, adaptation under a new social model that different from

their own culture and tradition such as food, taste of food, and type of food including

interaction and views of religious valuesand the image of the dress. A cultural

language is the learning, and another is the adaption under the new culture within the

university. These circumstances and conditions is the way of learning into

understanding and lead to an adjustment under the new situation to encourage a social

sharing of society for students of the University in Thailand. The cooperative between

students who have difference respect in Buddhism which are Theravada, Mahayana

and Vajrayana, are occurred. It is a mechanism incorporated in the Buddhist

University in Thailand under educational management for being a center of

international Buddhism.

The reflection of Vietnamese Students from Sangha University with

Learning Experiences in Thai Educational System

From the interviews of Vietnamese students, they reflected their own

experience during studying at Buddhist University in Thailand on the aspects of

studying, living and lifestyle, culture and tradition including the suggestion for further

development. It was shown as below details:

(A) On the aspect of studying study, students have learned most

have a good attitude toward education and religion. They have seen

Thailand showed and promoted Buddhism and continually increase.

The most important thing is that Vietnam has gain Buddhist

graduation scholars who returned to Vietnam. Then, they have

communicated to each other which related to the number of students

increases each year according to statistics from the university.

(B) On the aspect of living and lifestyle, the university has

provided them of living, encourages learning and adaptation under

the new culture and thinking and emerging the significant power of

learning Buddhism.

(C) On the aspect of culture and tradition, university provided

cross-cultural learning for adaptation. Result from participatory

observation indicated that Vietnamese students are vegetarian and the

university has provided them food for breakfast and lunch. According

to the research, Saraban, S. ( 2 0 15) has conducted research on

"A Study of Education Preparation for ASEAN Community of

Mahachulalongkornrajavidyalaya University. Result showed that the

university should prepare educational management for the ASEAN

community such as prepare action plans at policy level, set goals, how

to implement educational programs in both undergraduate professor

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teaching evaluation and assessment in accordance with the concept of

an ASEAN Community on three pillars under the philosophy of “One

Vision, One identity and One Community”. This reflected together

with Vietnamese students coming to study at Thai Buddhist University

in the field that are part of their learning and cross-cultural

adaptation for the future.

(D) On the aspect of the concept of development, they reflected

that the university has improved a diverse curriculum such as setting

field trips to learn Buddhism from Thailand, development of a variety

of education consistent with the current time. University has also

provided the course including accommodation, scholarships and

network between international Buddhist University and leading

universities at international level in order to be a center of world

Buddhist education.

Results of Vietnamese Students to Create Body of Knowledge on

Vietnamese Studies in Thailand

The students who come and study in Thailand have developed the body of

knowledge relating to Vietnamese Studies through the studying in graduate school.

There are many Vietnamese to create and develop knowledge from conducted

research on Vietnam context. These research finding reflected knowledge about

Buddhism from Vietnam and then bring into Thailand and other countries. Many

research papers have conducted and completed as showed in the work of Huynh Kim

Lan (2010) who has conducted research on “Theravada Buddhism in Vietnam , Ven.

Dao Minh Van ( 2 0 1 7 ) has conducted research on “The Theravāda Buddhist

Education System in Southern Vietnam and Its Contribution to the Society (Buddhist

Studies)”, Phra Huynh Minh Thuan (Bhikkhu Santadatta) has conducted research on

“Theravāda Upasampadā in Vietnam: A Study based on Vinaya Perspective”, Phan

Tai Thuc (Ven. Thích Tâm Thức) (2 0 1 7 ) conducted research on “The Practical of

Pure Land Buddhism in Modern Society: A Case Study of Hoang Phap Monastery in

Vietnam”, including the research of Phan Tai Thuc (Ven. Thích Tâm Thức) (2017) on

“The Practical of Pure Land Buddhism in Modern Society: A Case Study of Hoang

Phap Monastery in Vietnam”.

All research involves the study of Buddhism in Vietnam which saw the

Vietnamese monks to study at Buddhist University to create a body of knowledge on

area studies of Vietnam for Thai education and academic development. In addition,

Ven. Tran Duy Hieu. (2 0 0 8 ) conducted research on “A study of Annam-Nikaya in

Thailand”. Even this studying has conducted by Vietnamese student and studies on

Buddhist sects in Thailand, it is shown the connection of Vietnamese Buddhism in

Thailand into the Vietnamese Buddhist community about the knowledge in

Buddhism. Vietnam has also received the knowledge of Buddhism based on area

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studies of Vietnam as well. Thai Buddhist University has also created social,

religious, human resources of Vietnamese people to bring back the knowledge to

develop Buddhism in Vietnam according to the holistic vision and mission of the

university. It will be very useful to communicate knowledge of Buddhism from

Vietnam to the public or to extend education on Buddhism into the international

community in the form of written communication, the development of research

project following the university curriculum.

Figure 4: Students are encouraged learn ASEAN cross culture learning through

Area studies in Vietnam.

(Source: ASEAN Studies Centre, MCU, 13 September 2018)

Figure 5: Interview Prof. Dr. Le Manh That, Vice President, Vietnam Buddhist

University on the aspects of Buddhist Studies in Vietnam and trend of

encouragement Vietnamese students who are studying in Thai

Buddhist University. (Source: Ho Chi Minh, 10 November 2017)

In figure 4-5, it is shown that the development of university education

which has been trying to enhance learning and sharing on across boundaries to

education as a common culture in order to present Buddhism in Vietnam and

Thailand. The author is an executive in ASEAN Studies Centre and conducts the

research in ASEAN region has organized and developed the activity particularly on

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the issues of religious and cultural activities to encourage students to attend and

exchange of learning experiences in the areas of culture and religion in Vietnam. For

the development of knowledge, the University has fostered and prepared Thai

students to learn about Vietnam and Vietnamese students to learn about Thailand in

order to study exchange experience from each other. In terms of the development of

an adaptation mechanism under shared management, both Thai and Vietnamese

students have the opportunity to learn and do cooperative activities that will lead to

the relationship of the states between Vietnam and Thailand. It is the creation that has

been happening for Vietnamese students and Thai students to share knowledge and

experience in the form of cross-cultural learning including comparative religion and

culture as well.

Conclusion

The reflection of direct experience from Vietnamese students (198 students)

who are studying in Thai Buddhist universities indicated that Thailand is the center of

Buddhist studies and the majority of the population is Buddhist. The expectation of

students who have registered and studied in the university showed that most of them

expect the university should be play the central role of human development in

Buddhism. It is will be a best practice if the university is able to increase education to

accommodate a variety of technological, economic, social and cultural support to the

changes that occur from time to time such as curriculum and scholarship. Both

internal and external network are connected between Buddhist universities and has

been conducting continually in order to lead the Buddhist University to reach at the

international level, and to encourage the center of Buddhism in the Buddhist

community. It is a tool and a mechanism for education sharing and indicating the

direction of the management or studying Buddhism in the future. Buddhist University

is expected to promote human resource development in Buddhism as well as bringing

knowledge to serve the development of student’s home countries. The most important

aspect is the collaborative learning is conducted between Buddhist University both in

Thailand and Vietnam and learning Buddhism should be unity within the diversity.

Therefore, this article is to explore the ideas and expectations of the management in

university through the narrative of Vietnamese students who live on campus as

student or monks in Thailand. The result is related to language learning, cultural

adaptation, so students can take the knowledge back to their communities, societies

and country. For the university will search for the guideline for the development

including mechanism, curriculum, and overall educational management in order to

develop the university to reach the strategy that correlate to the real situation and the

target of holistic Buddhist education system.

11

References

Editorial Team. (2 0 1 4). Interfaith Dialogue of Religious Leaders for Peace in ASEAN

Community. Journal of Mcu Peace Studies 2 (2) 110-115.

Huynh Kim Lan. (2010). Theravada Buddhism in Vietnam. Thesis of Master Degree

(Buddhist Studies). Graduate School. Mahachulalongkornrajavidyalaya

Univerisity.

Kaentao, H. (2015). The development of the roles of State Buddhist University for

supporting ASEAN community. Dissertation of Doctoral degree (Public

Administration).Graduate School. Mahachulalongkornrajavidyalaya Univerisity.

Phan Tai Thuc (Ven. Thích Tâm Thức). ( 2 0 1 7 ) . The Practical of Pure Land

Buddhism in Modern Society: A Case Study of Hoang Phap Monastery in

Vietnam. A Thesis for Master Degree of Arts (Buddhist Studies) Graduate

School Mahachulalongkornrajavidyalaya University.

Phra Huynh Minh Thuan (Bhikkhu Santadatta). (20 17). Theravāda Upasampadā in

Vietnam: A Study based on Vinaya Perspective. Master of Degree of Arts

(Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya

University.

Phra Surin Sodharo. (2015). The role of Buddhist University and the establishment of

Buddhism. Journal of Educational Review Faculty of Education in MCU. 2

(3) September-December 2558: 105-113.

Phra Brahmapundit (Prayoon Dhammacitto). (2011). Strategy for the development of

Buddhist Universities. Retrieved on 10 October 2018, from

http://www.mcu.ac.th/site/pres_info_content_desc.php?p_id=13

Phramaha Hansa Dhammahaso and Others. ( 2014) . The Preparation of MCU

Language Institute for ASEAN Economic Community. Language Institute of

Mahachulalongkornrajavidyalaya University, Phra Nakorn Sri Ayutthaya.

Saraban, S. (2 0 1 5 ) . A Study of Education Preparation for ASEAN Community of

Mahachulalongkornrajavidyalaya University. Journal of Social Academic.

Rajabhat Chiangrai University, 8(3): June-September 2015.

Venerable Dao Minh Van. ( 2 0 1 7 ) . The Theravāda Buddhist education system in

southern Vietnam and its contribution to the society. Thesis of Master

Degree (Buddhist Studies), Graduate School: Mahachulalongkornrajavidyalaya

University.

Venerable Tran Duy Hieu. (2008). A study of Annam-Nikaya in Thailand. The Degree of

Master of Arts (Buddhist Studies) Graduate School: Mahachulalongkornrajavidyalaya

University.

Interview

Interview Venerable Nguyen Hoang Vu. Student of Mahachulalongkornrajavidyalaya

University, 19 October 2018.

Interview Venerable Nguyen Tuong Trinh. Student of Mahachulalongkornrajavidyalaya

University, 19 October 2018.

12

Interview Venerable Nguyen Van Nam. Student of Mahachulalongkornrajavidyalaya

University, 19 October 2018.

Interview Venerable Nguyen Duy Trong. Student of Mahachulalongkornrajavidyalaya

University, 19 October 2018.

Interview Venerable Tran Ngoc Duy. Student of Mahachulalongkornrajavidyalaya

University, 19 October 2018.

Curriculum Vitae

Phra Rajvaramethi, Assoc. Prof. Ph.D., Vice-Rector for Administration and Acting

Director of ASEAN Studies Centre, Mahachulalongkornrajavidyalaya University.

Graduated in Doctor of Philosophy (Ph.D.) in Philosophy, University of Madras,

India and received Scholarship from India Government ( UNIVERSITY GRANTS

COMMISSION: U.G.C.). Current address is Wat Prayurawongsawas Warawihan,

Khaeng Wat Kalaya, Thonburi, Bangkok 10600. He also serves the Sangha Supreme

Council of Thailand as Secretary to the President of Sangha Council Region 2 and the

Vice-Abbot of Wat Prayurawongsawas. Over 2 decades, he took a leading role in

organizing the International Cerebration on the Occasion of United Nation Day of

Vesak to advocate Dhamma applications and sufficiency practices. Phra Rajvaramethi

is the author, coauthor or editor of more than 100 books, including Buddhist Ethics in

the World of Impermanence and Life History and Achievements of Phra

Upalikunupramajarn. His recent work focuses on ASEAN related issues. As Acting

Director of ASEAN Studies Center, he is conducting an international research on the

Development of Integrated Buddhist ASEAN Curriculum in Thailand and CLMV

Countries funded by Thailand Research Fund (TRF) and Buddhist Research Institute

of MCU.

Curriculum Vitae (Presenter)

Dr.Lampong Klomkul is a researcher and director for research, information and

academic services, ASEAN Studies Centre, Mahachulalongkornrajavidyalaya

University. She Graduated in Doctor of Philosophy (Ph.D.) in Educational Research

Methodology, Faculty of Education, Chulalongkorn University, Thailand. She

received award from National Research Council of Thailand: The best dissertation of

year 2013 in Good Level (Education Field), received Graduate Scholar Award from

The Nineteenth International Conference on Learning, The Institute of Education

University of London, London, UK, August 14-16, 2012. She also received Golden

Jubilee Scholarship to study in Canada for two years in Bachelor degree from 1997-

1999. She is interested in conducting classroom action research, and to conduct research

on teacher’s development. In addition, she is interested in conducting research on applied

Buddhist Studies into education and culture in ASEAN Community.

Contact: E-mail: research.mcu@gmail.com, Tel. +66 92 251 1212

Genital Malfeasances (Kāmesumicchācāra): The Poisonous Social

Ven.Dr. Phrapalad Somchai Payogo*

Ven.Dr. Phramaha Khwanchai Kittimethi

Ven.Dr. Phramaha Weeratis Varinto

Ven.Dr. Phra Thanat Vaddhano

Dr. Yota Chaiworamankul

Buddhapanya Sri Thawaravadhee Buddhist College

Mahachulalongkornrajavidyalaya University, Thailand

Abstract

No poisonous trees yield non-poisonous fruits. Similarly, poisonous social

shall yield poisonous societies led first by family wraths, family violence,

abandonment of children and finally broken homes until becoming social catastrophes

which are only temporally break by heavenly fire like Sodom and Gomorrah as in the

Genesis 19 of the Old Testament of Christianity. Yet even being destroyed, such

malfeasance dies hard. Genital malfeasances (kāmesumicchācāra), the third precept in

the Buddhist doctrine means sensual pleasures with another’s wife or someone’s

husband and in the same sutta of the ‘asatdhammadipāyena’, it is referred to having

sex with a prohibited person. Rājavoramunī remarks kāmesumicchācāra is demanded

to directly and indirectly avoid and forbidden in the five precepts, the eight precepts

and the ten precepts. Remarkably, kāmesumicchācāra acts in Buddhism are compared

to the acts of a hungry dog, a hungry vultures, burns by mal-carrying a blazing grass

torch, a burning pit, a speedily faded dream, a show-off vanity, a fruit tree risky to be

climbed and cut by rogues, a risky meat chopping block, a painful wound pierced by

spear or a lance and an endangering snakehead. In this article, the author shall trail

though the moribus principia of ‘genital malfeasances (kāmesumicchācāra)’ with its

criteria of violation while inevitably discussing the dilemmas within Buddhist ethics

on its avoidances and some alternative perspectives about genital malfeasances

(kāmesumicchācāra) through the lenses of some leading scholars.

Keywords: Genital Malfeasances, Kāmesumicchācāra, The Poisonous Social

Introduction

No poisonous trees yield non-poisonous fruits. Similarly, poisonous social

shall yield poisonous societies led first by family wraths, family violence,

abandonment of children and finally broken homes until becoming social

catastrophes. His Lord Buddha hints that any homosexual and/or lesbian indulging in

oral sex, anal sex, or sodomy with boys will, upon their death, be reborn into the evil

realms, particularly Hell (M III 179; S I 149; AA II 853). Genital malfeasances

(kāmesumicchācāra) and deviances are even devastated by holy fire like Sodom and

Gomorrah as in the Genesis 19:4-27 of the Old Testament still they are just

2

temporally halted only. Even misconducts and deviances die hard and consecrate

mega-social-ills; yet some followers of these beliefs enjoy.

They adore not just normal misconduct and human-rights deviances but

skype deeper into pro-human-rights paraphilia disorders or sexual perversions to

venture new sexual dishes. The ‘American Journal of Psychiatry’ in 1981, explained it

as “recurrent, intense sexually arousing fantasies, sexual urges, or behaviors generally

involving non-human objects, the suffering or humiliation of oneself or one’s partner,

children, and non-consenting persons” (Spitzer, 1981, pp. 210-215) or “psychopathic

personality with pathologic sexuality” ( Laws & O' Donohue, 2008, pp. 384-385).

‘The Diagnostic and Statistical Manual of Mental Disorders’ classifies

sexual deviance in to five groups: 1) The DSM-I (1952) is sexual deviance as a

disorder of personality in the sociopathic subtype, which includes: homosexuality,

paedophilia, transvestism, fetishism, rape, sexual sadism, mutilation and sexual

assault” (Laws & O' Donohue, 2008, pp. 384-385; Aggrawal, 2008, p. 47). 2) The

DSM-II (1968) resumes to use the word ‘sexual deviances’, which are homosexuality

or sexual orientation disturbance, fetishism, pedophilia, transvestitism (sic/ just as),

voyeurism, exhibitionism, masochism, sexual sadism, necrophilia, and other sexual

deviance (Laws & O' Donohue, 2008, p. 385). 3) The DSM-III-R(1987) has

previously used the term ‘psychosexual disorder’, but renamed this into a broader

category of sexual disorders, including: renaming unusual paraphilia as paraphilia

NOS (not otherwise specified), renaming transvestism to transvestism fetishes, and

added up frotteurism while moving zoophilia to the NOS group. Seven non-

exhaustive examples are provided on NOS paraphilias, and apart from zoophilia, there

were phone scatologia or obscene phone calls, necrophilia, partialism, coprophilia,

klismaphilia and Europhilia (Laws & O' Donohue, 2008, p. 385).

In 1994, the DSM-IV (1994) has kept the sexual disorders category of

paraphilias, but added up a broader category: ‘gender and sexual identity disorders’,

which embraces the previous list. The DSM-IV has kept the same sort of paraphilias

enlisted in DSM-III-R and the NOS examples, but altered the descriptions of some

particular types (Laws and O' Donohue, 2008, p. 386). The DSM-IV-TR defines

paraphilias as: “recurrent, intense sexually arousing fantasies, sexual urges or

behaviors generally involving: 1) nonhuman objects, 2) the suffering or humiliation of

oneself or one’s partner, or 3) children or other non-consenting persons that occurs

over a period of 6 months”, that: 4.1) Criterion A, “causes clinically significant

distress or impairment in social, occupational or other important areas of

functioning”, 4.2) Criterion B, the DSM-IV - TR has eight definite paraphilic

disorders, which are: fetishism, exhibitionism, pedophilia, frotteurism, sexual

masochism, sadism, transvestism fetishes, voyeurism and adding the residual

category, paraphilia NOS. Criterion B is different in frotteurism, exhibitionism and

pedophilia adding the act on these impulses, but for sadism, it is and act on these

impulses with a non-consenting individual (Malin, Martin H., Saleh, Fabian, M.,

3

(2007). Paraphilias: Clinical and Forensic Considerations. Psychiatric Times: April

15, 2007, Vol. 24 No. 5.

The DSM-V, the paraphilias sub-workgroup agreed with a “consensus that

paraphilias are not ipso facto psychiatric disorders”, and advised “that the DSM-V to

make a distinction between paraphilias and paraphilic disorders”. A paraphilia by

itself would not automatically justify or require psychiatric intervention. A paraphilic

disorder is a paraphilia that causes distress or impairment to the individual or harm to

others. One would ascertain a paraphilia according to the nature of the urges,

fantasies, or behaviors but diagnose a paraphilic disorder on the basis of distress and

impairment. In this concept, having a paraphilia would be a necessary but not a

sufficient condition for having a paraphilic disorder”. The ‘Rationale’ of any

paraphilia in the e- DSM-V draft persists, “This approach leaves intact the distinction

between normative and non-normative sexual behavior, which could be important to

researchers, but without automatically labeling non-normative sexual behavior as

psychopathological” (Laws & O' Donohue, 2008, p. 386).

Genital malfeasances (kāmesumicchācāra) and pro-human rights paraphilia

disorders or sexual perversions begin from mental disorder to rape, to masochism and

unthinkable sexual possibilities. Sociologically, the major causes of sexual

misconduct and sexual deviance could have come from traditionalism, social values,

behavioral aims, conflict of love, irresponsiveness and misbiogenetics, while Hick

claims evil rises from physical and psychological suffering, selfishness and greed

(Hick, 1990, p.39). Buddhism believes that evils like misconduct and deviance are

caused by ignorance (avijjā), volition (saṅkhāra), consciousness (viññāṇa), name-

and-form (nāmarūpa), the six-fold sense (saḷāyatana), contact (phassa), sensation

(vedanā), craving (taṇhā), attachment (upādāna), growing to be karmic force, like

volitional formations ( bhava, kammabhava), and rebirth consciousness ( jāti) (D II

56).

The researcher contends that every religion prohibits committing adultery

or sexual misconduct and perversion like the 3rd precept of 5 in Buddhism, Sins

Nos.10 and 11of 70 in Islam and the 7th Commandment of 10 in Christianity and

Judaism. The concepts of Buddhist ethics on ‘sexual misconduct’

(kāmesumicchācāra) and philosophical proposition of genital malfeasances or

perversion in texts, and contemporary Buddhist sexual ethics, need to be revisited, on

the basis of moral criteria held in the ‘five precepts’, especially the ‘third precept’, in

order to regain the moribus principia of ‘genital malfeasances (kāmesumicchācāra)’

with its criteria of violation; the dilemmas within Buddhist ethics on its avoidances

and scholarly alternative perspectives debates about genital malfeasances

(kāmesumicchācāra).

4

Moribus Principia of “Genital Maleasances(kāmesumicchācāra)” With Its

Criteria of Violation

The origin of kāmesumicchācāra is kāmesu and micchācāra, the Pali words

which mean abstaining from sexual misconduct. Kāma in Pali means gratification,

sensuality, initiative, lustfulness and desire (VinA I 145). However, what is wrong is

elucidated. In the same sutta of the ‘asatdhammadipāyena’, it is referred to having

sex with a prohibited person (Maṅgal II 204). Buddha evidently defined genital

malfeasances, and he also emphasized the criteria of sexual misconduct in his

teachings about abstinence of sexual misconduct, as below:

“One conducts oneself wrongly in matters of sex; one has

intercourse with those under the protection of father, mother,

brother, sister, relatives or clan, or of their religious community; or

with those promised to someone else protected by law, and even

with those betrothed with a garland.” (M I 291)

The Buddhism maintains four rudiments to palpably ascertain ‘genital

malfeasances as in Maṅgalaṭṭhadīpanī (Maṅgal II 205) in four elements: 1)

individuals impermissible to have sex with the prohibited persons; 2) having impious

thoughts to have sex with the prohibited person; 3) attempting to have sexual affairs,

and, 4) already engaged in sexual affairs. The forbidden women for men as of the first

element are twenty classes of women who must not be violated beginning with, i.e.

The ten types of the wife and they are 1) slavery-girls; 2) spouses with

willingness; 3) wealth and properties-gained spouses; 4) apparels-gained spouses; 5)

nuptial ceremony-consecrated spouses; 6) being spouses by men unloading freights

from their head; 7) slave-status spouses; 8) hired spouses; 9) slave-taken spouses, and

10) temporal couples. The two categories protected by customs or religious life and

by laws are 11) the engaged girls, and 12) the engaged girls since in the womb.

Another eight categories are girls under guardianship of their parents and affinity

kinships, who are 13) girls under the maternal protection;14) girls under paternal

protection;15) girls under sibling protection (either elder brother/sisters);16) girls

under guardianship of either the elder/younger brothers;17) girls under guardianship

of the fathers and the mothers;18) girls under guardianship of the relatives; 19) girls

under guardianship of either the clan or the race; and 20) girls under guardianship of

the religious persons (DhsA 98).

Twenty classes of woman are disallowed by Buddhism but just two types of

man are disallowed, i.e. men not being their husbands and men guarded by traditions

or religions. in the patriarchal era, women are easily taken advantages. As such third

precept is enacted to safeguard women while shortening choices for men to beguile

them. Buddhism endeavor to liberate sex discrimination through rationale, fact and

precepts. However, ‘genital malfeasances, is not decided by one-side but the consent

of both. Thousands of men never fear deadly punishment like lapidating or stoning or

5

their miseries in afterlife even many extreme Islamic countries and Brunei has

recently announced and imposed lapidating or stoning.

The author contends that Buddha and his disciples are dedicating to explain

the road to everlasting happiness to their believers. On the contrary, some of them

choose to enjoy long-life worldly hells. They use their human rights freewill to

unfree their own born free human rights. The ‘no-otherwise wrong’ statement of

Buddha is so vivid that the Theravāda scholars have to add intention, psychological

drives and situations, whereas the Mahāyāna scholars believe that super human-right

deviance or perversion is not wrong, if it comes from ignorance. The sexual

malfeasants then comprehend that it is incorrect if they disagree with perversive sex

that gives sensual pleasure. The author is inquisitive that occidental religious scholars,

Mahāyāna scholars and Theravāda scholars have no unanimous agreement on the

taxonomy of genital malfeasances, could common people differentiate such

malfeasances and what those malfeasants do, in what they have committed with the

excuse of, human rights, freewill and liberty but disregarded lethal consequences left

to social ills? Humans admire liberty in order to allow themselves to be enslaved in

the dukkha freewill.

The Dilemmas Within Buddhist Ethics on it Avoidances

Walshe (2006) claims sex circled around the sense of sin is extensively

debated. Sexual affairs simply for pleasure by the puritans are ‘sinful’. The pessimists

see that ‘sin’ itself is possibly senseless and meaningless. They further that sexual

pleasure is not evil but lawful and, in principle everyone has a right to it. Christians

with an unsound or sound background are blind to the puritanical sense. Even devout

Buddhists may not have a clear explanation of sexual misconducts or perversions,

neither being too technical or too incomprehensible, especially in clarifying about

kamma which some Buddhists may take it for granted.

Extramarital misconduct; spousal infidelity and sexual deviance quake

societies. These dilemmas are sensitive and complicated problems since before

Buddha’s epoch until today. ‘Sexual misconduct’ and deviance, such in the case of

Queen Mallikā, critically challenge Buddhist ethical practices and ethical

accountability, not only for married couples, but also amongst the royal courts, monks

and common laities, because of the misunderstanding of Buddhist teachings on

kāmesumicchācāra or ‘sexual misconduct’, and deviances in texts and commentaries

(DhA.iii.119ff). Critiques should be made about kāmesumicchācāra, so as to help

medicate social malaise.

Its avoidance is to cut carnal desires for evil deeds. Saṅgharakkhita claims

that genital malfeasances involve other kinds of corporeal desires, such as over

consumption under the individual five senses. Yet, Buddhakosacarya, contends that

genital malfeasances focuses just ‘the affair’. Self-development ideally in Buddhism

is to achieve enlightenment- the detachment from any erotic activities or to accept

6

celibacy as nuns and monks. Theravāda permits time-based celibacy as customarily

practiced for young men to become monk before marriage. A better option is to scope

sexual acts within moral limits, and evade sexual malfeasance altogether (Tricycle

Winter, 2003, pp. 40-41 cited in P.Y. Payutto, 2015, p.39).

The 3rd precept is to motivate avoidance of rape, adultery and abduction.

Adultery is the infringement of the wedding vows. Homosexuality and fornication are

under widely controversial debates. Occidental Buddhists prefer liberality, whereas

Theravāda prefers conservativeness, but Buddhists in Tibet seem to prefer the

moderation though they are customarily free about sex. It appears; “your profligacy is

bad but my profligacy is harmless and acceptable, just on the edge of sinfulness” and

“sex is the natural, fairly fondling and validated on personal liberty”. Sex fabricates

the world, but genital malfeasance spoils it (Harvey, 2007).

In April 22, 2014; Mr. Chaturong Chong-asa a Buddhist scholar says 10%

monks are (cited in P.Y. Payutto, 2015, p.129). It is the failure of ordination process

as: (1) children are forced to enter monkhood unconscious of their sexual

misbehaviors, which is against the Vināya. (2) The abbots though knowing such

misbehavior allow ordination. Progressive monks believe that monks such behaving

but they can also behave piously and they are met with reticence from most monks,

most homosexual monks and novices. This is incorrect but the Vināya must be applied

and explaining public to comprehend what leads to such things. If the case been

overlooked, the problems will never be ended. However, teaching Vināya to people is

critical particularly the ordination. Had the Buddhists understood; the good ones

would be ordinated rather than the unfit ones. Buddhism should not encounter such

dilemmas like today. Monks should be selective and exemplary worldly and

religiously to all ordinary people (ITC: ONB, 2014 cited in PY Payutto, 2015, p.130).

Fire never ends fire, and analogously sexual fire never ends having fiery

sex. War never ends war and violence never ends violence; abusers will go on

abusing. The researcher observes that if sex is fire, he is justified to prohibit his

followers to avoid getting burned, or analogously discover non-tranquillity. His

criterion is simplified reasonably, that fire never does not burn and never extinguishes

its own diffusion. Fire never ends fire. Therefore, illegal sex or sexual misconduct

must be extinguished at first, as a Thai proverb says; “Nip something in the bud (Dap

Fai Tae Ton Lom)”. Any misconduct is in itself wrong and never initially harmonises

the abuser with the victim, but the worst is that misconduct disharmonises the abuser

group and the victim group, and finally disharmonising communities. It is then

rational that Buddha imperatively uses the word ‘NO’ sexual misconduct, and uses

the word ‘WRONG’ ethically and traditionally, to have sexual misconduct with

guarded persons. (PY Payutto, 2015, p.124).

In summary, sexual affairs just for pleasure are ‘sinful’. Pessimists believe

‘sin’ is meaningless and senseless, is not evil but legitimate and all own the rights to

it. Marital infidelity and sexual perversion quaver societies. Sexual dilemmas are

7

complicated and sensitive since before Buddha’s time until this moment. ‘Genital

malfeasances and perversion , such in the case of Queen Mallikā, deadly challenge

Buddhist ethics not only for wedding couples, but also the royals, religious persons

and seculars, because of the misled Buddhist teachings on kāmesumicchācāra or

genital parody. (DhA.iii.119ff). Western Buddhists like liberality; Theravāda admires

conservativeness, but the Mahayana and the Vajrayāna prefer the moderation though

they are customarily free about sex. Saṅgharakkhita advocates that genital

misconducts and perversion involve corporeal desires the personal five senses. Its

avoidance is to end sensual desires for wicked deeds. Fire never ends fire, and

similarly sex never ends sex but more sex.

Scholarly Alternative Perspectives Debates about Genital Malfeasances

(kāmesumicchācāra)

Homosexual affairs have not been labelled by Buddhism at the early age,

because the subjects were not informed (Coleman, 2002, p. 146). They are rigidly

prohibited in the later Buddhist traditions (Hurvitz, tr. 1976, p. 209; Davids, tr. 1975,

p. 48). Customs, cultures, traditions, and thinkers distinguished sexual orientation

even in the Buddhist practices. The American Psychiatric Association, 2008, p.56) has

classified five sexual deviance since 1952 until 2008 with 27 deviances, as described

in ‘The Diagnostic and Statistical Manual of Mental Disorders I-V TR. Yet, male-

male sex is found in the Vināya Piṭaka or the ascetic code of practices proscribed for

monks regarding sexual activities (Zwilling, 1992, p. 203).

Dalai Lama’s Perspectives - Gampopa (1079-1153) convinces that anal or

oral sexes with any genders are improper sexual behavior. Longchenpa (1308-1363)

includes masturbation while Je Tsongkhapa (1357–1419) accept them. On the

contrary, Lama Thubten Yeshe (1981) does not think homosexuality is sexual

misdeed. However, the current Dalai Lama Tenzin Gyatso

(1994/1997/1998/1999/2007) maintains that improper sexual acts includes lesbian,

gay sex, lesbian and any sexes and not only penis-vagina acts with one’s own

monogamous partner, oral sex, anal sex, and masturbation if unharming each other

(PY Payutto, 2015, p.73-75). Thich Nhat Hanh (1993) is unclear about sexual

deviance, or he would not want to dig deep into details because they are personal.

However, he seems to say that any type of sexual misconduct (natural or deviant) is

wrong. (P.Y. Payutto, 2015, pp.76-77).

The utilitarians speculate actions are rightful if they augment pleasures and

shrink pains, and contrariwise. Deific decision cannot conceptualize wrong or right

but consequences can (Bentham, 1981, p.1; Van de Weyer, 2001, pp. 94-95).

Bentham’s hedonic calculus contains seven trajectories or elements to measure

pleasures and pains. They are 1) intensity - how resilient shall pleasures be? 2)

Duration – to what extent will pleasures endure? 3) Uncertainty/certainty - how

unlikely or likely shall pleasures happen? 4) Remoteness or propinquity – how soon

8

will pleasures happen? 5) Fecundity act - the probability the actions will be needed by

the similar sensations. 6) Purity - the plausibility that it will not be drawn by the

contradictory sensation, and 7) the extent the people shall be affected by actions.

Therefore, sexual perversion for Jeremy Bentham (1748-1832) by his scheme and his

7 vectors is right, to the extent it rises pleasures and it minimizes pains of sexual

desires. But, it is perilous to be wrong when it meets some vectors, like in ‘Duration’

(vector 2), the sexual pleasure by perversion shall not last long, because he/ she will

repeatedly solicit for it. But John Stuart Mill (1806-1873) maintains morality as the

course of conduct favors maximum happiness for all. Utilitarianism counts all in only

the consequences of actions, “if any actions produce greater gains than detriments

then they are moral otherwise immoral” (P.Y. Payutto, 2015, pp.77-78).

Deontologists find that the foundation of moral deeds is duty and its

imperative completion. Principally, goodwill mandates individuals to complete it as

duty and foster it as moral value. Kant (1724-1804) advocates the unqualifiedly good

thing is one’s goodwill. That is human deeds are best clarified by their intentions, and

explaining morality and immorality. Kantian ethics contends that if any completed

actions coming from goodwill and based upon duty are considered to be the moral

actions; if not, they are immoral. The act of adultery is also unacceptable for Kantian

ethics because such action infringes the categorical imperative that; “Act only

according to that maxim by which you can at the same time will that it should become

a universal law” (Kant, 1785, p. 9 cited in P.Y. Payutto, 2015, pp.78-79).

In 1989, the ‘Thai Sangha’ proclaimed that ‘gays’ were prohibited in

ordination (Khamhuno, 1989, pp. 37-38) but disregarded until Phra Pisarn

Thammaphātee (AKA Phra Payom Kalayano) persisted in 2003 that 1,000 gay monks

be expelled from monkhood, and enforced stricter selecting process to disrobe any

gay monk novices (Hacker, 2003, p. 47). Most Thai Buddhist contemporary thinkers

and people in general contend that perversive sex is so disgusting. (Isaramunī, 1989,

p. 4). The Vināya evidently explains about monk practice code. Anti-sex views are

found in the debates of the Thai Buddhist authors on lay genital ethics. In a wedding

life discourse, Phra Buddhadāsa names the non-reproduction is “distasteful, tiring,

dirty, cheating and kilesa (defilement) and risen from avijjā (ignorance), which the

doctrine delineates as the root of human suffering (Buddhadāsa Bhikkhu, 1987, pp.

24-25). Phra Phothirak recommends ethical practice code is not necessitated only for

laypersons but monks too especially, the public figures like politicians and stars. (P.Y.

Payutto, 2015, pp.81-84).

Thailand could be the first nation in South East Asia to legitimize civil

partnerships, with a landmark bill that would permit same-sex partners the same

legitimate rights as heterosexual life-partners. The advised law is registerable as “life

couples” (Yas Nedccati, April 27, 2018). Specialists say Thailand is not prepared for

same-sex wedding, but life couples is likely recognized. The advised same-sex

marriage might be dropped because conservative lawmakers overshadow legislative

9

system, but youth are more liberal towards LGBTIQ (lesbian, gay, bisexual, trans,

intersexed and queer) rights groups, comments the Life Partnership Bill

discriminating other perversive people (Pratch Rujivanarom, May 05, 2018).

Does it mean having sex with prostitute does not considered sexual

misconduct? - It does not break the third precept, if both parties are proper (not

belonging to the 20 kinds of improper partners). Even not infringing the third precept,

it does not mean the couple do not commit unwholesome Kamma. Every sexual affair

is unwholesome even if both are not violating the third precept. Due to the roots are

always delusion and lust. Another question; is it true that oral sex and sodomy will

reborn one an animal? Any kinds of genital activity is possible to lead one to a non-

preferable birth at one’s dead-bed. The mind at the time of death as N.K.G. Mendis

(2006) describes that the object that presents itself to the mind-door just before death

is specified by kamma on a primary basis as follows:

(1) Weighty actions previously done by the dying person. They might be

meritorious or demeritorious like jhaanic ecstasy or thinking as on is Buddha, or

heinous or wicked crime. They will be so strong as to eclipse every other kamma in

deciding rebirth depicted garuka kamma. (2). If without weighty action, there would

be either bad or good habitually done depicted aaci.n.na kamma. (3). Were habitual

kammas not ripen what is called death-proximate kamma fructifies; at the time of a

bad or good deeds in the recent recurs at the time of death as aasanna kamma. (4).

Were the first three not found, some stored up kamma from the past will ripen and

depicted ka.tatta kamma. For example, a butcher might see a knife, a hunter might see

a gun or the slain animal, a pious devotee might see flowers at a shrine or the giving

of alms to a monk and a sign of the place where the dying person would be reborn

(gati nimitta), a vision of heaven, hell, etc. As the Dhammapada (Dhp.) states in

verses 288 and 289: “There are no sons for one's protection,

Neither father nor even kinsmen;

For one who is overcome by death

No protection is to be found among kinsmen.

Realizing this fact,

Let the virtuous and wise person

Swiftly clear the way

That to nibbaana leads.”

— Dhp 288-289 Most scholars like Coleman (2002), Hurvitz (1976) Davids, (1975),

Zwilling, (1992) agree that homosexual misconducts are sinful and against the third

precepts. Most Dalai Lamas are conservative while just few does not think

homosexuality is sexual misdeed. Thich Nhat Hanh (1993) from Vietnam reserves to

comment. The utilitarian like Bentham (1981) postulates his hedonic calculus

10

contains seven trajectories or elements to measure pleasures and pains but J.S. Mill

counts all in only the consequences of actions if any actions produce greater gains

than detriments then they are moral otherwise immoral. Kantian ethics contends that

if any completed actions coming from goodwill and based upon duty are considered

to be the moral actions; otherwise immoral. In 1989, the ‘Thai Sangha’ proclaimed

that ‘gays’ were prohibited in ordination. Most Thai Buddhist contemporary thinkers

and people in general contend that perversive sex is so disgusting. Thailand might be

the first nation in South East Asia to legitimize civil partnerships but experts say

Thailand is not prepared for same-sex wedding, but life couples is likely recognized.

Whatever conducts, well or wicked N.K.G. Mendis (2006) ascertain that they will be

rerun on dead-bed.

Conclusion

Moribus principia of ‘genital malfeasances (kāmesumicchācāra)’ with its

criteria of violation are based on the Buddhist dogma that one conducts oneself

wrongly in matters of sex; one has intercourse with those under the protection of

father, mother, brother, sister, relatives or clan, or of their religious community; or

with those promised to someone else protected by law, and even with those betrothed

with a garland (M I 291). Twenty classes of woman are disallowed by Buddhism but

just two types of man are disallowed. However, ‘genital malfeasances

(kāmesumicchācāra), is not decided by one-side but the consent of both. In the

patriarchal era, women are easily taken advantages as such third precept is enacted to

safeguard women while shortening choices for men to beguile them. Buddha and his

disciples are dedicating to explain the road to everlasting happiness to their believers.

On the contrary, some of them choose to enjoy long-life worldly hells. The

malfeasants use their human rights freewill to unfree their own born free human

rights. The author is thus inquisitive that western religious theorists, Mahāyāna and

Theravāda theorists have no accord agreement on the taxonomy of genital

malfeasances (kāmesumicchācāra); could common people differentiate such

malfeasances and what those malfeasants do, in what they have committed with the

excuse of human rights, freewill and liberty but disregarded lethal consequences left

to social ills? Humans admire liberty in order to allow themselves to be enslaved in

the dukkha freewill.

The dilemmas within Buddhist ethics on its avoidances - sexual affairs just

for pleasure are ‘sinful’. ‘Sin’ is pointless and empty and not wicked but valid and

everyone owns his/her rights to sin as most pessimists believe. Infidelity in marriage

and sexual perversions bomb societies. Carnal dilemmas are intricate and sensitive

since before Buddha’s time until present. ‘Genital malfeasances and perversion, such

in the case of Queen Mallikā, strongly challenge Buddhist ethics and all the Buddhist

believers because of the misled Buddhist teachings on kāmesumicchācāra or genital

parody. Buddhists in the west like liberality; Theravāda keep conservativeness,

11

whereas the Mahayana and the Vajrayāna adhere to the middle way though

traditionally free about sex. Saṅgharakkhita advocates that genital malfeasance is

avoided by ending sensual desires for wicked deeds. Fire never ends fire, and

similarly sex never ends sex but more sex.

Scholarly alternative perspectives debates about genital malfeasances

(kāmesumicchācāra) - most scholars agree that homosexual misconducts are sinful

and against the third precepts. Most Dalai Lamas are conservative while just few does

not think homosexuality is sexual misdeed. Thich Nhat Hanh reserves to comment.

The utilitarians like Bentham maintains his hedonic calculus involves seven

trajectories or variables to gauge pains and pleasures but J.S. Mill counts sinful or not

in only the consequences of actions if any actions produce greater gains than

detriments then they are moral otherwise immoral. ON the contrary, Kantian ethics

contends that if any completed actions coming from goodwill and based upon duty are

considered to be the moral actions; otherwise immoral. In 1989, the ‘Thai Sangha’

announced that ‘gays’ were prohibited in ordination. Most Thai Buddhist

contemporary thinkers and people in general contend that perversive sex is so

disgusting. Thailand might be the first nation in South East Asia to legitimize civil

partnerships but experts say Thailand is not prepared for same-sex wedding, but life

couples is likely recognized. Whatever conducts, well or wicked N.K.G. Mendis

(2006) ascertain that they will be rerun on their dead-bed.

Lady Pornthip Rojjanasunant, FMD, Counselor of the Thai Forensic

Science Institute and a Committee Member of the National Reform (2018) observes

and advocates that today all goo persons fear the single bad one. Implicationally,

after being pro and/or coerced democratic as many occidental, sub-Saharan and

oriental countries crave, the good fears the bad. as the researcher understands, the

good politicians (hard to find), congressmen and congresswomen, armies-navies-

airforces, police, judges and jurists, the religious persons and citizens ultimately fear

the bad and even allow and promote the bad to enact laws to save, secure and resort

themselves but to impose deadly punishment over their enemies. Should we leave

such for ourselves and our next generations? Do we have to behave like the Romans,

when in Rome the Romans adore paraphilia under the pro-human rights watch?

References

Scriptures

AA II 853

D II 56

DhA.iii.119ff

DhsA 98

Genesis 19:4-27

M I 291

M III 179

12

Maṅgal II 204, 205

S I 149

VinA I 145

Reliable Sources

Aggrawal, Anil. (2008). Forensic and medico-legal aspects of sexual crimes and

unusual sexual practices. 1st ed. Maulana Azad Medical College, New

Delhi, India: CRC Press, December 22, 2008. p.47.

Bentham, Jeremy. (1961, 1981, 2009). “An Introduction to the Principles of Morals

and Legislation” in the Utilitarians; New York: Doubleday., p.1.

Buddhadāsa Bhikkhu. (1987). Chīwit Khū (Life as a Couple). Bangkok: Sukhaphāp

Jai Printers. pp. 24-25

Coleman, James William. (2002). The New Buddhism: The Western Transformation

of an Ancient Tradition in “Sex, Power, and Conflict.” New York:

Oxford University Press., p.146.

Davids Rhys, T. W. & William Stede. (Ed.). (1975). Pāli-English Dictionary. New

Delhi: Oriental Books Reprint Corporation., p.48.

Hacker, Peter. (2003). “Buddhism Grapples With Homosexuality”. News Center Asia

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Fine Dharma: The Lotus Sutra. New York: Columbia University Press. p.209.

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14

Appendix

Comparative Covenants of the Four Religions

Five+3 austere Precepts of Buddhism

AnguttaraNikaya 3.70

Islam

http://www.al-islam.org/invitation/ Christianity and Judaism

1. Abstain from causing harm and taking

life (both human and non-human).

2. Abstain from taking what is not given

(for example stealing, displacements that

may cause misunderstandings).

3. Abstain from sexual activity.

4. Abstain from wrong speech: telling lies,

deceiving others, manipulating others,

using hurtful words.

5. Abstain from using intoxicating

drinks and drugs, which lead to

carelessness.

6. Abstain from eating at the wrong time

(the right time is after sunrise, before

noon).

7. Abstain from singing, dancing, playing

music, attending entertainment

performances, wearing perfume, and using

cosmetics and garlands (decorative

accessories).

8.Abstain from luxurious places for sitting

or sleeping, and overindulging in sleep

Twelver Shia Islam has 5 Usul al-Din and

10 Furu al-Din, i.e.,

1.Tawhid (Monotheism: belief in the

Oneness of God)

2.'Adl (Divine Justice: belief in the

Almighty's justice)

3.Nubuwwah (Prophethood)

4.Imamah (Succession to the

Muhammad)

5.Mi'ad (The Day of Judgment and the

Resurrection)

In addition to these Five Pillars, there

are ten practices that Shia Muslims must

perform, called the Ancillaries of the

Faith (Arabic: furūʿ al-dīn).

1. Salat the practice of formal 2-4

worships/day in Islam.

2.Sawm (plural: Siyam) is an Arabic word

for fasting during daylight hours

3. Zakāt, similar to Sunni Islam, but only

applies to cattle, silver, gold, dates,

raisins, wheat, and barley, but not money.

4. Khums: an annual taxation of one-fifth

(20%) of all gain. Khums is paid to

the Imams or to poor and needy people.

5.Hajj an Islamic pilgrimage

to Mecca and the largest gathering

of Muslim people in the world every year

6.Jihad a religious duty of Muslims;

meaning “struggle”. It refers to struggle

against those who do not believe in the

Abrahamic God (Allah).

7. Amr-bil-Maroof ordering for

acknowledged virtues

8. Nahi Anil Munkar forbidding from sin

()

9. Tawalla: expressing love towards God.

10.Tabarra: expressing disassociation and

hatred towards Evil.

Adultery is the Islamic Sin No. 10 and

11/ out of 70 sins

1. I am the Lord thy God. Thou shalt

have no other God before me.:

Mosiah 12:34 Mosiah 12:35

2. Thou shalt not make unto thee any

graven image, or any likeness of

anything in heaven above, or things

which are in the earth beneath:

Mosiah 12:36

3. Thou shalt not take the name of the

Lord thy God in vain; for the Lord

will not hold him guiltless that taketh

his name in vain. :Mosiah 13:15

4. Remember the sabbath day, to keep it

holy.: Mosiah 13:16

5. Honor thy father and thy mother, that

thy days may be long upon the land

which the Lord thy God giveth thee.:

Mosiah 13:20

6. Thou shalt not kill.: Mosiah 13:21

7. Thou shalt not commit adultery.:

Mosiah 13:22

8. Thou shalt not steal.: Mosiah 13:22

9. Thou shalt not bear false witness

against thy neighbor: Mosiah 13:23

10. Thou shalt not covet.: Mosiah 13:24

15

Curriculum Vitae (Presenter)

Ven.Dr. Phrapalad Somchai Payogo, Lecturer of Master of Arts in Buddhist Studies

program from Buddhapanya Sri Thawaravadhee Buddhist College,

Mahachulalongkornrajavidyalaya University. He graduated Ph.D. in Buddhist

Studies, Mahachulalongkornrajavidyalaya University, Thailand. He interested in

conducting research and publish articles at international journal which are “Making

the living Standard of communities in Thai Society, Effectiveness of Depression

Reduction Program for the Chronic Disease Patients through Buddhists integrated,

Buddhist Integration of Caring for Chronic Diseases in Thai Society, and

Consequences of Depression Reduction Program for the Chronic Disease Patients

through Dharma Practices.

Contact: Email: sdamnoen@yahoo.com, Tel: (+66) 84-8282036

Annam Nikaya Buddhism on Vietnamese Style in Thailand:

History and Development

Ven.Phra Raphin Buddhisaro, Asst.Prof., Ph.D.*

Asst.Prof.Dr.Phichet Thangto

Dr.Lampong Klomkul

Faculty of Social Sciences & ASEAN Studies Centre

Mahachulalongkornrajavidyalaya University, Thailand

Abstract The purpose of this academic article was to study Annam Nikaya Buddhism

on Vietnamese Style in Thailand focusing on the history and the development. The

article was written by using documentary study, area study with historical method and

participatory observation. Results of study indicated that Annam Nikaya is one of the

Buddhist sects in Thailand. It has been modeled from Vietnam for more than 200

years and still preserving the identity of Buddhism following Vietnamese way of self.

At the same time, the blends became part of Thai society such as dress, prayer and

practice in some respects that correlated the retention in Thailand under the

encouragement of the monarchy and the government. There is an administrative

structure base on Thai Sangha Acts and the number of temples and monks are

increasing continually and are currently developing as a part of Thai society.

Keywords: Anam Nikaya, Buddhism, Vietnam

Introduction

From the research called “The History of Buddhism in Vietnam (2 0 0 9 ) ”,

Tai thi Nguyen is the editor with authors are Dinh Minh Chi and others conducted a

research on “the history and development of Buddhism in Vietnam” which reflected

the development of Mahayana Buddhism in Vietnam. The work of Minh Chi (19 9 3 )

on “Buddhism in Vietnam” or Sommai Chinnak and Phrakru Sarakijkosol (2 0 1 6 ) in

the research study on “The Buddhism in Vietnam: History, Cultural and Social

Relationship-Buddhism in Vietnam: History, Cultural and Social Relationship.” This

information is given the whole development of Buddhism in Vietnam and forwarded

to various lands including Thailand that was influenced by Mahayana Buddhism as

shown in the work of Wu Zhibin (2017: 169-185) on “The Development of Chinese

Nikaya Mahayana Buddhism in Thailand”. This is to study Mahayana Buddhism in

Thailand that divided into two parts which are the Chinese Mahayana and Vietnamese

Mahayana. In Thailand, we called “Annam Nikaya” that has developed the

relationship between Vietnam and Thailand from the past until the present as shown

in the Venerable Thích Nhuận An (2008) on “A Study of Annam-Nikaya in Thailand”

In this article, the author focuses to write Buddhism in Vietnam that can be

combined between Thailand and Vietnam and comes with the words "Annam Nikaya"

or Buddhism that originated from Vietnam. For the Chinese Buddhist sect is led by

China which is different from Vietnam. Therefore, only the history and the

development of Annam Nikaya of Buddhism from Vietnam are focused on the writing

including the mixed development as a part of Thailand. This article also presents a

2

multicultural religions, beliefs and ways of unity under the different society that

appears today. Knowledge of Vietnamese in Thailand and the reflection of knowledge

area studies is a mechanism of learning from each other between Thailand and

Vietnam from the part until now.

The Beginning of Buddhism on Vietnamese Tradition in Thailand

There was no clear evidence about the Vietnamese in Thailand during early

Rattanakosin period. Only found evidence from chronicle of Vietnamese who stayed in

Bangkok. Around the year 1773, it has caused a rebellion in the city of Hue, the capital of

Anam. The Vietnamese dynasty escaped rebels and had fled down to Saigon, Ong Chiang

Chun, the 4th son of the ruler of Hue had also fled to the city of Ha Tien which connected

to the territory of Banteay mat, Cambodia. When the rebels raised, following the ruler's

family was evacuated Ong Chiang Chun to Thonburi Kingdom. In year 1776, King

Taksin (Taksin the Great, 1767-1782) has accepted and gave the land to settlements

outside the capital on the East Coast which is the area of current Phahurat road.

In the Rattanakosin period, the grandson of Chao Meuang Hue, Ong Chiang

Sue, rebelled and fled to Saigon, but later he could not fight with a rebellion. Then, he

fled to the Krabue Island in Cambodia. He then escaped to Bangkok and requested for

the safe place. King Rama I in Bangkok during the year 1783 has given the land to the

Ong Chiang Sue and his followers to settle along the east side of the Chao Phraya

River located in the district Kokkrabue (Wat Yannawa, Bangkok). Ong Chiang Sue

used to control the Vietnamese army and went to war with Burma several times, and

he was given the army by Thai King to fight for the city of Saigon. He was later to

return to Vietnam in order to fight for the city of Saigon again. Then,

Phrarajchawangbowon Surasinghanat was very offended, so please asked all

Vietnamese family to move their houses to Bangpo and living there until now.

Figure 1 Books of The History of Buddhism in Vietnam (2009) and Buddhism in

Vietnam (1993). It provides information on Buddhism in Vietnam to link

Buddhism on Vietnam Style to Thailand (Source: Online 15 October 2018)

3

During the reign of King Rama III during year 1834, King Minh Mang

(Minh Mạng, 1820-1839) of Vietnam has announced a policy prohibiting religion in

Vietnam. Roman Catholic Arrested and punished them with aspects of Christianity.

When it was invaded, Vietnamese refugees had moved and requested for the safe

place and the majority were moved to Chantaburi and some immigrants moved to

Bangkok. Then, they were given places to stay at Samsen. During the year 1833,

Chao Phraya Bodindecha, (1777-1849) has raised an army to defeat the Vietnamese

that appeared in the record of "Annam Siam Yuth: The battle between Thailand and

Laos, Khmer and Vietnamese" (Chao Phraya Bodindecha, 2550) and in the research

of Thanom Annamwat (1973), called "The relationship between Thailand, Cambodia

and Vietnamese in the beginning Rattanakosin period”. There was a research of

Sujane Kanparit ( 2018: 1 1 7 -1 7 5 ) called “ The Contestation over the Indochinese

Peninsula between the Siamese Court and the Nguyễn Lord from the Late Eighteenth

Century to the Early Nineteenth Century. The fighting for "Cambodia" and "Ha Tien"

between the office of Siam and Chúa Nguyễn family during the late of 18th century

and early 19th century. During the events on the battlefield, these events have

traditionally migrated to the Vietnamese family to Bangkok especially during the year

1834. It is divided into 2 groups of Buddhists. The first group was moved to

Kanchanaburi Province in order to preserve and looked after a new city at Pakphraek.

For the Christianity, they were moved to Samsen which some have already lived

there. His Majesties the King's Somdejprapinklao (Pinklao, 1851-1866) when he had

also held the rank of Prince Krom Khun Isra Rangsan had trained them to be a gunner

soldier.

Until the reign of King Rama 4 (King Rama IV: 1851-1868) has allowed

the Vietnamese who were living at Kanchanaburi moved to Krung Kasem Canal and

Provided the opportunity of being a gunner soldier of a royal palace. The political

links between the countries of Thailand and Vietnam as shown in the work of

Morragotwong Phumplab (2013) entitled "Saekkerm–Sawaimood”: history

recognition of Mahayuth Siampai in Vietnamese view,” or in work of Morragotwong

Phumplab (2010) in" The Diplomatic Worldviews of Siam and Vietnam in the Pre-

colonial Period (1780s-1850s), most of information about political information and

the relationship between Thailand and Vietnam through the information below:

"Siam was involved in a battle for dominance between Tây Sơn

and Chúa Nguyễn family during the reign of King Taksin. After Chúa

Nguyễn family was chased by Tây Sơn. There was one of Chúa

Nguyễn family called Tôn Thất Xuân had fled to Thonburi with Mạc

Thiên Tứ of Mak family. Just a few years late Reign of King Taksin,

Tôn Thất Xuân and 53 of his followers were sentenced to death. Due

to details in the records of Thailand and Vietnam, King Taksin had the

dream that Tôn Thất Xuân had stolen the diamond and swallowed it

and escaped from Thonburi. Evidence from Vietnam indicated that

vessels of Siam King were robbed and all merchants were killed by

4

Vietnamese guerrillas. But the group's Tây Sơn cannot overthrow the

power of Chúa Nguyễn family still has left N g u y ễ n A n h or Ong

Chiang Sue. This was a person who came and requested help from the

royal court of Siam during King Rama 1 in 1784 that happened in just

two years after the founding of the Chakri Dynasty. "

Therefore, Ong Chiang Sue or Nguyễn Anh (Vietnam information), was the

one who was an emperor Gia Long (Gia_Long, 1780-1802). The first monarch of the

Nguyễn dynasty. When studying the development of Buddhism in Vietnam, there is

the same information that the king of Vietnam did not come alone, he had also taken

his people with him. Belief and religions has also brought into Thailand that could see

the evidence of settlement communities in Vietnam's former king that linked between

the countries. When specified on the information of the Annam Nikaya Buddhist sect

indicated that the reign of King Rama I (King Rama I, 1782-1809), had provided the

settlement of the Vietnamese people who immigrants from the war since the end of

Thonburi. The priest was invited from Vietnam to stay in Thailand. The first group of

priests consisted of two monks who were Phrakrukananamsamanajarn (Ugh) and

Phrakrusamananamsamanajarn (Hyiew Kram) is the leader of Sangha Annam Nikaya

in Thailand.

During the reign of King Rama II (King Rama II, 1809-1824), and the reign

of King Rama III (King Rama III, 1824-1851), Vietnamese Sangha in Thailand and

Vietnam lost the connection from each other. Then, the relations had returned again

during the reign of King Rama 4 (King Rama IV, 1851-1868). In the reign of King

Rama V (King Rama V, 1868-1910), Vietnamese Buddhist monk had returned to

Thailand because of that time Vietnam was under the French rule. The contact

between Vietnamese Sangha in Thailand and Vietnam was very difficult. Therefore,

Vietnamese Sangha in Thailand has revised regulations and monastic tradition in

accordance with the several monks in Thailand such as receive food, morning pray,

evening pray, do not eat at night time, and combined activities with Theravada

Buddhism such as Katina ceremony, Forest-robe presenting ceremony and Buddhist

Lent ceremony.

In addition, the route of Vietnamese migration in Thailand was appeared in

the work of Narongsakdi Kuboonya-aragsa, Pisit Boonchai and Paiboon Boonchai

(2018) on "The Role of Ethnic Thai-Vietnamese People in Effecting Changes On the

Thai Economy, Society and Culture," or in the work of Krisana Thongkaew and

others (2014: 123-146) on "Legitimate power and authority in Social Mobility of

Vietnamese Thai". Result of the study indicated that a group of Vietnamese

immigrant’s contemporary "new" was not exactly linked to Annam Nikaya in

Thailand, but it was the way of religions, Culture of "Ancestral Shrines" or other

religions such as Christianity.

5

Development and Dissemination of Annam Nikaya in Thailand When a group of Vietnamese refugees moved to Thailand, there are a

whole bunch of Buddhism and Christianity. When once it is allowed to settle

anywhere, it will be built in order to give expression to the religious beliefs of the

group. The Vietnamese influence of Buddhism in China style. The building of temple

was typical and faith in during that time. Annam Nikaya Buddhist has built temple in

the first place by a group of Vietnamese immigrants who moved to Thonburi with

Ong Chiang Chun and has established two temple which were 1) Wat

Thipayawariwiharn that was located in Banmor market and is current under the rule

of the Chinese Buddhist sect, 2) Wat Mongkol Samakom that was originated at

Banyuan behind Wangburaphapirom. When Chulalongkorn would like to make a

road and direct pass though the temple area, therefore, The land was granted to build a

new temple by King Chulalongkorn. The exchange was originally moved to the

roadside in Plaengnam, Samphanthawong district, Bangkok.

The community and make temple with the migration of the Vietnamese

people during the 2nd period by a group with Ong Chiang Sue during the reign of King

Rama I with the settlements and the construction of 2 temple which were: 1) Wat

Aupairajbamrung located in Talad Noi market (Charoenkrung Road) in

Samphanthawong District, 2) Wat Annam Nikayaram, which some referred to Bang-

Pho temple.

The community and make temple with the migration of the Vietnamese

people during the 3rd period in the reign of King Nang Klao (King Rama III) has set

up a community and built 3 temples which were: 1) Wat Thawornwararam located in

Kanchanaburi. When they moved into Bangkok, Vietnamese has built up another

temple was 2) Wat Samananabboriharn or Watyuan Sapankhow located near Krung

Kasem Canal, Dusit district, and the third temple was 3) Watkhetnabunyaram that

located in Chantaburi.

But at the same time, it has built in Annam Nikaya in different areas due to

the development of Mahayana Buddhism that looks like the Chinese. It has gained

popularity and spread to the Chinese community in the country, as shown by various

temples were made later: 1) Wat Kusolsamakorn located in Samphanthawong district

and near Rajawong Road, 2) Wat Chaiya Pumnikaram located in Samphanthawong

district and near Trok Che Hua Niam, 3) Wat Bampenjeebprot located in

Samphanthawong district near Yaowarach road and later the Chinese was taken care

the temple, 4) Wat Lokanukor that located in Samphanthawong District, Soi

Palitapon, Rajawong Road, and 5) Wat Thavorn Wararam located in Had-Yai,

Songkhla qnd rebuilt on the year 1958.

Annam Nikaya Temples in Thailand originated before Chinese temple in

King Rama III during the Crown Prince ordained and called “Vachirayana

Bhikkhu”. He was interested in ideological tradition and the practice of Mahayana

monks. At that time, the monks Mahayana had only Annam Nikaya and without

Chinese Mahayana. Therefore, he invited to Ong Heung abbot of Watyuan Talad Noi

as a royal command. The abbot was being impressed by Vachirayana Bhikkhu. When

he ascended the throne graciously, he fraternal parties Annam Nikaya came to

patronage and in the presence of such continued despite the shifting reign to

date. During the first Vietnamese temple that came under royal was Watyuan Talad

6

Noi, the temple has received the budget for reconstitution. Vietnamese priest also had

the opportunity to meet and conducted the rituals of the faith-based Annam Nikaya

ceremony on his birthday tradition, and the practice continued until today.

Figure 2: Wat Khetnabunyaram Temple, Chantaburi. Wat Samananumborihan Temple,

Bangkok, Buddhist Temple in Anamnikaya in Thailand (Online: 10 Oct 2018)

The Development and the Persistence When King Rama V ascended the throne in 1868, he followed the example

of his father about fostering and restored Vietnamese temple. The royal grant to

renovate a Vietnamese temple at Talad Noi market again and has given a new name

was “Aupairajbumrung Temple”, the word "Aupai" means two that showed the

receiving from two kings who were King Mongkut and King Chulalongkorn. The

abbot was also given a new name called “Phrakrukananamsamanajarn” (Ugh) who

was being The Chief of Annam Nikaya. The King later was given the name for

Vietnamese temples and other Chinese temples as well. This information is about the Buddhist temple in Thailand on a number of

priests and religious rituals that appeared in ecclesiastical law. The issue of two main

sects of Buddhism in Thailand, it also has divided into four sub-sects including Maha

Nikaya, Dhammayuttika Nikaya as part of the Theravada Buddhism. For Mahayana

sect consisted of Chinese Nikaya (Wu Zhibin, 2017: 169-185) and Annam Nikaya in

Vietnam. When focused on Buddhism in Vietnam, it was shown that the fact of

Buddhism in such form. The happening fact under the similarities and differences did

not different, too.

Table 1 Static of Temples and Monks ( plus novice) of Theravada and Mahayana in

Thailand Year 2017

Theravada Mahayan

Mahanikaya Thammayuttikanikaya China Nikaya Annam Nikaya Temple Monks Temple Monks+Novice Temple Monks Temple Monks

36,934 258995

53230

(N)

3,610 33,639 (m)

6712 (N)

15 - 21 300+

250+ (N)

Source: Part of Information Technology, Office of the Secretary (2017).

General Information on Buddhism Year 2017, Office of the Secretary:

Office of National Buddhism.

7

In addition, the statistics and information about the number of Annam

Nikaya temple in Thailand. There are 21 temples of Annam Nikaya temples which

located 7 temples in Bangkok, 2 temples in Kanchanaburi, and 1 temple in Songkhla,

Chantaburi, Yala, Udonthani, Chachoengsao, Supanburi, Samut Sakhon and Nakhon

Pathom provinces as shown in table 2.

Table 2 Temple of Annam Nikaya in Thailand Total 21, Anam Nikaya Sangha of Thailand

No Name of Annam Temple in Thailand Place

1 CHÙA PHỔ PHƯỚC Wat Kusolsamakorn Bangkok

2 CHÙA TỪ TẾ Wat Lokanukor Bangkok

3 CHÙA QUẢNG PHƯỚC Wat Annamnikaiyaram Bangkok

4 CHÙA CẢNH PHƯỚC Wat Somananam Boriharn Bangkok

5 CHÙA KHÁNH VÂN Wat Upai Ratchabumrung Bangkok

6 CHÙA THÚY NGẠN Wat Chaiya Pumnikaram Bangkok

7 CHÙA HỘI KHÁNH Wat Mongkol Samakhom Bangkok

8 CHÙA PHƯỚC ĐIỀN Wat Khetnaboonyaram Chantaburi

9 CHÙA NGỌC THANH Wat Anamnikai Chalerm

Phrachomphansakal Supanburi

10 CHÙA HƯNG THẠNH Wat Dhamma Panyaram Bang

Muang

Nakorn

prathom

11 CHÙA HƯNG PHƯỚC Wat Charoen Boonphaisan Kanjanaburi

12 CHÙA KHÁNH SANH Wat Mahayan Kanchana Mat

Ratbumrung Yala

13 CHÙA VẠN THỌ Wat Muenpi Wanaram Ratchaburi

14 CHÙA LONG SƠN Wat Tham Khao Noi Kanjanaburi

15 CHÙA KHÁNH THỌ Wat Thavorn Wararam Kanjanaburi

16 CHÙA KHÁNH AN Wat Sunthorn Pradit Udonthani

17 CHÙA PHỔ CHIẾU Wat Sattha Yim Phanich Wararam Samutra

sakorn

18 CHÙA TAM BẢO CÔNG Wat Upai Patikaram Chashengsoa

19 CHÙA KHÁNH THỌ Wat Thavorn Wararam Hatyai Songkla

20 CHÙA PHƯỚC THỌ Wat Noparat Wanaram Chantaburi

21 CHÙA HƯNG VÂN Wat Srisijanyatham Panyaram Prathumthani

Source: Website Anam Nikaya Sangha of Thailand (Source : 10 March 2017)

Giáo hội tăng già An Nam Tông Thái Lan/Anam Nikaya Sangha of Thailand

8

Figure 3: Some Buddhist Tradition interweave Thai-Vietnamese of Annam Nikaya

in Thailand (Source: Online, 10 October 2018)

The priest of Annam Nikaya has similar ritual practices like the Chinese

Nikaya, but only ordaining ceremony, Buddhist Lent and Buddha Bathing Ceremony

that are similar to the Theravada Buddhism. For Sangha ruling, King Rama V had

ordered and given their Sangha position similarly to the Mon Buddhist monks that

used to receive during King Rama IV. Due to the Chinese Nikaya and Annam Nikaya

have made different rituals from the Theravada monks, the King had ordered and

given them a separate Sangha position including graciously a Chinese priest at the

same time. In addition, appropriate priests had also promoted into a Sangha position

similar to Theravada Nikaya. For Annam Nikaya Sangha used to stay with Phraya

Chodikarachsethi (Pun) and Khun Annamsanghakarn in order to contact with the

royal office, Department of Justice, and Department of Finance. The King later

subsequently ordered transfers the Annam Nikaya priest and Chinese Nikaya stayed

under the Ministry of Justice of the Year 1898.

In figure 4, a management style of Annam Nikaya Sangha and have their

own governance according to the Sangha Acts 1962 and the Sangha regulations has

issued under the Act No. 1977 of the 3rd edition as the other ruling Sangha. Provide

for the implementation of the ruling according to law, doctrine and discipline of the

Supreme Patriarch. The governing has the structure under the Supreme Patriarch and

member of the Supreme Sangha Council. The government will supervise the

Religious Affairs Department as shown in below figure.

9

Figure 4 The structure of the administration of Annam Nikaya in Thailand Part 1 (Source: https://www.anamnikayathai.com, Website Annam Nikaya in

Thailand, 15 October 2018)

Structure and Administrative Position of Annam Nikaya Sangha

The law requires that the Chief of Annam Nikaya has the authority to issue

rules and orders without the conflict with the doctrine, sect, law, the order of Supreme

Patriarch, and regulations of the government No.3 (B.E.2520). Therefore, it requires

the layman to be a position of the sequence as figure 5.

Figure 5: The structure of the administration of Annam Nikaya in Thailand Part 2 (Source: https://www.anamnikayathai.com, Website Annam Nikaya in

Thailand, 15 October 2018)

Department of Religious Affairs The Sangha Supreme Council

Sangharaja/ the Supreme Patriarch

The Chief of Annam Nikaya

President

Vice President

Committee

Temple in Annam Nikaya/Monks

Group of Assistant (Kananu Krom) Deputy Chief

Vice-deputy Chief

Vice-deputy Chief

Deputy Chief

Vice-deputy Chief

Asst.Vice-deputy chief

Vice-Chief Assistant chief (Right) Assistant Chief (Left)

The Chief of Annam Nikaya

10

The administrative structure of the Sangha Annam Nikaya and Chinese

Nikaya were separated administration within their group. There was only one Sangha

Annam Nikaya that lived under the rule of Thai Sangha. The Supreme Patriarch has

been promoted by the King as Head of State. This position is supervised by the

Department of Religion and under the rule of law as amended year 2018. This

information reflected the development of the rule and regulation related to Annam

Nikaya that showed the joint development with Thai society.

The Persistence and Further Development Development of Vietnamese Buddhism in Thailand has become part of a

wider development in Chinese group. For that reason, the Chinese community has

paid respect and supported of Vietnamese Buddhism in Thailand as well. Data of

Chinese Buddhism in Thailand occurred and was going on later than Vietnam.

However, China was a first originally a supporter and contributor to the Vietnamese

as well because they had a common cultural characteristics as shown in the work of

Kanokwan Komalittipong (2007) on "The Administration of the Chinese Buddhist

Sangha in Thailand” that studied the development of the administrative affairs of the

Chinese Buddhist sect in Thailand including the work Ongpalat Sitthisak Thianya

(Saekhow) (2014) on "Management of Efficiency in Public Welfare of the Anam

Nikaya Buddhist Sangha in Thailand.”

These data showed direct information on Annam Nikaya Buddhism that

reflected the connection to other contexts including the study of Annam Nikaya

monks, Annam Nikaya wonks who come and study at Buddhist University in

Thailand. This can make a link between monks from different sects can share

knowledge and experience to each other. Therefore, the role of Annam Nikaya

Buddhism has developed and bridged with people from outside as a positive

interaction until it became a part of the system in a holistic way.

The Vietnamese monks in Thailand has first ordained from the land of

Vietnam. In the reign of King Rama I, it came to the Vietnam conflict. From this

situation, Vietnamese in Thailand has changed and ordained in Thailand. They has

also adjust their monastic life to make more suited to Thailand such as will not hold

food for nighttime, wearing yellow robe, and do not wear shoes and socks. For any

other religious practice, they still perform same as in Vietnam. Until the reign of King

Chulalongkorn, His Majesties the King has given Vietnamese monk a royal position,

allowed to come and celebrated Chinese funeral ceremony. A royal ceremony often

has been amended and made the ceremony similar to Thai Buddhist monks. As

appeared in the research of Phrakusol Khánhlê , Wutthinant Kantatian (2017, 248-

257) on “A Method of the Conservation of Ceremonies and Practices of Anamnikaya

Sanga in Thailand” , to provide that information that Annam Nikaya has developed

more than 2 0 0 years to perform rituals and treatments forwards continuously

consisted of 1 ) ritual of spheres worship, 2 ) ritual bathing of Buddha images and

11

molten candle 3) ceremony charity Taekrajad 4) rituals in the Vegetarian Festival etc.,

or reflected the identity and spirituality as shown in the research group will study in

China. However, the connection between Thawararam temple at Hatyai was being a

part of Annam Nikaya temple in Thailand as shown in the work of Porntipa lay Yasin,

Rewadee Ng Poh (2 0 1 7 ) about "Pyramid of Religion, Power, Identity and

Community: the Interrelation between Mahayana Buddhism and the Thai-Chinese

People in Had-Yai City", that Chinese had also attended activities at the temple as a

Buddhist monastery. The evidence that appeared until the reign of King Mongkut (King Rama

IV) during that time that he ordained, he would like to know more about Vietnamese

religions. Then, the King asked from Ong Heung who has later become the first

Phrakrukananamsamanajarn during his reign. King Rama V used to impress Ong

Heung since the first meet. When King Mongkut entered and then ascends the mighty

throne, Vietnam has the opportunity to present incense and candle on his birthday

celebration. Vietnam is the latest offering of incense and Kim Huay Ang Tew every

year inclding Chinese funeral ceremony at the royal event for the first time. King has

been graciously pleased to be the first when the body and mind of Queen Debsirintra

in year 1861. Later, when King Pinklao passed away in year 1865, Chinese funeral

ceremony was graciously pleased to have the ceremony in the Royal Palace

again. Then, the Chinese funeral ceremony has being invited as that tradition

continually.

Next, King Mongkut has said that the former king had given Sangha

position to Mon monks same as Thai monks. Therefore, it should be given the

position of Vietnamese monks who came from Vietnam or born in Thailand. Then,

he has asked establish the structure of Sangha position for Mahayana sect both

Annam Nikaya and Chinese Nikaya. He selected Annam monks who were a teacher

to be at the position of “Phrakru”, “Phrapalad”, “Rongpalad”, “Assisstant”. For

Chinese monks, the position of teacher was being promoted as “Phrakru” and have

sub-ordinate to be “Phrapalad” and “Rongpalad” same as Vietnamese monks. The

King has also given a fan of rank that similar to Thai monks Thailand but as

thumbnails down.

Figure 6: Monks and Novice in Wat Sunthorn Pradit (CHÙA KHÁNH AN)

Udonthani , temple in Annam Nikaya in East northern of Thailand (Source: 25 October 2018)

12

The Perception towards Buddhism from Vietnam The changing of social perceptions about Vietnamese Buddhism in

Thailand has decreased or may not even know what Annam Nikaya is. It could be

interpreted as "the Chinese monk" with a condition for receiving information about

China such as Chinese movie including the physical changes of religious monastic

and religious practices that related to Theravada monks in Thailand. Therefore, a

sense of Thai Annam Nikaya and Vietnamese Annam Nikaya is looked far away from

each other. Mahayana Buddhism in Vietnam is being known when a new currency of

Vietnamese Buddhist monk called “Thich Nhat Hanh” who wrote a lot of book about

religion and is translated into Thai language including "The Art of Power.” At the

same time, the role of the priest is interpreted as a line of Buddhist movement with a

new role as a religion for social development. He rub mentioned as a monk in

Buddhism as a model to study in a Buddhist society. It was mentioned in the research

of Pimalaporn Wongchinsri (1998) on “Influence of Zen Buddhism on Thich Nhat

Hanh's literary works or in the research of Phra Subchoo Mahaweero (Bunpila)

(2011) on “The Study of the Method of Practicing Mindfulness in Daily Life

According to Thich Nhat Hanh's way” that said the priest who led the Buddhist

dissemination.

Then, they are invited to disseminate Buddhism in Thailand at a branch office

in Vietnamese style named “Plum Village” in Thailand. They have also conducted

Buddhist activities in Vietnamese style. However, the development of the Buddhism

is similar to Vietnam more than the development of Annam Nikaya in Thailand.

There are some different practice for Thai Annam Nikaya such as eating meat or eat

two meals. This is the reason on political developments that requiring religious

denominations are part of the system of Sangha committee in Thailand and under the

rule of the state. Members of religious or priests who are local people can only

preserve a unique of prayer, but they cannot speak Vietnamese. This might be a group

of Thai or Chinese people who ordained in Annam Nikaya that appears in the current

society.

13

Figure 7: Tich Nath Hanh's book of one of several other books that have been

translated into Thailand, and make people know and are interested about

Buddhism in Vietnam is increasing (Source: Online, 10 October 2018).

Conclusion Annam Nikaya Buddhism in Thailand reflected the uniqueness of

Vietnamese in Thailand. Another meaning reflected the relationship between the two

countries through a religious dimension apart from the political, economic, social and

cultural participation in some aspects. The religious heritage of the country are mixed

both Theravada and Mahayana in the Vietnamese and the Khmer Theravada which

belonging to ethnic groups. The ethnic and buzzing in Vietnam has shown Annam

Nikaya temple in Thailand, with the architecture and art of the merger between China,

Vietnam and Thailand. Annam Nikaya temple in Thailand are not normally build the

church with a gable apex, toothlike ridges and Haghgss, but the creation of a stupa

containing the bones, the drum and the bell Tower, which looks like the Chinese

architectural images that are symbolic of Vietnam temple is called Thao Maha

Chompu. Therefore, Annam Nikaya in Thailand is shown the images of a link

between Buddhist Thailand and Vietnam including the political history as well. In

terms of Buddhism in Vietnam through the Thich Nat Hunt, it is a condition that

makes people to study and understand more about Buddhism until has made progress

through the book and the activities of Mahayana Buddhism in Thailand. The Buddhist

temple in Vietnamese style in the name of Plum Temple is being known as a founding

branch that located in Nakhon Ratchasima Province, Thailand. Therefore, Annam

Nikaya or Vietnamese Mahayana as a part and is recognized of the Thai Buddhist or

Thai society in a holistic way.

14

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16

Curriculum Vitae (Presenter) Ven. Phra Raphin Buddhisaro, Asst.Prof.,Ph.D. is a lecturer from

Faculty of Social Sciences,Mahachulalongkornrajavidyalaya University, Phra Nakhon

Si Ayutthaya, Thailand. He graduated doctoral degree in Buddhist Studies from

Mahachulalongkornrajavidyalaya Univerity, Thailand. He is interested in conducting

research and writing academic papers that related to Buddhist Studies, Conflict

management in Buddhist way, and how to apply Buddhist principles in Social

Sciences.

Contact: E-mail: raphind@yahoo.com, Tel. +66 86 771 3638

Curriculum Vitae

Asst.Prof.Dr.Phichet Thangto is a Lecturer and Vice Dean of Faculty of Social

Science Mahachulalongkornrajavidyalaya University. He Graduated in Doctor of

Philosophy (Ph.D.) in Public Administration, Faculty of Political Science,

Martharavada University, India. He is interested in conducting research and writing

academic papers that related to Buddhist Studies, Public Administration in Buddhist

way, and how to apply Buddhist principles in Social Sciences.

Contact: E-mail: ptoto@mcu.ac.th, Tel. +66 86 048 6042

Curriculum Vitae

Dr.Lampong Klomkul is a researcher and director for research, information and

academic services, ASEAN Studies Centre, Mahachulalongkornrajavidyalaya

University. She Graduated in Doctor of Philosophy (Ph.D.) in Educational Research

Methodology, Faculty of Education, Chulalongkorn University, Thailand. She

received award from National Research Council of Thailand: The best dissertation of

year 2013 in Good Level (Education Field), received Graduate Scholar Award from

The Nineteenth International Conference on Learning, The Institute of Education

University of London, London, UK, August 14-16, 2012. She also received Golden

Jubilee Scholarship to study in Canada for two years in Bachelor degree from 1997-

1999. She is interested in conducting classroom action research, and to conduct research

on teacher’s development. In addition, she is interested in conducting research on applied

Buddhist Studies into education and culture in ASEAN Community.

Contact: E-mail: research.mcu@gmail.com, Tel. +66 92 251 1212

Usage of Policy and Provision of Welfare for Persons

with Disabilities in Thai Society Phrabaideka Suphot Ketnakorn (Tapasilo)*

Phra Bancha Khemaweero

Poolsak Homsombat

Mahachulalongkornrajavidyalaya University

Ubon ratchathani Campus, Thailand

Abstract The purposes of this study research include: 1) to study the welfare needs of

persons with disabilities in Thai society; 2) to study the preparedness and development

in implementing welfare for persons with disabilities in Thai society; 3) to propose the

appropriate policy and provision of welfare for persons with disabilities in Thai

society. This is a mixed methods research including documentary research and field

qualitative research. The target groups were purposively sampled including 4

organizations scattering in Ubon Ratchathani, Chiang Mai, Nakhonratchasima and

Chonburi provinces. The groups include 8 executives and officials providing social

welfare service for persons with disabilities and 29 persons with disabilities receiving

the social welfare service. The instruments used include interview forms. The findings

revealed that all people including persons with disabilities need successes in various

aspects of their life such as: 1) health; 2) education; 3) accommodations; 4)

employment, income and labor welfare; 5) income security; 6) recreation; and 7) other

social services. Moreover, the problems found are the empowerment of persons with

disabilities, creation of opportunities and equality in society evidencing that Thai

persons with disabilities are quality citizens living in society with dignity. In

preparedness and development in welfare implementation for persons with disabilities

has yet facilitated their living in housing, public buildings, tourist sites, transportation

system with high cost of facilitating technology for persons with disabilities. This has

made persons with disabilities become in poverty and cannot get access or truly use

these services. Appropriate policy and provision of welfare for persons with

disabilities in Thai society include: 1) welfare in education , 2) medical welfare, 3)

Welfare in vocation, 4) social welfare, and 5) welfare in mental rehabilitation through

Buddhism; The expectation of people with disabilities from Buddhist organizations to

empower them by managing environment in the temples suitable for them; producing

media for Dhamma suitable for each type of disability; organizing accommodation for

persons with disabilities who want to practice Dhamma; promoting the role of

Buddhist monks In helping persons with disabilities and producing manual of Buddha

Dhamma teaching in relation to their living.

Keywords: Policy, Welfare Provision, Persons with Disabilities Introduction In provision of welfare for persons with disabilities at present, Thailand has

prioritized human rights and ratified conventions of the world affairs such as world

declaration on social development, protection and development of children and

convention on child rights. This also includes the Thai constitution enforced in 2017.

This provision of welfare for all focuses on social security, provision of social welfare,

integrated development through the participation of all sectors in society. In addition,

various social affairs have been transferred to be under the responsibility of local

2

administration organizations in order that the people can thoroughly get access to

services focusing on provision of welfare for all more than in the past.

Therefore, the direction of the welfare provision for persons with

disabilities in the future should focus on coverage distribution of the service in helping

them and their families facing troubles by strengthening the families to be able to give

them care with happiness that they can be able to sustainably rely on themselves. In

addition, the local administration organizations should be promoted and developed

their potentials in providing social welfare for them and their families that face

troubles. (Kitti phat nontha patthama dun,2015 : 47)

Implementation of social welfare, development and rehabilitation of persons

with disabilities, likewise, has been influenced by external pressures both in global

and regional levels. The direction and tendency of the welfare provision for them

should be thoroughly standardized and decentralized. ( Faculty of Social

Administration Thammasat University, 2014 : 17) Model of the service provision

should also be suitable for the problems and needs of persons with disabilities and

their families. The roles of families and the communities should also be promoted in

taking care of them. The common roles of all sectors should be promoted for their

concrete implementation and building their networks in welfare provision specially

some Buddhist temples that have potentials in rehabilitating persons with disabilities

and protecting their rights in all levels in order that they can equitably get access to

their rights and opportunities like other people. Related laws and procedures may be

more suitably improved and amended than the present ones.

As the reasons mentioned above, the researcher is interested in studying the

usage of policy and provision of welfare for persons with disabilities in Thai society to

build a useful knowledge in suitable provision of welfare for strengthening them that

helps Thai society to develop its invaluable human resources.

Research Objectives 1) To study the welfare needs of persons with disabilities in Thai society

2) To study the preparedness and its development in implementing

provision of welfare for persons with disabilities in Thai society

3) To propose policy and provision of suitable welfare for persons with

disabilities in Thai society

Scope of Research This research is a qualitative research by organizing interviews and field

study aiming at learning welfare needs of persons with disabilities; studying

preparedness and its development in implementing welfare for persons with

disabilities in Thai society including studying policy and how suitable welfare for

persons with disabilities in Thai society should be provided by studying from

documents and interviews. Scope of this research can be divided as the followings:

Scope of content: The content of this research includes; to study needs,

preparedness and its development in welfare of persons with disabilities; and to

propose policy and how suitable welfare for persons with disabilities in Thai society

should be provided.

Scope of Area/Organization

The scope of area in this research is as the followings:

1. Home for Persons with Disabilities of Ubonratchathani, Tambon

Khamyai, Muan district, Ubon Ratchathani province

3

2. The Korat Association of Persons with Disabilities, Tambon Naimuang,

Muang district, Nakhon Ratchasima province

3. Mahatai Foundation for Developing Persons with Disabilities, Muang

Pattaya, Banglamung district, Chonburi province

4. Yardfon Center for Empowerment and Vocational Development for

Persons with Disabilities

Scope of Population

The target population of 37 can be divided into 2 groups:

1. Officials of the associations or the welfare centers for persons with

disabilities and academics purposively selected as samples in total 8 persons

2. Persons with physical disabilities (arm, hand, leg and body) in total 29

persons excluding mental, visual and hearing disabilities.

Key Informants

This research is an in-depth research focusing on interviewing 8 executives

and officials of organizations in 4 provinces providing welfare for persons with

disabilities and 29 persons with disabilities provided social welfare. Information is

gathered and analyzed to gain concept, principles, modeling process for welfare

provision for persons with disabilities. The target group is 37 persons in total.

Scope of Time

The length of time for this research is 1 year from October 1 – September

30, 2017.

Conceptual Framework

Figure 1 Conceptual Framework

Research Methodology and Area of Gathering Information This research is a mixed methodology research including documentary

research and qualitative research in the field as the followings:

1. Documentary study by studying and gathering information from related

documents

2. This research is a qualitative research through field study to gain concept,

principles, models and processes of policy formulation for community, people,

organizations and local areas.

Persons with disabilities

Usage of Policy and Provision of Welfare

1. Medical aspect

2. Education aspect

3 Vocational aspect

4.Social aspect

5.Mental rehabilitation by Buddhism aspect

Policy and

Provision of

Welfare for

Persons with

Disabilities

4

Research Instruments

This research focuses on analysis and participation. The key instruments,

thus, include interview guidelines or forms.

Gathering Information

The researcher gathered information as specified by the objectives by using

the following methodology:

1) Issuing letters to related parties including organizations, chiefs of

government agencies, communities, organizations providing services for persons with

disabilities, asking for cooperation in providing information and responding the

interviewing forms. The team of researchers approached the target areas of the 4

organizations.

2) In interviewing, the team of researchers took in-depth interviews among

the executives and officials providing social welfare for persons with disabilities and

related persons using the policy and provision of welfare for persons with disabilities

in Thai society.

3) Gathering information from documents in relation to concepts, principles

and processes of formulating policy on provision of welfare for persons with

disabilities in Thai society.

Information Analysis

As this research is both documentary research and qualitative research

through empirical evidence by interviewing, then the team of researchers analyzed the

content and concluded following the objectives of this research.

Results This research is a qualitative research that the researcher proposed from the

gathered information from documents and information from in-depth interviews in

relation to the objectives of the research. Findings can be revealed as the following:

1 . Needs in welfare of persons with disabilities in Thai society: All people

in society including persons with disabilities need successes in various aspects of their

life. If particular need has been fulfilled, the person is happy and satisfied with his or

her life. The fulfillment of need leads to the improvement of quality of life. Need in

one’s life is, thus, an important variable for social welfare of persons with disabilities

as well as the other people as the following:

1 . 1 Need for survival or existence: physical need or the basic needs

including food, shelter etc., Comparing with Maslow’s Theory of Needs, they are in

the same level of physiological need and following with safety need.

1.2. Need for social relation or social relatedness: relationship between

person to person and person with society etc. Comparing with Maslow’s Theory of

Needs, it is the need for spiritual security of not being neglected, belonging as a

member of society and being accepted and praised by colleagues and supervisors.

1 . 3. Need for progress or growth: need for change and development in

personal status; to be pioneering and continuously extending powers by one’s own

knowledge and capacity. This also includes progress and growth in one’s career. In

addition, it has been found that persons with disabilities also have needs in various

aspects including: 1) health; 2) education; 3) housing; 4) employment, income and

labor welfare; 5) income security; 6) recreation; 7) social services

5

According to problems and needs of persons with disabilities, the related

legal rights of persons with disabilities should be reviewed to empower, create

opportunity and equality in society. This will lead to common happiness and inclusive

society as in the 12th National Economic and Social Development Plan.

2. Preparedness and its development in provision of welfare for persons

with disabilities: As there have been changes in various aspects including political

change leading to new draft of constitution and reformation of the country in various

areas, the local implementation has initiated mechanism of provincial service centers

for persons with disabilities, other service centers, organizations for persons with

disabilities, local administration organizations and other agencies that help more

persons with disabilities in locality get access to service. This has been realized as

strength in development of quality of life of persons with disability in Thailand. In

addition to the mechanisms mentioned above, it has been found that the environment

and public services in Thailand have not yet facilitated the living of persons with

disabilities such as housing, public buildings, tourist sites, transportation system

including high cost of technology facilitating persons with disabilities. This has made

persons with disabilities not be able to get access and truly use the services. The

majority of persons with disabilities still cannot get access to information,

participation in social activities and formulating policy. In addition, the majority of

persons with disabilities are still discriminated and left behind. This is because of the

inappropriate attitude of persons in the same family and society towards the persons

and symptoms of disabilities.

3 . Policy and suitable provision of welfare for persons with disabilities in

Thai society should be implemented in the following areas:

3 . 1 Welfare in education: It has been found that the management of

provision of welfare in education for persons with disabilities in Thai society is the

inclusive welfare responding the various needs of persons with disabilities. However,

there are some suggestions for the future policy of welfare in education as the

followings:

- Learning center for persons with disabilities at community level: As

vocation is one of the most crucial aspects for persons with disabilities for livelihood

security by earning income for supporting themselves and their families, the security

and appropriateness in vocation, marketing of production or employment with

reasonable salary is necessary.

- Centers for welfare and healthcare provided by the government:

Centers for welfare and healthcare for persons with disabilities should be provided and

be known by their relatives in getting access to their rights including primary

healthcare for themselves or provided by their caregivers. This also opens opportunity

for the participation of persons with disabilities to live with others in society.

4 . Medical welfare: It has been found that healthcare, education and

vocation are all in need of persons with disabilities. Promotion of community religious

establishments in rehabilitating persons with disabilities is an alternative to enhance

the quality of their life. Policy on medical welfare for persons with disabilities can,

thus, be proposed as the followings:

-Religious establishments for rehabilitating persons with disabilities:

Some temples are well prepared for facilitating and providing service for persons with

disabilities such as meditation for rehabilitation, natural rehabilitation by using herbs,

change of way of life, attitude and way of living in accordance with Buddha Dhamma

principles.

6

-Organizing Dhamma activities for true quality in illness treatment: It

has been found that religious establishments for illness treatment for persons with

disabilities have different strengths and weaknesses. However, there are some

common perspectives in using Buddha Dhamma for treatment. When persons with

disabilities observe Buddha Dhamma, it helps both physically and mentally

rehabilitation that they feel confident in their potentials not less than other people in

society.

5. Welfare in vocation: It has been found that persons with disabilities try to

help and rely on themselves and not being burden of their family and society if their

capacity is enhanced, job opportunity is available in government and private

entrepreneurs and loans for entrepreneurs are available. It is, therefore, policy on

vocational welfare for persons with disabilities should observe the following factors:

necessity for provision of welfare for persons with disabilities; provision of welfare

for persons with acute disabilities; facilities for persons with disabilities; independent

life of persons with disabilities; and budget for providing appropriate welfare for

persons with disabilities.

6. Social welfare: Procedures on development of the provision of social

welfare should be as the followings:

1) Enforcing legal measures: The government should delegate authorities

in service provision in all aspects as enacted by law.

2) Increasing performance of all mechanisms implementing social

welfare for persons with disabilities

3) Promotion and support: Budget supporting each type of service should

be continuous and all areas and personnel should understand the individual need and

necessity of persons with disabilities.

4) Circulation of information: Information of provision of social welfare

should be provided to each type of persons with disabilities specifically at district

level. Information should be shared with them and their relatives including the blind in

order to exchange experiences and learning.

5) Mental rehabilitation through Buddhism: From the interviews,

Buddhism is essential in empowering persons with disabilities to sustain their living in

the following aspects:

-Supporting temples with budget to prepare suitable environment for

persons with disabilities: Reflection from the interviewees with disabilities shows that

most temples have not yet fully organized suitable activities for them. In the past,

activities for persons with disabilities have been initiated and organized by related

schools, associations or institutions. For example, school for the blind in Bangkok

brought school children to practice Dhamma at Sathira Dhammasathan. However,

most interviewees agree that temples should organize various activities responding the

conditions of each type of disabilities as the followings:

1) Producing appropriate Dhamma media for each type of disabilities

2) Developing suitable places for physical disabilities

3) Providing accommodation for persons with disabilities while

practicing Dhamma

4) Promoting the role of monks in helping persons of disabilities

5) Producing manuals on Teaching of Buddha in relation to the living of

persons with disabilities

Moreover, the concept of Buddhism views all things including humans in

two angles. Persons with disabilities can, therefore, bring the weaknesses of

7

disabilities to strengthen oneself such as meditation for developing oneself to be more

conscious, being neither discouraged nor sorrowful, not adhering to suffering of the

past or too much concerning for the future. Persons with disabilities try harder in

handling life than others. They may use the method of thinking by not thinking and

through meditation in all motions as usual habits. This will not only decrease suffering

but also encourage oneself.

Discussions This study research is related to the need in appropriate welfare for persons

with disabilities in Thailand. It has been found that the majority of persons with

disabilities still have spiritual problems that relate to physical and emotional aspects.

If Needs Theory of Maslow is brought to explain (http://whochange-

theworld.blogspot.com/2015/ 07/ maslows-theory.html. 10 February 2018) Everyone,

whether with disabilities or without, has their hierarchical needs beginning from

physiological, security or safety, social, prestige up to the highest one i.e. self-esteem

or success on whatever one wishes.

From the theory, it can be explained that welfare needs of persons with

disabilities include: physical health, security and safety in living, appropriate social

and environmental condition. Government and related agencies should, therefore,

provide welfare that persons with disabilities have good health, secured life, social and

environment that facilitate their living and developing their potentials, ( Anuchat

Phuangsali and Arathai Ata 2008) , material needs that facilitates their life. This also

includes subjectivity aspect i.e. responding spiritual need for happiness and

satisfaction of life.

Both dimensions of need are the relations between mental need that affects

physiological need that is physiological need is the result of mental or spiritual need of

the person. When physiological need is fulfilled, it helps mental health. Everyone

needs happiness in life that (Raphiphan Khamhom, 2014: 25 – 26) commented that

3rd strategy of the 7th social benefits and social welfare development plan (2017-2021)

supporting all sectors to drive provision of appropriate social welfare and social

development towards the target group. The plan has been implemented for a period of

time by focusing on physiological welfare.

In mental aspect, it has been found that provision of welfare in the common

wealth of Australia (Department of Public Welfare, 2016: 14) has its own concept in

eradicating psychological barriers that might cause mental imbalance or

disequilibrium of persons with disabilities. It also found that the impact of physical

disabilities leads to psychological problems and in turn affecting physical health. In

Thailand where most people are Buddhists, importance of mental aspect has been

realized that when physical health in defective, mental health has also been affected

by complicated symptoms of illness. (Phongprapha Kanchanaphabu, 2015: 71 – 72)

Promotion of the role of temples with other government and private sectors,

appropriate activities are organized to empower persons with disabilities in behavior,

mental and intellectual that they can equitably lead their life in society in consistent

with Prani Praphaiwatcharaphan ( 2009: Abstract) empowerment of persons with

disabilities, families and communities from valuing and searching their potentials and

changing from negative to positive concept, will help them improve their quality of

life.

In addition ( Phramaha Udom Saramethi, Satthat Chanthathong and

Chamnan Koetcho 2008: Abstract) proposed that Buddhism opens opportunity for

8

persons with disabilities to unlimitedly reach practice principle for ending suffering.

However, there are some religious disciplinary enactments that persons with

disabilities have to follow.

For potentials of persons with disabilities, society should participate and

open opportunity for them to creatively express their potentials. Mental rehabilitation

is also necessary. Cancer can be treated by herbs and Dhamma for rehabilitation. From

the point of view of persons received the service, symptoms of some cases have been

surprisingly improved. As evidenced by volunteer medical doctor ( Dr. Sirirot Kitti

sanphong, 2014: 4 – 6) Arokayasan Wat Khampramong that helped Phra Panaphana

phat Chirathammo,Dr. for many years. This can be recognized to be a part of mental

treatment of persons with disabilities. Some cases do not have only disabilities but

also with chronic illness and bedridden that needs a close care-giving. This is not only

to treat the patients but also their relatives and caregivers to have strength in taking

care of the patients.

Activities for patients and relatives are also spiritual treatment that needs to

focus on the most crucial belief i.e. Buddhism Phrakhru Suthammanusit, the director

of rehabilitation center for persons with disabilities and paralysis, ( Wat Huai Kiang

Interviewed 10 February 2018.) has established the center for many years until it has

been accepted by government sector. Its networks have also been developed with local

administration as shown in Figure 1.

Figure 2 Provision of service between Wat Huay Kiang, Mae Jo Municipality

and Sansay Hospital (Thai)

From figure 2 Persons with disabilities have been physically and mentally

treated. The local temple is the center for helping the living of persons with disabilities

in accordance with the Buddhist teaching. Living under the physical disabilities is not

the barrier to spiritually live their life. On the contrary, it stimulates persons with

disabilities to have potentials in initiatively and constructively self-development in

education, arts, social leader. This has helped opening opportunity for persons with

disabilities and other people to friendly practice towards them with the principle of

Brahmavihara 4 or sublime states of mind and Sangahavatthu 4 or bases of social

solidarity that is useful for human dignity and equality in accordance with (Samanarak

Suwannasap, Yuwadi Lilakkhanawira and Wannarat Lawang 2016 :20 – 25) focusing

on lifting up quality of life specially better movement of persons with disabilities by

9

supporting all aspects in care-giving and promoting the acknowledgement and value

of themselves.

In addition, provision of appropriate welfare is the crucial issue that (Dun siri

chai and Wiphawi Kritnaphut 2010 : Abstract) pointed that problems and needs are

different according to the type of rights used in a particular social welfare. There

should, therefore, promote development procedure in provision of social welfare as

shown in figure 3.

Figure 3 Model of management of welfare system that promotes the access of

rights for persons with disabilities (Thai) From development concept proposed above, it helps the situations and

problems of persons with disabilities. Problems of persons with disabilities are

different by type of disabilities and by region. It is complex and complicated

depending on its context of social culture whether they are the disadvantaged or the

poor lacking 6 aspects: 1) opportunity; 2) employment; 3) power; 4) information; 5)

dignity) and 6) intellectual.

Lacking these basic needs is a complicated problem. Rights and human

dignity of persons with disabilities are more accepted in society that prioritize the

same aspects of vocation, health and other facilities. Urban areas sometimes provide

more facilities than in rural areas. Persons with disabilities, thus, sometimes feel that

they are not well and thoroughly taken care of. They have their ways of life according

each regional and cultural context with different strengths and weaknesses. However,

persons with disabilities need appropriate welfare to lead their life with happiness in

society.

Recommendation for Further Research 1. There should be participatory action research (PAR) for mobilizing the

participation of various sectors including the people, community leaders, religious

leaders, community organizations and government agencies. The research can be

integrated in the provision of more appropriate and effective welfare.

10

2. Temples and local administration organizations with potentials and

preparedness to do a pilot study in model of management of community welfare fund

for disability to be extended at policy level.

3. There should be a further study on model of provision of appropriate

welfare for persons with disabilities with comparison of areas-based study and

problem-based learning with various contexts of society and culture covering span of

age and level of disabilities in both urban and rural areas in order that this research has

further details and concrete comparison.

References

Chakkraphop Dunsirichai and Wiphawi Krisanaphuti. Social welfare for the disabled

in Khon Kaen: A case study of the visually impaired. Graduate School: Khon

Kaen University.

Chakkraphop Dunsirichai. (2013). Social welfare for the disabled in Khon Kaen: A

case study of persons with visual impairment. KKU Res J HS (GS) 1 ( 1) :

January – April 2013.

Committee on Empowerment of Persons with Disabilities, National. (2017). National

Plan for Quality of Life for Persons with Disabilities Issue 5 . Bangkok:

Department of Public Welfare.

Department of Public Welfare. (2016). Strategy for improving the quality of life of the

disabled. Bangkok: Ministry of Social Development and Human

Security.Copy. Department of Social Development and Welfare.(2015). Strategic Plan Department of

Social Development and Welfare. Ministry of Social Development and

Human Security, Bangkok: Department of Social Development and Welfare.

Faculty of Social Administration, Thammasat University. (2 014) . Full Research

Report Study on the direction and pattern of social welfare in Thailand.

Proposed to the Office of the Permanent Secretary Ministry of Social

Development and Human Security. Faculty of Social Work: Thammasat

University.

Kittiphat Nonthapatthamadunchut. (2015). Social welfare for the underprivileged the

policy of eating well is good. Bangkok: Edison Press Products Co., Ltd.

Ministry of Social Development and Human Security. (2011). Minutes of the

Integrated Conference on Improving the Quality of Life of People with

Disabilities in Key Strategies for Improving the Quality of Life of People with

Disabilities 10 October 2011. Bangkok: Ministry of Social Development and

Human Security.

Phatcharin Wanichanon. ( 2 0 1 1 ) . Care for the disabled. Bangkok: Sukhothai

Thammathirat University.

Phongprapha Kanchanaphabu. (2015). Social Problems and Disability Psychology.

Bangkok: Department of Public Welfare.

Phonthida Wisetsinpanon and group. Access to the rights of persons with disabilities

and the development of welfare schemes that promote access to the rights of

persons with disabilities. Bangkok: Bureau of Policy and Development

Research and Academic Group.

Raphiphan Khamhom. (2014). Social welfare and Thai society. Bangkok: Thammasat

University.

11

Sirirot Kittisanphong. ( 2014). New Steps to Collaborate on Collaborative Health

Collaboration, Vol. 7 No. 33 May - June 2014 UC Bon Withi Tham.

Bangkok: National Health Security Office.

The Education Management Act for the Disabled: 2008. Part 125 , Part 28 , Bangkok:

The Cabinet Press and the Government Gazette.

Samonrak Suwansap, Yuwadi Lilakkhanawira and Wanrattana Lawang. (2016).

Factors affecting the quality of life of the disabled in motion in Pathum Thani

Province. Journal of Nursing and Education, Vol. 9 , No. 3 July - September

2016.

Sukanya Bunkhong. Guidelines for Improving Access to Services Facilities for

disabled people to use the metro. Faculty of Social Science: Thammasat

University.

Curriculum Vitae (Presenter) Phrabaideka Suphot Ketnakorn (Tapasilo) is a lecturer of Social Education Program,

Mahachulalongkornrajavidyalaya University, Ubon ratchathani Campus. He graduated

Ph.D. in Education Administration from Adamson University, Philippines. He

graduated Master degree of Curriculum and Instruction, Faculty of Education,

Sukhothaithammathirat University, and Bachelor degree in Social Education Program,

Mahachulalongkornrajavidyalaya University, Thailand. He is interested in conducting

research and write article related to social education and Buddhist Studies.

Contact: E-mail: bob2529@gmail.com, Tel. +66 80 485 4462

Society be Livable with Buddhist Path

Phrakhrusangharak Chakkit Bhuripañño (Kattiyang), Asst. Prof. Dr.

Dr. Niwes Wongsuwan

Silawat Chaiwong*

Lampang Buddhist College & Faculty of Education

Mahachulalongkornrajavidyalaya University, Thailand

Abstract

This article has the substance to present Society livable with Buddhist Path

by using the principle of Threefold Training as namely, Precept Concentration

Wisdom to develop society be livable that has matter summarize as, the growth of

society quickly cause of population congestion, lake of dwelling, lake of public park

and cause of pollution, cause of fight to use national resources to take for

consumption, and then because of did not still dynamic of social and circulating from

time to time. So those problems had main affected for physical and mental for human

society. Therefore, using the Threefold Training to help and maintain mind of persons

in society emphasize for service mind and live to each other in society then bring love

harmony generously to take place until for society be livable and lasting.

Keywords: Society be Livable, Buddhist Path

Introduction

The growth of society quickly cause of population congestion, lake of

dwelling, lake of public park and cause of pollution, cause of fight to use national

resources to take for consumption, and then because of did not still dynamic of social

and circulating from time to time. So those problems had main affected for physical

and mental for human society. The phenomenon as this is going up with developing

countries as like trail shadow for countries have developed and begin to spread all

worldwide.

In the past of decade, the trend of world divert concept for economic

increase to be Sustainable development by consider for environment and ecosystems,

then at the same time, they request interest for Localization during of globalization

and giving of People empowerment or creating of Civil Society, and then it has

phenomenon concept about city development such as “Livable Cities” of world bank

under objective plan as Agenda ๒๑ of United Nation including with “Healthy Cities”

of the world Health Organization (Kanokrat tifny, 2552 : 97-98)

For Thailand, the concept for Society livable has begun by Department of

Health for Ministry of Public Health in year B.E. 2537, by getting some concept from

World of Health and concept of Sustainable development to adjust with concern

organization, until have knowledge learning and expand to more Society livable, then

cause of wanted for political and society livable, and then until to be principal policy

2

that put on National Economic and Social Development Plan N ° 9 (B.E. 2545-2549)

until present time. The National Economic and Social Development Plan N ° 11 (B.E.

2555-2559), by mean have the objective for strong of society and develop city and

society livable along by potential and availability with process of participate all parts

of society (Part of Local government, Department of , the Public Participation

Promotion Bureau for people: 2555: 7)

The meaning of Society be livable with Buddhist Path

World Health Organization (WHO) gives meaning of city or society livable

that, it means the process does not emphasize for health only, but emphasize for

service mind too, and then it tries to support for good health too. So every society can

combine for city livable by does not care for state of health, and it has structure by

adjust societies and environment by creative. There are improving social and physical

environment with going on. There are expand resource by people in society and they

help to each other for running all lives activities. And then development the most of

people efficiency. (World Health Organization, 2014 :1) For people development at

the present have many official both bureau and private, Social province department,

Province Commercial Office, Province university as emphasize the important of

societies people then concern role to participate with responsible for CSR (Corporate

Social Responsibility) by join and give knowledge part such as social economics and

culture etc.

For the defections as that society, there are many scholar give some

different, some of them giving as resident for good service mind then have efficiency

and controlling, and managed factor for healthy, and then take creative harmony,

environment for both social and physical that over all for health of people in societies

all regular and illness time. (Minkler, M., 1985: 303 – 314)

Societies as the place for participate to development economics and

national society (S.S.C.) along by expanding profits using societies that to bring

people could help to each other for lives developing all case and self-development.

(Porntip sukpradit, Rujinart atthasit and group, 2548: 3)

The office of development economics and national society (S.S.C.) along

by frame of policy for development city and societies livable in the National

Economic and Social Development Plan N ° 11 (B.E. 2555-2559). City and societies

livable are process for developing as the same group by have human center and

stronger of societies based on to develop by focus for peaceful convenience clean safe

have disciplinary strong with economics and have good for management. People have

good lives and livelihood happiness and he most important for city and societies be

livable, then should have participate with all parts indeed and lasting for development

and for Thais’ livelihood (The Office of the National Economic and Social

Development Board, 2555: 39)

3

So that, the article writer looks at societies as have collected for group of

people that have same objective or cooperate concept too. There are cooperate

learning generosity and communicate to each other, until those have concluding to be

power or spirit and cause of leadership to be replace person who take care to societies

by mean have process or participate for thinking doing and finally have been strong

power societies to solve more problems in societies, even no matter by economics

social and culture etc.

The Elements of Society be Livable with Buddhist Path

The heart of societies be livable, the important thing means people in

societies should have more potential such as self-dependence and can be consent

social change as have dynamic and should have harmony generously and live with

happily together and then maintenance with good traditional as the ancestor had saved

up by can classify elements society livable with 3 elements as namely, (The Office of

the National Economic and Social Development Board, 2550: 7-9)

1) Societies have to be self-dependence, means those societies have joined,

be stable, then can be depended oneself by economics and knowledge of societies, by

mean have the organization leader in societies and process of learning or participate

network to promote potential and capabilities of all societies be lasting.

2) The participate of societies, means societies have love generosity and

consciousness tenacious by mean cooperative.

3) The participate societies mean people have joined for thinking decision

doing for responsibility with relationship and free for problem resolving or

developing their lives or traditional preserve and local wisdom as has been local

identity or Thai identity as well as and continue with many group in societies.

Therefore, strong setting for societies by observes with sufficiency

economy will have protection as affect societies, sometime can be got affected from

globalization did not destroy identity and social culture by emphasize based on one-

self, have known and develop one-self, and then dependence with activities as well as

sufficiency using, know to reduce passion and wanted then doing for more common

interest, living with generosity harmony as well as participate with societies then can

adjust behavior by continue.

The Attitude of Society be Livable with Buddhist Path

The project Society be livable of the Office World Health Organization in

Europe region has attitude of Society be livable 11 points as namely, (World Health

Organization Regional Office for Europe, 2014: 2)

1. Having physical environment as well as safety residences.

2. Ecosystems (Relevance between life and environment) having balance

and developing with sustainable.

3. Strong societies have supported and no exploit to each other.

4

4. People have more participated for control and decision for effect lives

polite and happiness for people.

5. People in societies have got base element for lives such as food water

residences safety have income and working.

6. People can get the experience and more resource with relationships

coordinate with widely communication.

7. Being societies or cities as have much economy lively and still with

innovation.

8. Promote for wroth relation of history inheritance culture lifestyle of

people and group.

9. Having assignation for development harmony with society’s lives and

set attitude of societies or cities in advance.

10. People can get service health and treatment properly and more

effective.

11. People have good physical health then reduce illness.

The Development Strong Index of Societies (S.S.C.)

The office of development economics and national society (S.S.C.) has

developed strong index of societies to measure strong society’s succeed and happy

ending, at the beginning can be synthesized by 7 and combine 16 indicators by spread

to main strong elements of societies as namely,

1. Societies have to be self-dependence, as consist of indicator or principle

measure, is that, have strong in organization and learn to solve many problem and

economic in societies by continue as this,

1.1 Strong in organization is that, whatever societies have steady combined

unaided then have an efficiency and good management then have depend on people to

solve problems or developing for their good living by principle indictor as namely,

(1) Having money stability or stable organization in societies as effect

to organize and societies by self-reliant and have supporter of group membership.

(2) The indicator group in societies that reflect to be attempt or

developing lives of societies to be stable and have self-reliant at in the end.

(3) The indicator for supporter education fund finance in societies as

effect to competency for support fund of organization in societies.

(4) The indicator for strong of leader group in societies as effect of

mechanism movement societies to be strong.

1.2 Learning to solve problem by continue participate is that, the process of

learning of societies or part for development, to add potential and capabilities for self-

development, then having changing knowledge and adjust all time as well as

management and good administration of societies by mean of principle as namely,

5

(1) The indicator of learning with local scholar or societies learning

center as reflect an efficiency learning for potentiality and self-reliant with in

societies.

(2) The indicator of learning with local scholar / local people as reflect

an efficiency of knowledge in societies as will have and self-reliant.

(3) The indicator of participate development reflect to support

efficiency for local learning of societies by more and quickly.

(4) The indicator for societies plan making as reflect an efficiency of

learning as will developing societies to

1.3 Strong society’s economics is that societies have potential and

capabilities for self-reliant by high societies economics as well as people have

working and got sufficiency income for lives and families. There are no have

immigrated to another place by mean have main indicator as namely,

(1) The indicator of immigrate who look for work and more incoming

which reflect an effect at the end of societies self-reliant.

(2) The indicator of new theory occupation or occupation along by

sufficiency economy as reflects to occupation as well as self-reliant.

2. The participate of societies as consist of indicator or main indicator is

that welfare setting in societies and harmony for help to each other as by,

2.1 welfare setting in societies were having generous and giving

interest or profit from all activities in societies by mean have main indicators is that,

indicator for social welfare by continue and affect to enable of societies which help

and give all societies.

2.2 Harmony for help and give to each other in societies which have

main indicator is that, house indicator as concern public societies / village as affect to

harmony in societies joining to solve problem or development for public benefits.

3. The participate societies consist of main indicator for member group and

maintained traditional and wisdom as have been societies attitude of societies / local

or attitude for be Thai as by.

3.1 Being member group mean people in societies participate for lives

development or joining to solve self-problem by have main indicator as namely

(1) House indicator as have been member group in societies as affect to

participate with another group or resolve problem in societies.

(2) The indicator for volunteer in societies both government and

private as affect to public mind service of people in societies that will have participate

development for people and good lives in societies.

3.2 The treatment value of society’s traditional / local or Thai identity,

that means participation with value tradition, identity culture of societies / or local of

country in societies by mean have main indicator as namely,

6

(1) The indicator of people in societies activities participate such as

traditional culture as affect too strong maintenance for traditional identity in societies

/ local or identity for being Thai with continue.

(2) The indicator for people in societies as participate to developing for

local wisdom an affect to strong treatment development then cap to wisdom for

societies identity by continue.

People in Societies be Happy with the Threefold Training

The development of sustainability means included developing by

integration with real data. It must be for real development of natural and is based on

natural as connection with cause and effect of things. The process development of

sustainability can be classify as namely, 1. Man development by emphasize person as

cause and effect for center development by man development with full system is that

behavior mind and wisdom. 2. The development of sustainability by mean that full

middle development or center with factor as doing to connect and integrate changing

in main system relationship to be system of continue make a living.

(Phrathammapitaka (Phrayut Payutto), 2556, p. 4)

The process of society’s development as complete all 3 three parts as

namely, behavior mind and wisdom. All three parts for making a life have

relationship with cause and affect together and will be continue development that is

process of Threefold Training as namely precept, concentration, and wisdom.

1. Behavior, good behavior should be bringing mind for development and

help for growing wisdom. At least it should be developed for no persecuted, but

behavior for creative and support by emphasize general behavior, is that habitual

behavior with good form discipline and cultural. Behavior for make a living as good

faith no persecuted no shift no other beating and environment. The behavior for

happiness by generous, happiness with natural and harmonize, and then happy from

giving happy is supported developing or people development especially the based on

behavior for mind and wisdom development.

2. Mind, mind has been emphasize as indicator to set behavior and

happiness condition of mind will be stable behavior. Wisdom will be work and

development must be dwell for suitable mind especially for sustainable man

development should be take place as namely, adult guideline for children by felling

media information and attitude by lovely admire and create real idea then motivate

consciousness and creative participate. The determine for other got happiness

understand human being developing kindness compassion sympathetic joy, then have

happiness in natural love conservation and knowing solitary as well clever for purpose

and beware potential by happily and freedom of lives, having idea, having

determination on duties for creative the best work.

3. Wisdom to solve, those were improved all behavior and mind for

perfectly, and take to freedom purpose and peaceful then will developing by go side

7

by side and dwell to develop both behavior and mind such as bring small children to

know thinking along by analytical refection, as what is it? Where it’s doing? For

whom, how to do? How do they good and bad? How have we should observe? The

consumption by consider or wisdom by using analytical refection. Wisdom regard that

worth more than money, then should be using time by not careless, trying to know,

supporting main value and good think with Right View, then making helping to each

other and support wisdom as will have factor for to drive and have based on for right

development good for lives for social and natural, developing wisdom to know world

and truly lives, get reach natural and pure mind, having happiness by one-self by not

dwell thing from outside.

Sustainability Development System

Sustainability development will be take place when relations system consist

of all 4 as namely man social natural and technology go forward as well, by mean all

parts support to patronize and existence by smoothly, and then this human system

based on factor for doing. It has important as for this desirable happened or not. The

thinking development and practice for all 4 factors have based on as namely

1. Man, on behalf of man direct to give education and allocate other factors

for each human life grow up and approach to human perfectly. Human being on

behalf of good quality resource by have good health diligent responsibility, have skill

knowledge ability expert etc, then ready to be economic power an allocate societies to

support and take to sustainability developing.

2. Social, al system in social will smooth connect consistent to be one at

based on knowledge really truth of one ordinary. Succeed from all social system such

as growth economics the country order etc, it’s not final point but environment

condition was atmosphere to support human can develop they to be good lives. The

important focus of many measure in social, is that create atmosphere for no

persecuted as well as helpful to each other.

3. Natural, the attitude of human for natural should not look only one-self

as part of natural and will have consistent life concordant with natural only. The really

human being ability was making world as ever beating to least, making human and all

creatures ever lived before and can be for more good together. The treatment for

natural have affect should happen by fact as long as cause and effect of natural only,

as that it will be condition for damage or creative and beneficent. The nature beside of

basic and place for provider of human physical, if human lay real condition then

nature will support worth for romantic and let happiness to give life in each part of

human together, human should give more natural with the most supporting and then

by more forgo, it may say regarded for human who be repented then doing good thing

replace.

4. Technology, development new technology as support no break natural,

technology as save power or used power by an efficiency, Thai society will have lake

8

of black grown creative to produce technology and event now still no produce.

Therefore, technology has to main meaning for one part that means for convenience

lives and entertains. The connection of this technology will not support for human

developing because it support for consumer value, be wasteful superfluous, think of

comfortable, like easy work deny difficult. That is should not carless and intensive

human against this the stream, because technology help human getting more working

and give comfortable, if human do not use with mindfulness and analytical reflection

by right practice the it will be factor for to human developing and taking

sustainability development to go target. Technology with creative from human, if

human beware themselves, technology will be tools for human different world and

natural then many problem will happened to human and on the earth. Using and

consuming technology if do not use by wisdom for really worth and the when human

immerge in craving way. Human development and process sustainability development

will be collapse.

Therefore, we can found sustainability development will help human get in

the real natural. This getting for all has necessary important is that using wisdom and

when getting wisdom knowledge we should take them to do for succeed and go non.

Human being when get to the truth natural then will have knowledge cover all

relationship and in all can be participate to each other, then they know how to use the

right knowledge for separable persecuted to assist. Human being development by

rightly which they have been factor for center to developing at all both individual

family society social to complete purpose for Society livable with Buddhist

integration Path and so on.

Conclusion

Quickly growth of societies causes of tightly and crowded of Population

Lake of residences public place and cause of environment problem cause of fight to

use natural resource to consume then social dynamic is not still, it has moved along

time. These problems all have important part for physical mind and human societies.

So we should take the Dhamma principle of Threefold Training to help for cultivate

mental people in societies by emphasize for public mind service and living together

within societies. There are causes of lovely harmony support until get to process for

sustainability development by mean of person as will be center to development is that

behavior mind and wisdom. These items have been role for societies developing for

Society livable especially guide line to push and solve problem in societies until based

on important basic for all parts, neither economy social culture political almost

strengthen being lives of people in societies for good happiness stable and

sustainability lasting.

9

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thesis. Post graduate Chiangmai University.

Porntip Supradit, Ruchinat Attasit and groups. (2005). The way to create health

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Phradhampidok (Prayut payutto). (2012). Sustainable Development. Published 9.

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Local Government Organization, Organization for People Participate, The department

of Environment Quality Promotion, The Ministry of Environment Quality

Promotion, Text Book Metropolitan sustainability development. B.E. 2555.

The office of development economics and national society. The National Economic

and Social Development Plan N ° 11, (B.E. 2555-2559). Published.

Bangkok: Prime minister Office Organization.

The office of development economics and national society. (2007). “Thais’ Society

livelihood for Happiness” Reported Thais’ Society livelihood for

Happiness, Documentary Meeting Yearly 2007. Volume 1 (July 2007): 7-9.

World Health Organization Regional Office for Europe. Twenty steps for developing a

Healthy Cities project, p.2. Minkler, M. (1985).“Building supportive ties and sense of community among the

inner-city elderly: The Tenderloin Outreach Project”, Health Educational

Quarterly, United States of America: 303-314. .World Health Organization. [Online]. Sources: http://www.WHO.dk/healthy

-cities/How 2 Make Cities/2014 0114-1[1 June 2014].

Curriculum Vitae (Presenter) Mr.Silawat Chaiwong is a lecturer of Faculty of Social Sciences, Lampang Buddhist

College, Mahachulalongkornrajavidyalaya University, Thailand. He is now studying

Doctoral of Political Science Program in Political Economy and Governance. Burapha

University, Thailand. He graduated Master of Public Administration (M.P.A.)

Program (Public Policy), Phayao University, and Bachelor of Arts (Social Research),

Naresuan University. He is interested in conducting research relating to Social

Sciences integrating with Buddhist Studies.

Contact: E-mail: intiyod@hotmail.co.th, Tel. +66 62 174 3987

Buddhism and Hidden Economy Distribution

Phrakhrusophonphutthisat, Asst. Prof. Ph.D.

Phra Komsan Jalearnwong, Asst. Prof.*

Phrakrupaladteranuwatra, Ph.D.

Assoc. Prof. Dr. Somsak Boonpoo

Dr. Anek Yai-in

Faculty of Social Sciences & Faculty of Education

Mahachulalongkornrajavidyalaya University, Thailand

Abstract An activity of religion of Thai Buddhists about economic distribution of the

nation is the grassroots economy of Thai people, has much money to flow into the

economic system that government and national statistics bureau cannot record the

numbered data. For the annual tradition (not include monastery fairs) will have the

unit of government sector and other medias forecasted the numbers of money. The

annual tradition activity of temples will have much money to flow in the economic

system like spending, Buddhist tourism business for ancient Buddhist places that

make the community people, local people and society having the income, have the

job, to reduce the unemployment, to stop migration and to solve the slum community

settlement of the people in Bangkok and surroundings. Buddhist commercial business

creates the income distribution, employment, , have the jobs and to have the business

related to Buddhism like Sangha products shop, Buddha image melting factory,

Buddha statue production factory, black bowl production factory, Leaf palm

production factory, Monks’ bag production factory, Leaf palm decoration community,

black bowl community etc. The temple in Buddhism becomes the interesting point

and popularity of Thai and foreign tourists for coming to see the beauty of religious

places like Wat Pho, Wat Suthas etc. The hidden Buddhist economy distribution

makes the grassroots economy having the economy movement with money from

religious activity that getting from donation, from the faith and belief to employ and

to have the job and income distribution of people in the local community and society.

Keywords: Buddhism, Hidden Economy, Distribution

Introduction

Thailand is one of the countries with the highest rate of Buddhism as number

one in ASEAN and accounted for 94.6% of the total population. (population and

Housing survey in 2014), most of them believe in Theravāda sect, which is regarded

as the national religion of Thailand in practice , although not in the Constitution of the

Kingdom of Thailand. Thailand is also the center of world Buddhism. The

International Buddhist Conference has resolved to "Buddhist monks center in

Phutthamonthon District, Nakhon Pathom Province," as the center of world Buddhism

on May 20, 2005 (Daily News newspaper, May 10, 2006). Thailand is appropriate to

2

be the center of world Buddhism. There are many Buddhists or Theravada and

Mahayana Buddhist monks in Thailand, who work in the ministry of monks and

unions. There are also many other denominations and denominations. The Sangha is a

monastic organization. There are six aspects of the monastic affairs: administration,

education, educational welfare, constructions, Buddhism Propaganda and public

welfare. The religious activities of Thai Buddhists are related to the distribution of

economic income of the country, which is the foundations of Thailand. There is a

tremendous amount of money circulating in the economy, where the government and

the National Bureau of Statistics do not collect numerical data as empirically. The

annual festival, there are a number of government agencies and media outlets

expected to have a lot of money, such as fireballs, Naga, Lent Festival. Bung Kan

province (Newspaper base, October 5, 2017). Thai Tour Pay homage to Buddha.

Mental phenomena in the old temple, etc. These activities are money flow in the

economy. Have to spend The Buddhist tourism business. Ancient monastery Make

people in the community have income, employment, reduce migration rates. And

reduce the problem of urban slum in the community. Buddhism creates hidden

economic activity, the distribution of economic income, which is the economic

foundation that Thai economists rarely pay attention and overlook.

Economic distribution in the Buddhist economy.

The Buddhist business, the merit business, such as the merit-making

ceremony, offerings to Buddhist monks, etc., is just a shell or clay of Buddhism. But

do not know that these are distributed income. Encourages the grassroots economy of

the lower middle class. This is a distribution of economic income in Thailand for a

long time. In addition, in Thailand, there is no insight into the business related to

Buddhism, such as the monk shop. Foundry Buddha Phraya Pump Factory - Phra

Tamnak Factory Banbab Community These businesses and communities are all

related to Buddhism, earning money from the offerings of monks and novices.

Currently, many government agencies and universities are interested in studying

information and statistics related to Buddhism. The research was. "Forms and

Methods of Business with Buddhist Commercialism in Buddhist Institutions", stating

that "Buddhism Commercial" is a trade related to Buddhism and commercial

Buddhism in many ways and methods. The goal is to make money and make a profit.

Therefore, there must be activities supporting the promotion of Buddhist commerce in

the market mechanism in capitalism. For example, direct invitations, advertisements

to generate demand and lead to revenue and profit. "Buddhist business" of the temples

that can stimulate demand for Buddhism to buy and occupy. All activities of the

temple. The goal is to make money and make a profit. In particular, there are creating

fascinating marketing myths that believe in the power and the virtue of merit which it

is important to create a big Buddha Image. It also makes a lot of activities that bring

3

about the benefits both metrics and relation. (Veerayuth born in Mongkol, 2017, pp.

37-42)

Economic Distribution of Worship Talisman.

Fetish refers to the protection of the teeth, not the teeth, such as cloth,

talisman, etc. What is the meaning of the sacred power that is believed to be

accomplished? . Buddhist beliefs in Thai society today have a lot of beliefs about tales

of amulets and widespread. Buddhists often carry amulets with them all the time for

the peaceful mind and create the moral that feel comfortable safe from the

surrounding hazards that may occur. Because of the belief that talisman tales that can

be protected and also fortune. Especially the commercial side, which can be observed

from various shops, is to worship the Nangkwat or Kumarnthong to make the trade

prosperity. (Rosita Sutakul, 2007, abstract) : Attitudes and beliefs in Thai society for

high sacred object. It also believes in the power of sacred objects that have been

chanted by monks in Buddhism and understand that the sacred object is a matter of

Buddhism. (Phra Mahamon Vorokop (Fortress of Happiness), 2542, Abstract) : The

talisman has long been a popular belief in Thai society. It is considered that the

talisman is a symbol of faith and the anchor of the soul to encourage and feel secure

in life. In Thai society, the collection and the life of women and men to promote the

prosperity of life according to the beliefs inherited so it has the business of creating an

amulet for worship. The amulets were built in the year 2550 BE which the value of

the amulets business in 2007 was based on the belief in the sacred object. The

sacrifice was worth 40,000 million baht (Kasikorn Research Center, 2007) and it was

highly possible that the value of the business on faith would be higher than before.

There are also other ongoing businesses such as business creation. The business

magazines, advertising bussiness, and others which generates funds in the Thai

economy.

Figure 1: The sacred object is a matter of Buddhism

4

Tha Prachan Amuai Market It is a center of amulets and experts of the

Buddha and all kinds of antiques. Wholesale and retail the equipment for the amulets

such as amulets of bracelets, bracelets, eyeglasses, cameras, frames, water amulets,

picture of the monk, etc. (Kittisak Thamworakul, 2015, Abstract) : Have bought and

sold like the market. You can take the old amulets of worship or popular amulets or

rent or lease this market. In addition, the birth of the talisman business led to

employment , businesses, communities economy, jobs, etc., such as panels for sales of

accessories, about the amulets like necklace shop, Stainless Steel Cartridge Store,

Water Frame Foundry Buddha Phra Phutin Pump Factory - Phra Phutan, etc., as well

as various food outlets such as water shops, restaurants, as well as fruit shops, etc.,

which are sold to people in Tha Prachan market that makes a lot of money.

Business Fetish has expanded its production base to the suburban area and

not only concentrated in the market of Tha Phrachan. Buddha statues scattered around

the perimeter to prevent complaints from casting Buddha , casting Sculpture - Phra

Phut Distribution in all provinces and the most concentrated plant in Thailand. In

addition, Phayuha Khiri District Nakhon Sawan Province , the market for amulets that

panels are opened in major shopping centers such as Central, Mall, Lotus, etc.,

making the business of amulets. It makes a lot of income from the rental - let the

amulets from the business of amulets like newspaper advertising business magazines,

newspapers, business, stainless steel, etc. Advertising billboard business is the first

business to benefit from the business of amulets. Fetish , due to order of the Supreme

Sangha Council on October 1, 20170 prohibits the measurement of the Buddha image,

idols, miracles, stop signs, as a result of this order , advertising billboards in

Chachoengsao province have been affected by the loss of billions of dollars in

advertising billboards per day (Newspaper News, 2017). If analyzing the distribution

of economic income according to the principles, it will be seen that the business of

amulets that fetish Impacts on the employment situation of the foundations economy

due to the order of the announcement and the impact is also on the life of the people.

To decrease in operating income, employees and stakeholders involved in the

billboard business and also affect the revenue, such as the design staff, signer for the

device of label.

5

Figure 2 : The Buddha image

Economic Distribution of Philanthropy

The beliefs of Buddhist philanthropists cultivated since their ancestors. To

practice and cultivate merit is to do good to get good things to life and family, both

present and future. With joy and meditation, it is a great charity donation according to

the beliefs of charity. The merit of Buddhism must be composed of wisdom and faith ,

both of these always be in the merit. Buddhism believes that hell and heaven are real.

The one who created the sin or the evil one from the past to the present when he or

she dies and then goes to the hell. People who make merit or do good by one from the

past to the present is born in heaven certainly, but has sinned in the past, if the sin

brought before death was born in hell. There are many forms of merit making for

Buddhists to choose merit, such as the blessing, or merit making merit at home such

as new ordination ceremony, etc., which is based on the doctrine. Objective is the

principle of good deeds, including the three actions and prayers (Boon Chieng, 2002,

p.1 ) , which be the belief and faith of Buddhists who are determined in Buddhism.

There are three types and today there are various forms of philanthropy to meet the

needs. The convenience of the people of the world's digital age to save time, resulting

in a variety of philanthropy (Veeruth , 2017, p. 47).

1. The philanthropy with respect to the statue and sacred

2. The ritual merit Invitation to attend the ritual for the prosperity.

Happiness to family and life.

3. Donating with a donation box and toss

4. Making merit by creating a sacred object, Buddha, prayer book, coffin

donation.

5. Making merit by creating a property such as the pavilion, the temple,

the temple, the yard, the temple.

6. The merit of redeeming cattle and make merit for animals such as sheep

goats.

6

The Buddhist philanthropy model in Thailand is latent in faith, passion and

enlightenment. This is a thin line between faith and passion but the style of

philanthropy is different. Circulation of money in the community economy and to

create jobs for people in the community to work which can create jobs in the

community based on faith in the form of religion. In the past, to date, governments or

agencies have been involved in collecting basic statistics. Household income does not

pay attention to the economy that is flowing with traditions, customs and culture

about Buddhism. Because of the past, the rituals, traditions and other religions are

discussed in terms of faith, cooperation, strength and mixed together. To coordinate

the relationship of people in the community to live peacefully only which do not look

at business, job creation, income or the amount of money you must earn when

working. Because most Buddhists look at merit as a place to do so much involvement

that they make merit most of the way using physical strength to help each other until

the activities are successful.

Now the philanthropy has completely changed the way and style from the

past. Beliefs are made with strength and physical strength have decreased. The value

of merit is changed in the form of charitable donations by donating for charity to build

buildings such as schools, pavilions, religious hall, temple, etc. The merit of making

money is believed that many donations have merit , although many monks teach the

dhamma frequently. The merit is done much or do the same virtue. But the faith of

ordinary people has cultivated this belief through the people who have experienced

the philanthropy, succeeded, prospered, prospered, succeeded in their work, etc., thus

making them even more faithful. There are many researches that mention the

Buddhist business in Buddhism. There are huge amounts of money circulating in the

system from circulation is not a dark market, but it is a business that does not have

any statistical data. Examples of income distribution hidden in the Thai economy of

Buddhism, such as the merit making of the property such as the hall of the temple, the

temple, the temple, the temple, which will see the construction of temples throughout

Thailand. If you look in general, it will be seen as just soliciting donations to create

objects, places or religious places as Buddhist symbols. If you look at the perspective

of economists, you will see that this kind of philanthropy that distribution of income

employment reduce migration. The building of the monastery or pavilion of the

temple was funded by donations of kith and kin. When it comes to money, you have

to buy brick, stone, sand, iron and construction equipment in various stores that can

negotiate and talk. Hiring a construction contractor or having a construction

contractor from a local technician or a well-known technician. When the construction

is completed, there will be a ceremony to commemorate the merit, such as the

booking, booking, booking, window, etc. There are hired movie theater, orchestra or

music.

7

The Economic Distribution of Buddhist Tourism.

Today, the temple becomes a popular destination for foreigners to visit the

beauty of religious places such as Wat Pho, Wat Suthat, etc. The temple can

accommodate visitors very well. The cultural tourism policy, for example, the

popularity of the temple to worship 9 temples that attract people to go to various

temples to worship the sacred 9 different temples in one day, with the belief that the

merit of 9 temples in one day will be very virtuous. The change in the way of thinking

in earning money into the temple by the creation of various points. To attract tourists

to visit. The result is a magnificent temple. Beautiful castle palace Create a sculpture

image of the event in the Buddhist history, such as Sutthisarn 4, Sattahathai. Including

museums or monks. Various sacred images to attract tourists to worship. Some

temples have to be built. Clean bathroom with air condition. MGR Online, November

1 , 2017. Currently, Buddhist tourism is a popular tourist. Many tourists travel to the

temple, to participate in religious activities, the practice of Buddhism, etc., as seen in

the Buddhist travel is widespread in all groups. It is often used during festive

holidays, especially during the festival of religious significance, and some local

people are aware of the benefits or use the area of the temple in the occupation is

more (Jutaporn Rock Sui and Staporn Mongkol Srisawat, 2 014, p. 5 0 ) : Measured

their own identity. The diversity of temples is an alternative to the Buddhist doctrine.

It can also create charms to attract tourists with cultural tourism purposes. The temple

is a tourist attraction of cultural attractions (Mano Phrom, Punyo, et al., 2015, p. 39).

Figure 3: The temple is a tourist attraction of cultural attractions

It is evident that today's tourists have turned their attention to Buddhism.

Although the National Bureau of Statistics does not survey and collect income data

from Buddhist tourism, it can be empirically investigated. However, some surveyors

and researchers have collected data on measured revenues in part in 2013 , measured

in the Northeast. The temple has a legend. The temple contains a sacred Buddha

image. The temples are featured with meditation and income from Buddhist tourism.

Festivals or worship services will have the highest number of visitors like 200,000 -

8

300,000 people have the highest average monthly income like 10,000-100,000 income

will be restored to renovate the temple. Include public services such as scholarships.

Building a health center, a police station, hospital buildings, etc. (Nayesh Krishna

healing, 2014, 143) is to bring income from the donation of faith people and income

from tourism to benefit the community and society. If you look in the perspective of

economists, it can be seen that the distribution of income derived from tourism or

from the faith of the people back to society and community, distribution of income ,

to hire for creating jobs for people in the community, such as the building of health,

hospital buildings, etc., which is considered a welfare. According to the doctrine of

Buddhism, is the beneficiary of the welfare of the government is not very

comprehensive.

Conclusion

Today, both public and private organizations attach importance to the

economic distribution of Buddhism and development of tourism seriously. The idea is

that the tourism industry will promote the country's economic prosperity and helps to

better understand each other in the local community. Tourism is a major development

in the arts, culture, traditions and lifestyle shown in the community to attract and

attract tourists. In addition, the unconcealed distribution of Buddhist economics, as

advocated by the government, promotes and promotes media campaigns, television,

radio, etc., has helped to stimulate the economy of local communities. The foundation

of the economy is driven by the money from religious activities, money from the

donation, faith to employment, employment and income. Local people are trading and

exchanging goods and services at the community level and local as well. Although

there is only a small distribution of income, employment and employment in

Thailand, there is a number of societies as a large part of Thai society, so the Buddhist

economic distribution is hidden. From the faith and beliefs of many Thai Buddhists

and spread widely. This has led to the distribution of income, exchange Community

economy in temples Business Buddhism craft and handicrafts in temples and religious

ceremonies, etc., generate income for the community, society and local.

References

Boonna Jimanung. (2002). Buddhist philanthropy behavior in Amphoe Mueang. Khon

Kaen Province. Master Thesis Khonkaen University Faculty of Art.

Daily News. (2 0 17) . Wake up to the development of Buddhism. To the center of Buddhism

world. [Online] Accessible from https://www.dailynews.co.th/article/572974. (Date

of Search: November 26, 2017).

Jutaporn Saisai and Sathaporn Mongkolsriwat . (2 015). " The Way to Promote

Buddhist Tourism. A Case Study Sri Somdej District Roi Et Province.

Journal of Thai International Tourism, Vol. 10, 1: 50-58.

9

Kittisak Tungvorakul. (2015) . Behavior and Personal Factors Affecting Satisfaction on

Renting Amulets on Social Network. Bachelor of Business Administration

General Business Management Lecturer Silpakorn University.

MAJOR PAPPANO AND TEACH , 2013. "Guidelines for the Preparation of

Buddhist Tourism in Ubon Ratchathani Province for Support to the ASEAN

Community." Journal of Tourism and Services. Vol. 8, Dictionary of the

Royal Institute of Thailand 2011MGR Online. (2017). [Online].

https://mgronline.com/specialscoop/detail/9600000110404. (Date of Search:

November 26, 2560).

Newspaper base. Naga fireballs are expected to reach 3 million baht [Online].

http://www.thansettakij.com/content/2 1 6 1 2 4 . (Date of Search: November

26, 2017).

Popular-destinations/2 3 6 8 / Wat Phra Mahathat - Attractions in Bangkok (Date of

Search: November 26, 2017).

Somchai Hilight. (1999). Beliefs of merit and sin and ethical behavior of high school

students. In Bangkok. Master Thesis Development Community Thammasat

University Faculty of Social Work.

Suvarnabhumi Airport (AOT). [Online]. Available from http://suvarnabhumiairport.com/th/.

The Order of the Primate of Bangkok I do not remember the unit sacred objects in the

church. [Online] Accessible from https://www.khaosod.co.th/special-

stories/news_540476 (Date of Search: November 26, 2017).

Curriculum Vitae (Presenter)

Phra Komsan Jalearnwong (Titamataso), Assistant Professor from Faculty of Social

Sciences, Mahachulalongkornrajavidyalaya University, Phra Nakhon Si Ayutthaya,

Thailand. He graduated Master degree in Economics from Dhurakij Pundit

University, Thailand. He is interested in conducting research and writing academic

papers that related to Buddhist Studies and Buddhist Economic, and how to apply

Buddhist principles in Social Sciences.

Contact: E-mail: komsun@yahoo.com

Strengthening the Consciousness of Good Citizenship Along

the Line of Buddhist Youth

Phramaha Phanuwat Sankham, Asst. Prof.*

Phrakrusangkarak Suphanut Puriwattano

Silawat Chaiwong

Lampang Buddhist College

Mahachulalongkornrajavidyalaya University, Thailand

Abstract

This article demonstrates the attitude of the strengthening consciousness of

good citizenship along the line of Buddhist youth. There are educational policies, youth

development direction and the strategic proposals of the strengthening consciousness of

good citizenship along the line of Buddhist youth. Country development or the

development according to the world, cause the youth get the culture unknowable,

absorbed into their lifestyle in the form of various media, then lack of discrimination that

is good or negative impact motive to behave inappropriately. The strengthening

awareness or conscious mind build human resources to be good citizenship about

behavior and mental problems through the process of learning from experience and

refinement socialization process along with virtue, ethics, self-sacrifice, honesty and

public advantage. For Thailand, there are up to 12 copies of national economic and social

development plans, the content develop Thai people to be good, artful and happy. Be

society citizen staying valuable accepted in the society by law, through various

institutions, such as social, education, religion, and family institute. Consequently the

strengthening consciousness of good citizenship the author offers the primarily in attitude

show that the religious and the education institutions, Buddhism is part of the pathway

from generation to generation of Thai society people and Buddhism is also part of

lifestyle based on generosity that make our society peaceful and prosperous.

Keywords: Consciousness, Good Citizenship, Line of Buddhist Youth

Introduction

Technological advances affect the development of the country causes young

people have variety of cultures, both direct and indirect. That why they lack of analytical

reflection of information what is good or is not good until consciousness of goodness

moral lacking also behave inappropriately with age, be in allurements which lead to ruin

enticement affect the development of the country broadly. The change aftermath of social

flows, if you look at the object has accumulated difficult to resolve that chronic problem

2

in society, for instance political conflict, Environmental issues, and crime problem.

Education is important tool in developing human resources to be good citizens in society

through the process of educational institutions. As for religious institutions have to raise

awareness conscious mind for the youth then integrate principles Dharma into activities

or projects creatively. Also the family institution must give warmth love , take care of

the youth because it is the fundamental institution of society. These will motivate the

youth to public consciousness and be good citizen.Consciousness can be divided into 3

aspects. (Sompong Singhapol, 1999, p. 15-16):

1. Self-Consciousness is awareness for self-improvement makes person more

complete. Thai education has focused on this classic consciousness that everybody in the

society tries their best to make that happen. Such diligence, responsibility, perseverance,

these are the cultivated consciousness and have long been in the context of Thai society.

2. Others Oriented Consciousness is awareness of interpersonal relationships

among people in society, such as compassion, generosity, harmony etc. It is very well

consciousness instructed in most traditional foundation of Thai culture.

3. Social or Public Consciousness is awareness of the importance of

coexistence or take into account others who share the same relationship. It is a

consciousness that Thai people still do not have and very much lack, so the foundation of

Thai society should accelerate development about economic consciousness, political

consciousness, and environmental consciousness etc.

Therefore the education should not mean labour productivity into factory,

business and services that developed by the project or only in development plan. We also

need to think about how to manage education in a broader way , in every place education

management shouldn’t forget the real goal of education that it is all about human

development, not only in terms of knowledge and professional skills but in terms of

people potential development , intellectual development, emotion, political

consciousness, and society which means developing man or human for his own not

develop "human resources for the sake of Economic growth .This is the definition of true

education that we should do along with education.

Good Citizenship Follow the Regime Democracy

Citizens or world population are individuals sense of belonging be part of the

society, ready and willingness to work that help the beneficial collective

public.(UNESCO. 2015, p.14) Responsible and ready to lead change at all levels be in

democratic society citizen. For good citizens, society will determine such as hard work,

honest, economical, responsible, reasonable, be generous benevolent and can see the

importance of the collective benefits. These are basic features and what other people in

the society want to be virtuous person. In the democracy people that own the power in

3

order to succeed, must create "citizen" to rule over self-governing it's not just only have

good constitution by democratic citizens and contains 6 characteristics (Prarinya

Thavarnaruomitkul, 2012) as the following figure.

Figure 1: citizens in democratic

1. Self-responsibility and self-reliance

When people own their country they have the right of freedom in their

country.The Democracy is the cause of right to freedom. And people are free to own their

own lives. "Citizens" in the democratic system freedom is citizens self-reliance and self-

responsibility also don’t fall under the influence power or patronage system of any person

that youth can be citizen or member of society in the real world.

2. Respect for equality principles

To be good citizen must respect the principle of equality and will be worth the

same. See people in the horizontal, see equality with others and see others as equal with

them, no matter good or bad, rich or poor everyone has dignity to be human. (Ampol

Jindawat, 2012, p. 240)

3. Respect differences in diversity

Respect differences in diversity matter of profession, way of life, faith,

religion, or political opinions, in order to avoid the difference bring schism in society

Good citizenship

follow the

regime

democracy

1. Self-responsibility

and self-reliance 2. Respect for equality

principles

3. Respect differences

in diversity

4. Respect the rights

of others

5. Respect the rules

4

there must be no violence against those who see it differently. But they have to accept

the right to different opinions, without necessarily believing or believing.

4. Respect the rights of others

Respect the rights of others, the citizens have the right to exercise their rights

without infringing on the rights of others in consideration of the public interest.

5. Respect the rules

Respect the rules, the good citizens must accept laws, pact or rules that people

in the society together set to keep the society peaceful.

6. Social and Public Responsibility

To be good citizen in Social and Public Responsibility must realize that he or

she who is a member of society, they should responsible for their actions and don’t do

arbitrarily. And also social responsibility should look at themselves, linked to society,

solve problems without causing problems.

Being Good Citizen in Democratic Way will be Good for Society and Country.

1. To make the society and the nation sustainable. To make the society and the

nation sustainable because everyone is involved in the variety of opinions and there are

reasons for the work or projects both local level to the national level covering

opportunity for people with knowledge and ability to work together .This will result in

the work and performance effectively.

2. Love Happiness and harmony among the group. Love happiness and

harmony among the group, when there is a joint activity, relationship and attachment,

they work hard to achieve the goal.

3. Society is peaceful and orderly The society will be peaceful and orderly

because everyone must follow the normative according to regulation and rules of the

society which is the norm that everyone accepts.

4. The society is fair. Fair society, all members are entitled, duty, freedom,

equality, according to the law, all members are treated to be fair in society.

5. Members of the society are generous and kind to each other. Members of

society are generous and kind to each other as basis, based on morality for treating each

other by the democratic way and there are 5 basic values of good citizenship.

The 5 basic values of good citizenship are: self-sufficient, diligence have

responsibility economical and save, discipline, respect for law, morality, patriotism and

kingship. So we can see that be good citizen must be mentally ready to volunteer, for the

benefit of the majority more than self- interest and do not make anyone miserable. We

should know our duties, respect in comment of people society, follow the rules,

normative, social conditions law that set together on the basis of moral principles, ethics

to make society be happy and justice.

5

Be Good Citizen in Buddhism Way

We have to say good people follow Buddhism way that many Buddhist

principles, the people in society can integrate with their lifestyle to be good citizen in

society. Here, the author will show examples that three virtues are described: (Office of

the Secretary-General House of Parliament, 2012, p. 25-28).

Deference side

The deference side is the behavior that shows respect for each other respect the

rules, regulations or rules of public. We respect the rules, regulations or rules of the

public. The way how to behave as follows: respect the person who concerned, especially

the parents who gave birth, respect adult relatives such as grandparents, grandmothers

and elders, teachers and friends. Show respect and say hello, respect for social such as

adhering to the good traditions of society. Comply with the laws of the country. Respect

the rights of others for example, do not hurt others by deliberately not take other people's

property into their own without permission and don’t let others discrediting etc. Respect

comments of others and then should listen to the opinions intently and wisely before

deciding whether to believe it or not and do not hold your own opinion is always right.

Respect and glorify in national institute, monarchy and religion

Be in harmony side

It is expression of person that living together in society and work together then

collaborate and avail interests of agencies and organizations together. Co-thinking

teamwork doing or working as a team with willingness to be united then accomplish

achieve objectives of the goals.

To behave as fellowship can practice the following:

1. Think together and work together willingly.

2. Joint responsibility the work and assigned the work continuously

3. Jointly monitor the progress of the operation continuously.

4. Together, improved, revised, developed effectively.

5. Working together, taking into account the benefits of the collective.

Intelligence

It is the behavior of people that expressing intelligent logic and apply

intelligent esprit accuracy of development or solution in daily life. For example, using

knowledge and wisdom from education to career or develop our family, community and

society to live and make it beautiful

To behave as a wise man can do as follows.

1. To have broad idea by listening to news and opinions of others.

2. Use reason to solve problems, don’t bring emotions or personal feelings to

judge the problem.

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3. Comments without prejudice.

4. Knowing the thought of critical analysis and rational criticism

5. Reasonable arguments if there is a dispute among the group, use reason and

intelligence to allow the other party to accept it, never use emotions to judge the problem.

For the Duty of a Good Citizen

For the duty of a good citizen the principle of good citizenship is consist of

ethical principles, ethics, morality by behaving that doesn’t cause to harm others. The

principles of behavior should be socially cohere stay together peacefully. (Prawet Wasri,

1998, page 9) and behave to the benefit of others, that the society sees as good principles

benefit that don’t harm others. At the same time, it also benefits for all. Keeping your

mind in normally never do evil nor encroach others. (Agawit Na Talang , 2013, page

201-202)

From the text above, being good citizen must be virtuous life, ethics and play a

role in the democratic character that important element to live. The sense of Thai people

have heart that concentrate on Dhamma and recognize the grace of practice in the

maintenance national institute of monarchy and religion. Also adhere to the principles of

religion that they respect ,all religions there are moral principles that help to build people

mind to do good, don’t bully and encroach, be honest sacrifice, have responsibility and

timely discipline as well as ethical bravery.The way how to be good citizen as democratic

way.

Acting as a good citizen

Acting as a good citizen by law people are obliged to obey the law.

Constitution stated broadly but it covers all types of law no matter private law, public or

international law, including National act, decree, ministerial regulations and so on.

Therefore, it is necessary to study and understand the law so as not to be disadvantageous

or to be punished by the ignorance.

Good behavior in Thai culture

Good behavior in Thai culture, culture is human-made, and unique in each

societies to live in one of the groups expresses the exuberance, orderliness,

harmony,concord and progress , most people agree that it is pretty good to create as

conventional law to follow the same pattern as the model "Legacy of Society". Because

culture is what people get from their ancestors or transmit to younger generation .It is the

way of society as a culture of learning, such as gestures, speech, learning, dress, etiquette

etc.

Good ehavior in Thai tradition

Good behavior in Thai tradition practical succession, most people in society

recognizes also agree that it is pretty good and still be long-standing activities, those

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activities should be preserved, such as ordination ceremony, marriage, cremation, Kathin

ceremony, Buddhist Lent, include local traditions that are popular in each locality. For

example at the Central part of Thailand there are buffalo running tradition, carrying

Buddha image dive, and traditionally made Kwan- Kown (cultivated plant especially

grain), the ceremony in Southern of Thailand, traditional Chak Pra ,the fabric relics

parade, at the North there are Watering Ceremony, Poy Sa Long ( the ceremony

Buddhist monk ordained as a novice in Buddhism)and the Northeast there are Illuminated

Boat Procession, tradition of Rocket fireworks (to worship Phaya elves make the rain

echo the season),Worship Candle Lent and Pageantry Phi Ta Khon etc.

Education Policy and Youth Development Direction

The studying route according to national education plan in 2017-2036 stick to

education for all people, the principle of education for equality and of all sectors. The

purpose in managing is developing education system and process education to be quality

and efficacy then develop people to be good citizens, develop society to be society of

learning and moral, ethics towards sustainable development by Sufficiency Economy

Philosophy, the targeted to develop learners based on learning skills in the 21st century.

The Ministry of Education as the main unit in educational management must improve

Thai people quality, they recognize the importance so Ministry of Education set the plan

for educational development No. 12 (2017-2021).The strategy and the target that can

meet the major development needs in the field of curriculum development, teaching,

evaluation management, teachers and educational personnel, production and manpower

development Including research that corresponds to the needs of national development.

Expand access to educational services and lifelong learning promote and develop

educational technology based on the National Education Plan. The policy guide youth

development in Buddhism way to create be good citizen as follows.

1. Policies and directions in education management develop the youth based on

Buddhism Original Agency focus to young people with knowledge of the moral by

integrate principles of Buddhism through projects or activities also the learning process

based on three principles that is universal learning base as the precepts, meditation,

wisdom .When the youth are empowered to raise awareness of good citizenship they will

have good keen intelligence and venerate civic characteristics that mentioned in the

preliminary.

2. Policy to strengthen awareness for youth, the characteristics of the youth in

each course should be defined based on desirable attributes such as local educational

institutions adhere to the virtues enhance and complement the youth. Each locality has

different contexts together with12 principles of virtue. According to the policy of the

National Council for Peace (NCP) from the text above Education Policy and Buddhist

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Principles is importance of education to develop the youth to be good citizen by Followed

Buddhism guidelines. It consists of morality, virtue, ethics and understand the Buddhist

way of life, know the way how to linking Buddhist principles as a guideline in the

conduct of everyday life. Until they can practice themselves as the virtuous ethics person

then can create benefits and be happiness people in society.

Suggestion

The strategies to strengthen consciousness in good citizenship follow Buddhism

way by analyzing educational policies, process of creating good citizenship and attributes

of good citizenship to appropriate approach. In the development of youth based on

Buddhism way school, agencies and involved people need to share that analysis, any

moral should be the main goal in the development to cooperate and propel. The way to

act seriously must know how to integrate Learning Center Resources policies to original

agency also syllabus, activities, learning and teaching, student activities go to the

appropriate development guidelines. Teach students to integrate such this feature

integrates seamlessly link to all activities. Continuously that based on the principles of

Buddhism. As well the roles and qualities of creating process in good citizenship must be

analyzed and the attribute of good citizenship due to promotes the consciousness of good

youth citizenship. To be successful we should be aware of qualification of instructor,

teaching process and moral of goal to develop the youth.

There are 3 elements to develop the moral ethics students.

1. Moral Ethics Side

2. How to develop moral ethics Side

3. Management process to develop moral ethics Side.

So we can be strategic the strengthening the citizenship consciousness by

Buddhist concept and strategies for enhancing the consciousness of good citizenship in

Buddhism As follows;

Strategy 1: Creating Knowledge and Developing Citizenship Awareness

Consciousness.

Strategy 2: Develop Citizenship Awareness Consciousness Process.

Strategy 3: Creating Learning Network for Citizenship Awareness Consciousness.

That shows the strategy to create good citizenship in Buddhism way must start

at children and youth.The school is a great institution to cultivate young people to get

familiar with the basics good citizenship awareness consciousness ,that is a great

important to develop country in the future.

Conclusion

Education management to build good citizenship with quality should have

educational policies to create citizenship by teachers, administrators, learners, family,

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community, private sector, local administration, media, media- technology and other

social institutions participate in learning management. Learning support and followers

check the learning promote learning activities both in and out of school, encourage

activities and educate parents, as the family model that live in democracy way. This will

create the youth of the nation as a good citizen and also need to promote and support

activities of community members to raise awareness and responsibility for community.

Support activities of community members. Raise awareness and responsibility for the

community and the society.

References

Agawit Na Thalang, Professor Editor . (1973). On the Path of Seeking New Faces of

Thai Education: Academic Rally Proceedings of the 4th Conference (May

1973), Department of General Education, page 201-202.

Ampol Chindavatana at King Prajadhipok's Institute. (2012). Document for the 13th King

Prajadhipok's Institute Annual Conference 2011 Volume 2. Citizenship and the

Future of Thai Democracy. Bangkok: King Prajadhipok's Institute, 2012, page

240.

Pravet Wa Si. (1998). Buddhist Ethics and Society. Bangkok: Mahachulalongkorn

rajavidyalaya University Press.

Prarinya ThawaNaRormitkul. (2012). Education for Citizenship(Civic Education):

Developing Thai Politics by Creating Democracy at People. Documentation

for Subcommittee on Information Disclosure of Parliament And to strengthen

democracy as a citizen in 2/2012, 11 December 2012.

Sompong Singhapol. (1999). Must Teach New Consciousness. Vol. 13, No. 27 (June -

October), pages 15-16.

Secretariat of the Council of Democracies. (2012). Democratic Citizens. Bangkok: Office

of the Secretary- General.

UNESCO. (2015). Global Citizenship Education: TOPICS AND LEARNING

OBJECTIVES. Paris: UNESCO.

Curriculum Vitae (Presenter) Phramaha Phanuwat Phatiphanmethee (Sankham), is Assistant Professor and a lecturer of

Lampang Buddhist College, Mahachulalongkornrajavidyalaya university. He is also a

Deputy Director of administrative of Lampang Buddhist College. He is now studying

Doctoral Programme in Buddhist Studies, Mahachulalongkornrajavidyalaya University,

Chiang Mai Campus, Thailand. He graduated Master of Arts (Linguistics), University of

Pune and Bachelor Programme in Buddhist Studies, Mahachulalongkornrajavidyalaya

University, Chiang Mai Campus, Thailand.

Development of Causal Model for Sustainable Employee Engagement

with Buddhist Psychological Traits

Bundhita Thiratitsakun

Buddhist Psychology Department, Faculty of Humanities

Mahachulalongkornrajavidyalaya University, Thailand

Abstract

The purposes of this research were 1) to study Buddhist concepts and

psychological traits theory for sustainable employee engagement; 2) to develop the

Causal Model for Sustainable Employee Engagement with Buddhist Psychological Traits

and; 3) to validate and propose the Development of Causal Model for Sustainable

Employee Engagement with Buddhist Psychological Traits. Mixed methods research

applying quantitative methods to extend qualitative results was used. For the qualitative

method, the in-depth interview of 15 key informants for the confirmation of the research

framework. For the quantitative method, the survey by using the constructed

questionnaires with the respondents of 540 employees who are working in Bangkok, and

the validation of the model for the goodness of fit test by LISREL. The findings of

goodness of fit test the developed models, Model 1, Development of Causal Model for

Sustainable Employee Engagement with Buddhist Psychological Traits by Kalyanamitta

Traits of Leader as Mediator. The result was found that this model was congruence with

the empirical data, Chi-Square (X2) = 79.06, degree of freedom = 63, P-value = 0.833,

RMSEA = 0.022, GFI = 0.98, AGFI = 0.96, RMSEA = 0.022. at .01 level of significance

respectively. Sustainable Employee Engagement can be explained Buddhist Psychological

Traits at 95%. Model 2, Development of Causal Model for Sustainable Employee

Engagement with Buddhist Psychological Traits by Holding Other Hearts as Mediator.

The result was found that this model was congruence, Chi-Square (X2) = 43.87, degree of

freedom = 36, P-value = 0.17, RMSEA = 0.022, GFI = 0.99, AGFI = 0.97, RMSEA =

0.020. at .01 level of significance. Sustainable Employee Engagement can be explained

Traits of Winning Personal Heart by 94%.

Keywords: Sustainable Employee Engagement, Buddhist Psychological Traits

Introduction

Employee engagement has become a real concern for most organizations,

however, in current world of changes, it is not enough to have only engagement but also

must be sustainable. Thailand is currently undergoing major changes and engaging in

Thailand 4.0 that emphasizing more on digitalization and innovation and also engaging to

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be 4IR (Fourth Industrial Revolution). All organizations prepare to change in many

aspects for survival or to transform the business to match of the world of changes. Human

Resource is one of the key areas in competitive advantage to make business survival.

Therefore, it is important to drive the businesses with the development of potentiality of

human resource to achieve the extraordinary results, to increase competitive advantages,

to make the profitability. The individual differences, knowing the personality traits is

very important to let people know the difference characteristics of each other in the

organization. It emphasizes the difference of each people and behaviors of them, it can

identify the cooperation and lead to the employee engagement. The measurement of

personality adjustment for strengthen and increase potentiality (Sriruen Kaewkangwan,

2011) and it is an important factor in forming employee engagement, also an accurate

predictor of whether or not an individual is likely to be engaged (Aon Hewitt, 2015).

Currently, the most powerful personality trait is studied by Costa and McCrae called Big

Five Personality Traits Theory or OCEAN theory (McCrae, R. R., & Costa, P.T. Jr, 2007)

which consisted of Openness to experience, Conscientiousness, Extraversion,

Agreeableness and Neuroticism. In order make sustainable employee engagement, the

integration of Buddhist principle that called in Pali, Sangahavatthu Four (Somdet Phra

Buddhaghosacharya (P.A.Payutto) ,2016) as the fundamental traits of employees that

consists of Dana (Good Heart), Piyavaca (Good Speech), Atthacariya (Good Sociable),

and Samanattata (Good Consistency Behavior) and its personality traits to be Buddhist

Psychological Traits. Moreover, leader is the one key driver for employee engagement.

The leadership can create trust between followers and leader. The leader account for 70%

affecting the level of employee engagement (William A. Kahn, 1990). There is one

Dhamma principle related to create trust that be called in Pali Kalyanamitta (Somdet Phra

Buddhaghosacharya (P.A.Payutto), 2016) principle, it is the qualities of good friend.

Kalyanamitta consists of seven elements; Piyo (be lovable), Garu (be respectable),

Bhavaniyo (be admirable), Vatta Ca (be good counsellor), Vacanakkhamo (be patient

listener), Gambhiranca Katham Katta (be good listener) and No Catthane Niyojaye (be

good advisor). The employee engagement was studied by many researchers; Schaufeli,

W.B., & Bakker (2006); vigor, dedication, absorption. However, to make it sustainable,

Iddhipada Four (Somdet Phra Buddhaghosacharya (P.A.Payutto), 2016) was investigated

as the Buddhist principle. Iddhipada Four (Somdet Phra Buddhaghosacharya

(P.A.Payutto), 2016) consists of Chanta (Self-passion), Viriya (Self-dedication), Citta

(Self-evaluation) and Vimangsa (Self-development). In sum, there are no research had

been conducted the integration of Buddhist traits and personality traits to enhance the

sustainable employee engagement in Thailand context in this era. This is a paradigm

shift that moving forward from employee engagement to be sustainable employee

engagement with composited with Dhamma well-being.

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Research Objectives

The 3 objectives of this research were 1) to study Buddhist principles or

concepts and personality traits theory for sustainable employee engagement, 2) to

develop causal model for sustainable employee engagement with Buddhist Psychological

Traits, 3) to validate and propose Development of Causal Model for Sustainable

Employee Engagement with Buddhist Psychological Traits.

Literature Review

In current world of changes, the business must be survival and it is important

that the learn the individual differences of personality traits of each people in the

organization and how to do the business sustainable not just only for survival.

Sangahavatthu Four is the Buddhist principle that can be inner traits of human being. It

can apply in the social life for connecting with others by giving without any return,

making the people in sociable or organization living together with happiness, be virtues

making for group integration, voluntary contribution to the community. Phra

Brahmagunabhorn (P.A. Payutto) (2015) stated that Sangahavatthu is the dhamma

principle to bring the sharing, cooperative, unity in the community. In order to have a

harmonious relationship or engagement among the members of community or

organizations, each member should have the certain principle regarding the services that

are to be rendered to others which Sangahavatthu Four principle aims to render service to

others. Sangahavatthu Four consists of Dana (Good Heart), Piyavaca (Good Speech),

Atthacariya (Good Sociable), and Samanattata (Good Consistency Behavior). The most

venerable Phra Dharmakosajarn (Prayoon Dharmmacitto) (1997) stated Good Heart is

giving helps to others linked to have engaging mind with others. The most venerable

Prarajsuthiyanmongkol (Jaran Thitithammo) (1999) stated Good Speech is speaking with

others to love, not speaking with others to hate and not speak with slander. In addition,

the most venerable Prarajsuthiyanmongkol (Jaran Thitithammo) (1999) said that Good

Sociable is behaving good things for sociable, not be useless and be patient in doing for

sociable is a part of this principle. Lastly, the most venerable Phra Brahmagunabhorn (P.

A. Payutto) (2013) described that Good Consistency Behavior is participation, behaving

consistently and impartially; behaving equitably toward all people, not taking advantage

of them; sharing in their happiness and suffering, equal treatment, getting along with

others, unity and cooperative under same goals or directions, including acknowledging

problems and participating in resolving them for the common good.

In addition, it is necessary to know the personality traits of the employees that

currently the most powerful personality traits are Big Five Personality Traits Theory

which studied by Costa and McCrae (2007) which consisted of Openness to experience,

Conscientiousness, Extraversion, Agreeableness and Neuroticism. Open to Experience is

4

trait for people who like to learn new things and enjoy new experiences including

imaginative. Conscientiousness is traits for people who have a high degree of self-

discipline, direction to be goal-oriented, intention to work till successful. Extraversion is

traits for people who interact with others, be talkative, building connection.

Agreeableness is traits for people who has cooperative and compassionate and believes

that other people help them in return, be friendly and ease to adjust, emphasizing on

teamwork and sympathetic. Neuroticism is traits for people who bases on one’s

emotional stability, no reasonable and cannot control his emotion.

Moreover, the leader is one factor that be the driver of employee engagement.

The leader account for 70% affecting the level of employee engagement, the leader who

cares about the needs of employees, it can help to increase the engagement of employee

(William A. Kahn, 1990). There is one Dhamma principle that can build trust between

leader and followers that be called in Pali Kalyanamitta (Somdet Phra

Buddhaghosacharya (P.A.Payutto), 2016). Kalyanamitta is the qualities of good friend,

consists of seven elements; Piyo (Be Lovable), Garu (Be Respectable), Bhavaniyo (Be

Admirable), Vatta Ca (Be Good Counsellor), Vacanakkhamo (Be Patient Listener),

Gambhiranca Katham Katta (Be Good Listener) and No Catthane Niyojaye (Be Good

Advisor). Phra Brahmagunabhorn (P.A. Payutto) (2010) described that Kalyanamitta is

having a good friend who is a person or social environment that is helpful to one's life

development, seeking out sources of wisdom and good examples.

The engaged employee can be measured by many researchers. Schaufeli, W.B.,

& Bakker (2006) described that the employee engagement has vigor, dedication,

absorption. May et.al. (2004) studied engagement and found that the engagement

elements can be described three factors, physical factor in the form of energy used to

carry out the work; emotional factor shown by the dedication of employee; and mind

factor in the form of employee’s absorption in his or her work till forgets the things

happened around he or she. However, in order to make it sustainable, the employee

engagement can be measured by Buddhist principles called in Pali Iddhipada Four which

is the way to accomplishment and be investigated in this study. Iddhipada Four consists

of Chanta (Self-passion), Viriya (Self-dedication), Citta (Self-evaluation) and Vimangsa

(Self-development). The summary, the conceptual framework can be illustrated as below

Figure 1.

5

Figure 1: Conceptual Framework

Figure 2: Research Framework from Field Study (In-depth Interview)

6

Research Methodology

This research was Mixed Methods Research that use quantitative method to

explain qualitative results then analyzed by Structural Equation Modeling (SEM). After

reviewing the documentary, the conceptual framework was constructed. Then, the first

step, the researcher started the qualitative method for in-depth interview by selecting

purposive sampling, interviewing of 15 key informants who were classified in 3 groups

which were 1) the venerable monks who are experts in Buddhism, 2) the academic

experts in industrial and organizational psychology field 3) the top management who

managing in human management. The instrument was the constructed questionnaire and

the researcher conducted face-to-face in-depth interview. Then the researcher

implemented the data analysis by the predetermined lists, classifying, categorizing the

data and ordering the data according to the guideline of questions, and interpreting the

interview data. The answers were evaluated, verified and constructed the research model.

The second step, the quantitative method, the instrument of this research was

survey, by using questionnaire that constructed from the field study of in-depth interview.

The researcher constructed 112 questions using 5 points Likert Scale upon the defined

operational terms used in this research and verified and proved Index of Item-Objective

Congruence (IOC) by 5 experts. The researcher implemented the try-out for 30 persons

in order to ensure the consistency of the constructed questionnaire and checked the

reliability with Cronbach’s Alpha Coefficient (œ) was 0.947. The researcher distributed

600 questionnaires with the total returned questionnaire of 540 respondents. The

sampling group was employees who are working in the private firms located in Bangkok.

Results

The demographic data information showed that the respondents of 60.40%

were female and 39.60% were male. Majority age of respondents were between 25-45

years old accounted for 73.70%. The education level were bachelor degree accounted

65.90%. Most of the respondents were single accounted for 58.70%. The respondents

were in officer level accounted for 73.90%.

The results of this study were 2 investigated models. Model 1, Development of

Causal Model for Sustainable Employee Engagement with Buddhist Psychological Traits

by Kalyanamitta Traits of Leader as Mediator which composed of 2 endogenous latent

variables and 1 exogenous latent variable with total of 18 observed variables. The

endogenous latent variables were consisted of 4 observed variables of Sustainable

Employee Engagement; Self-passion, Self-dedication, Self-evaluation and Self-

development, and 6 observed variables of Kalyanamitta Traits of Leader as Mediator; Be

Lovable, Be Respectable, Be Admirable, Be Good Counsellor, Be Effective

Communicator and Be Good Advisor. The exogenous latent variable was Buddhist

7

Psychological Traits that an integration of Buddhist principle and personality traits, there

were 8 observed variables; Good Heart, Good Speech, Good Sociable, Good Consistency

Behavior, Conscientiousness, Optimistic, Recognition of Difference (Adaptability) and

Friendliness. Model 2, Development of Causal Model for Sustainable Employee

Engagement with Buddhist Psychological Traits by Holding Other Hearts as Mediator

which composed of 2 endogenous latent variables and 1 exogenous latent variable with

total of 12 observed variables. The endogenous latent variables were consisted of 4

observed variables of Sustainable Employee Engagement; Self-passion, Self-dedication,

Self-evaluation and Self-development and 4 observed variables of Holding Other Hearts

as Mediator; Conscientiousness, Optimistic, Recognition of Difference (Adaptability) and

Friendliness. The exogenous latent variable was Winning Personal Heart, there were 4

observed variables; Good Heart, Good Speech, Good Sociable and Good Consistency

Behavior.

The results were illustrated as below Figure 3 and Figure 4.

1) The results of goodness of fit test of the developed model, these two

models were congruence with the empirical data.

The findings of goodness of fit test the developed model, Model 1,

Development of Causal Model for Sustainable Employee Engagement with Buddhist

Psychological Traits by Kalyanamitta Traits of Leader as Mediator. The result was found

that this model was congruence with the empirical data, Chi-Square (X2) = 79.06, degree

of freedom = 63, P-value = 0.833, RMSEA = 0.022, GFI = 0.98, AGFI = 0.96, RMSEA =

0.022. at .01 level of significance respectively. Kalyanamitta Traits of Leader can be

explained Buddhist Psychological Traits at 47% while Sustainable Employee Engagement

can be explained Buddhist Psychological Traits at 95%.

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Figure 3: SEM Analysis of Model 1

The findings of goodness of fit test the developed research model, Model 2,

Development of Causal Model for Sustainable Employee Engagement with Buddhist

Psychological Traits by Holding Other Hearts as Mediator. The result was found that this

model was congruence, Chi-Square (X2) = 43.87, degree of freedom = 36, P-value = 0.17,

RMSEA = 0.022, GFI = 0.99, AGFI = 0.97, RMSEA = 0.020. at .01 level of significance.

Personality Trait of Holding Other Hearts can be explained Traits of Winning Personal Heart

by 86% and Sustainable Employee Engagement can be explained Traits of Winning Personal

Heart by 94%.

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Figure 4 : SEM Analysis of Model 2

Discussions

The researcher tested 2 models. Model 1, Development of Causal Model for

Sustainable Employee Engagement with Buddhist Psychological Traits by Kalyanamitta

Traits of Leader as Mediator is congruence with the empirical data but it shown that

Kalyanamitta Traits of Leader was not significant as mediator between Buddhist

Psychological Traits and Sustainable Employee Engagement. If the employees have their

own set of Buddhist Psychological Traits that consisted of 8 characteristics; Good Heart,

Good Speech, Good Sociable, Good Consistency Behavior, Conscientiousness,

Optimistic, Recognition of Differences and Friendliness, they can be sustainable engaged

employee. Kalyanamitta Traits of Leader as the role of leader is not essential as the driver

to enhance sustainable employee engagement.

The most powerful model is Model 2, Development of Causal Model for

Sustainable Employee Engagement with Buddhist Psychological Traits by Holding Other

Hearts as Mediator. This model indicated that Traits of Holding Other Hearts was

significant as mediator between Traits of Winning Personal Heart and Sustainable

Employee Engagement. Traits of Winning Personal Heart consisted of Good Heart, Good

Speech, Good Sociable and Good Consistency Behavior which was congruence with

Pannatorn Thienchaipurk (2009) the most important elements that affected to the positive

organizational commitment were good speech and good sociable, on the other hands

10

good heart and good equality manner are moderately build positive organizational

commitment. Traits of Holding Other Hearts consisted of Conscientiousness, this was

congruence with previous research of Nayyar Raza Zaidi et.al, 2013, Macey and

Schneider, 2008 that the high conscientiousness, higher employee engagement;

Optimistic, this was congruence with previous research of Dana Arakawa & Margaret

Greenberg, 2007; Recognition of Differences, this was congruence with Lucy McGee,

2006; and Friendliness which is first finding from grounded work. If the employees who

has their own fundamental traits of Buddhist principle – Traits of Winning Personal Heart

by having Good Heart, Good Speech, Good Sociable and Good Consistency Behavior

and they have another psychological traits of Conscientiousness, Optimistic, Recognition

of Difference and Friendliness, this integration leads to Sustainable Employee

Engagement that consists of Self-passion, Self-dedication, Self-improvement and Self-

development. Self-passion, the results of the study are in congruence with the findings of

some of the previous studies of Alan M. Saks (2006) that the engaged employees deliver

better outcome with positive attitude towards the organization and its values. While

Arnold B Bakker (2012) claimed that if the employees have the opportunities to develop

their skills and abilities, they may increase their work engagement because they can

personally grow at work and can take on new challenging tasks. Self-dedication was

congruence with Schaufeli & Bakker (2006) claimed that the engaged employees, they

have dedication that the employees has inspiration, and pride, the sacrifice of energy,

thoughts, and the time to reach success in achieving the goal. Self-evaluation, the results

of the study is congruence with the findings of some of the previous studies of IES (2003)

that engaged employees work actively to make things better. Self-development, the

result of the study was congruence with the findings of Alan M. Saks (2006) that the

engaged employees normally recognize the importance of their growth and development.

Conclusion

Employee Engagement is very important for organizations (Schaufeli et.al.,

2002). However, the employee engagement is not enough to study in the current world of

changes, but how to cultivate it as sustainable. The researcher tested 2 models to know

the Buddhist Psychological Traits that can enhance the sustainable employee

engagement. The employees must have their own set of traits and their sustainability

must occur from their inner selves. Both of tested 2 models were congruence with

empirical data but the most suitable with the reality of human being should be Model 2.

This research can conclude that the Buddhist Psychological Traits can be

integrated the trait of Winning Personal Heart which is the fundamental trait by Buddhist

principle and trait of Holding Other Heart which is the psychological trait as significant

mediator. This Buddhist Psychological Trait can be predicted the Sustainable Employee

11

Engagement. The Winning Personality Traits composes of; Good Heart, the employees

give, share his own things with others, always welcome to teach jobs, helping others what

they can do and fully support all activities in organization, self-sacrifice for public

(voluntarily mind), giving encouragement to the colleagues; Good Speech, the employees

speak positive toward the organization, always say thank you and complimentary words

to your colleagues for their success or cheer up for motivation, speaking with nice and

polite words; Good Sociable, the employees perform actions that are useful to the

organizations, willing to help the organization’s activities coordinating with leaders,

supervisors or colleagues to do work, and be patient to do work with others in the

organization, understanding the feeling of others and joint feeling empathy with

colleagues; Good Consistency Behavior, the employees behave consistently and

impartially manner, being a good performer or role model in the organization such as

coming to work on time, behaving equitably towards all co-workers or colleagues,

behaving in the right place, right time and right position. The Holding Other Heart trait

compose of; Conscientiousness, the employees have the self-consciousness, self-

discipline, completion works on time with timeframe, have vigor and motivation to work,

being proud to work in this organization; Optimistic, the employees always have positive

thinking toward organization and departments, be pleased with the organizational

success, be happy with current work and current organization, be proud to be member in

the organization, accepting and complying all objectives, Recognition of Differences

(Adaptability), the employees accept the changes, listen and accept the good comments of

colleagues, willing to comply the new changes, opened-mind to the unexpected

situations, ready to do what have never been done before, welcome the advice receiving

from others; and Friendliness, the employees have trust, sincerity and good intention

toward others, be glad to help others, feeling of “We and I”, go together.

These Buddhist Psychological Traits can lead to Sustainable Employee

Engagement that the employees themselves have their own self concerns, there are four

predictors; Self-passion, the employees love their works or jobs, feeling that their works

are important; love their organization that they are working with and be proud to be part

of organization’s success, talk positive toward their organization; Self-dedication, the

employees commit to work hard with their fully capabilities, dedicate themselves for

achievement, give the extra miles for working without any requests, working with

objectives and targets, working with challenged jobs and complete jobs with timeframe;

Self-evaluation, the employees regularly search themselves for the improvement points,

accept other’s recommendations and feedback without any dispute, always monitor

other’s work performance for improvement and accomplishment; Self-development, the

employees continue to learn more on new things, new jobs, seek new knowledge and

challenged jobs for more skills, always develop themselves. It can be concluded and

12

shown that this is Development of Causal Model for Sustainable Employee Engagement

with Buddhist Psychological Traits.

References

Alan M. Saks. (2006). “Antecedents and consequences of employee engagement”.

Journal of Managerial Psychology. Vol.21. Iss.7: 600-619.

Andrzej A. Huczynski and David A. Buchanan. (2013). Organizational Behavior, 8th

Edition. United Kingdom: Pearson Education.

Aon Hewitt. (2015). Trends in Global Employee Engagement: Making Engagement

Happen. AON Hewitt Report, 2015, p.30.

Arnold B Bakker, Maria Tims and Daantje Derks. (2012). Proactive personality and job

performance: The role of job crafting and work engagement. Human Relations:

p.1373.

Dana Arakawa & Margaret Greenberg. (2007).“Optimistic managers and their influence

on productivity and employee engagement in a technology organization:

Implications for coaching psychologists”, International Coaching Psychology

Review. Vol. 2 No. 1, March, 78-89.

IES (2003) cited in Dilys Robinson, Sarah Perryman & Sue Hayday. (2004).The Drivers

of Employee Engagement, Institute for Employment Studies. British

Cataloguing-in-Publication Data: p.6.

Lucy McGee. (2006). cited in Andrzej A. Huczynski & David A. Buchanan,

Organizational Behavior, 8th Edition. United Kingdom: Pearson Education,

2013).

Macey and Schneider (2008) cited in Schaufeli, W.B. (2013). What is engagement? In C.

Truss, K. Alfes, R. Delbridge, A. Shantz, & E. Soane (Eds.), Employee

Engagement in Theory and Practice. London: Routledge.

McCrae, R. R., & Costa, P.T. Jr. (2007). Brief Version of the NEO-PI-3 (Electronic

Version). Journal of Individual Differences: 28.

Nayyar Raza Zaidi et.al. (2013). “The Big Five Personality Traits and Their Relationship

with Work Engagement among Public Sector University Teachers of Lahore”.

African Journal of Business Management.Vol.7 (15).

Pannatorn Thienchaipurk. (2009). “An Application of Sangahavatthu IV for Creation of

Organization Commitment: A Case Study of Bangkok Hospital”. Master of Arts

(Public Administration). Graduate School, Mahachulalongkornrajavidyalaya

University.

Phra Brahmagunabhorn (P. A. Payutto). (2015). Dictionary of Buddhism, Pramuantham

Version, 31st Edition. Bangkok: Palitham Printing.

13

Phra Rajsuthiyanmongkol (Jaran Thitithammo). (1999). Buddhaloyi: Buddhist Principles

and Changes of Life. Bangkok: Thurakit Kaona.

Phra Brahmagunabhorn (P.A. Payutto). (2010). A Constitution for Living, 120th Edition.

Bangkok: Sahadhammika Co.,Ltd.

Phra Brahmagunabhorn (P. A. Payutto). (2013). Son Nak – Son Tit, Chewit Phra –

Chewit Phut. Bangkok: Palitham Printing.

Phra Dharmakosajarn (Prayoon Dhammacitto). (1997). Buddhist Administrative and

Management. Bangkok: Mahachulalongkornrajavidyalaya Printing.

Somdet Phra Buddhaghosacharya (P.A.Payutto). (2016). Dictionary of Buddhism:

Pramuantham Version 38th Edition. Bangkok: Palitham Printing.

Schaufeli, W.B., & Bakker, A.B. (2006). “A Measurement of Work Engagement with a

Short Questionnaire, A Cross-National Study”. Educational and Psychological

Measurement. Vol.66, 4, 701-716.

Sriruen Kaewkangwan. (2011). Personality Theory. Bangkok: Mor Chaw Ban Print.

Schaufeli et.al. (2002). cited in Richa Chaudhary et.al., “Relationships between

Occupational Self Efficacy, Human Resource Development Climate, and Work

Engagement”, Team Performance Management: An International Journal.

2012, Vol.18 Iss 7/8, 370-383.

William A. Kahn. (1990). “Psychological Conditions of Personal Engagement and

Disengagement at Work”. Academy of Management Journal. Vol. 33. Iss:4.

Curriculum Vitae (Presenter) Bundhita Thiratitsakun is a Ph.D. Candidate from Buddhist Psychology Department,

Faculty of Humanities, Mahachulalongkornrajavidyalaya University, Thailand. She

graduated BBA, Assumption University in 1995, and MBA, Assumption University in

1998. She is interested in writing an article related to Buddhist Psychology applying into

organizational development, and to publish at international journal.

Contact: E-mail: tbundhita@yahoo.co.uk; bundhita@outlook.com, Tel. +66 87 907 1919

Positive reinforcement of coping and obstruction of women

PhraAthikarn Suchat Chanthasaro, Ph.D.

Phrakhusutachayaporn Dhammajayo,Ph.D. Napatsorn Mohprasit*

Lampang Buddhist College

Mahachulalongkornrajavidyalaya University, Thailand Abstract

This article studied on positive reinforcement of coping and obstruction of

women. It was studied from creating a model in 5 steps consisted of 1) rational and

concept, 2) objectives, 3) contents, 4) learning activities, 5) measurement and evaluation.

For learning and instruction aspect, six steps were designed which consisted of 1) face

the problem and obstacle, 2) plan to the target, 3) solve the problem, 4) collect data for

summary, 5) evaluate and improvement, 6) know value and empowerment. Buddhist

principle of the four noble truths (Ariya-sacca Dhamma) is analyzed and integrated to the

process of approaching knowledge and understanding to the creative thinking. This is the

way to move over problems and obstacle that suffers both body and mind in order to live

with sustainable development.

Keywords: Positive reinforcement, Coping, Obstruction of Women

Introduction

Who can help when the crisis comes to life a lot of conflicts, opinions, that no

one can escape the effects of emotional state. Cause it to be frustrating like water that is

often hit keep shaking all the time. It was a crisis cause of tension anxiety the collapse in

all forms. Many people with peach solving the problem of suicide. Because it can not

solve the problem or step through the difficulties and obstacles encountered at that time.

Being able to go through various crises smoothly is not easy. The crisis is turning into an

opportunity. To be able to survive and succeed as the proverb that Thai. "Hair to cover

the mountain" is how it is. Positive reinforcement to facilitate coping and obstacles

especially women of weak sex. What will be the answer to these problems?

Coping and Obstacles

The difficulties and obstacles of Paul G Stoltz, who initiated the beliefs of

overcoming obstacles and obstacles, stem from the individual's ability to respond to

events that have been confronted by strengthened levels of difficulty that can be

overcome possible. Those who can not face this problem will often easily surrender.

There are many academic researchers who are interested in this study and have concluded

2

that this concept fighting with obstacles and obstacles without having to be conscious can

control their emotions so well that they can cause a fight resolve with what to quickly.

To overcome the problems and obstacles to overcome the crisis (Stolz, 1997)

the use of knowledge, Neurology, and physiology. That said, that person any person can

endure hardships and obstacles that can be overcome or defeat. Whoever wins or loses

the obstacle. Whoever can work has the expected superior potential. Someone will give

up their intention to work and anyone who has the ability to face problems and obstacles

to be successful.

So, with the principle of coping and obstacles, it comes from the effects of

performance, motivation, creativity. Increased productivity, learning, energy, work, hope,

happiness, emotional and physical well-being, persistence, resilience, mental

development, mental well-being, attitude, and health continuous change.

It also describes the nature of the person is divided into 3 categories: The

people give up, camping and climbing group That has brought the main demand of

Mazlow. To compare the people in the problems and obstacles as follows.

1. Social level, feeling of being born of the insecure housing society. Economic

tensions the environment was destroyed family not warm the moral decline of the people

in society and the lack of faith in the education system.

2. Unprofessional income levels. Unstable economic conditions corporate

performance.

3. Personality, personal ability, and crisis transition as opportunities for coping

and obstacles.

In this way, coping and obstacles can be managed by the following principles:

1. control of the situation in the dimension of perception event control is the

core of management to allow thousands of events.

2. Responsibility for the problem analytical thinking on the problems that

result in discouraging discouragement, motivation, and awareness of responsibility for

the cause and responsibility of what is happening.

3. Negative affective effects that cause problems can lead to erroneous

decisions.

4. The tolerance of perception and elimination of problems correctly, resulting

in problem-solving from the practice of skills in the dimension of tolerance to the

problem.

How to Create Positive Energy

Positive force or gravity can be created in life according to the belief in the lord.

The Buddha said more than two thousand years. The same thing is automatically attracted

3

to each other. Because of this, the power of good thinking. Do good, have the test and

create a creative lesson. Three lessons of crisis turn to keep pace.

Lesson 1: Failures that can lead to success

All experience in doing. "Uncommon" is the essence of the foundation of

success because when we do something, we can not escape the mistakes or problems that

arise from doing it. With many obstacles that can not be controlled by the needs or

actions to succeed in all aspects, there is a lack of learning in the action to create

solutions to problems. The successes are easily obtained without the process of

modifying either aggressively. And the reception is the horror of being truly successful.

For example, in investment putting capital into profit the rapid expansion of business

without the care and lack of experience of a variety of work. It is a sign of the danger of

being successful. So success is the perfect learning experience to do. Modify the problem

so that it can be fully integrated to produce results it is a perfect success.

Lesson 2: Changing feelings from the experiences of people who have failed

When we reflect on stress, we experience from those who have suffered from a

bad life. It can make us think that the problem is not only us who are experiencing and

encounter various problems, for example, people think of all the way to suicide because

they want to escape from this world. I think it can not solve many problems, it's a lot and

so big. Siriwat, Young businessmen who have escaped to 15 million must stand to sell

sandwiches. I have people who encourage him to continue to fight and some who come to

the debt billion. He makes suicide because he feels that other people's debt is more than

life. I feel that the problem he is facing is slight. And think of it, it can go through it.

Lesson 3: Always up when we have to fall

The matter of the mind is important. Failure of the concussion nobody sees the

value of diamonds. Precious diamonds how gorgeous I do not get self-esteem. The

diamond is more than a beautiful diamond. It must be cut off countless times

experiencing bad failure contributes to tolerance for problems and obstacles. Adaptation

to the situation can lead to the power of success that can be transformed into a valuable

asset and wealth.

Strengthening the attraction of positive thinking. Being able to go through the

crisis as an opportunity to drive will result in new innovations that are beautiful to create

a society that is progressing with a simple mind can go through the problems and

obstacles to the heart only. The problem that the National Human Rights Commission has

said. Violence against women is it physical or mental violence. Sexual harassment is a

common problem in Thai society and is more violent, especially in the context of conflict

and violence in the southern border provinces that have been occurring for more than 10

years. In addition to affecting the human rights of the people in the area, both physically

and mentally. It also has a direct impact on women and children. Women are both

4

directly and indirectly affected. At present, there are thousands of widows and orphans

from unrest and there are still many women and girls who fall victim to the violence.

These women include women who are health workers, pregnant women, women with

disabilities, older women and girls.

In addition to violence from unrest, women are also confronted with repeated violence

from structural violence such as domestic violence. That's the way it is, domestic

violence is a private matter and one of the causes of the problem is from women

themselves. There is no clear solution to the problem of ending violence and access to

women's justice.

National Human Rights Commission it was found that women in the southern

part of the country were subject to community rules, where community leaders were

regulators, for example, forcing women or girls to marry unwillingly and punishing

women or girls who violated community regulations. Is defined on the occasion of the

25th of November, a campaign to end violence against children and women, the National

Human Rights Commission and the Subcommittee on Human Rights Strategy in the

Southern Border Provinces. This is the main organization to protect. And promote human

rights, considering that it is necessary to establish measures to protect women's safety to

prevent or reduce the violence caused by unrest. Domestic violence or sexual violence

The National Human Rights Commission has proposed to the government related

agencies and civil society.

1) The government must have a clear policy all measures are needed to protect

women and girls from all forms of violence. Including the restoration, Healing the body

and mind for women and girls who are violent.

2) Mechanisms of work in all sectors of society must eliminate barriers to

access to women's justice. Legal and Islamic principles it also includes an immediate

counseling process for all forms of violence against women and girls.

3) Let all sectors take into account the importance of women's rights and

freedoms. To live and to focus on the establishment of a family to live as an independent.

No force or threat in all forms.

4) The state should create a human rights culture. By cultivating children and

youth to always respect the rights and freedoms of others. Everyone of all ages should see

the problem together and be involved in the prevention process and fix the problem.

5) The state must provide a mechanism for access to justice. Trust And

confidence in women in all areas. The recommendations of the Anti-Torture Commission

of the United Nations on the access to women's justice.

6) Call on all conflicting parties to stop using the armed struggle and respect

the rights of innocent civilians. Women and children, in line with international human

5

rights principles and human rights principles in Islam, provide protection for women and

children.

In development to support the quality of life for women. The World Bank has

increased its overall support for gender mainstreaming in developing countries. The issue

of male dimension is a factor in the preparation of the economy. The security provided to

women in the loan scheme is 45 percent in the fiscal year 2008. With continued

budgetary increases, the World Bank's Poverty Reduction and Economic Management

Director, Otaviano Nobuta said: "We will continue to give every effort to promote the

role of women in the economy. Not just because it is good for women. But for economic

development and growth "with the result of Sub Saharan Africa. Equal distribution of

inputs between men and women. Agricultural activities can increase by 20 percent and in

countries such as Brazil The chances of surviving each child increase by about 20 percent

if the mother is a revenue manager rather than a father. Another way the World Bank is

helping women is to increase the importance of men in the economy. Whether it is about

infrastructure development access to loans and agriculture.

For this reason, the Gender Action Plan (GAP), which began in 2001, The

2007 World Bank has played an important role in the Lao PDR. The GAP and the

Australian Government jointly support a successful project. The focus is to help families

with women as family leaders to have the opportunity to have electricity. Households

with female leaders in Laos account for 43 percent of all poor households. And women

with children around the world are being promoted through a conditional grant scheme.

Under this program, women receive a cash allowance in exchange for sending their

children to school in school or regular medical check-ups. The World Bank supports

these projects in 13 countries worth $ 2.4 billion in fiscal 2009 during the crisis. The bank

also empowers women to have the right to legalize their land. These documents are in the

husband's name only. For example, in Ethiopia, in Africa, Ghana, and Kenya. The World

Bank is working to reduce the incidence of HIV infection. Improve educational quality

and expand access to water and sanitation. East Asia and the Pacific The World Bank is

preparing to launch a new regional male dimension plan. To tackle the challenges that

both sexes face. It is about access to quality education. To find employment

opportunities. "When you invest in your people's education, Ensure that the investment

will bring returns. "

Vikram Nehru The World Bank's director for poverty eradication and

economic management in East and West Asia. In agave Since 2001 The World Bank,

along with other international partners conduct educational programs that focus on

providing opportunities for girls to access quality education at all levels. Enrollment in

grades 1-12 increased from 3.9 million in 2004 to 6.2 million in 2004. In 2008, the

6

enrollment of girls in schools rose from 2.2 million to 83.4 million and 2.6 million

children, which is the highest enrollment rate in the history of Afganistan place.

In Eastern Europe and Central Asia. The bank is working to reduce gender

disparity as a result of the transition to a market economy. And in Latin America and the

Caribbean. Male dimension activities cover efforts to integrate this dimension into

infrastructure development. For example, a rural road project of Peru. More and more

women are employed in road maintenance work. To help other women travel more

distant and safer.

As mentioned above, both in terms of violence and support, so all the girls in

most of them feel embarrassed in their own women. There are more restrictions than

men, especially in the physiological body is a weak sex shape. When viewed in social

terms, men are often deprived of the right to think in themselves. But in modern times

(2018), women have equal rights with men. With a clear recognition of leadership in both

national and global organizations. Modern women are both beautiful and good, many

young people accept. The ability is not even lower than men. There are also many types

of research that show that there are many more. Women can do better than men. The

potential of many women is interesting.

1. Women in modern times can be counted as "Women's Front"

Modern times Women have been given the privilege of being critical of Lady

First, which is a universally accepted fact that honoring women is something that

gentlemen have to do in the public. For reasons of physiological weakness. Gentlemen

have to protect and care for women with affection.

2. The miracle of pregnancy

Women are the only sex in the world to experience the warmth of being part of

another life. Growing up in her body it is a miracle that men can not touch. The growing

feeling of growing up children in both the movement with the flex. The kick is gradually

knit as a tie between mother and child. I can not see the face with the eyes, but touch the

ball at any time. This is a woman we dream to be a mother once in a lifetime. I will not

be tired and tortured the things that get back are enormous.

3. Women get the results of pain and very patient

Women are sexually abstinent and have to endure for 9 months, which is

subject to both physical and mental changes. I need to bear the weight of many children, I

hit the baby every day at the time of birth, it would be torture. But women have to pass it.

When sick is sick, women seem to be weak. In fact, women often struggle with things as

bad as well as in different conditions than men.

4. Women can do many things at the same time

7

Women can think and manage their family and friends together. They can do

two things at once, such as cooking with them, working together, chatting with their

friends, cooking with them. Unlike men, they focus on only one thing.

5. Women give the speech in communication better

Women are often accused of saying a lot of things but actually, women are not

good at saying only. But women have the ability to use words to negotiate for others to

understand. Can induce others to follow. Psychiatrist Louann Brizendine, from the

University of California, San Francisco (UCSF), found that women can use words to

express their feelings and trust in others. 20,000 words / day, compared to 7,000 words /

day.

6. Women's nervous management reduce stress better

Researchers at the University of Western Ontario found that at times of

pressure, such as job interviews. Women will manage nervous, stress is better than men

the nervous system of the female brain is secreted by Oxytocin more than men. When this

substance is released, it will affect brain function. Keep calm Reduce anxiety and stress.

7. Women can remember many details

Women can take note of the little things, the importance is better than the men.

The brain of women is listed as a systematic plan, such as the importance of the family.

This is not a matter of opinion, but remembering the details of those around you will help

to create a sense of well. Show us your concern maybe if it is a job. Little details may be

able to help with the miracle power.

Therefore, many women today can overcome the problem. Sexual restrictions

can turn your life to stand out. I do not know what to do, we just need to bring out the

advantages and clear the disadvantages. Pride is a woman with positive energy, it results

in elegance and life happily.

References

Chatkub, S. (2002). Technique to create IQ EQ AQ: 3Q for the success. Bangkok:

Creative Brain Institute. Retrieved on 1 November 2018, from

https://www.krungsri.com/bank/th/plearn-plearn/privilege-of -being-women

.html

National Human Rights Commission of Thailand. (2018). Retrieved on 1 November 2018,

from http://www.nhrc.or.th/NHRCT-Work/Statements-Press-Releases-Open-

Letters/Statements/แถลงการณคณะกรรมการสทธมนษยชนแหงชาต.aspx

Voravatevuthikhun, S. (2018). Interview from Thaipost Newspaper on Arthit-Akkhanek

Column. Retrieved on 1 November 2018, from http://www.ryt9.com/s/tpd/1269932

Stoltz, Paul G. (1997). Adversity quotient: Turning obstacles into opportunities. New

York: John Wiley & Sons.

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Curriculum Vitae (Presenter)

Miss Napatsorn Mohprasit is a lecturer at Faculty of Education, Lampang Buddhist

College, Mahachulalongkornrajavidyalaya University, Thailand. She graduated Master

degree of Science in the field of Counseling Psychology from Chiang Mai University,

Thailand. She interested in conducting research on Buddhist Studies integrating with

Education and Psychology. She also writes academic articles to publish and present at

international conference.

Contact: E-mail: napatsorn.mor@hotmail.com, Tel. +66 86 921 2889

A Society of Happiness: Following the Principle of Sadharanabhogidham Phrakhruthammathorn Siriwat Siriwattano, Asst. Prof., Ph.D.*

Phra Supapon Techatharo

Mahachulalongkornrajavidyalaya University

Ubon ratchathani Campus, Thailand

Abstract

This article titled “A Society of Happiness: Following the Principle of

Sadharanabhogidham” indicates the usage of Sadharanabhogidham principle for

founding a society of happiness by introducing the concept of sharing any lawful

gains with virtuous fellows. An example society as a model of this principle is a

community of Bunniyom. The community has brought this principle to apply and

successfully put into practice. Based on the concept and the power of their belief, 4

aspects of belief have been focused: 1) Buddha Dhamma; 2) religion; 3) confidence of

the group; 4) deed and the fruit of deed (karma). These aspects result the

characteristics of society with Sadharanabhogidham principle. At present the principle

of Sadharanabhogidham has been applied in founding a society of happiness in many

Buddhist organizations especially in forms of public welfare groups.

Keywords: Society, Happiness, Sadharanabhogidham, Public Welfare

Introduction

The word “society” refers to a group of people with 2 persons or more.

They have been continuously living together for a long period of time in a particular

place with specific territory. There has been order in interactions under the consistent

way of life and custom. The community is fairly self-supporting of their own with

crucial components of society i.e. group of humans as members who have

interactions, respect the common rule and regulation, divide their duties, cooperate

and mutually help each other. This basically results similar thought, faith, belief and

value (Pakakrong, P., 2004). In living together in society, there are normally problems

existing with conflicts that rather lead to suffering than happiness. Establishing the

system, regulation, law or any enactment is only one of many principles in founding

happiness in society.

Buddha Dhamma principle is believed to be remarkable with its system,

regulation, enactment and practice. That is because it not only founds happiness for

oneself but also results in founding society of happiness. Happiness in Buddhism can

be divided into two aspects.

1. Happiness at the level of general human beings is called mundane

happiness focusing on fulfilling desires or vital needs that basically related to

materials and feeling as evidenced in Gihisukha in Buddha Dhamma on 4 aspects of

house-life happiness of laymen or householders (Tipitaka, 1996):

2

1) Atthisukha: bliss of property ownership or happiness resulting from

property gained from one’s physical, mental and intellectual effort and capacity.

2) Bhogasukha: bliss of enjoyment or enjoyment of wealth that founds

utility for oneself or for others in society.

3) Ananasukha: bliss of debtless or happiness on account of freedom from

debt.

4) Anavajjasukha: bliss of blamelessness or happiness on account of

leading a faultless life in all actions of body, speech and mind

2. Happiness or bliss above human ways of life: It is the bliss within one’s

mind through practice with intellect or wisdom called Lokuttarasukha. This level of

bliss can be reached through the principle of the Noble Paths as the guideline for

personal practice for the highest merit. The Noble Eightfold Paths include (Tipitaka,

1996).

1) Sammaditthi (Right View) means attitude, understanding and

knowledge arisen from wisdom towards the ultimate truth or enlightenment of the

Four Noble Truths of suffering, cause of suffering, cessation of suffering, paths for

ending suffering.

2) Sammasankappa (Right Thought) means right thinking in 3 aspects:

Nekkhamma-vitakka or thought of being free from selfish desire; Abyapada-vitakka

or thought of being free from hatred; and Avihimsa-vitakka or thought of non-

violence

3) Sammvaca (Right Speech) means right words in speaking and

negotiating by abstaining from 4 types of speeches: false speech, ironical speech,

abused speech and chatter speech.

4) Sammakammanta (Right Action) means right action in 3 aspects

including abstention from killing, stealing and sexual misconduct

5) Samm-ajiva (Right Livelihood) means right means of livelihood or

abstention from illegal or immoral means of livelihood including 5 aspects: selling

weapons for killing or destruction, selling animals for killing, selling alcoholic drinks,

selling narcotics and selling poisonous medicine 6) Sammavayama (Right Effort) means the right effort in 4 aspects

including

(1) Effort in being aware of not allowing unwholesome courses in

one’s trait or habit

(2) Effort in ridding of unwholesome courses in one’s trait

(3) Effort in making merit in oneself

(4) Effort in maintaining merit existing in oneself and not losing it

7) Sammasati (Right Mindfulness) means reminding oneself or being

conscious before acting, speaking and thinking. Reminding oneself of merit with pure

mind and practicing in Sila (precepts), meditation and wisdom.

3

8) Sammasamadhi (Right Concentration) means having stable intention or

volition in purifying one’s mind for ending suffering

The Noble Eightfold Paths is the practice leading to the ultimate happiness

or bliss in Buddhism. This happiness is categorized in Buddhism as the bliss to

liberate oneself from the cycle of suffering. In other words, the paths eventually lead

to enlightenment.

The happiness in both levels have great effect in society specially the level

of Lokuttarasukha. There are, thus, many new Buddhist organizations bringing these

principles of founding happiness into practice that results blissful societies. The

groups that apply Buddha Dhamma principle into practice in Thailand are also

outstanding and the most successful group called themselves “Chum-chon

Bunniyom” (Asoktrakul, R., 2006) (Meritocratic Community) or Asoka Group titled

by Samana Bodhirak (Rakphong, R., 2018) who is a spiritual leader with the principle

of founding society of happiness by living a simple life with utmost self-reliance,

minimizing desires, strictly observing at least the five precepts, being vegetarians,

sacrifice, generosity, share and mutual help. The important Buddha Dhamma

principle used is Sadharanabhogidham in founding society of happiness.

Main Concept of Sadharanabhogidham

The concept of Sadharanabhogidham exists in Sutta-pitaka, Majjhima-

nikaya, Upparipannas with the 6 principles of Saraniyadhamma, (Phra Dhammapitaka

(P.A. Payutto), 2003), Dhamma section on virtues for fraternal living. The main

concept is sharing: sharing legitimate gains, whether large or small amount, to be

commonly utilized. This action is called Sadharanabhogidham focusing on sharing

and distributing the surplus to others. This principle is different from Dana (charity)

because Sadharanabhogidham is not rooted from Metta (loving kindness) but from

sufficiency and sharing the surplus without selfishness but aiming at public interest

(Buddhathat Bhikkhu, 1994).

Sadharanabhogidham shares what one gains in 2 types including (Inphum,

A., 1994).

1. Amisadana (Material Gift): sharing basic needs and materials including

rice, water, medicine, possessions, body organs, blood, eyeball and even the most

important one i.e. life. This sharing is not only for humans but also animals.

2. Dhammadana (Gift of Truth or Spiritual Gift): sharing arts, sciences,

virtues, useful knowhow for living to escape from suffering but lead to happiness,

understanding life and purification of oneself. This is a sharing of knowhow that can

be divided into 2 types:

1) Sharing knowhow in worldly arts and sciences for right livelihood

with happiness. In Buddhism, this is called sharing treasures (Aunghasamanidhi) that

secures life to be safe, peaceful and healthy.

4

2) Sharing arts and sciences in Dhamma i.e. sharing the content of

Buddha Dhamma which is the truth of life leading to happiness, growth,

enlightenment, purity and peace. Furthermore, this includes sharing opportunity for

others to reform oneself to secure their life.

Chumchon Bunniyom (Meritocratic Community) or Asoka Group holds the

principle of Sadharanabhogidham specially in mutual help and sharing benefits from

the surplus of what one gains with the principle of sufficiency or Bhojane-mattannuta

or moderation in eating and consuming that leads to simple and happy life. With the

concept of sufficiency, the surplus of what one produce is shared with others with the

principle of Sadharanabhogi that founds the society of happiness. The appeared

effects resulted from the basic and powerful customary belief in 4 principles includes

(Saengsuriyachan, T., 2010).

1) Power of belief in Dhamma or holding the Teaching of Buddha as

the direction of practice in developing personal attributes in 3 aspects including: being

mindfully above all cravings (Lokuttara), knowingly understand all the causes of

desires of worldly passion (Lokavidu) and supporting others (Lokanukampaya)

2) Power of belief in religion: believing that religions develop humans

to be good, knowledgeable, capable and ethical that leads society to have common

happiness. It is a means of being benefactors in founding the society of happiness.

3) Power of belief in group and group process: with a common course

of living, participation in doing activities, making decision and regulating common

rules of living in the community. The power of Chumchon Bunniyom has founded a

society of sharing, mutually helping and non-exploiting each other. The social

tradition of “Sadharanabhogi” exists.

4) Power of belief in the results of deeds as the means for self-reliance:

an effort in changing behavior to do merit deeds following the Teaching of Buddha.

Merit deeds have been continuously committed by practicing oneself focusing on

observing precepts (Sila)

Founding Society of Happiness with the Principle of Sadharanabhogidham

A part of founding society of happiness with the principle of

Sadharanabhogidham is from the application for using in social development and

promoting organizations specially Buddhist organizations in Thailand. By focusing on

Sadharanabhogi, society of sharing, mutually supporting between the different

economic classes has been founded. It is the atmosphere of mutual help without

exploitation. The first priority in founding society with Sadharanabhogi is the power

of belief that explicitly existed in Chumchon Bunniyom while Samana Bhodhirak

ordained at Asokaram Temple in November 1970 that was the beginning of

Chumchon-Chao-Asoka with the belief in observing precepts (Sila), consuming less,

focusing on “Bun” (merit) or “Bunniyom” in order to develop to be secured and

stable. The community group, thus, includes laymen and priests that have a common

5

living in a specific location. Chumchon Bunniyom has extended its 24 branches

throughout the country Sudfungfun Group, 2005). From the example above, the

success of society strongly relies on attributes of the people in the society with the

power of faith that build 11 characteristics of the social group as the following

(Samana Bodhirak, 2007).

1) Though, they are against the flow of capitalism, they are not the enemy

of capitalism but applying Sadharanabhogi in daily living of the people aiming to the

happiness, peace and right behavior. The people do more sacrifices, less struggles and

conflicts because they do not compete for material things like capitalism.

2) They are ethical and entering into to the condition of being above

desires (Lokuttaradham). That means the well practiced mind in limiting cravings,

relieving from desires, ending lust with their right view (Sammaditthi).

3) They practice themselves to do difficult things with a strong will in

ridding of desires while founding good things for themselves and peaceful society.

4) They are not imaginary. All stages are chronologically practiced. They

believe in only what is possible to be practiced with empirical results.

5) They can reach the truth (Saccadham). For humans and society, truth is

the living that is right, valuable and possible to end suffering

6) Benefit is the giving and sacrifice. Giving leads to happiness. Honest

sacrifice for others without expectation of any return is ethical. Commercial is only

for releasing others from suffering.

7) Empowering people with ethics and end of suffering is the principal

success needs to be done. This is much better than the total benefit of materials,

accumulations, prestige or the fruits of happiness of general laymen (Lokiyasukh)

8) Behavioral and spiritual development and change following the

Teaching of Buddha basically by abstaining from causes of ruins (Apayamukha) and

observing the Five Precepts in order to control life out of problems or harmful causes.

9) Fertility is not personal but communal in the center of community.

Income from work and production are communal with common benefit that can be

called Sadharanabhogi.

10) It must be able to be proved as in scientific approach. Other people are

invited to prove with limitless period of time.

11) It leads to freedom, fraternity, peace, capacity and integration. Rights

and liberty means liberation from passion, fear and confinement. Fraternity means the

condition of siblings that mutually supportive and interdependent. Peace means the

condition of feeling concerned of each other without suspicion, scrambling or

fighting. Capability means the capacity to create physical, mental, emotional,

intellectual and social growth. Integration means the holistic appropriate combination

of freedom, fraternity, peace, and capability.

At present, introduction of Sadharanabhogi to found a society of happiness

has been newly applied by many Buddhist organizations that can be put as examples

6

as the following: Non-profit healthcare center, public welfare center for human

resource development: the orphanage, the disadvantaged, the homeless, the drug

addicted women and teenagers including vocational provision, animal welfare centers

etc. It is obvious that if Sadharanabhogi is not available, it is hard to found a society

of happiness.

Conclusion

Society of happiness following the principle of Sadharanabhogidham holds

a Dhamma principle in Saraniyadhamma 6 existing in Sutta-pitaka, Majjhima-nikaya,

Upparipannas with the Dhamma principle of living together with happiness. The

happiness in Buddhism is divided into 2 levels of Lokiyasukh and Lokuttarasukh.

Society of happiness can be founded by various perspectives of theories. However,

there is an outstanding perspective in Buddhism on building a society of happiness by

introducing Sadharanabhogi to found a society of sharing the surplus of what one

needs with others by putting the surplus into the communal center. Chumchon

Bunniyom groups or can be called Asoka Group has brought the principle of

Sadharanabhogi to apply in their community with fruitful outcome based on the

concepts of 4 beliefs including: 1) Power of belief in Buddha Dhamma; 2) Power of

belief in religion; 3) Power of belief of the group; 4) Power of belief in the deed and

its fruits. At present the principle of Sadharanabhogi has been introduced in founding

a society of happiness. It has also been applied by many new Buddhist organizations

in forms of public welfare groups. However, if it is well observed, Buddha Dhamma

also includes various principles supporting and leading a society of happiness such as

Gharavasa-dhamma 4, Mangala 38, Sangahavatthu 4, Iddhipada 4, Brahmavihara 4,

Ariyamagga 8 etc.

References Arm Inphum. (1994). 38 steps towards Enlightened Living. Bangkok: Pectkarat.

Buddhadasa Bhikkhu. (1994). The 10 Virtues of Kings. Bangkok: Dhammasapa.

Dhamrong Saengsuriyachan. (2010). Economic Live Style based on the merit system

of Rachathaniasok community, Warinchamrab, Ubonrachathani. Journal of

Humanities and Social Sciences. 1(1): (July – December 2010).

Mahachulalongkornrajavidyalaya. (1996). Thai Tipitaka Mahachulalongkornrajavidyalaya

version. Bangkok: Mahachulalongkornrajavidyalaya Printing Press.

Pichai Pakakrong. (2004). Human and Society. Bangkok: Mahachulalongkorn

rajavidyalaya.

Phra dhammapitaka (P. A. Payutto). (2003). Dictionary of Buddhism, Pramuantham

Version. 12th Edition. Bangkok: Mahachulalongkornrajavidyalaya Printing

Press.

Rak Rakphong. (2018). Retrieved on 1 February 2018, from https://th.wikipedia.org/

wiki/samanaphothirak/

7

Rindham Asoktrakul. (2006). The merit system of Rachathaniasok community: The

social innovation from Buddhist wisdom. Research report of Office of the

National Culture Commission, Ministry of Culture.

Samana Phothirak. (2007). Sadharanabhogi the new economics. Bangkok: Pahapai.

Sudfungfun Group. (2005). Value, Human development, the principle of Asok people.

4th Edition. Bangkok: Pahapai.

Curriculum Vitae (Presenter)

Phrakhruthammathorn Siriwat Siriwattano, Ph.D., is Assistant Professor from Faculty

of Buddhist Studies, Mahachulalongkornrajavidyalaya University, Ubonratchathani

Campus, Thailand. He completed Ph.D.(Pali) from University of Pune, India. He is

interested in conducting the research related to Buddhist studies and Buddhist

Management. He always writes academic papers to publish and present at

international conferences in order to disseminate Buddhist principles in the society.

Contact:E-mail:siri_dee@hotmail.com ; Tel.+66848341824

Buddhism and Child Psychology Development

Wasana Kaewla, Ph.D.,Assoc. Prof.*

Phrakhru Pariyatwisuttikhun, Ph.D., Asst. Prof.

Thanarat Sa-ard-iam, Ph.D

Science and Technology Faculty, Surindra Rajabhat University &

Mahachulalongkornrajavidyalaya University, Surin Campus, Thailand.

Abstract From the analysis study on “Buddhism and Child Development”, the writer

has raised the question in the introduction section about child Psychology

Development weather in a Buddhist and Western context there is conformity or

difference in some dimension or not. This includes the meaning of life Development

Task involve child growth care givers and management methods for child health

caring. According to the analysis in all dimensions, the writer has found many

interesting issues which are summarized here as the three core issues, considered as

the heart of this study, as follow.

1. The aim of developing base on as a Dhamma principle to context needs

or Survival of Life. This emphasizes needed on newborn – 1 year a half. More

importantly, it gives might to caring the body with milk sucking/breast feeding,

sleeping, excreting, breathing; Instead, holistic caring encourages human being to

realize a Basic Needs Principles meaning both physical and mental coherent cares. In

Buddhism, we have been taught to recognize that, In Buddhism, this circuit is called

the circus of human life or round of existences. Who was born to death then it was

Born, Adult, Aging then Dead. It was physically in the body when the element a part

of body is born, it is painful and death has never ended.

2 . Western Theory focus on the happiness responded, the significant other

to be loved one, a society that promotes development by age, is an external stimulus.

But Buddhism steps forward to the child development of other-worldly happiness (a

supra mundane state of mind) As, the ultimate goal of child Development is person

can discover a deep inner self of this individual as follow; lovely, greedy, angrily,

passionate. The four interesting principles found in Buddhism is 4 aspect of nature

law. However, the notice about this emphasis regarded by the Buddhism is that all.

Although the psychological meanings, that is a broad word. The behavior of

adaptation in which people interact with the environment. But Buddhism has focused

on psychology. Its content and moral values are important. Buddhist Social

Psychology, It is a role in social behavior and social reaction.

3 . Western personality theory focused on personality development on

stability to prevent life without neurosis and psychosis disorder. But in the Buddhist

with the knowledge way, such thoughts and practices as Sri Ruen Kaewkangwan

(2 0 0 7 ) suggested that the practice of mindfulness and concentration is practiced in

2

daily life. This is the goal of Buddhist psychology. It is a direct mental training that

emphasizes on studying, analyzing, and analyzing mental training.

Keywords: Buddhism, Child Development

Introduction

Understanding the child's personality development. Apart from that, parents

Family and individual members of the family, Social situation Physical environment

Economic and social conditions. It must be considered. Because of the development

of children can develop in each age, the nature of children in different environments

interact with people in society. Because children are both actionable and responsive,

they are a pattern of development that is possible in a multidimensional, but

necessary, manner. There are three types of interaction: interpersonal interactions.

The interaction of children and the environment changes radically. The interaction

that occurs with the child must occur within the child, that is, adaptation in every

dimension. Be it physical, mental, emotional, social, intellectual and moral

development.

Development of Child's Personality

Development of child's personality in the body. Havighurst's Theory of

Development Task The development task or development of Professor Robert Hughes

(Robert havighurst 1953-1972) gave The meaning of this word is that every human

being must follow the age of "development work", meaning that every work must be

done in each age of life. Achievement of the development of each age. It is very

important because it is the next step in learning the next step.

(http://edunewbox.blogspot.com/p/blog-page.html Search June 29, 2018)

In the development of the theory of development, Higginshas considers that human

development does not depend on the physiological or biological factors. But Society

and Culture has related individual psychological factors influence the development of

the individual.

Developmental Character

Development work depends on the aspirations and needs of the society. All

societies or cultures have certain norms. All members are expected to follow these

criteria. These norms are in terms of some necessary skills. Learning these skills leads

to happiness and failure leading to suffering. Some people like it. Regardless of where

a person is in any part of the world, the need for human biology is similar. As an

example, Learn the child to crawl and walk. Some developmental tasks differ in

different societies.

3

For example, work has been practiced in some cultures during adolescence. Is there a

difference in age development? It may depend on the person and the society in which

he lives (U. Uhlendorff. (2004)).

The major variables in the development of routine work in each age range are three.

1. Physical maturity

2. The social and individual aspirations of the individual.

3. Values, motives, personal aspirations, and individual aspirations.

3.1 Natural Readiness Approach

This group is of the opinion that Personality readiness, it is a natural

occurrence when it comes to age or when it is appropriate to do something, so the

group is not supposed to be "accelerated". Because the acceleration will not bring any

benefits. Conversely, it may be a result of discouragement and boredom.

3.2 Guided Experience Approach

This group has the opposite view of the first group, namely that

readiness can be accelerated. By stimulating the introduction of experiential

experiences, it is possible to direct Especially during childhood. This is a critical

period of learning and adaptation.

4. The environment is what surrounds the person, both living and non-

living. Environment also includes systems and structures. Human development, such

as family systems, social systems, cultural systems, etc. Human development is

divided into four major areas.

1. Physical Development It is a division of human development into

daily steps.

2. Piaget's Cognitive Development

3. mental development It is divided into.

3.1 Psychological Development - Gender (Psychosexual

Development of Freud (Freud)

3.2. Psychosocial Development (Psychosocial Development of

Erikson.

4. Moral Development of Kohlberg

The development of the age according to the concept of Hovighurst divides

human development into various ages.

1. Early Childhood - Early Childhood (Newborn - 6 Years) At this age,

there are important jobs.

- Physical education such as lifting head, crawling, balancing, walking

- Learning to eating and eat ordinary diet

- Learning to tone of the neck muscle by the teeth. Speaking.

- Learning to control the excretion. Waste disposal of the body

- Start a simple idea. About the Social Truth

- Learn sexual difference and sexual humility

- Conceptualization and language learning to describe social reality

4

- Prepare yourself physically

- Start distinguishing between the wrong thing - being right and start

developing ethics

2. Middle childhood (6-18 years) At this age, there are important tasks.

- Develop physical skills

- Learn to play the role of your own gender

- Developed in adaptation to peers

- Development of moral values in order to be ready to live happily in society

3. Teenagers (12-18 years). Important development of this age person.

Early adolescence

- Learn the necessary physical skills. Learn to get along with old

classmates

- Development of thinking and problem-solving skills. Develop basic

skills in reading, writing and calculating.

- Build good relationships with friends, Same sex and heterosexual and

Learn the appropriate social roles of men or women

- Try to adapt to both physical and emotional changes

- Create a positive self-image as a growing organism, Develop the

concepts necessary for everyday life

- Develop moral awareness and values. Achieving personal independence

- Development of attitudes toward social groups and institutions

Development of Late Adolescence

- Achieve new and more mature relationships with older classmates of

both sexes.

- Achieve the social role of men or women.

- Accept the body and use the body effectively.

- Achieve emotional independence of parents and other adults.

- Preparing for marriage and family Preparing for an economic career

- There is a set of values and ethics to guide the development.

- Desire and attain social responsibility.

In this age, children will enjoy learning by using role-plays, stirring,

alternating play, storytelling, or role play. Sometimes the story may not be the same.

To stay away from parents, families will be more. Make children have the opportunity

to learn skills in human relations. This period will be the period of elementary school

students to elementary school. Children will recognize their role and feel good about

themselves. Confidence is the promotion of self-esteem, especially the Red Cross

Youth Scout activities. To develop a personality to progress and succeed. However,

adults or parents are also supervised and assisted when the child is in trouble.

Allowing a child to self-help increases the child's sense of self-efficacy and success,

5

creates a positive image for himself or herself, and prepares for a second sexual

development or early adolescent development. Further, the second stage of sexual

development is due to the physical effects of testosterone and female hormones. This

is the secretion of the Gonad gland, and the pituitary gland, which regulates the

growth of the body in both girls and boys, advances the development of adolescence.

In the care of parents and guardians. This is an external stimulus that is a precursor to

sexual growth, whether it is the social world, social online. Scientific and

technological advances in food and medicine, as well as beauty supplies. Will have to

invoke curiosity and interest in this period. It is therefore important to pay attention

and to be the victim of advertising, believe the market, the market, the products,

supplements and medicines. The use of birth control pills and sexual abuse It is very

important to children this age. Development of emotional personality of children.

Development of emotional skills in childhood. It will affect their mental health and

well-being today and in the future.

Importance of Emotional Development

Emotional skills are the ability to recognize, express, understand, and

manipulate a variety of senses. Children who can understand and manage their

feelings of calm and enjoyment tend to develop self-confidence and confidence.

Adults can help children deal with intense emotions. Helps children manage their

emotions by creating and maintaining a sense of calm, calm and optimism in their

children. Children need repeated experiences to meet the needs of adults who respond

and take care. Adult needs to help when feeling fear. They also need adult support to

control and deal with their intense feelings. Gradually learn to manage emotions for

themselves from their experiences with adults who respond to warmth.

The Emotional Response of Children

Adults can help children understand and manage their emotions by

responding to their child's feelings appropriately.

Emotional reflection is, when an adult realizes the emotions that a child may

experience and reflects back on the child using words to name emotions, sounds, and

body language. This can provide a good emotional learning. Emotional reflections

may be used. To deal with the ups and downs. Everyone has moments and feelings,

especially during good childhood. And emotional stress on children. Helping children

manage their lives and feeling bad and building coping skills, mental health support,

flexibility, and lifelong learning.

Adults want to help children create flexibility so they can enjoy good times

and cope with stress and frustration. There are resources to help adults support

children. "Feels good, protects mental health and welfare" Children emulate emotions

expressed by those around them, especially parents and caregivers. Adults can

continue to support good feelings by enhancing their children's good experiences and

6

allowing them to adjust their thoughts and feelings that are not as helpful as they are.

"The ability to recognize, express and manage emotions in themselves, and other

benefits that benefit children's mental health and well-being."

Learning to Control Feelings and Behaviors

Learning to control feelings and behaviors. Most children respond or

respond to situations in the way we expect to them. But sometimes the children may

feel discouraged or unresponsive. Children's feelings are often intense. Can feel the

excitement, fear or happiness. Assistance from adults Children develop the ability to

adapt or control their behavior or emotional reactions to suit specific events. This is

why learning how to remember and manage emotions is a very important part of

social and emotional development.

Find Balance and Self-control

Self-control skills are linked to the ability of children to manage tasks well

during childhood. These skills also increase the independence of children as well.

Children learn to control their thoughts, feelings, behaviors and emotions by watching

and responding to self-control of adults.

"Self-control skills are gradually evolving. It is therefore important for

adults to hold expectations that are appropriate for their age and ability. "

Self-control of feelings in "real life" situations can be the most challenging part of

developing emotions. Children need to be consistent, care for, and support adults who

are hard at work. As children continue to develop their own self-control skills, they

may experience difficulties. Families and educators can support children to balance

their emotions. Help resources to help face the reality of managing emotions every

time they feel emotional and emotional. How are you feeling How can it help? For

families and early childhood educators and caregivers.

As, the ultimate goal of child Development is person can discover a deep inner self of

this individual as follow; lovely, greedy, angrily, passionate. The four interesting

principles found in Buddhism is 4 aspect of nature law. However, the notice about this

emphasis regarded by the Buddhism is that all. Although the psychological meanings,

that is a broad word. The behavior of adaptation in which people interact with the

environment. But Buddhism has focused on psychology. Its content and moral values

are important. Buddhist Social Psychology, It is a role in social behavior and social

reaction.

Western personality theory focused on personality development on stability

to prevent life without neurosis and psychosis disorder. But in the Buddhist with the

knowledge way, such thoughts and practices as Sri Ruen Kaewkangwan (2007)

suggested that the practice of mindfulness and concentration is practiced in daily life.

This is the goal of Buddhist psychology. It is a direct mental training that emphasizes

on studying, analyzing, and analyzing mental training.

7

Conclusion

In this article, Teaching of Buddhism, according to the mental and

environmental conditions of the phenomenon of raising children growth. From self-

perpetuating practices, it will create a clear understanding. The process of mental

activity and the factors that are mental latent can control suffering and create new

causes. To get eliminate the latent that causes it had gone away, relieve suffering at

each age of the child, raising children to achieve the fullness of life. So, distress or

oppression is caused by demands such as food and physical needs. That is a Cetasika -

Dukka, (Pali: cetasika; Sansakrit: caitasika) means the Dhamma doctrine is composed

of the mind, the mind which presented symptoms of the mind or mental expressions.

Psychological needs as the struggling mind is filled with hard-to-protect, hard-to-do

people. The wise man can make the mind as straight as the arrow-bending. That is

why the mental development of the child. The cause of physical suffering is the

oppressive so those who can manage the mind as well as they can adjust and manage

the body. So, the psychology of Buddhism is important for mental control.

References

Bee, H. L. (1992). The developing child. London: HarperCollins.

Erikson, E. H. (1963). Childhood and society. Rev Ed. New York: Norton.

Erikson, E. H., Paul, I. H., Heider, F., & Gardner, R. W. (1959). Psychological issues

(Vol. 1). International Universities Press.

Engler. B.(2006). Personality theories.(7th ed.)New Jersey: Houghton Miffin, Co.

Freud, S. (1923). The ego and the id. SE, 19: 1-66.

Gross, R. D., & Humphreys, P. (1992). Psychology: The science of mind and

behavior. London: Hodder & Stoughton.

Jacobson, N.P.(1970). Buddhism: The religion of analysis. Illinois: Southern Illinois

University Press.

Lawrence Kohlberg. (1981). The Philosophy of Moral Development Moral Stages and

the Idea of Justice. Harper & Row.

McAdams, D. P. (2001). The psychology of life stories. Review of General

Psychology, 5(2), 100.

McCrae, R. R., & Costa Jr, P. T. (1997). Personality trait structure as a human

universal. American Psychologist. 52(5): 509.

Reangchai Meanchana. (2 0 1 7 ). Systems and theories of enlightenment psychology.

Maha Chulalongkorn Academic Journal. Vol. 2 No. 1.

SriRuen Kaewkangwan.(2 0 0 7 ) . Development of Buddhist Personality: Four

Mindfulness and Concentration. digital library. tu.ac.th.pdf. Arts Journal,

Vol. 7 No. 2 : 54-77.

8

Search Engine

Havighurst’s Theory of Development task, http://edunewbox.blogspot.com/p/blog-

page.html online available 29 June 2018

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/concepts_of_developmental_psychology/01_3.html online available 1 July

2018

Havighurst’s development theory online Available 29 June 2018, https://www.slideshare.net/

ArshiyaJabeen2/havighursts-development-theory

U. Uhlendorff. (2004). The Concept of Developmental - Tasks. Social Work and

Society, Volume 2, Issue 1, Access 29 June 2018 online Available

http://www.socwork.de/Uhlendorff2004.pdf.

McLeod,S.A.(2013).Erik Erikson. Retrieved from www.simplypsychology.org/Erik-

Erikson.html

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Available http://goodlifeupdate.com/healthy-mind/dhamma/3182.html

(Transmigration) https://th.wikipedia.org/wiki/

Curriculum Vitae (Presenter)

Wasana Kaewla, Registered Nursing, Ph.D., Assoc. Prof. She is a Lecturer on Public

Health Program, Science and Technology faculty, Surindra Rajabhat University

which located in Northeastern part of, Thailand. She graduated B.Sc. (Nursing and

Midwife, Master of Science (Mental Health and Psychiatry Nursing). Not only she

finished Ph.D., from Strategies Rajabhat Regional Program, Surindra Rajabhat

University Development (Community Public Health), but also, she is Ph.D. Candidate

of the faculty of Social Sciences, MCU., Phra Nakhon Si Ayutthaya, Thailand. She is

interested in conducting research and writing academic papers that related to Social

Science and Socially Engaged Buddhism. Also interested in publish academic paper

on how to apply Buddhist principles in society.

Contact: E-mail:wasana.k3@hotmail.com; wasana.wasanak3@gmail.com

Mobile phone:(+66) 817603441

Curriculum Vitae

Phrakhrupariyatwisutthikhun, Assistant Professor from Department of Buddhist

Studies, Mahachulalongkornrajavidyalaya University, Surin Campus, Thailand. He

graduated Doctor of Philosophy in Pali and Buddhism from Marathwada University,

India. He is interested in conducting research and writing academic papers that related

to Buddhism, Philosophy, and local wisdom. He also interested in publishing

scholarly works on religion and philosophy, including Buddhism, application to the

problems facing society today.

Contact: E-mail: epgsurin2557@gmail.com, Tel.0066-81-876-8325

9

Curriculum Vitae

Mr.Thanarat Sa-ard-iam, Ph.D., a lecture from Department of Buddhist Studies,

Mahachulalongkornrajavidyalaya University, Surin Campus, Thailand. He graduated

Doctor of Philosophy in Buddhist Studies from University of Jammu, India. He is

interested in conducting research and writing academic papers that related to

Buddhism, Religion, and local wisdom. He also interested in publishing scholarly

works on Buddhism, Religion, and local wisdom, by applying Buddhist principles to

solve problems in society in many dimensions.

Palliative care and End of Life care in Nangrong Hospital,

Buriram Province, Thailand

Patthamaporn Apaijitt, RN, PCN, Ph.D.

Nangrong Hospital, Buriram Province,

Ministry of Public Health, Thailand

Abstract

This research uses qualitative research to synthesize the knowledge

of operational aspects of palliative care and end of life care specify in

Nangrong hospital, Buriram Province. The objective was to study the needs of

patients in palliative care and end of life care. And apply the result to

synthesize the knowledge of palliative care and end of life care through

selected Nangrong hospital, Buriram Province as a specific area. The

populations in this study are patients who need palliative care and end of life

care amounted to 150 peoples, nurses totaling 20 peoples. Since October 2016

September 2017 and studied by in-depth interviews, observation on focused

group discussions. As well as the exchange of ideas involved. The study of

patient’s factor found that 1) The symptoms of physical suffering including

pain, dyspnea, nausea, vomiting, constipation and restless. 2) Psychological

symptoms such as depression, anxiety, denial, ignorance about the disease,

pharmaceutical care when they return home and concerned about family 3)

Social dimension symptoms include loss of job, the role of social, economic

and revenue 4) Syndrome dimensional spirit such as dependable spiritual, fear

of death, fear of pain before death and life after death. In addition, in personnel

factor found that 1) Personnel can use the skills of technology or Medical

science that can reduce the physical suffering of 90 percentages. On the other

hand, the suffering psychological dimension, Social and spiritual are problem s

that need to be a concern. Additionally, need the knowledge and skills in an

interdisciplinary approach to integrate treatment such as psychological

knowledge, communication skills, religious, and ritual, legal and massage also

needed.

Furthermore, the use of medical technology to deal with death and also

was seen as a life rescue some drugs hasten to death. Moreover, it may also

become the serious problem that drives suffering from death to patients who

must be cannot leave peacefully and also the often conflicts between patient’s

relative and the medical staff because of the misunderstood in the method of

treatment. The more importance is each patient have varies individual

background thus theirs treatment management must be also different based on

2

its vary. As a result, to find a demand management problem must be also

present.

Keywords: Palliative care, End of Life Care, Good Death

Introduction

Technological advances in modern medical treatment. As a result,

patients with chronic diseases. Live longer Patients suffering from the chronic

phase to the final number is increasing. The state of health of the population of

Thailand is found. Prone to illness and death from chronic non-communicable

diseases is increasing. According to the Bureau of Policy and Strategy,

Ministry of Health. Rates of cancer patients from 468.3 in 2005 to 759.8 per

lakh population in 2012, while cancer is a leading cause of death of Thailand

and is likely to rise eight-fold, from 12.6 in 1967 to 43.8 in 1997 and 98.5 per.

a population in 2012 of stroke increased from 25.3 years in 2005 to 31.7 per

hundred thousand population. In 2012, the prevalence of a disease, stroke,

paralysis, up from 0 .8 percent in 2004 to 1 .6 in 2011 from the above trend

growth. Reflecting the need for more palliative care services. Estimates that in

the 10 years (1999-2009) cancer patients who need palliative care, an increase

of 11 percent (102,330 people, 113,548 of them). (Strategic plan to develop an

index to assess the disease burden and the health of Thailand. International

Health Policy Program, 2012; Cancer control, knowledge into action World

Health Organization, 2 0 0 7 ) the change in the final stage of the pathology of

the disease often cause many complications.

The problem patients suffering both : physical, mental, social and

spiritual issues, including economic issues and medical ethics (Ethical

Dilemma) as well. Such as persuading the dead at the end of life, the heart

pumps tracheal intubation due to increased suffering for patients and their

families. And a burden to family Cost increase. The Ministry of Health has a

policy to develop the health care system. (Ministry of Health, 2014) provides

an efficient link quality and a seamless network (Seamless) by health

authorities work together as a network of healthcare as well as a hospital.

Focus on patient care through the provision of health care services, long-term

(Long Term Care) and caring for the terminally ill (Palliative Care) together

with the aim to give patients a better quality of life, reducing the burden on

families. In economics, the study found that the cost of the party during the last

six months of life is worth more than the life of any kind. 8 -1 1 percent per

year, the cost of health care. And 1 0 -2 9 percent of the cost of in-patient.

Statistical cancer patients admitted to the hospital will cost an average of

8 0 ,7 8 0 baht for the last year of life. And with an average of 2 9 .2 days per

3

person. It also found that the cost of palliative patients less. Compared with

patients who received treatment as usual. And the cost of patients who died at

the hospital later died elsewhere. The deaths at the two times (Department of

Medicine, 2014) and the host unit with the system supporting care continuity

services to the community. For the family, the patient needs. Long-term care,

with links to services and information. As well as support for community care.

Patients receive care and support from the illness. The care of patients with

severe symptoms of the disease began to spread, cannot be cured. The care,

support, treatment of diseases, which should provide care before the patient

enters the final phase. And a holistic for solving the suffering of patients in all

dimensions. Until the end of the illness need to provide services for patients at

the end stage. (Palliative Care or PC) The palliative care patients at end of life

(Palliative care) WHO defines that means taking care to improve the quality of

life of patients. (Adults and children) and their families who have problems

with life-threatening illnesses. Including the prevention and relief of suffering.

Or refer to palliative care patients. Or care to relieve or how to care for patients

with the disease is not cured, treatment is more likely to collapse. Or died from

the disease in the future. Or in patients with end-stage Life's emphasis on

holistic care. It covers physical, mental, social and spiritual dimensions of the

patients, families and caregivers with the primary goal are to enhance the

quality of life for both patients and families. To make the patient died

peacefully. The dignity As well as taking care of the family and relatives of the

patient. (Bereavement Care) (European Association for Palliative Care, WHO)

The patient passed away peacefully as possible. The team together comprising

a multidisciplinary team of physicians, nurses, pharmacists, social workers,

psychologists, counseling, spiritual, volunteer doctors, residents, and their

families, which they can play an important role in patient care together. Sri-

Vieng has said, "... the patients and doctors do not recognize palliative care

patients will suffer the agony of life and were treated to no avail. And

burdened with enormous health costs. If Thailand is to take over the health

system here. I think the public would bankrupt soon ... " (interview: March 30,

2017), so the nurse. Or health Need a change in attitude. Knowledge and skills

in interdisciplinary patient care. Integration of knowledge of many. Its use in

patients with end-stage and must have a science of managing the symptoms

effectively. This is at the heart of care. Including near death need to be

managed with medication, pain, dyspnea, confusion or other symptoms. The

science that are needed by each patient. In order to achieve the ultimate goal is

to bring patients and their relatives to accept death. And a peaceful death by

natural means or death (Good death) itself. The goal of holistic personal care

4

for the nursing profession is to relieve suffering, physical, mental, social and

spiritual. So that patients have a better quality of life to the end. Best suited to

the patient and family at the situation. The physical illness that usually affects

linked to psychological. Social and spiritual particularly chronic illnesses

exhausted the remedies or stages.

According to the view of the science of modern medicine. Therefore,

if such a person does not receive the correct care. Appropriate health personnel

It makes the patients suffered death, so healthcare personnel. It has to be

understood Performance evaluation the problems the needs of patients and

their relatives. As well as managed care or appropriate in all dimensions of a

holistic approach. Effective Besides relieving the suffering of patients already.

Also, need to provide relief to the people around you. Patients with relatives or

in every dimension.

Objectives

1. To study the needs of patients, palliative and end of life care in

Nangrong hospital, Buriram province

2. Findings to synthesize the knowledge of patient care, palliative, and

end of life care.

Methodology

1. Choose a specific area of study Nangrong hospital Buriram

province.

2. Samples the good conscious patients on palliative and end of life

care were 150 persons and the registered nurses were 20 persons

3. The period October 2016- September 2017.

4. Using in-depth interviews individually. The focus group participant

of the patient.

4.1 Data Collection Logging inpatient medical records. Recording

Photography Motion movies

4.2 Data Analysis Classification Information Then the discussion on

the Theory of principles of Orem (Orem, 2001).

Results

The findings were:

1. Patient factors

1.1 Physical symptoms suffering:

1.1.1 Pain, found 70 percent were divided into two pains. 1) The

pain of tissue destruction or inflammation and 2) pain as a result of the clinical

condition of the system. CNS and the late Mrs. Kate Wadi patients with breast

5

cancer. Metastatic said “…Also, it would have died without pain. We will pray

with consciousness. Not to worry about the pain caused by physical ...

"(Interview: December 27 , 2016) and Mr. Boontung, Patients with end-stage

cancer, gallbladder said, "... I wish to die a painless and quiet to think about

spiritual matters, but good. Happy with death ... " (Interview: November 1 2 ,

2016). Therefore, patients should be cared for properly managing the physical

suffering, in line with the study of Sri-Vieng prosperous currency that "... the

treatment of pain in patients with end-stage. Using the principles of the World

Health Organization to painkillers following. And painless way (noninvasive)

before eating, such as (by mouth) and the time (by the clock), there is no size

limit. But to assess the monitoring of selected species and size with violence is

not on the stage of the disease and as a painkiller in the same ineffective in

high doses, it should be administered in higher should not be stacked. Types at

the same time and when the pain better, it scaled down the violence. When

pain is a continuous need for medication to control the symptoms of the

schedule (around the clock), but when the pain occurs occasionally.

(Breakthrough pain) was added to the drug quickly rushed to diet. Current

medications for the pain caused by the mechanism. Before dying, the patient

should be dealt with pain before. For patients Die in peace ..." (Sri-Vieng

Phirotkul, 2011: 45).

1.1.2 Gastrointestinal symptoms such as nausea are symptoms

that The patient feels. Abdominal discomforts have difficulties swallowing

saliva very dizzy. Body Temperature Changes and rapid pulse, vomiting,

symptoms that are tied to the contraction of the stomach, which would squeeze

out juice and food in the stomach to flow back up to the mouth. Perhaps no

food out or constipation is a common problem in patients with end-stage. The

patient received pain medication. And other causes, such as eating a low-fiber

diet, drinking less water next to the bed or sleep paralysis. Most of the patients

are faced with symptoms of gastrointestinal those who need guidance on

appropriate management. Mrs. Anong, a patient with Colon cancer said that

"... much like nausea, vomiting enough nurses to help with small pieces of

lemon. Nausea was gone making it more comfortable to sleep ... " (Interview:

November 12 , 20 16). And Mr.Mongkol, Patients with end-stage liver cancer

has commented that "... distension, flatulence, very important not defecate for

five days. It is very uncomfortable but the doctor, the nurse visited laxative.

Physic Garden anus to defecate going belly up, it's not good ... " (April 2 ,

2017).

1.1.3 Respiratory symptoms such as labored breathing and

respiration. Dyspnea feeling that is felt breathing racers. Breathing or not filled

6

like choking or breathing heavy is the most common symptom in patients with

end-stage. Because the disease spreads the problem could be from found in

lung function is abnormal or not. The incidence of dyspnea was the very first.

Symptoms of respiratory discomfort. Most patients and relatives are very

worried. Upon returning home, be prepared to an oxygen tank at home. And

found to have problems with the cost of preparing the relatively high price.

Mr.Prachoom, late-stage lung cancer patients say that "... afraid to return

home and be very dyspnea. Until I die Relatives need to prepare an oxygen

tank at home. Dyspnea disappeared Then you come to the hospital ... "

(November 2, 2016) and Mr.Cha-on, patients with primary liver cancer spread

to the lungs and lymph nodes, said, "... I do not suffer. Do not dyspnea Do not

worry about dyspnea. I will concentrate on the breath. Then out of breath The

invocation input - oh my ... " (September 12, 2017).

1.1.4 Behavioral or physical symptoms such as swelling of the

organs.(Lymphedema) behavior, agitation, spasms, wheezing crackles. Be

fidgety symptoms that indicate discomfort to patients who have seen the show.

In both groups, communicate with care and do not feel so care must be

observant. To recognize and manage the symptoms interfere with it.

1.2 Syndrome suffers from mental depression, anxiety, denial,

ignorance about the disease of drug and families concerned. Evaluation of

Patients the assessment of the mental health department to see the reaction to

the illness of the patient daily to plan the medical treatment. But do not

necessarily meet all the people. And perhaps reverse symptoms in the past

already. Depending on the circumstances And the factors that affect the

patient. And may result in the patient not the same, not the same, some may

deny the truth to life. Some do not like the term does not include any bargain,

but sadly away. In cases of mental health could very well accept the reality

faster. These reactions and mental impairment may be reversible, as the patient

was already aware of the diagnosis. But a slump is more like walking may not

come back angry. New or depression the theory is comprehensive and very

flexible. In each different context to the story. Therefore, care should be

evaluated daily. And observant Consistent wit,h, ,Somchit said that ,"... the

psychological distress of patients in this stage. The expression of each one

totally different... " (Somchit Nhoochareonkul, 2011: 35).

1.3 Syndrome suffering social the impact on patients and their

families, the study found.

1 .3.1 The role of the patient in the family, including a son, a

husband, a father, a mother or wife as a main income. Or is the embodiment of

7

love, because it is only child's favorite character, etc. These will affect the

mental state of a family member. Or the capacity to handle such issues.

1. 3.2 Love affiliations with family members of patients:

assessment of the range. The search for spiritual needs. Reduce guilt in mind.

Helps the patient and family to see. The beauty of life even though they have

lost their loved ones. The patient's family prepared to face the illness of the

patient, loss and separation occurred.

1.3 . 3 The caregivers, Lack caregivers the othe f family

members all have burdens. In the meantime, terminally ill patients often prefer

to stay at home. In this environment, the Surrounded by loved ones The

synergy between the three parties, it must be done with subtlety.

1.3.4 Housing and environment determine the availability of

getting patients home or sometimes a team in need of a family

misunderstanding.

1.3.5 Social networks and social support. Social networking is

the study of the relationship of the individual with the environment. Coa NSA

listing Family or relatives, neighbors, friends, work, or school, agency or

organization. Or religious groups finding a social network of patients and their

families. Keep in mind that patients receive the love and attention to value has

been recognized by the social network. Social support can affect the mental,

emotional. span both the giving and receiving of individual families. Social

networking is another important part. Volunteers to help patients, such as

patients themselves. Or volunteer groups such benefit.

1.3.6 Family needs Family is important to most people. Family

to influence the thinking and decision making. Sometimes patients have a

family who makes the decisions. In regards to their illness. Meanwhile, family

relationships may create embarrassment for the patient. If the needs of patients

and families in opposite directions. There are conflicts between family

members who sought to influence the minds of patients and other members of

the family. And you can make people feel as well as maintenance. Will care

for terminally ill patients, most of the objectives. They talk about the disease,

stage of disease and treatment plans to help patients and families make

informed decisions and improve the quality of life of patients and their

families. The Talking Provide information Patients and relatives are constantly

present. Patients and relatives awareness and understanding of the disease,

disease stage, medical plans. Prognosis No point in the conflict between staff

and patients' relatives. To meet the needs of patients and their families.

Including counseling in a state of grief, loss, and separation.

8

1.4 The spiritual dimension of suffering symptoms such as fear of

death, fear of pain before death. Dead go caregiver should have the skills to

communicate to patients and families. Accepted fact of life Accepted and seen

as a natural part of life. The relationship is related. Nothing is permanent.

Death is something that is very natural. Good health is just one of the steps.

The developments of a good life than you are. Death is not to be avoided or

managed, but it is something that everyone should consider. This implied that

death is not something separate from life. The aim of the Dead To free oneself

from clinging. If the patient does not have released something unresolved. Or

prepare to die Patients may fear death unbowed. As Phra Phisal Whistle said,

"... Death is frightening for people living not the dead. Or does it

Aptaieaadabhnga But it's not scary for those who are well prepared though.

Known to have died sooner. But instead, prepare in advance. Most people

choose to Aptaieaadabhnga is when death comes. Say it again but today, let's

have fun or money before. The result is that when death appeared before you.

The panicked cry exacted unbowed negotiated deferment deny relegated help.

But by then it's hard to help someone. Prepare one the result was just so ... "

(Interview: March 29, 2017). Consistent with Sri-viang said "... palliative care

to an end of life. Must have the following four principles:1 ) Understanding

Communication (Communications) 2 ) to deal with the disease (Disease

Management) 3) Maintenance physical symptoms (Symptoms Control) 4) care,

mental, social, spiritual (Psycho-social-spiritual care) communication

understanding (communications) to the patient and the family decided to

include the diagnosis. Prognosis treatment with targeted therapies (Goal

clarification) planned in advance about the treatment of the end of life

(Advance care planning means the process of communication between doctors,

nurses, patients, and their relatives. About patient care in the future.

Especially in the last phase of the illness. Patients are often unable to make or

communicate their needs now. It is necessary to be prepared for in advance) ...

" (Sri-viang Phirotkul, 2011). And in accordance with the Kubler-Ross (1992)

has described the response to the death. And stage of life of the general public

into five maturity levels refused to negotiate a long-term period of anger, grief,

and acceptance. Each phase can occur at any time without the need for sorting.

Or maybe back in time for the terminally ill to die with palliative care needs

spiritually significant. To rely on the mind If a nurse or caregiver must relieve

suffering in the physical dimension dimensional social dimension of mental

patients out. So that patients will not have time at the end of life care, spiritual

dimension. It also found that what people fear most is dying. Neglect the

isolated and need someone who understands and next. When a patient needs

9

the individual patient may have feelings and needs are different. People close

to the patient the opportunity to express their feelings and needs. By talking

and a good listener. And should follow the needs of the dying. This includes

the need for its preservation. The demand should be assessed before it is due to

the patient despite ends on factors or underlying any. If a decision based on

emotion, it's probably not a real need. It should slow down before practice and

should allow the prop to mind. Then talk Search the needs of patients in the

spiritual dimension makes patients' confidence. Recognizing that death is a

normal process of life. Accept death as a natural way Patients who were

prepared to die first. The mechanism should be dead by nature properly. And

understand the process of death by natural means. By the way, it must Norn is

dissipating religious beliefs of the patient. As well as practicing breathing

before death. It found that most patients have died, attend to the family’s or

leader’s sound. And breathing rhythm in line with guidance. The death is not

the death unbowed. Patients will gradually out of breath and breathing softly

as shown in figure 1.

Figure 1 Shows special skills and them belief ceremony.

2. Human factors found that:

2.1 Staff can use the skills of science, technology or medicine. Can

Reduce the physical suffering well, but 8 0 percent of all sizes psychological

dimension. Social and spiritual the back of the issues that need cooperation

clients. And other skills To assist in patient care issues nurses must have the

skills to communicate with patients and their families. There is a deep listening

skill to capture a sense of the needs of patients and their families. To help

those suffering mental, social and spiritual dimensions accurately with patients

and families.

2.2 Interdisciplinary skills were integrated into remedies such as

psychological knowledge. The communication skills of religious rituals,

massage and other legal things that are very important in today's society in

which Kim Tosapak, registered nurses have said. “…In addition to drug use

10

or diet for the treatment of patients already. Also used to massage the

abdomen to help elderly patients to help patients with bowel movement with it.

…” (Interview: July 12, 2016) Consistent with Somruthai Gawmani registered

nurses have said that "... I took my patients to pray ..." (Interview: July 1 2 ,

2016) and Parichat Tongtidram, the Public Health officer has said that. "...

Some patients taking singing. Listen to the music he likes He passed away

peacefully death ... " (Interview: July 1 2 , 2016) . Therefore, alternative care

team should have the knowledge and skills to enhance the effectiveness of

modern medicine, but the study results only. Although there is no scientific

proof. According to international standards which established the current

contribution. But people are used to maintaining and restoring health as well.

Things to take into consideration in the selection of alternative medicine have

to be truly understood. And medical information has to be careful because

these choices are not clear, such as pot roast, salt massage, herbal compress

balls (massage therapy), acupuncture, Aromatherapy Treatment (Aroma

therapy) Music therapy, treatments with humor (Humor therapy), healing

imagery (imagery) to divert attention. (Distraction), Yoga, the use of pet

therapy (Pet-therapy), hydrotherapy, prayer, Hypnotic therapy, biological

response (Biofeedback), training Relaxation (Relaxing training), self-help

groups, grouping to educate and support (Educative and Supportive), Art

therapy (Art therapy), Medicine Thailand. (Thai-traditional medicine), eating

herbs (Herbal medicine) and Chi-Gong as shown in figure 2.

Figure 2 Show special skills: purse lip respiration technique, pressure elastic

bandage, and foot massage.

2. The synthesis of knowledge of patient care, palliative and end are

intended to alleviate the suffering of the four physical suffering. Suffered

mental Suffering social and spiritual suffering. The deal will be effective or

11

achieve a goal requires a multidisciplinary team. And various elements The

researcher wrote the framework of inpatient palliative and end as figure 3.

Figure 3 diagrams explaining the term palliative care for patients with the

following elements.

1 . Multidisciplinary team involved in the care of patients and their

families. Patient Care in Palliative and end of life care should the professions

related to patient care and their families. So that a comprehensive, holistic

care.

2 . Team’s patient services such as health care services in hospitals,

Community Hospital, and Hospital health district

3 . Team volunteer or volunteers to join activities with patients and

families.

4 . Team Welfare and Relief the counseling for patients and their

families, as well as evaluating the economic conditions of each family to be

assisted by social workers, private foundation or organization involved.

5 . The team doctor, family Assess the mental state of the child or

guardian of terminally ill patients that have an impact on stress, depression,

loss of social role. The loss of revenue absences.

6. Maintenance condition grief of relatives and family after a patient

died. The team doctor, family.

7 . The home team continued to monitor patients at home. The team

doctor, family.

In conclusion, in patients with the end, stage palliative and will

perform it. Consists of a team that has the knowledge and communication

skills or perfect continuity with the transfer of knowledge are current.

Patient

and family

Multidisciplinary team

Home visitor team

Team’s patient services

Team volunteer Care giver

Maintenance condition grief of relatives

Team Welfare and Relief the counseling

12

Consistent with the culture and way of life of patients and their families. Under

the judgment in the selection of patients and their families is important. The

team personnel or palliative care and end up as a contributor to the patients and

their relatives to decide. And they have need opioids, equipment support,

Social support and Human resources and training for good quality of life and

good death at home.

Conclusion

Patient care in palliative care and end of life care, the administrator

must have the expertise and professionalism. Also requires other skills to

support patients and their relatives. Cared covers physical, mental, social and

spiritual dimensions also need to work with the collaboration of

multidisciplinary. The design relies on the care of patients and their families.

Patients with end-stage of life are about to come, the majority of patients

recognize their own and try to deal with themselves. Despite not speaking

most say they want to go home. Under feel like home. There are many needs

of patients, we do not know. And we think the hospital will be equipped with

better care. A person with knowledge can help patients better. Patients would

not be able to handle themselves in a state that is in a critical period of life like

that. Cousin was not sure how to decide. End of life care is no set formula, but

a holistic life. Holistic context the state of the disease and the treatment

economy of understanding about the nature of life and death. The basic belief,

culture, and tradition are important. Consciousness and intelligence to blend a

perfect fit according to the situation, which has changed forever. Case studies

of patients will allow us to see ways to take care of each context. The lessons

learned from experience to have a concrete knowledge more clearly. And

management must be present at all times.

Suggestion

Recommendations to the palliative care team.

1 . Develop a knowledge and medical technology in the treatment

continued.

2 . Should an agency serving patients in central, regional or

community.

3 . Guidelines for the care of terminally ill patients end. Gathered

knowledge from texts and documents. Removing direct experience Combined

with culture Faith communities and the performance of Personnel caring for

patients in the hospital. To get the style of patient care in the appropriate

context of Thailand.

13

4 . Palliative care services should be formatted to fit the culture and

living conditions. The overall theme of the service. Community-based

palliative care in the home is a model that is appropriate, especially in rural

areas. This is because we have a tradition of home care providers, patients, and

relatives who often live close together.

5 . Pull organizations and community involvement. Should have the

right to health systems research. The system provides a national following.

The drive system of palliative care into the health system of the country will

have a budget to stimulate the operating system.

Acknowledgments

This article has developed and completed writing, the writers have

receives kindly support form 1) Kim Tosapak, registered nurse. Nangrong

hospital Buriram, 2016, 2) Phra Phaisal Wisalo, abbot of Wat Pa Sukato.

Chaiyaphum, 2016, 3) Khanitha singsatit, a registered nurse. Nangrong

hospital Buriram, 2016, 4) Somruthai Gawmani registered nurse. Nangrong

hospital, Buriram, 2016, all palliative care patients and families from 2016 to

2017, and all the nurses to contribute to 2016 to 2017.

References

Cancer pain relieves and palliative care in children. (1998). Geneva: World

Health Organization.

Department of Medical Services. (2014). Guidelines for the care of terminally

ill patients. 1st edition. Nonthaburi.

Development policy Ministry of Public Health. (2014). Strategy development

index rating.Thailand population health and disease. International

Health Policy Program. 2012; Cancer Control, knowledge into action

World Health Organization.

Phra Phaisal Wisalo. (1999). Helping terminally ill patients with a Buddhist.

Bangkok.

Sri-Vieng. (2012). The Harmony of Education to Service: How to

Start.Palliative Care in Your Setting the default, however a reality.

In Conference National palliative care issues. The linking of

education into practice. Prof. Young's rights originally commanded

Uma Porn wide net, power, medicine tycoon Praveen TG editor. The

company offset the creationists.

14

Somchit NhooChareonkul. (2012). The advanced nursing practice with

palliative care. In a national conference on palliative care. The links

Education into practice. Prof. Young's rights originally commanded

Uma Porn wide net power, religious Cancun.Praveen TG editor. The

company offset the creationists.

Kubler-Ross, E. (1992). On death and dying. London: Tavistock Publications.

Orem, D.E. (2001). Nursing: concepts of practice. 6th ed. St. Louis, MO:

Mosby. World Health Organization.

Curriculum Vitae (Presenter)

Dr.Patthamaporn Apaijitt, Register nurse, Palliative care nurse certificated, PhD.

Nangrong hospital, Buriram province, Ministry of Public Health, Thailand. Degree

(specialty) at Bachelor, Master and Doctoral/Residency level: Bachelor's degree of

Science nurse and midwife from Nakonrajasima nursing collage, Thailand, Master of

Arts in Social Sciences for Development from Buriram rajabhat university, Thailand.

Doctor of philosophy in Regional Development Strategies from Surindra rajabhat

university, Thailand. She is a special nurse: Palliative care nurse from Chiang Mai

University, Thailand. She is interested in Qualitative Research and Thanatology. She

also interested in palliative care and end of life care for people.

Contact: E-mail: patthamapornapaijitt@gmail.com, Tel. +66 89 801 4756

No Tolerance no Peace no Harm, no Peace:

Managing Internal Conflicts to Lasting Peace

Phra Weerasak Teerungguro*

Phramaha Nimit Chankhoom

Faculty of Social Sciences

Mahachulalongkornrajavidyalaya University, Thailand

Abstract

This article is intended to provide insights into patience. No patience, no

peace, managing internal conflicts to being sustainable peace. To have inner peaceful

to be sustainable, it must come from tolerance and understanding, divided into four

parts. Conflicts are caused by internal and external factors, internal conflict in Person,

To Creating Peace based on Buddhism and Managing Internal Conflict to Sustainable

Peace. Conflict management does not matter at any level. Conflict resolution without

power and nonviolence is a peaceful approach. Solving problems can be solved by the

power to release the chronic conflicts which leads to even greater losses. The method

of peaceful, it can be implemented in several ways.

Keywords: Patience, Peace, Conflict management

Introduction

Especially in the era of globalization, War and conflict can happen

anywhere, at home, at work in schools and in the region. It is the first time in history

that a multicultural, multicultural, foreigner has come together in the same or similar

world. Conflicts caused by differences and the diversity of races and cultures will be

more numerous than the 20th century. If the conflict is not well managed. It may

develop into a violent conflict and eventually a war.

It is known that not only the war had broken the economy down nor

impacted on the society as well. Even though attacking to the survival and peace of

human beings too. When we consider conflicts at all levels. Whether it be conflicts

among friends in the family at work or even at the national level. Always found that,

in the midst of conflict, there are three groups of people. The first two groups had

conflicting opinions for each other, in the other group mean third group is neutral or

the viewer. When two of them cannot agree the stronger the power, the weaker the

power. The result is often followed. The stronger is the winner. And the weak side is

defeated. The shortly periods covered with the force. Because the Conflicts may occur

at any time. We can see that the use of coercion in the past times and many times has

not produced a permanent peace.

Today, the creation of peace without power, it is likely to be a new

alternative to the use of coercive power. This new alternative is likely to be a

2

relatively peaceful approach. Most importantly, all parties showed that the conflict,

which be not lost, but the victory did win. The new option that will be presented, here

it is to build a strong third party to intervene in conflict mitigation, create a culture of

peace at all levels.

Conflicts are Caused by Internal and External Factors

Conflict and war are normal human beings. In fact. Conflict is a human

nature. The reason for this, things are different. The differences will cause conflict.

However, in another aspect. The difference is diversity. and more complete. If we

change the effect of the difference, it becomes a useful thing which been caused and

new perspective. (Phra Dharmakut, P., 2003: 3-8), He also pointed out the strengths of

the conflict. The conflict should be formed from good intentions. The aim is to be

good progress, peacefulness of society. As the Ideas like into other words, it means

Positive conflicts.

The view in the philosophy of conflict is that. We do not have a theory of

human nature that seeks to eliminate the theoretical conflict. Man seems to be aware

all the time. The conflict in life, which identified, it is not lost. Conversely, the

conflict is still quietly and energetically within all our people. And it seems to last for

a long time or maybe even eternity. It may be embedded into our nature. It is not

possible to separate ourselves from our being. (Sompatt Rattana, 2005: 181). The

factors that caused the conflict with internal factors and external factors. For external

factors, focus is on the economic, social, and social values, powers, and behaviors of

mankind. In the meantime, the internal factors. The researcher will focus very

seriously with the main cause of the conflict. It is an important obstacle to the

management of Buddhist conflict.

1. Conflicts are caused by internal factors. In the western concept, the cause

of the conflict, is the nature of human beings and animals in every society.

(Mahasarantham Maha Soon(Nithon Bunyaraj,2004:43). Based on aggressive

instincts, Conflicts and struggles. It is a process for substitution or compensation.

What is the aggressive instinct to destroy human beings? Through conflict or

competition.

2. Conflicts Caused by External Factors Catherine Morris (Catherine

Morris, Catherine Morris, 2004: 19-22) Origin of Conflict From the type of conflict in

the present view the external conflict (External Conflict). Explained as follows.

2.1.1 Data is the source of conflict (Data Conflict), data conflicts, lack of

misinformation, lack of communication. Or inaccurate communication. Confused

about duty Different views on data. It is accepted that. In many situations leading to

conflict and violence are often based on ineffective communication. However, the

communication system in this era of globalization is very streamlined and modern.

But still Modernization or mobility may be a weakness. The problem is that it is. The

lack of judgment in moderation. Because the data is abundant. Which can be obtained

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from print media. Or internet the lack of screening critical information. Lack of

discrimination Analyzed and synthesized Conflicts are the same (Wanchai

Wattanasin, 2004: 23).

2.1.2. Interests and needs are the source of conflict (Interest Conflict),

including conflicts about natural resources. Or something. Desire and desire, such as

authority, duty Economic needs and society is one of the important variables that

cause social conflict. The assumption is that the assumption is. Indices of Economic

Difference: Income from assets and there are jobs. The social needs variable is

Education, modernization and social status the difference which encourages people in

conflict. (Theangai Kiratinan, not show year printing: 99- 107).

3. Relationships are the source of conflict. Relationship Conflict:

personality and behavior. Negative behavior is repetitive and how to do things

differently. Such as: How to work differently. Different decisions and the

expectations are different. Relationship is a basic human need. Because humans are

social animals cannot live alone. At the same time, the relationship or relationship is

irrelevant. Different decisions and expectations. It will bring conflict. Parents has no

time for children so bought toys to them for replacing the relationship or replacement

time to be with the child as a business relationship. Expecting parents will come

closer and talk to play with their children. And when the expectations are not the same

between parents. Conflicts also arise in national issues. Or public policy is the same.

When the problem is not taken care of. The people are looking at the policy to make a

campaign. It is business oriented. Do not focus on long term relationships. It also

leads to conflicts (Wayn E., Baker, cited in Chaiwatana Day, 2004:78-84).

4. Structural Conflict: The struggle to change the rules and regulations.

Conflicts with regulations Conflicts due to lack of justice. Conflicts derive from

racism, especially in capitalist societies where social structures are classed. And the

racist class. So, conflict is inevitable. The conflict in the interests of the elite. Because

of the rise of the racist class, Identify the basic variables of conflict that do not occur

accidentally. It is a consequence of capitalist society and economic structure,

oppression and social conflict. Lenin and Mao Tse-Tung are the supporters of this

concept.

Dahrendorf agrees that social conflicts are caused by oppression among

groups. Unlike Marx, Dahren Dorov's view is that the conflicts of interest in society

are inevitable. But the origin of the conflict in society. This is due to the incorporation

of the group into society, such as conflicts in the United States. Karl Marx and C.

Wright Mills, cited in Maha Hansa Dhamma Mahaso, Nithibunyakorn(2004: 46), are

often found in organizations such as trade unions.

5. Value is the source of conflict (Value Conflict), ie religion, language,

ethnicity, worldview or belief. Different emphasis Different evaluation criteria

Different cultural backgrounds. Different personal backgrounds, Different historical

backgrounds. Different cultural patterns of each population in society lead to conflict.

4

By pointing out that. Traditional societies often do not have conflicts because they are

not populated by diverse tribes. But when the society is larger. It consists of people

from many different races (Throesten Sellin, Culture Conflict and Crime, 1938 :41).

Conclusion that the conflict is not good. Should not be in the organization

then believe that is inevitable. Conflicts do not always need to be bad. Derived from

the beliefs of perception, motivation, inequality of power. And the desire for limited

resources causes a divide in the power of the individual. Promote the team's

effectiveness, actively analyze the self-creativity.

Internal Conflict in Personnel

Internal conflict Intrapersonal conflict means the embarrassment that comes

from making decisions, doing something from what may be possible. Or have to

suffer from two or more. That is the situation that people. Have goals or needs that go

together. This means that it is incompatible. Achieving one goal will result in not

achieving one or more goals.

It is the most important factor and is the success factor that will drive the

organization to the goal. But since every one of us is different, the saying goes. "No

two people are born all the same. Be it a difference in emotions, opinions, attitudes.

Even seeing the same thing. But people have their own opinions, which may or may

not be the same. There are many conflicts between people in everyday life, conflicts

in the family. Organizational conflict Conflicts with colleagues (Sombat

Thamrongthanawong, 2002, pp. 9-10).

Internal conflict It is an irrational thought and reality. This can happen from

the conflict between good and evil. Or conflicts between individuals and society or

certain principles. The internal conflicts arise from the mental state of lust, craving,

desire, and lust. Craving to be It causes the embarrassment of having to make a

decision on something from what may be possible. Or have to suffer from two or

more. Conflict is something everyone is unwanted. But it's almost impossible for

anyone to avoid conflict. As long as humans still live together in the same society

with others. So when cannot escape the conflict. Should learn. Understand the

conflict. Or change the conflict to the maximum.

Conflict is a situation of a group or of people who do not understand each

other. There is a feeling of dissatisfaction to work together. Each goal is not in the

same way, there are different perceptions of values, beliefs, opinions and

communication.

Most people think of the conflict when thinking about the conflict. And try

to avoid conflicts that arise. Or prevent a conflict. If not, consider the conflict

seriously. Usually leads to negative results. And if it happens to work consistently.

Will cause unity, lack of solidarity. And lack of efficiency of the team. Humans can

only be happy when they experience inner peace. As a result of the understanding and

acceptance of oneself and others as individuals are. That is to understand and accept

in such a way of things.

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And that is the beginning of a harmonious existence between the individual

and human, national and natural, leading to national and global peace. It can be seen

that there are many conflicts, ranging from the smallest level of internal conflict. And

the widest is the global conflict.

Conflict and internal violence are conflicts that arise within the mind,

which can be transmitted to expression. That is, if the person has a low mind or

cruelty. It will affect the behavior of the evil. If a person has a high level of mind or

tenderness, it will result in good behavior. People who are both cruel and mean,

depending on the situation of the person.

Peace Building in Buddhism

Buddhism is part of a social system that cannot be separated. Buddhism

changes according to social conditions. Economy and Politics but Buddhism has

influences and provisions on the way people live in society. The social scientist

acknowledges the importance of Buddhism in a systematic way to control the society.

It is a basic institution for the promotion of morality, ethics and welfare of mankind

(Paradee Maha Khan, 1989: 33-50).

As the society becomes more complex (chaos), conflicts tend to be more

violent. Peace will come into play. And it serves to coordinate those conflicts. In

order for Thai society to adjust its paradigm shift from the old way of using power to

solve the ancient social problem, which is not available in the present society. To

social processes that focus on being involved in thinking. Let's do it together.

"Civilization" (Civilization) or "civility" (Civility). This is a development from the

old society to the peaceful way (Pravadee, 2002: 1-12). It is based on assumptions of

two unrealistic beliefs (Chaiwat Stadaanand, 1985: 56-69).

1) Human conflict is something that can be eliminated.

2) The conflict is bad or problematic.

Peace in Buddhism "Buddhism is a religion that is known as a special

skill. The Buddha's problem solving has been remarkable as a religion published

without a war, and there is no excuse for invading others.

Buddhism has a history of peace, a truly universal kind of teaching, and the

philosopher admits that Buddhism is the first peaceful peace movement in the world.

There are peaceful people who seek to study the peaceful way of the scriptures. "It is

evident that Buddhism has a doctrine in harmony with peace in many ways. The

principle of peaceful means does not mean that dormancy does not do anything, but it

is to treat things properly, to harass or to the least violent with the power of wisdom.

Is the danger of violence? The result of seeing the relationship between their

relationship with the world.

The correct way to do things is mercy. The prayer in this. Means to make a

real occurrence Does not mean mantras. Mercifully praying does not mean the prayer

of compassion. But it means to make mercy within the mind. In every thought, words

and actions are in every way of life. This kind of compassion cannot be achieved by

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thinking alone. It may be in accordance with the guidelines in the way of eight. Or by

the three truth (Three sikka, “ไตรสกขา”).

Intelligence makes the right attitude and thinking. See the penalty of

violence. Understand the origin of violence. Know how to stop the violence. Because

of seeing the connection of things, not looking at ourselves apart from the world or

society. The precepts make speech, action and occupation in the right direction. What

is the benefit? Does not cause rupture. Have a simple life Consumption as needed.

Reduce environmental degradation. Or encourage others to live. Do not commit

crime. Not fraudulent fraud Be honest and sincere towards spouses.

The main part of meditation consists of perseverance, consciousness, and

awareness. And mental well-being to work. The activities are accomplished by the

power of perseverance. Have a happy heart. To see that peace, or mercy, is the prayer

of life, including concentration, concentration, and wisdom. Intelligence makes it

possible to see violence as a whole. And structural violence. This is due to the look of

things connected sequentially.

And because we are part of the system. It cannot be avoided as part of the

violence in any way. The principle of precepts is the practice of relieving violence. As

much as possible, as little as possible. That is why, it is so important to have a good

life. A good member of the Moral Society 4, is an important and interesting category.

In addition, Phromvihara 4(พ รหมวห าร4) is a category that is widely known in society.

The moral of the good or the great as 4 Brahma: mercy is love is kindness, is the joy

of pleasure. When you see someone else is happy, detached is a neutral mind.

Phromvihara 4 , is a moral virtue is mental quality or at the level of

thought. In the right mind the training of the four attainments is included in the

meditation section or at the spiritual level. If it is used as a blessing 4, such as

compassion for external expression. It must be taken to the mercy of the action is

acrobatic. Words percept is composed of mercy. It is not a social action by itself.

(Prayuth P., 2003: 765)

There are four virtues, namely, mercy, kindness, and wisdom. The use of

the user must always be considered guilty or guilty, so it will be beneficial and

compliant. The purpose is to create a sense of self and social well-being and to see

real results.

1) Mercy means love, goodwill, wish him happiness. have a good heart and

I think to benefit human beings.

2) Please refer to compassion for help. Eat, drink, eat.

3) Proud to be happy when others are happy. Have fun in the entertainment.

Always cheerful animals. He was happy when he was happy and happy.

4) Detachment means neutral trust. It will stay in the dharma with wisdom.

It is as fair and honest as the brand. Do not be jealous with love and hate to see karma

that animals do. Should be good or evil. It is worth it. Ready to diagnose and follow

the dharma. And do not forget to look calm when you do not have to do.

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Because he is responsible for himself, he is responsible for himself. Or should they

get the results they deserve? So, who is in his presence? It is to help mankind with

compassion and to keep the dharma with detachment. Even though there is a need to

help animals, it must be blissful that it cannot be blamed. The machine of the Prom.

The machine is prom. It's a good idea to make a prom. Or is it your grandfather? (Phra

Prom Khunaporn (Pao-Oo. Payuthto), 2005: 142-143).So, Buddhism is a religion that

conforms to the principles of peace. And should educate and propagate to everyone to

know and understand more about what the concept of peace based on the doctrine of

Buddhism. And how to deal with conflicts by peaceful means. What are the key

principles?

Managing Internal Conflicts to Lasting Peace

The conflict results in "positive" or "negative". So, when looking in another

dimension, found that "human" can manage the conflict. Want to change

Transformation in any direction, so the key to the operation is. "How to deal with

conflicts," so the conflict is positive. And that conflict does not extend to violence.

Conflict is a natural occurrence. Encourage creative conflict. It will increase the

efficiency of the work. There are five methods of managing conflicts (Yoder Wise,

P.S., 1999: 346-351).

1. avoidance It is a way in which personnel in the organization are used to

manage conflicts. The staff did not fight the problem and did not cooperate to solve

the problem. Ignore their own needs. And the needs of others. Avoid the problem.

Slack and ignore conflicts, try to stay out of trouble and conflict by believing that the

conflict will decrease over time.

2. Harmonization of this approach, personnel in the organization will be

used to manage the conflict. Personnel have a central position in the dimension of

self-esteem. And the dimension of the other. It is a form of negotiation. The two sides

are pleased. If you can get some or some of the way to meet half way. Listen to

feedback from other people. And between colleagues.

3. Fighting personnel will use this method to manage conflicts that occur.

Personnel focus on self-importance. The focus of their victory is primarily.

Regardless of the benefits or losses of others. Behavior expressed at the defeat. By

virtue of their position of advantage as a living. Or economic situation Show

harassment, threats, or even censorship just for yourself to benefit. And finally won. I

do not care whether it comes in any way.

4. Collaboration It is the approach that personnel use to manage conflicts

within the organization. The staff is determined to overcome and at the same time

cooperate fully in resolving the conflict. It is the behavior of people who aim to

satisfy both themselves and other people to coordinate benefits for all parties. In order

for the organization to survive and grow sustainably, reconciliation or negotiation.

Personnel will use this approach to manage conflicts. Personnel need to use the ability

8

to seduce the person we aim for, get something from him, or allow that thing to be

most useless. Voluntarily Focus on negotiating for self-interest. on the other hand, if

you are going to lose money, then you need to negotiate. To get the least benefit.

5. Compromise Or negotiation (Compromising or Negotiating)

Blake, Mouton & Tapper (Blake, Robert R., and Mouton, 1981, p. 58)

argue that there are five types of conflict management. The tough battler, the friendly

helper, the avoider, the compromiser (compromise) and problem solver (problem

solver)

1. A dictator will feel unable to concede a conflict because the conflict is a

manifestation of failure to control the subordinate. When conflicts arise, they feel

angry and try to use their power to overcome conflict. It controls the conflict by

keeping it. Like force Whoever expresses conflict will be punished. Everyone must

obey the commander.

2. The Goodwill Coordinator It is the people who accept that there is a

paradox. I'm afraid because I think Conflict is a threat to peace in the agency. So, try

to keep the situation smooth. The conflicting approach is not to address the issue but

to mention other terms that all parties agree on. Who will show emotion in a negative

way, let go, everyone will have to endure and accept.

3. The maneuver will try to avoid conflict. Hold that motto if the conflict

does not get attention. The problem will be solved when the time passes. I like to

always avoid conflict.

4. The compromise often thinks that violence is a complement to conflict.

It should be avoided. To progress steadily is to compromise. All parties should

sacrifice and meet each other half way. Compromise often involves mediation or

negotiation. Conflicts are dormant and do not attempt to confront or conflict with each

other.

5. Problem solvers will accept conflict as inevitable. All parties should

face each other. And together, analyze what the real problem is to find a solution

when the conflict occurs, so use the method of confrontation. To solve the problem

together and find a settlement agreement.

Conflict management by peaceful means. "Justice" came into being. This is

important. "Society must have justice, justice in society is the foundation of

prosperity. Any society without justice cannot advance prosperity. Whether it is

economic prosperity society or mind. In the opposite to the origins of suffering, the

conflict, the dilemma. The crisis has affected the economy and the economic crisis

that we are facing. Justice in society is important. But the past. Thai society is also

less important in this regard. "(Pravadee, 2002).

Conflict Management in Peace It is a way to be compatible with humanity.

It is also a way of establishing the basis of mutual understanding between people in

different groups because of their understanding. Sympathy is a way of protection. And

fighting against the threat that may come to the country. (Mark Tamtai, 1994: 65-66).

9

The "peaceful way" follows the approach of peaceful means in the context

of "Conflict management" is a way to use as a guide for conflict resolution. It must be

peaceful, "fair" or "fair". The word "fair" is used in any way. But what must be the

way is presented with "good intentions," "everyone accepts and practices," and

"everyone is happy".

Conclusion

Conflicts occur at any level or area. If you are trying to solve the problem

peacefully, it is always the answer. Part of how to deal with conflict without violence.

That is, using peaceful means, which is to fight without violence. Peace does not

cause damage to property and life. Conflict has created an intrinsic value for human

development. It is important to develop an intrinsic value. The conflict in Buddhism

reflects both merit and sin. The issue is that would have a reaction to the conflict. Or

put your own role in the situation of conflict? It can be on the status of conflict in

harmony with life and society. Conflicts, but accept conflict situations. As a

"suffering" one of life and society. And seek the answer. Conflicts from what leads to

what we should have. Including the quest or find a tool to manage the conflict on the

basis of personal results about individuals and communities. It will make people and

society together in peace.

References

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Mahachulalongkornrajavidyalaya University.

Prawed Wasri. (2002). Peaceful way with human rights. 1st edition. Bangkok: Human

Rights Office. National.

Pornnop Pokkapan. (2001). Leadership and Motivation. Bangkok: Chamchuri

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Sombat Thamrong Thunwong. (2002). Concept of conflict. Bangkok: Semaitham.

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Sonpan Phramta. Buddhist philosophy, human society and ethics. Bangkok: Siam

Printing.

Supissawong Dhampanta. (2000). Human and social. Bangkok: Ban Somdet

Chaopraya Rajabhat Institute.

Throesten Sellin. (1938). Culture Conflict and Crime. New York: Social Science

Research Council.

Wanchai Wattanasap. Conflict: principles and solutions to problems. King

Prajadhipok's Institute. Bangkok, Thailand.

Yoder Wise, P.S. (1999). Leading and Managing in Nursing. 2nd Edition. Saint Louis:

Mosby Year Book.

Curriculum Vitae (Presenter)

Phra weerasak Teerungguro, Faculty of Social Sciences, Mahachulalongkornrajavidyalaya

University, Phra Nakhon Si Ayutthaya, Thailand. He graduated B.A (sociology) and

Master degree in Social development. He is interested in conducting research and

writing academic papers that related to Social Science and Socially Engaged

Buddhism. He also interested in publish academic paper on how to apply Buddhist

principles in society.

Contact: E-mail: weerasak4012@hotmail.com, Tel. +66 089 808 4765