Thesis Chapters by Sanu Mahatthanadull
This is a qualitative research work with three objectives, namely: - (1) to investigate the devel... more This is a qualitative research work with three objectives, namely: - (1) to investigate the development of wisdom and virtue in the 21st century according to Buddhism and the United Nations Sustainable Development Goals (SDGs), (2) to create a theory of Buddhism integration for sustainable development of wisdom and virtue in the 21st century, and (3) to validate a theory of Buddhism integration for sustainable development of wisdom and virtue in the 21st century. Data were collected from documentary and field studies with 25 experts and scholars from 11 countries, monks, and Buddhist scholars from the three Buddhist sects selected using the purposive and snowball sampling method. In-depth interviews with 15 key informants were carried out to create the theory. The theory validation was conducted through FGDs among 10 specialists. The interview forms were examined with the CVI by the 5 experts. Data were analyzed using content, thematic, discourse, narrative, and grounded theory analysis.
The findings showed that the wisdom-virtue framework from the three Buddhist schools reflects a holistic learning development that aligns well with the SDGs. The Theory of Buddhism Integration (BI) sustainably develops wisdom and virtue for mankind in the 21st Century. The two rules are the Rule of Dual-Relational Integration (DRI), and the Rule of Holistic-Relational Integration (HRI). Each rule is made up of three and four principles from the first to the seventh principle respectively explaining seven different phenomena of dual and multidimensional integration for Buddhism-multidisciplinary-based integrators around the world. The FGD specialists had validated the BI Theory by agreeing it offered a new interpretation and held conceptual coherence resulting from precise definitions to be done in a pre-integration stage aiming truly for the sustainable development of wisdom and virtue through a holistic perspective.
The research entitled “The Development of Systematic Thinking Based on a Buddhist Approach in the... more The research entitled “The Development of Systematic Thinking Based on a Buddhist Approach in the 21st Century” has three objectives: 1) To study the problems of systematic thinking in the 21st century 2) To study the Buddhist principle for the development of systematic thinking in the 21st century and 3) To study the development of systematic thinking based on a Buddhist approach in the 21st century.
This is mixed research implementing the quantitative, qualitative and documentary methods. The quantitative research was focused on the international students from IBSC, MCU who are thirty-eight in total, which the instrument used in this research was questionnaires. The statistics for data analysis were descriptive by using frequency, percentage, mean, assumptions by testing values (t-test) and one-way analysis of variance (One way ANOVA-test). The difference of mean was tested by means of the least significant difference. The qualitative research was conducted by the in-depth interviews with five key informants from five countries. The data which collected from in-debt interviews with key informants will be qualitatively analyzed and synthetized to obtain the effective process coping with the problem desired to know. For the documentary research the materials were collected from primary sources and secondary sources, there was analysis and synthesis of the data collected for a set of body of knowledge to integrate with the development of systems thinking.
The research findings reveal that according to the section of “The Problems of Systematic Thinking in the 21st Century” the overall mean was at 4.16. In section on “A Buddhist Approach for the Development of Systematic Thinking in the 21st Century” the overall mean found at 4.09. Regarding the section on “Systematic Thinking Based on Investigation of Causes and Conditions” the overall mean was at 4.02. In section on “Systematic thinking Based on Advantages, Disadvantages, and the Solution” obtained the overall mean at 4.10. In section on “Systematic thinking Based on the Genuine and Counterfeit Value of Things” found the overall mean at 4.11. In section on “Systematic thinking Based on Inducing Wholesomeness” obtained the overall mean at 4.12. By all of the above Means, the respondents have a level of agreement at “Somewhat agree.” But in the section of “The Buddhist Principle for the Development of Systematic Thinking” the overall mean was at 4.21, this shown that the respondents have a level of agreement at “Strongly agree”
Besides, groups of people who strongly agree with “The problems of systematic thinking in the 21st century” were 31-40-year-old females, 51-year-old and over, who are studying for an M.A. degree. There was no difference in opinion on such problems of systematic thinking between gender, age, and educational level. The groups of people who strongly agree with “The Buddhist principle for the development of systematic thinking in the 21st century” were 21-40-year-old females, 51-year-old and over, who studying for an M.A. and Ph.D. There was no difference in opinion on it between gender, age and educational level. The groups of people who strongly agree on “A Buddhist approach for the development of systematic thinking in the 21st century” were females, aged 51 years and over, and studying for an M.A. degree. There was no difference in opinion on it between age and education level. There were gender differences in opinions on “A Buddhist approach for the development of systematic thinking in the 21st century”. Females agreed more than males at a significance level of 0.05.
![Research paper thumbnail of การพัฒนาเครื่องกำเนิดพลาสมาเพื่อใช้ปรับปรุงผิววัสดุโลหะผสมไทเทเนียมสำหรับประยุกต์ใช้งานทางชีวภาพ [Development of Plasma Generator Improving Titanium Alloys Surface for Biomedical Applications]](https://attachments.academia-assets.com/62996193/thumbnails/1.jpg)
Buddhist Research Institute: Mahachulalongkornrajavidyalaya University Press, 2018
Nowadays, titanium alloy is widely used as biomaterials due to good corrosion resistance and exce... more Nowadays, titanium alloy is widely used as biomaterials due to good corrosion resistance and excellent biocompatibility. However, some of these materials would like to be a hydrophobic surface to avoid the platelet adhesion. One of the most effective methods to solve this problem is plasma treatment. Therefore,
the aim of this study is to design and fabricate plasma generator for surface modification of biomaterials. In this study, the borosilicate glass is used as a plasma chamber in the vacuum systems. The electrical circuit is also designed as a frequency source. From the calculation, the designed plasma chamber can resist compressive stress up to 70 MPa. Moreover, the designed electrical circuit can generate frequency source in the range of 27-30 MHz. After that, the plasma chamber was evacuated, and generated the plasma, with different types of power supply, using air as a plasma source. The results indicated that both power supplies which occurred at 4.3 W and 14.4 W generated stable plasma. Consequently, it can be concluded that the designed plasma chamber is suitable to be used to as a prototype, and can develop to apply for surface modification of biomaterials using
plasma treatment.
![Research paper thumbnail of พุทธจิตวิทยาบูรณาการ: รูปแบบและกระบวนการเสริมสร้างสุขภาวะองค์รวมของครอบครัวและสังคม [The Integrated Buddhist Psychology: the Model and Process for Promotion Holistic Health of Families and Society]](https://attachments.academia-assets.com/62986734/thumbnails/1.jpg)
Buddhist Research Institute: Mahachulalongkornrajavidyalaya University Press, 2016
This research consists of objects (1) A study of concept and process for the promotion of holisti... more This research consists of objects (1) A study of concept and process for the promotion of holistic health according to Buddhist psychology, (2) A study of the holistic health promotion for balanced living according to Buddhist psychology, (3) A study of process for promote the family stability according to integrated Buddhist psychology, (4) The integration of Buddhist psychology and local knowledge to promote holistic health of families and society, (5) The strategy of model in promotion of holistic health for families and society according to integrated Buddhist psychology. Its methodology is focused qualitative research from documental and field resource covering the holistic health in 4 sides;- physical, mental, intellectual and social sides related with Buddhist psychology in precept, meditation wisdom and principle of service 4, the Noble Truth, Noble Path, development 4, self-sacrifice. It is descriptive analysis.
On a Study of Concept and Process for the Promotion of Holistic Health in the Guideline of Buddhist Psychology. The research is found that the healthy concept of Buddhism is both learning such as a keyword ‘good health is the noble luck’ and belief in Kamma such as a phrase ‘a bad man, killer, un-compassion in animal beings, was born in unhappy existence, a bad area, any disabled state, hell. When he is rebirth, he is much disease, short age. In Vinaya, the Buddha legislates to prohibit a Buddhist monk from the cutting vegetation, from leaving of bad things in water. The Buddha legislates the Buddhist monk to clean one’s own residence, manage one’s own utensils as hygienic practice, to makes a cool and pleasant temple. In Dhamma, the Buddha gives Dhamma to indicate care mental health by meditation with loving kindness, good wishing well as the way of life. The Buddha indicates intellectual health by the development of intellect into the knowledge of noble truth, understanding in the law of the Three Characteristics. The Buddha indicates social health by welfare according to the communicated idea of Dhamma for the benefit and happiness of many people.
The holistic process of healthy reinforce of the Buddhist monk is in ๔ ways, namely;- the physical one, the example group is Hugmuannan. Its activities are afforestation, tree ordination, farmland production, community business, the campaign for drug resistance, to do conscience in homeland, respect in ancestors and maintaining of cultures. The mental one, the example group is meditation. Its activity is the meditation according to the way of Luangpoja. This is achievement for Thai people and aboard oversea people expanding the abroad many schools. The mental one, the example group is wat Panyanandaram. Its activities are the intellectual development by Buddha-butta camp, Buddha-dhamma camp, intellectual project as arm, the project of learning of Dhamma and moral skill. The social one, the example group is wat Prabadanampu. Its activities are welfare by care of people in disease-HIV basing on compassion, by giving the education to one who infect with HIV and by cremating one who die of HIV.
On understanding the balanced way of life with holistic well-beings promotion according to Buddhist Psychology. The result of research found that :- the findings show there are four elements of well-being that when combining together, they will arise the holistic well-beings. The Holistic Well-beings characterize the innate body, social moral, calm mind, and the awakening wisdom, respectively. They are the fourfold outcome of the holistic well-beings. Such outcomes are the result of the Balanced Way of life when the Maslow’s Needs are fulfilled (Physiological, Safety, Social, Esteem, and Self-actualization Needs). There are ways of Well-beings promotion; practicing contentment, the Five Precepts observance, having good friends, principles of service, etc ) As a result, the “Well-beings” and “Balance Way”, the highest purposes will be finally achieved.
On a Study of Process for Promote the Family Stability according to Integrated Buddhist Psychology, The result of research found that :- 1. The concept and process for promote the family stability according to integrated Buddhist psychology found that the basic for this issue was family institute that the place for love , Help , Support , the moral and ethics building and culture transformer that made the family member to become to good citizen 2. To develop process for promote the family stability according to integrated Buddhist psychology found that the first step for this issue as to set activities for family member , second was socialization in family and to teach for custom and tradition such as Buddhism activities . ๓. The Model for promote the family stability according to integrated Buddhist found that the first step advanced to add more spirit by joining family activities in important day in government holiday and Buddhist holiday for keep in good condition and carry on good tradition for a long time.
On Integrating Buddhist Psychology and local knowledge to promote holistic health of families and society. The result of research found that :- local wisdom is an important factor in promoting the holistic health of the family and society. Consists of The wisdom of living in the environment. The Apocalypse and Religion Culture Networking Relationship System And health These local wisdoms can be integrated with Buddhist principles or the integration of Buddhist psychology. The values and goodness of living and the way of life of the community are in harmony with nature and the environment. This leads to the application of Buddhist psychology under social factors and conditions. To be consistent with the context and local wisdom, there are three principles that focus on strengthening family and social well-being. The purpose of this article is to help you make a living. Objectively oriented and volunteer spirit in enhancing health. This is a great way to give your family and your family a sense of what to expect. To lead the promotion of health according to the ๔ principles of prayer, health, strength. Disease prevention Psychopathic peace of mind. Praying for a living It is a good idea to have the knowledge and understanding of what is happening and be able to integrate local wisdom with Buddhist psychology to promote the holistic health of the family and society.
On the Development and Experiment of Model to Promote Holistic Health According to Integrate Buddhist Psychology about the development of model regards as Buddhist Teaching focusing on Sappaya-7, Trisikkha, Ariyamagga-8, Ariyasacca-4, development-4. The Model is took in 5 sides of physical health, mental health, social health, emotion health and intellectual health. Its method of experiment by making of questionnaire form, survey form, training program. The result of survey is took 30 simple people found that –the average of physical health is 4.09 as much level, mental health is 4.18, as much level, social health is 4.23, as much level, emotional health is 3.37 as much, and intellectual health is 4.20 as much. Its total is 4.01 as much. On the Strategy of Model in Promotion of Holistic Health for Families and Society according to Integrated Buddhist Psychology. The research found that :– assurance of model in promotion of holistic health for families and society according to integrated Buddhist psychology is built by assurance model from holistic health for families and society; - the physical health is specified by perception (Sila) as main one with order, discipline or campaigning natural, social environment, healthy promotion in some temple or some area. The mental health is specified by foundations of mindfulness or meditation with chanting, course meditation of youth and all people. The intellectual health is specified by training, learning, Dhamma camping. The special health is specified by acts of doing favors or as welfare, learning support, to be center for HIVs, aging welfare, homeless, poor people.
The presentation of strategy for holistic health in families and society according to integrated Buddhist psychology built by factors of strategy;- vision in the of word of not to be virus is supreme luck. Philosophy in the word of physical health is strengthen by Sila, mental health is strengthen by meditation, intellectual health is strengthen by learning/training and social health is strengthen by acts of doing favors. Mission in words of to work for healthy promotion in time, to be wise to manage emotion happily, to focus fashion to give knowledge, to be union with application of Buddhadhamma which is mechanic or project to move the strategy in 4 parts :- psychical part, mental, intellectual and social part, all parts of them are 10 activities in 4 strategies covering holistic health according to integrated Buddhist psychology.
Buddhist Research Institute: Mahachulalongkornrajavidyalaya University Press, 2017
This is a qualitative research consisting of three objectives, namely: - (1) to explore the conce... more This is a qualitative research consisting of three objectives, namely: - (1) to explore the concept of happiness access according to Buddhist principles and the concept of Gross National Happiness (GNH); (2) to examine the theory of biofeedback; and (3) to propose a conceptual model of Bi-Dimensional development for happiness access by biofeedback process. The data collection and in-depth interviews were carried out with 8 key-informants from 6 countries. They are monks and Buddhist scholarly representatives with the IOC examined by 3 experts.
The findings show Buddhism suggests the access of superior happiness by dealing with the dukkha-sukha dichotomy of dualism; while the practice of GNH constructed by the four pillars with the middle path, contentment and social engagement. The Biofeedback skillfully employed the instruments, EMG, EEG, etc. into treatments. When they are integrated with the Buddhist meditation, a practitioner can entrain the assessment of happiness in a tangible way. As for the Model created suggests the Bi-Dimensional development for happiness access. First, MENTAL Dimension to access the fivefold happiness in concentration, namely: - Gladdening (pāmojja), Happiness (pīti), Tranquility (passaddhi), Bliss (sukha), and Concentration (samādhi). The biofeedback means can be utilized for happiness measurement from the mind-body phenomena in the practice. Second, WISDOM Dimension for perpetual happiness access is Nibbāna, the supreme happiness.
Buddhist Research Institute: Mahachulalongkornrajavidyalaya University Press, 2017
This qualitative research consists of two objectives, namely:- 1) To examine the concept of balan... more This qualitative research consists of two objectives, namely:- 1) To examine the concept of balance of family in Buddhism and the theory of family behavior in Psychology, and 2) To suggest human behaviors in promoting balance of Family according to Buddhist Psychology. The data collections together with the in-depth interviews were carried out with 10 key-informants from 5 countries with the Item-Objective Congruence (IOC) examined by 3 experts.
The findings show that balance of family implies a group of persons who live together in relationships consisting either of spouse or parents and child. Family members adopt a similar pattern of Buddhist virtuous behavior existing in equal and mutually beneficial amounts that resulting in a balance relationship. Firstly, SPOUSE Family members need to have qualities as stated in gharavāsa-dhamma, equitable as in samajīvidhamma and self-responsibilities according to Sīgālovāda Sutta as well as living together as deity spouse instead of ghost. Secondly, PARENTS AND CHILDREN Family members should reciprocally practice filial piety (kataññūkataveditā) and self-responsibilities as in Sīgālovāda Sutta. They must also maintain the family wealth. However, both Family Systems Theory and Planned Behavior Theory (PBT) in psychology described systems, structure, relationships, beliefs, behaviors and equilibrium of the family. The fourfold human behavior in promoting balance of Family according to Buddhist Psychology signifies 1) Virtuous Behavior, 2) Responsible Behavior, 3) Reciprocal Behavior, and 4) Supportive Behavior respectively.
![Research paper thumbnail of การเสริมสร้างความเข้มแข็งทางอารมณ์ของพยาบาลวิชาชีพ : หลักการและตัวแบบเชิงพุทธ [The Promotion of Emotional Strength of Professional Nurses : The Buddhist Principle and Ideal]](https://attachments.academia-assets.com/62960776/thumbnails/1.jpg)
Buddhist Research Institute: Mahachulalongkornrajavidyalaya University Press, 2016
This research employed both quantitative and qualitative approaches in order to achieve the follo... more This research employed both quantitative and qualitative approaches in order to achieve the following goals: 1) to study emotional strength in professional nurses, 2) to propose the Buddhist theory and model for enhancing emotional strength in professional nurses, and 3) to improve upon the model of enhancing emotional strength in professional nurses.
The study reveals that emotional strength in professional nurses lies in emotional “intelligence,” in which consciousness governs the behaviors and ensures the morality, so called “superego” which interacts with “ego” in everyday life. In the Buddhist terms, emotional strength relies upon the idea and practice of balance, such as Middle Path, Right Understanding (Sammadhiti), and Right Thought (Sammasanggapa), in the nursing career. With this, nurse practitioners are aware of and truly understand their own feeling and can fully bring out their healing mindset to achieve high professional standards.
Once the emotional strength is defined, the search for ideas and models in Buddhist teachings was performed in order to enhance the emotional strength of professional nurses. The following concepts were used to construct a research tool: bhavana 4 (mental culture) and concepts regarding strengthening consciousness (sati), morality (sila), concentration (samadhi), and development of joyfulness. The research was conducted in the form of a workshop with professional nurses to validate and develop a Buddhist model for emotional strength. The first two workshops were conducted with 26 and 25 professional nurses at Samrong General Hospital and Samutsakorn Hospital, respectively. Then, another 16-hour workshop on development of joyfulness at Samutsakron Hospital was organized in order to further develop an appropriate model. In all cases, the participants were asked to complete the post-workshop test and personal in-depth interview.
The post-workshop test shows that the model developed for the workshop was effective at reducing emotional weakness and significantly increased emotional strength. After the workshops, this Buddhist model was reviewed by 6 experts in the Buddhist and social studies for further improvement.
In addition, this Buddhist model relies on four approaches to enhance emotional strength of the nurses: 1) self-inspection and self-awareness of one’s value, 2) cultivation of positive thinking to increase immunity to bad thoughts, 3) increase mental power by regularly practicing bhavana 4, and 4) having “caring-and-sharing” attitudes toward friends and learning to let go. These concepts prove to be vital for enhancing emotional strength in professional nurses. The improvement in emotional strength can also result in positive changes in nursing community in general, including better social behavior, communication, reasoning, and emotional intelligence on the job. The direct results on the nurses show in their happiness on the duty, better and brighter personality, which positively affect patients and their relatives. This Buddhist model can become an approach to improve nursing community and public health system in general.
Buddhist Research Institute: Mahachulalongkornrajavidyalaya University Press, 2016
This is a qualitative research consisting of two objectives, namely: - (1) to study the holistic ... more This is a qualitative research consisting of two objectives, namely: - (1) to study the holistic well-beings and the balanced way of life according to Buddhist Psychology, and (2) to analyze the balanced way of life with holistic well-beings promotion according to Buddhist Psychology. The in-depth interviews were carried out with five key-informants who are monks and Buddhist scholars’ representatives of both regional and international organizations, from four countries, Thailand, Sri Lanka, United Kingdom, and United States.
The findings show the four elements of well-being that when combining together, they will arise the holistic well-beings characterizing the innate body, social morality, calm mind, and the awakening wisdom, respectively. They are the fourfold outcome of the holistic well-beings. Such outcomes are the result of the Balanced Way of life when the human’s needs according to the Maslow’s hierarchy of Needs; Physiological, Safety, Social, Esteem, and Self-actualization Needs, are fulfilled. There are four ways of Well-beings promotion, which are, (1) practicing contentment to promote the physical well-being; (2) observing the Five Precepts, having good friends, and practicing the four bases of popularity to promote the moral well-being; (3) practicing tranquil meditation and the Mindfulness Based Cognitive Therapy (MBCT) to promote the mental well-being; and (4) augmenting the wisdom by the practice of the four foundations of mindfulness and the fourfold paths to promote the intellectual well-being. As a result, the “Well-beings” and “Balance Way”, the highest purpose will be finally achieved.
![Research paper thumbnail of ศีลห้า : เกณฑ์ชี้วัดและการเสริมสร้างสันติสุขของบุคคลและสังคม [The Five Precepts: Criteria and the Promotion of Individual and Social Peace]](https://attachments.academia-assets.com/62960713/thumbnails/1.jpg)
Buddhist Research Institute: Mahachulalongkornrajavidyalaya University Press, 2015
This is a qualitative research with two objectives, namely; 1) to study the criteria for the Five... more This is a qualitative research with two objectives, namely; 1) to study the criteria for the Five Precepts in the Buddhist scriptures and the operating standard for the Five Precepts Villages project, 2) to develop and present the norm of the criteria for the Five Precepts for the promotion of peace of the person and society.
The findings show that the Five Precepts have implications in various suttas. But it has the same content is to restrain from five bad actions, taking one’s life for instance. The direct meaning according to the Buddhist scriptures as Five Precepts itself (pañca sīla), and in the other forms as pañca sikkhāpada, the Five dhammas, and ariya dhamma respectively. The criteria for the Five Precepts in the Buddhist scriptures are 1) a criterion for diagnosis the status of the Five Precepts, and 2) a criterion for diagnosis the penalty of violated Precepts. Whilst the standard for the Five Precepts Villages project strictly invigilating villagers in observance the Precepts. The two case studies characterize each village. The Five Precepts village project of Wat Kao Lat Wanaram, Saraburi Province outstanding in the using of wisdom in managing the information technologies, while the Five Precepts village project of Ban Hui Tom, Lam Poon Province shows outstanding community identity. As an important institute in driving the project, Buddhist Research Institute of MCU presented an integrated criterion which integrated together the principles of morality and ethics. In holistic view of the process of carrying out the Five Precepts Villages project, an operating criterion comprising of forty indicators was used in order to supervise and control the operation of the project. The development of criteria for the Five Precepts is carried out by analyzed and modified the original texts and vocabularies that appeared in the primary source of commentaries. As a result, they are 1) a developed criterion for diagnosis the status of the Five Precepts, and 2) a developed criterion for diagnosis the penalty of violated Precepts. Lastly, the norm of the criteria for the Five Precepts for the promotion of individual and social peace are developed based on the world peace arising from the individual scale. It is an insurance of fivefold peace; peace of life, asset, couple, data and information, and wisdom respectively.
![Research paper thumbnail of ชีววิทยาเชิงพุทธ : ระบบความสัมพันธ์ของชีวิตและสิ่งแวดล้อม และการสร้างปัจจัยเกื้อกูลต่อการพัฒนาชีวิตตามหลักสัปปายะ [Buddhist Biology: Systemic Relationship of Life and Environment, and the Creation of Supportive Factors for Development of Life Based on the Seven Suitable (Sappāya)]](https://attachments.academia-assets.com/62960659/thumbnails/1.jpg)
Buddhist Research Institute: Mahachulalongkornrajavidyalaya University Press, 2014
This research is a mixed method between qualitative and survey. To conduct the research, In-depth... more This research is a mixed method between qualitative and survey. To conduct the research, In-depth interview, Focus Group Discussion (FGD), and public hearing seminar were applied. The 100 questionnaires were also employed in the field study to analyze the knowledge and application on the seven suitable. The objectives of the study are to study the systemic relationship of life and environment appeared in the Buddhist scriptures and Biology texts, and to create the supportive factors for development of life based on the seven suitable (Sappāya) in accordance with the Homeostasis Theory, as well as to survey the level of knowledge and the application of the seven suitable in managing the systemic relationship of life and environment in the light of Buddhist Biology.
The research findings show that the Bio-Buddhist notion towards relational system of life and environment involved with two main concepts, cell and heredity, with limited extent in organisms such as human beings, animals, plants, crops, etc. These living organisms systemically react to surrounding environment in ecosystems in two dimensions; relational dimension among organisms, relational dimension between organisms and their physical environment. A biological principle of “homeostasis” therefore plays a significant role in comprehending the adaptation of human’s body to be able to survive in the natural environment harmoniously. It is in line with the concept of supportive factors for development of life according to the seven suitable (Sappāya) which means “suitable conditions” consisting of seven key factors such as suitable abode (āvāsa-sappāya), suitable resort (gocara-sappāya), suitable speech (bhassa-sappāya), etc. The factors contribute greatly in support the living of human beings and also encourage the development of body, mind and wisdom. Based on this vital principle of Buddhist Biology, the creation of the seven suitable with fourteen constituents was established to serve as a reliable criterion in measure the application of the seven suitable concept on the daily basis, as the field findings thus showed the respondents have cognizance and ability in applying the seven suitable concept into daily life in regularly-level, SD at the 0.257 level. Such cognizance related with the application statistically significant at the 0.497 level.
![Research paper thumbnail of แนวทางการจัดดุลยสัมพันธ์ของระบบภายในร่างกายมนุษย์เชิงพุทธบูรณาการ [The Buddhist Integrated Approach to the Equilibrium of the Human Body Systems]](https://attachments.academia-assets.com/62960577/thumbnails/1.jpg)
Graduate School: Mahachulalongkornrajavidyalaya University, 2014
This dissertation is a qualitative research of 3 objectives, namely;- 1. to study the human body ... more This dissertation is a qualitative research of 3 objectives, namely;- 1. to study the human body systems according to the Buddhist way and the medicine way, 2. to study the equilibrium of the human body systems according to the Buddhist way and the medicine way, 3. to propose the Buddhist integrated approach to the equilibrium of the human body systems.
From the research, it is found that in the Buddhist viewpoint about the life, the life composition is regarded as holism consisting of the corporeality and the mentality, and the human beings’ bodies are regarded as being possessed of the characteristics of the corporeality (Rũpakhandha), the 4 elements and the common characteristics with the development from Kalala to Kaya which has developed and completely grown up with every kind of organs. At last, there is a structure of the body and the human body systems according to the relationship among the six elements: the earth-element, the water-element, the fire-element, the air-element including the space-element and the consciousness-element. These systems are of different characteristics and working according to each element. However, the medicine in the modern science is of the similar viewpoint that the life composition is regarded as holism and the human beings’ bodies are the products coming from the long evolution with the development beginning from the chemical level up to the organism level. They are the structure and the 11 human organ systems. Such as the Integumentary System and the Skeletal System etc.
In the Buddhist viewpoint, the human body systems cannot maintain by themselves, but they have to depend on the supporting factors both internal and external to cause those systems to maintain for ever according to the principle of Paṭiccạsamuppãda. When these factors are of suitable relationship, the equilibrium will arise. Therefore, in Buddhism, there is a way of setting up the equilibrium of the human body systems by using the items of the practice suitable for those life-supporting factors according to the principle of the Middle Path concerning with the six components, namely;- the in-breath and the out-breath, Mahãbhũtarũpa, The edible food, The fire-element, The posture, and Viññãṇa-Dhãtu. However, the medicine in the modern science is of the point that the external factors are the air, the food, the temperature etc. are of the results to the survival of life. So, the life system must maintain the dynamic balance with the external environments according to the homeostasis theory and the equilibrium theory of mainstream medicine. Beside this point, in the Complementary and Alternative Medicine (CAM), there is a way of setting up the equilibrium of the human body systems in 18 therapeutic methods, - the Breath Therapy etc. with the Traditional Thai Medicine in the end.
The approach to the equilibrium of the human body systems harmonizing with the living according to the principle of balance can be setting up in the relationships of the life equilibrium of 4 levels, namely;- the physical equilibrium, the moral equilibrium, the emotional equilibrium and the wisdom equilibrium respectively. It is true to the model named:- BALANCE Model: The Six Components to The Equilibrium of The Human Body Systems, consisting of the six vital components, namely;- 1. Mahãbhũtarũpa, 2. The in-breath and the out-breath, 3. The posture, 4. The fire-element, 5. The edible food, 6. Viññãṇa-Dhãtu.
![Research paper thumbnail of การจัดดุลยสัมพันธ์ของระบบภายในร่างกายมนุษย์ : หลักและวิธีการเชิงพุทธบูรณาการ [The Equilibration of Human Organ Systems : The Buddhist Integrated Principles and Methods]](https://attachments.academia-assets.com/62960538/thumbnails/1.jpg)
Graduate School: Mahachulalongkornrajavidyalaya University, 2013
This thematic paper is a qualitative research work of 2 objectives, namely;- 1. to study the equi... more This thematic paper is a qualitative research work of 2 objectives, namely;- 1. to study the equilibration of the human organ systems according to the Buddhist way and the Medicine way. 2. to propose the principles and the methods of the equilibration of the human organ systems of the Buddhist integration
From the research, it is found that the systems in the human beings’ bodies is the Buddhist epistemology which shows the viewpoint of life about the six elements beginning with earth element and the water element etc. which are nourished by the beneficent factors for life, that is the breath and the food which are essential for life and are of the important roles in equilibrating the systems in the human beings’ bodies. The in-breath and out-breath including the food are the elements in the body, and are natural mechanism needed by the body to cause the continual nature to arise throughout the life without a stop. These activities are called the breath and the consumption. However, the systems inside the human beings’ bodies in the medicine way are explained by the separation of systems according to the characteristics of working of different organs in the bodies which are related to one another and are of the 11 systems. Such as the respiratory system and the digestive system etc. The interesting point is the theories of the balance according to the mainstream medicine’s principles in modern sciences which are of two types : No.1 is the theory of the homeostasis in the biological view and No.2 is the theory of the equilibrium of the type of physics and chemistry. Such theories describe the relationship between living units which interact with their environment.
![Research paper thumbnail of พัฒนาการแนวคิดเรื่องปฐมธาตุ [Development of the Concept on the First Principle (Pathamadhātu) of the World and Life : Buddhism’s Denial]](https://attachments.academia-assets.com/62960523/thumbnails/1.jpg)
Graduate School: Mahachulalongkornrajavidyalaya University, 2013
This dissertation paper is a qualitative research of two purposes; namely 1. To study development... more This dissertation paper is a qualitative research of two purposes; namely 1. To study development of the concept on the first principle (Pathamadhātu) of the world and life 2. To analyse the Buddhism’s denial of the concept on the first principle.
From the research, it is found that the first principle is the viewpoint from Veda Philosophy more than 1,000 years ago. At the age before the Buddha’s time, the Veda Philosophy and the Upanishad Philosophy, were of the influences overpowering all the beliefs over the Ancient India for a long time. These two philosophies are of the same belief that sat (Beings) or the Brahmans gave the births to all things and beings which are the First Principles on both sides:- Purusha and Prakṛti. Besides, at this age, there were two Ancient Greek thinkers:- Homer and Hesiod who had an influence on the Greek Philosophy at the later period. The philosophical viewpoint at this age is of all the patterns of Idealism. In this way, there is an observation that the viewpoint of the first principle appeared clearly in Greek Philosophy from the school of Miletus up to Aristotle. The Greek Philosophy was of the thought development beginning from Monistic to Pluralistic and of the special characteristic of various types up to the state of saying that the viewpoint of the first principle of the world and life was of the best colours in Greek Philosophy.
At the Buddha’s period, there were three groups of philosophy, namely:- Materialism, Idealism, and Dualism which are divided according to the system of Indian Philosophy in 6 schools including the Jain Philosophy all of which proposed the viewpoint of the first principle of the world and life differently according to the bases of one’s own the original belief. When the Buddhist Philosophy originated in the middle of the belief in Brahmanism according to the Ancient Indian tradition. This point is very interesting in that the Buddha entirely denied the existence of the “Pathamadhātu” by understanding that it is a wrong belief that Brahma was the creator of the world, and refuted the belief with the principles of teaching about “Paṭiccasamuppāda” and “Sāmaññalakkhaṇa”. However, the Buddhism’s viewpoint of the 4 elements is in relation to the Ancient Indian Philosophy with the important point. This point is regarded as that in Buddhism, there is the way of bringing the said principle to be used and deeply and widely developed to the teaching of “Rūpa”.
At present, though the viewpoint of the first principle (Pathamadhātu) would disappear at the Buddha’s period, it is still found that the present scientists try to find out the answers about the process of the origin of the universe with different theories which did not aim at the First Principle as before. However, the scientists are interested in finding out the secretness of the nature in elementary particle (Anubhāga-Mūlathāna).
![Research paper thumbnail of ศึกษาวิเคราะห์ส่วนประกอบภายในร่างกายมนุษย์ในพระไตรปิฎก [An Analytical Study of Human Body Organizations in Tipitaka]](https://attachments.academia-assets.com/62960474/thumbnails/1.jpg)
Graduate School: Mahachulalongkornrajavidyalaya University, 2013
This dissertation paper is a qualitative research of two purposes ; namely 1. To study the human ... more This dissertation paper is a qualitative research of two purposes ; namely 1. To study the human beings’ bodies in Tipitaka 2. To analytically study the organizations in the human beings’ bodies in Tipitaka.
From the research, it is found that the explanations in Tipitaka for the meaning and the characteristics of the human beings’ bodies are of logical diversity including the explanations of the birth and the human beings’ development. That is the human beings’ bodies are originated from Sụkka water (the semen) from the father and the blood from the mother. The human beings’ bodies confirmally develop from Kalala, Abbuda, Pesi, Ghana and Pañcasakha. After that the different organs : the hair, the feather, the nails etc. arise in order. Moreover, Tipitaka also proposes the Buddhist science of human anatomy. That is the viewpoint about the 3 bodily frame works and the 32 Kotthãsas of the appearing manners .
The most interesting point is the organizations inside the human beings’ bodies according to the concept of the 6 elements in which there are the methods of clearly explaining about the organizations inside the human beings’ bodies and cover very well all the dimensions. According to this concepts, a human body consists of the organs inside the human beings’ bodies appearing in the 4 primary elements or Mahãbhûta : the Earth-element, the Water-element, the Fire-element and the Air-element. Two additional elements include the Space-element inside the human beings’ bodies and the Consciousness-element, resides in the human beings’ bodies which refers to the mental states or the Norms.
![Research paper thumbnail of การศึกษาวิเคราะห์สังโยชน์ในคัมภีร์พระพุทธศาสนาเถรวาท [The Analytical Study of Sañyojana (Fetters) in Theravãda Buddhist Scriptures]](https://attachments.academia-assets.com/62960390/thumbnails/1.jpg)
Graduate School: Mahachulalongkornrajavidyalaya University, 2011
This thesis is of the 3 objectives which are 1) to study Sañyojana and Doctrinal principles in co... more This thesis is of the 3 objectives which are 1) to study Sañyojana and Doctrinal principles in connection with Sañyojana 2) to study the Doctrines which extinguish Sañyojana 3) to analytical study of Sañyojana according to the venerable monks in Thai societies.
From the research, it is found that according to the Triple Gem, Sañyojana means a small or big binding material both of formality and normality. The formality is Gihisañyojana which belongs to the lay people in the pattern of property, sons, daughters, wifes, husbands, servants, followers and five qualities evoking desire. Regarding the normal Sañyojanas, they are 10 Sañyojanas divided according to Sutta. They are Sakkãyadiööhisañyojana, Vicikicchãsañyojana, Sîlabbataprãmãsasañyojana, Kãmachandasañyojana, Byãpãdasañyojana, Rûparãgasañyojana, Arûparãgasañyojana, Mãnasañyojana, Uddhaccasañyojana, and Avijjãsañyojana. When it is divided according the Ten Abhidhammas, they are :- Kãmasañyojana, Paöighasañyojana, Mãnasañyojana, Diööhisañyojana, Vicikkicchãsañyojana, Sîlabbataprãmãsasañyojana, Bhavarãgasañyojana, Issãsañyojana, Macchariyasañyojana, and Avijjãsañyojana. In such two ways of the division of Sañyojana, though the names of Sañyojana are different, the states of Sañyojanas are in the same groups. In the Three Baskets, there are the ways of explaining the Sañyojana in the type of simile to enable the people to understand more clearly the normality of Sañyojana. They are the similes of Sañyojana as the door, the cloud, the string used for tiring the cow at the post, the two banks of a river, the high and low level, the fishhook related to the mouth of the fish, the piece of stone tied to the feet of animals, the branch of the tree held with hand by a person and the deep ocean. The simile of Orambhãgiyasañyojana is like the human beings’ rough body. The simile of Uddhambhãgiyasañyojana is the sutle divine body. It is found that the five aggregates are the temperament of Sañyojana. The four aggregates are :- Vedanãkhandha, Suññãkhandha, Saõkhãradhandha, and Viññãõakhandha all of which are in compositions with Sañyojanas.
The Doctrinal principles supporting Sañyojanas are Paöiccasamuppãdas. Tañhã (craving) and Upãdãna (attachment) support Sañyojana to arise. There are also other doctrines which support Sañyojana. They are Ãsava, Ogha, Yoga, Gantha, Upãdãna, Nivarana, Anusaya, kilesas, Micchatta, Lokadhamma, Macchariya, Vipalãsa, Agati, and Mûla. The group of these doctrines helps the Sañyojanas to be of more strength.
The Doctrines which extinguish Sañyojana in Buddhism are of many kinds. Most of them emphasize the mental development with mindfulness as the foundation which the Buddha called as the Supreme Paths. They are the doctrines to extinguish all the Sañyojanas. When a man practises the 4 Foundations of Mind with the support of Bodhipakkhiyadhamma, he can be one of the Noble persons in Buddhism. Such the Noble Persons are : The Sotãpanna, the Sakadãgãmî, the Anãgãmî and the Arahanta. The noble person of Sotapanna Grade can extinguish the 3 Sañyotanas namely:- Sakkãyadiööhi, Vicikicchã and Sîlabbataprãmãsa. The noble person of Sakadãgãmî Grade can extinguish the said 3 Sañyojanas and can lessen Kãmachandasañyojana and Byãpãdasañyojana. The noble person of Anãgãmî Grade can extinguish the Sañyojana which was forsaken by Phra Sotãpanna and can extinguish two more: Kãmachandasañyojana and Byãpãdasañyojana. Regarding Ven. Arahantas they extinguish the five more Sañyojanas namely:- Rûparãgasañyojana, Arûparagasañyojana, Mãnasañyojana, Uddhaccasañyojana, and Avijjãsañyojana. After all the Sañyojanas have been extinguished, the state of Nibbãna appears instead. Then, the person’s mind is full of freedom from Sañyojanas and turmoil, and he or she can lead his or her life happily.
Ven. Dhammakosacarya (Buddhadãsa Bhikku), Ven. Phra Brommagunãbhorn (P.A. Payutto), Ven. Phra Bodhiñãna Thera (Luang Paw-Jã Subhaddo), Ven. Phra Rãjabrommayan (Laungpaw Rue Sri Ling Dam) and Ven. Phra Dharmadhïrarãjmahãmunï (Jodok Ñãnasiddhi) mention the Sañyojanas according to the Three Baskets. What is different is the comparison of the Sakkayãdiööhi as the telephone. If we do not receive the telephone, there is no problems as we and he. Besides these teachers still say that Sañyojana is still the “madness” which is the abnormality and the foolishness arising from the human being’s nature beginning from his or her birth, and such foolishness is developed more and more until it is full of ignorance. If a man does not contest Sañyojana, he will be too ordinary person who may be mad or will go to hell. On the other hand, Sañyojana can be the principle to measure the state of being a “Dakkhineyyapuggala” or “the Noble One”. This is the minus division which is the way to look at each of the eradicated Sañyojanas.
Papers by Sanu Mahatthanadull
๋Journal of International Buddhist Studies, 2024
This article aims to understand the power of miracles that appeared in Dhammapadaṭṭhakathā from t... more This article aims to understand the power of miracles that appeared in Dhammapadaṭṭhakathā from the Theravāda Buddhist perspective. Notwithstanding, the author does not attempt to criticize the accuracy or credibility of the stories recorded as evidence in the Buddhist scriptures. Marvel as a superhuman power performance, or iddhi-pāṭihāriya in Pali depicts supernatural phenomena or extraordinary things. It is the product of human mental training grounded on the belief that certain phenomena are beyond the laws of nature and science. They cannot be proven by any scientific instruments. In real life, human beings invented innovations to fulfill their needs, imagination and dreams. They are just physical miracles created under the fundamental laws of physics of space-time. In Dhammapadaṭṭhakathā, commentary to the Dhammapada, magical events appeared overwhelmingly throughout the texts in which the author has selected just some of them to present and analyze in this paper. The Buddha himself, like all previous Buddhas, performs the twin miracle (yamakapāṭihāriya) including his disciples who are qualified to perform miracles in different times and places. Moreover, some of non-Buddhist ascetics were also able to demonstrate this magic through the form of pseudo-sciences (tiracchānavijjā). It is worth noting that the Buddha laid down the discipline to not allow monks to perform any marvels. What was the true reason? It is a great challenge for Buddhists to find the answers.
RJSH, 2022
This article is part of mixed-method research that aims to examine the emotional strength of prof... more This article is part of mixed-method research that aims to examine the emotional strength of professional nurses, propose Buddhist principles and models for enhancing the emotional strength of professional nurses, and develop a Buddhist model for enhancing the emotional strength of professional nurses. The population Group No.1 was a control group consisting of 50 professional nurses from Samrong Medical Hospital and Samut Sakhon Hospital. While Group No.2 refers to an experimental group consisting of 18 professional nurses from Samut Sakhon Hospital who voluntarily enrolled in the classroom "Joyful Nursing Classroom" whereas the Buddhist principle of the 4 Bhāvanās was mainly applied in the classroom. The 6 professional nursing specialists, Buddhist experts, and social experts were also interviewed for content analysis. The results showed that emotional intelligence in Buddhism relies on the concepts and methods of balance, which include the Middle Path, Right Understanding (Sammādiṭṭhi), and Right Thought (Sammāsaṅkappa), to allow a person to be aware and understand his or her own emotions. For a nurse to perform at the professional standard level, emotional intelligence also requires mindfulness and awareness. A Buddhist model for strengthening the emotional intelligence of nursing professionals was developed from the concept of the Fourfold Development (bhāvanā) and applied in a workshop design. The model and the workshop format were evaluated by experts and then used with two nursing populations. The model demonstrated 4 ways to strengthen emotional intelligence among the nursing professionals: 1) self-reflection, 2) development of emotional strength and positive thinking, 3) increase of mental power through meditation, and 4) learning of "caring & sharing" concept and letting go, which was central to the model. The workshops resulted in a positive change in the mood and emotions of the nursing professionals, especially in terms of behaviors, communication, and reasoning.
Journal of Positive School Psychology, 2022
The research article entitled "The Development of Systematic Thinking Based on a Buddhist Approac... more The research article entitled "The Development of Systematic Thinking Based on a Buddhist Approach in the 21 st Century" is mixed research implementing quantitative, qualitative and documentary methods. The collected data is conducted with the international students from IBSC, MCU who are 40 in total, obtained from random sampling, as well as with five key informants from five countries. The data analysis employed descriptive statistics by means of t-test and one-way ANOVA test. The findings reveal that the groups of people who strongly agree on "The problems of systematic thinking" were 31-40-year-old female, 51-year-old and over, studying for an M.A. degree. There were no different opinions on such problems of systematic thinking between gender, age, and educational level. Groups of people who strongly agree on "The Buddhist principles for the development of systematic thinking" were 21-40-year-old females, 51-year-old and over, studying for an M.A. and Ph.D. degree. There was no difference in opinions on "The Buddhist Principles for the development of systematic thinking" between gender, age and educational level. The groups of people who strongly agree on "A Buddhist approach for the development of systematic thinking in the 21 st century" were females, aged 51 years and over, and studying for an M.A. degree. There were no different opinions on "A Buddhist approach for the development of systematic thinking in the 21 st century" between age and education level. There were gender differences in opinions on "A Buddhist approach for the development of systematic thinking in the 21 st century." Females agreed more than males at a significance level of 0.05. From the study there have clearly found the bodies of knowledge such as; 1) Systematic thinking results in good and efficient work. Systematic thinking is essential to life in the 21st century. 2) Systematic thinking is the key to effective management. 3) Yoniso-manasikāra (Wise Attention) is a systematic way of managing thinking leading to correct and effective problem solving. 4) Yoniso-manasikāra is the center of the development of systematic thinking based on a Buddhist approach.
![Research paper thumbnail of พระพุทธศาสนาสมัยใหม่ : มหาวิทยาลัยพระพุทธศาสนาในประเทศญี่ปุ่น [Modern Buddhism: Buddhist University in Japan]](https://attachments.academia-assets.com/67888954/thumbnails/1.jpg)
สารนิพนธ์พุทธศาสตรบัณฑิต Buddhist Graduate’s Thematic Papers, 2020
This article aims to understand modern Buddhism in Japan with a focus on Buddhist university educ... more This article aims to understand modern Buddhism in Japan with a focus on Buddhist university education as a place that plays an important role in providing higher education to monks and lay people. Historical evidence can be found to underline the principles of establishing numbers of Buddhist educational institutes and building a peaceful coexistence society. Another role is to enhance Japanese people's knowledge of Buddhism. At present, Japan has as many as 10 Buddhist universities established to support the propagation of various Buddhist sects in Japan in which they can be divided into (1) Tendai, (2) Shingon, (3) Jōdo, (4) Zen, (5) Nichiren, and (6) Nara. These Buddhist universities reflect the formation of a modern Buddhist education system starting from the past to the present. Finally, the author further analyzes the crises and challenges of Buddhist universities in Japan through the perspective of modern Buddhism.
บทความนี้มีวัตถุประสงค์เพื่อนำเสนอการศึกษาพระพุทธศาสนาสมัยใหม่ในประเทศญี่ปุ่นโดยมุ่งให้ความสำคัญกับการศึกษาในมหาวิทยาลัยเชิงพุทธอันเป็นสถานที่ที่มีบทบาทสำคัญในการให้การศึกษาระดับอุดมศึกษาแก่พระภิกษุ และฆราวาส หลักฐานทางประวัติศาสตร์ได้ขีดเส้นใต้หลักการในการก่อตั้งสถานศึกษาเชิงพุทธและสร้างสังคมที่อยู่ร่วมกันอย่างสันติ อีกหนึ่งบทบาทคือการเสริมสร้างความรู้เกี่ยวกับพระพุทธศาสนาของคนญี่ปุ่น ในปัจจุบันประเทศญี่ปุ่นมีมหาวิทยาลัยพุทธศาสนามากถึง ๑๐ แห่งโดยก่อตั้งขึ้นเพื่อรองรับการดำเนินงานเผยแผ่พระพุทธศาสนานิกายต่างๆ ในญี่ปุ่นซึ่งแบ่งเป็น (๑) เท็นได (Tendai) (๒) ชิงงง (Shingon), (๓) โจโด (Jōdo), (๔) เซ็น (Zen), (๕) นิชิเร็ง (Nichiren) และ (๖) นารา (Nara) มหาวิทยาลัยพุทธศาสนาเหล่านี้สะท้อนการก่อตัวของระบบการศึกษาพระพุทธศาสนาสมัยใหม่เริ่มตั้งแต่อดีตจนถึงปัจจุบัน และในตอนท้ายผู้เขียนได้วิเคราะห์วิกฤตและความท้าทายของมหาวิทยาลัยพุทธในญี่ปุ่นผ่านมุมมองของพระพุทธศาสนาสมัยใหม่อีกด้วย
Journal of International Buddhist Studies, 2020
This article aims to understand the essence of life coaching through the perspective of Buddhism ... more This article aims to understand the essence of life coaching through the perspective of Buddhism in psychotherapy and counseling. The term “psychotherapy and Buddhist counseling” is a combination between concepts of both Buddhism and the principles of psychotherapy and counseling in Western psychology. The goal is to adjust behaviors, thinking in order to move the realm of the patients. Psychotherapy and Buddhist counseling can be conducted in 5 ways:- 1) Performing 3-steps of TIR; 2) psychotherapy based on the Four Noble Truths; 3) giving supportive, not intrusive, based on the principles of the Four Brahmavihāras; 4) using the 3 Worlds and 31 existences principle as a map for traveling; 5) Ability to avoid certain types of questions. Even though life coaching is widely popular in Thai society, and is a phenomenon in a new form of psychological counseling that all Thai people are interested in. But still it may be something new for Thai people. Some of the cases that illustrate the blemish of transparency that triggered the public's fervor of doubt on the behaviors and ambiguity of the Live Coach itself are now common in Thai society. These are valuable lessons for all professional life coaches including newcomer life coaches that will continue to occur with quality in Thai society.
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Thesis Chapters by Sanu Mahatthanadull
The findings showed that the wisdom-virtue framework from the three Buddhist schools reflects a holistic learning development that aligns well with the SDGs. The Theory of Buddhism Integration (BI) sustainably develops wisdom and virtue for mankind in the 21st Century. The two rules are the Rule of Dual-Relational Integration (DRI), and the Rule of Holistic-Relational Integration (HRI). Each rule is made up of three and four principles from the first to the seventh principle respectively explaining seven different phenomena of dual and multidimensional integration for Buddhism-multidisciplinary-based integrators around the world. The FGD specialists had validated the BI Theory by agreeing it offered a new interpretation and held conceptual coherence resulting from precise definitions to be done in a pre-integration stage aiming truly for the sustainable development of wisdom and virtue through a holistic perspective.
This is mixed research implementing the quantitative, qualitative and documentary methods. The quantitative research was focused on the international students from IBSC, MCU who are thirty-eight in total, which the instrument used in this research was questionnaires. The statistics for data analysis were descriptive by using frequency, percentage, mean, assumptions by testing values (t-test) and one-way analysis of variance (One way ANOVA-test). The difference of mean was tested by means of the least significant difference. The qualitative research was conducted by the in-depth interviews with five key informants from five countries. The data which collected from in-debt interviews with key informants will be qualitatively analyzed and synthetized to obtain the effective process coping with the problem desired to know. For the documentary research the materials were collected from primary sources and secondary sources, there was analysis and synthesis of the data collected for a set of body of knowledge to integrate with the development of systems thinking.
The research findings reveal that according to the section of “The Problems of Systematic Thinking in the 21st Century” the overall mean was at 4.16. In section on “A Buddhist Approach for the Development of Systematic Thinking in the 21st Century” the overall mean found at 4.09. Regarding the section on “Systematic Thinking Based on Investigation of Causes and Conditions” the overall mean was at 4.02. In section on “Systematic thinking Based on Advantages, Disadvantages, and the Solution” obtained the overall mean at 4.10. In section on “Systematic thinking Based on the Genuine and Counterfeit Value of Things” found the overall mean at 4.11. In section on “Systematic thinking Based on Inducing Wholesomeness” obtained the overall mean at 4.12. By all of the above Means, the respondents have a level of agreement at “Somewhat agree.” But in the section of “The Buddhist Principle for the Development of Systematic Thinking” the overall mean was at 4.21, this shown that the respondents have a level of agreement at “Strongly agree”
Besides, groups of people who strongly agree with “The problems of systematic thinking in the 21st century” were 31-40-year-old females, 51-year-old and over, who are studying for an M.A. degree. There was no difference in opinion on such problems of systematic thinking between gender, age, and educational level. The groups of people who strongly agree with “The Buddhist principle for the development of systematic thinking in the 21st century” were 21-40-year-old females, 51-year-old and over, who studying for an M.A. and Ph.D. There was no difference in opinion on it between gender, age and educational level. The groups of people who strongly agree on “A Buddhist approach for the development of systematic thinking in the 21st century” were females, aged 51 years and over, and studying for an M.A. degree. There was no difference in opinion on it between age and education level. There were gender differences in opinions on “A Buddhist approach for the development of systematic thinking in the 21st century”. Females agreed more than males at a significance level of 0.05.
the aim of this study is to design and fabricate plasma generator for surface modification of biomaterials. In this study, the borosilicate glass is used as a plasma chamber in the vacuum systems. The electrical circuit is also designed as a frequency source. From the calculation, the designed plasma chamber can resist compressive stress up to 70 MPa. Moreover, the designed electrical circuit can generate frequency source in the range of 27-30 MHz. After that, the plasma chamber was evacuated, and generated the plasma, with different types of power supply, using air as a plasma source. The results indicated that both power supplies which occurred at 4.3 W and 14.4 W generated stable plasma. Consequently, it can be concluded that the designed plasma chamber is suitable to be used to as a prototype, and can develop to apply for surface modification of biomaterials using
plasma treatment.
On a Study of Concept and Process for the Promotion of Holistic Health in the Guideline of Buddhist Psychology. The research is found that the healthy concept of Buddhism is both learning such as a keyword ‘good health is the noble luck’ and belief in Kamma such as a phrase ‘a bad man, killer, un-compassion in animal beings, was born in unhappy existence, a bad area, any disabled state, hell. When he is rebirth, he is much disease, short age. In Vinaya, the Buddha legislates to prohibit a Buddhist monk from the cutting vegetation, from leaving of bad things in water. The Buddha legislates the Buddhist monk to clean one’s own residence, manage one’s own utensils as hygienic practice, to makes a cool and pleasant temple. In Dhamma, the Buddha gives Dhamma to indicate care mental health by meditation with loving kindness, good wishing well as the way of life. The Buddha indicates intellectual health by the development of intellect into the knowledge of noble truth, understanding in the law of the Three Characteristics. The Buddha indicates social health by welfare according to the communicated idea of Dhamma for the benefit and happiness of many people.
The holistic process of healthy reinforce of the Buddhist monk is in ๔ ways, namely;- the physical one, the example group is Hugmuannan. Its activities are afforestation, tree ordination, farmland production, community business, the campaign for drug resistance, to do conscience in homeland, respect in ancestors and maintaining of cultures. The mental one, the example group is meditation. Its activity is the meditation according to the way of Luangpoja. This is achievement for Thai people and aboard oversea people expanding the abroad many schools. The mental one, the example group is wat Panyanandaram. Its activities are the intellectual development by Buddha-butta camp, Buddha-dhamma camp, intellectual project as arm, the project of learning of Dhamma and moral skill. The social one, the example group is wat Prabadanampu. Its activities are welfare by care of people in disease-HIV basing on compassion, by giving the education to one who infect with HIV and by cremating one who die of HIV.
On understanding the balanced way of life with holistic well-beings promotion according to Buddhist Psychology. The result of research found that :- the findings show there are four elements of well-being that when combining together, they will arise the holistic well-beings. The Holistic Well-beings characterize the innate body, social moral, calm mind, and the awakening wisdom, respectively. They are the fourfold outcome of the holistic well-beings. Such outcomes are the result of the Balanced Way of life when the Maslow’s Needs are fulfilled (Physiological, Safety, Social, Esteem, and Self-actualization Needs). There are ways of Well-beings promotion; practicing contentment, the Five Precepts observance, having good friends, principles of service, etc ) As a result, the “Well-beings” and “Balance Way”, the highest purposes will be finally achieved.
On a Study of Process for Promote the Family Stability according to Integrated Buddhist Psychology, The result of research found that :- 1. The concept and process for promote the family stability according to integrated Buddhist psychology found that the basic for this issue was family institute that the place for love , Help , Support , the moral and ethics building and culture transformer that made the family member to become to good citizen 2. To develop process for promote the family stability according to integrated Buddhist psychology found that the first step for this issue as to set activities for family member , second was socialization in family and to teach for custom and tradition such as Buddhism activities . ๓. The Model for promote the family stability according to integrated Buddhist found that the first step advanced to add more spirit by joining family activities in important day in government holiday and Buddhist holiday for keep in good condition and carry on good tradition for a long time.
On Integrating Buddhist Psychology and local knowledge to promote holistic health of families and society. The result of research found that :- local wisdom is an important factor in promoting the holistic health of the family and society. Consists of The wisdom of living in the environment. The Apocalypse and Religion Culture Networking Relationship System And health These local wisdoms can be integrated with Buddhist principles or the integration of Buddhist psychology. The values and goodness of living and the way of life of the community are in harmony with nature and the environment. This leads to the application of Buddhist psychology under social factors and conditions. To be consistent with the context and local wisdom, there are three principles that focus on strengthening family and social well-being. The purpose of this article is to help you make a living. Objectively oriented and volunteer spirit in enhancing health. This is a great way to give your family and your family a sense of what to expect. To lead the promotion of health according to the ๔ principles of prayer, health, strength. Disease prevention Psychopathic peace of mind. Praying for a living It is a good idea to have the knowledge and understanding of what is happening and be able to integrate local wisdom with Buddhist psychology to promote the holistic health of the family and society.
On the Development and Experiment of Model to Promote Holistic Health According to Integrate Buddhist Psychology about the development of model regards as Buddhist Teaching focusing on Sappaya-7, Trisikkha, Ariyamagga-8, Ariyasacca-4, development-4. The Model is took in 5 sides of physical health, mental health, social health, emotion health and intellectual health. Its method of experiment by making of questionnaire form, survey form, training program. The result of survey is took 30 simple people found that –the average of physical health is 4.09 as much level, mental health is 4.18, as much level, social health is 4.23, as much level, emotional health is 3.37 as much, and intellectual health is 4.20 as much. Its total is 4.01 as much. On the Strategy of Model in Promotion of Holistic Health for Families and Society according to Integrated Buddhist Psychology. The research found that :– assurance of model in promotion of holistic health for families and society according to integrated Buddhist psychology is built by assurance model from holistic health for families and society; - the physical health is specified by perception (Sila) as main one with order, discipline or campaigning natural, social environment, healthy promotion in some temple or some area. The mental health is specified by foundations of mindfulness or meditation with chanting, course meditation of youth and all people. The intellectual health is specified by training, learning, Dhamma camping. The special health is specified by acts of doing favors or as welfare, learning support, to be center for HIVs, aging welfare, homeless, poor people.
The presentation of strategy for holistic health in families and society according to integrated Buddhist psychology built by factors of strategy;- vision in the of word of not to be virus is supreme luck. Philosophy in the word of physical health is strengthen by Sila, mental health is strengthen by meditation, intellectual health is strengthen by learning/training and social health is strengthen by acts of doing favors. Mission in words of to work for healthy promotion in time, to be wise to manage emotion happily, to focus fashion to give knowledge, to be union with application of Buddhadhamma which is mechanic or project to move the strategy in 4 parts :- psychical part, mental, intellectual and social part, all parts of them are 10 activities in 4 strategies covering holistic health according to integrated Buddhist psychology.
The findings show Buddhism suggests the access of superior happiness by dealing with the dukkha-sukha dichotomy of dualism; while the practice of GNH constructed by the four pillars with the middle path, contentment and social engagement. The Biofeedback skillfully employed the instruments, EMG, EEG, etc. into treatments. When they are integrated with the Buddhist meditation, a practitioner can entrain the assessment of happiness in a tangible way. As for the Model created suggests the Bi-Dimensional development for happiness access. First, MENTAL Dimension to access the fivefold happiness in concentration, namely: - Gladdening (pāmojja), Happiness (pīti), Tranquility (passaddhi), Bliss (sukha), and Concentration (samādhi). The biofeedback means can be utilized for happiness measurement from the mind-body phenomena in the practice. Second, WISDOM Dimension for perpetual happiness access is Nibbāna, the supreme happiness.
The findings show that balance of family implies a group of persons who live together in relationships consisting either of spouse or parents and child. Family members adopt a similar pattern of Buddhist virtuous behavior existing in equal and mutually beneficial amounts that resulting in a balance relationship. Firstly, SPOUSE Family members need to have qualities as stated in gharavāsa-dhamma, equitable as in samajīvidhamma and self-responsibilities according to Sīgālovāda Sutta as well as living together as deity spouse instead of ghost. Secondly, PARENTS AND CHILDREN Family members should reciprocally practice filial piety (kataññūkataveditā) and self-responsibilities as in Sīgālovāda Sutta. They must also maintain the family wealth. However, both Family Systems Theory and Planned Behavior Theory (PBT) in psychology described systems, structure, relationships, beliefs, behaviors and equilibrium of the family. The fourfold human behavior in promoting balance of Family according to Buddhist Psychology signifies 1) Virtuous Behavior, 2) Responsible Behavior, 3) Reciprocal Behavior, and 4) Supportive Behavior respectively.
The study reveals that emotional strength in professional nurses lies in emotional “intelligence,” in which consciousness governs the behaviors and ensures the morality, so called “superego” which interacts with “ego” in everyday life. In the Buddhist terms, emotional strength relies upon the idea and practice of balance, such as Middle Path, Right Understanding (Sammadhiti), and Right Thought (Sammasanggapa), in the nursing career. With this, nurse practitioners are aware of and truly understand their own feeling and can fully bring out their healing mindset to achieve high professional standards.
Once the emotional strength is defined, the search for ideas and models in Buddhist teachings was performed in order to enhance the emotional strength of professional nurses. The following concepts were used to construct a research tool: bhavana 4 (mental culture) and concepts regarding strengthening consciousness (sati), morality (sila), concentration (samadhi), and development of joyfulness. The research was conducted in the form of a workshop with professional nurses to validate and develop a Buddhist model for emotional strength. The first two workshops were conducted with 26 and 25 professional nurses at Samrong General Hospital and Samutsakorn Hospital, respectively. Then, another 16-hour workshop on development of joyfulness at Samutsakron Hospital was organized in order to further develop an appropriate model. In all cases, the participants were asked to complete the post-workshop test and personal in-depth interview.
The post-workshop test shows that the model developed for the workshop was effective at reducing emotional weakness and significantly increased emotional strength. After the workshops, this Buddhist model was reviewed by 6 experts in the Buddhist and social studies for further improvement.
In addition, this Buddhist model relies on four approaches to enhance emotional strength of the nurses: 1) self-inspection and self-awareness of one’s value, 2) cultivation of positive thinking to increase immunity to bad thoughts, 3) increase mental power by regularly practicing bhavana 4, and 4) having “caring-and-sharing” attitudes toward friends and learning to let go. These concepts prove to be vital for enhancing emotional strength in professional nurses. The improvement in emotional strength can also result in positive changes in nursing community in general, including better social behavior, communication, reasoning, and emotional intelligence on the job. The direct results on the nurses show in their happiness on the duty, better and brighter personality, which positively affect patients and their relatives. This Buddhist model can become an approach to improve nursing community and public health system in general.
The findings show the four elements of well-being that when combining together, they will arise the holistic well-beings characterizing the innate body, social morality, calm mind, and the awakening wisdom, respectively. They are the fourfold outcome of the holistic well-beings. Such outcomes are the result of the Balanced Way of life when the human’s needs according to the Maslow’s hierarchy of Needs; Physiological, Safety, Social, Esteem, and Self-actualization Needs, are fulfilled. There are four ways of Well-beings promotion, which are, (1) practicing contentment to promote the physical well-being; (2) observing the Five Precepts, having good friends, and practicing the four bases of popularity to promote the moral well-being; (3) practicing tranquil meditation and the Mindfulness Based Cognitive Therapy (MBCT) to promote the mental well-being; and (4) augmenting the wisdom by the practice of the four foundations of mindfulness and the fourfold paths to promote the intellectual well-being. As a result, the “Well-beings” and “Balance Way”, the highest purpose will be finally achieved.
The findings show that the Five Precepts have implications in various suttas. But it has the same content is to restrain from five bad actions, taking one’s life for instance. The direct meaning according to the Buddhist scriptures as Five Precepts itself (pañca sīla), and in the other forms as pañca sikkhāpada, the Five dhammas, and ariya dhamma respectively. The criteria for the Five Precepts in the Buddhist scriptures are 1) a criterion for diagnosis the status of the Five Precepts, and 2) a criterion for diagnosis the penalty of violated Precepts. Whilst the standard for the Five Precepts Villages project strictly invigilating villagers in observance the Precepts. The two case studies characterize each village. The Five Precepts village project of Wat Kao Lat Wanaram, Saraburi Province outstanding in the using of wisdom in managing the information technologies, while the Five Precepts village project of Ban Hui Tom, Lam Poon Province shows outstanding community identity. As an important institute in driving the project, Buddhist Research Institute of MCU presented an integrated criterion which integrated together the principles of morality and ethics. In holistic view of the process of carrying out the Five Precepts Villages project, an operating criterion comprising of forty indicators was used in order to supervise and control the operation of the project. The development of criteria for the Five Precepts is carried out by analyzed and modified the original texts and vocabularies that appeared in the primary source of commentaries. As a result, they are 1) a developed criterion for diagnosis the status of the Five Precepts, and 2) a developed criterion for diagnosis the penalty of violated Precepts. Lastly, the norm of the criteria for the Five Precepts for the promotion of individual and social peace are developed based on the world peace arising from the individual scale. It is an insurance of fivefold peace; peace of life, asset, couple, data and information, and wisdom respectively.
The research findings show that the Bio-Buddhist notion towards relational system of life and environment involved with two main concepts, cell and heredity, with limited extent in organisms such as human beings, animals, plants, crops, etc. These living organisms systemically react to surrounding environment in ecosystems in two dimensions; relational dimension among organisms, relational dimension between organisms and their physical environment. A biological principle of “homeostasis” therefore plays a significant role in comprehending the adaptation of human’s body to be able to survive in the natural environment harmoniously. It is in line with the concept of supportive factors for development of life according to the seven suitable (Sappāya) which means “suitable conditions” consisting of seven key factors such as suitable abode (āvāsa-sappāya), suitable resort (gocara-sappāya), suitable speech (bhassa-sappāya), etc. The factors contribute greatly in support the living of human beings and also encourage the development of body, mind and wisdom. Based on this vital principle of Buddhist Biology, the creation of the seven suitable with fourteen constituents was established to serve as a reliable criterion in measure the application of the seven suitable concept on the daily basis, as the field findings thus showed the respondents have cognizance and ability in applying the seven suitable concept into daily life in regularly-level, SD at the 0.257 level. Such cognizance related with the application statistically significant at the 0.497 level.
From the research, it is found that in the Buddhist viewpoint about the life, the life composition is regarded as holism consisting of the corporeality and the mentality, and the human beings’ bodies are regarded as being possessed of the characteristics of the corporeality (Rũpakhandha), the 4 elements and the common characteristics with the development from Kalala to Kaya which has developed and completely grown up with every kind of organs. At last, there is a structure of the body and the human body systems according to the relationship among the six elements: the earth-element, the water-element, the fire-element, the air-element including the space-element and the consciousness-element. These systems are of different characteristics and working according to each element. However, the medicine in the modern science is of the similar viewpoint that the life composition is regarded as holism and the human beings’ bodies are the products coming from the long evolution with the development beginning from the chemical level up to the organism level. They are the structure and the 11 human organ systems. Such as the Integumentary System and the Skeletal System etc.
In the Buddhist viewpoint, the human body systems cannot maintain by themselves, but they have to depend on the supporting factors both internal and external to cause those systems to maintain for ever according to the principle of Paṭiccạsamuppãda. When these factors are of suitable relationship, the equilibrium will arise. Therefore, in Buddhism, there is a way of setting up the equilibrium of the human body systems by using the items of the practice suitable for those life-supporting factors according to the principle of the Middle Path concerning with the six components, namely;- the in-breath and the out-breath, Mahãbhũtarũpa, The edible food, The fire-element, The posture, and Viññãṇa-Dhãtu. However, the medicine in the modern science is of the point that the external factors are the air, the food, the temperature etc. are of the results to the survival of life. So, the life system must maintain the dynamic balance with the external environments according to the homeostasis theory and the equilibrium theory of mainstream medicine. Beside this point, in the Complementary and Alternative Medicine (CAM), there is a way of setting up the equilibrium of the human body systems in 18 therapeutic methods, - the Breath Therapy etc. with the Traditional Thai Medicine in the end.
The approach to the equilibrium of the human body systems harmonizing with the living according to the principle of balance can be setting up in the relationships of the life equilibrium of 4 levels, namely;- the physical equilibrium, the moral equilibrium, the emotional equilibrium and the wisdom equilibrium respectively. It is true to the model named:- BALANCE Model: The Six Components to The Equilibrium of The Human Body Systems, consisting of the six vital components, namely;- 1. Mahãbhũtarũpa, 2. The in-breath and the out-breath, 3. The posture, 4. The fire-element, 5. The edible food, 6. Viññãṇa-Dhãtu.
From the research, it is found that the systems in the human beings’ bodies is the Buddhist epistemology which shows the viewpoint of life about the six elements beginning with earth element and the water element etc. which are nourished by the beneficent factors for life, that is the breath and the food which are essential for life and are of the important roles in equilibrating the systems in the human beings’ bodies. The in-breath and out-breath including the food are the elements in the body, and are natural mechanism needed by the body to cause the continual nature to arise throughout the life without a stop. These activities are called the breath and the consumption. However, the systems inside the human beings’ bodies in the medicine way are explained by the separation of systems according to the characteristics of working of different organs in the bodies which are related to one another and are of the 11 systems. Such as the respiratory system and the digestive system etc. The interesting point is the theories of the balance according to the mainstream medicine’s principles in modern sciences which are of two types : No.1 is the theory of the homeostasis in the biological view and No.2 is the theory of the equilibrium of the type of physics and chemistry. Such theories describe the relationship between living units which interact with their environment.
From the research, it is found that the first principle is the viewpoint from Veda Philosophy more than 1,000 years ago. At the age before the Buddha’s time, the Veda Philosophy and the Upanishad Philosophy, were of the influences overpowering all the beliefs over the Ancient India for a long time. These two philosophies are of the same belief that sat (Beings) or the Brahmans gave the births to all things and beings which are the First Principles on both sides:- Purusha and Prakṛti. Besides, at this age, there were two Ancient Greek thinkers:- Homer and Hesiod who had an influence on the Greek Philosophy at the later period. The philosophical viewpoint at this age is of all the patterns of Idealism. In this way, there is an observation that the viewpoint of the first principle appeared clearly in Greek Philosophy from the school of Miletus up to Aristotle. The Greek Philosophy was of the thought development beginning from Monistic to Pluralistic and of the special characteristic of various types up to the state of saying that the viewpoint of the first principle of the world and life was of the best colours in Greek Philosophy.
At the Buddha’s period, there were three groups of philosophy, namely:- Materialism, Idealism, and Dualism which are divided according to the system of Indian Philosophy in 6 schools including the Jain Philosophy all of which proposed the viewpoint of the first principle of the world and life differently according to the bases of one’s own the original belief. When the Buddhist Philosophy originated in the middle of the belief in Brahmanism according to the Ancient Indian tradition. This point is very interesting in that the Buddha entirely denied the existence of the “Pathamadhātu” by understanding that it is a wrong belief that Brahma was the creator of the world, and refuted the belief with the principles of teaching about “Paṭiccasamuppāda” and “Sāmaññalakkhaṇa”. However, the Buddhism’s viewpoint of the 4 elements is in relation to the Ancient Indian Philosophy with the important point. This point is regarded as that in Buddhism, there is the way of bringing the said principle to be used and deeply and widely developed to the teaching of “Rūpa”.
At present, though the viewpoint of the first principle (Pathamadhātu) would disappear at the Buddha’s period, it is still found that the present scientists try to find out the answers about the process of the origin of the universe with different theories which did not aim at the First Principle as before. However, the scientists are interested in finding out the secretness of the nature in elementary particle (Anubhāga-Mūlathāna).
From the research, it is found that the explanations in Tipitaka for the meaning and the characteristics of the human beings’ bodies are of logical diversity including the explanations of the birth and the human beings’ development. That is the human beings’ bodies are originated from Sụkka water (the semen) from the father and the blood from the mother. The human beings’ bodies confirmally develop from Kalala, Abbuda, Pesi, Ghana and Pañcasakha. After that the different organs : the hair, the feather, the nails etc. arise in order. Moreover, Tipitaka also proposes the Buddhist science of human anatomy. That is the viewpoint about the 3 bodily frame works and the 32 Kotthãsas of the appearing manners .
The most interesting point is the organizations inside the human beings’ bodies according to the concept of the 6 elements in which there are the methods of clearly explaining about the organizations inside the human beings’ bodies and cover very well all the dimensions. According to this concepts, a human body consists of the organs inside the human beings’ bodies appearing in the 4 primary elements or Mahãbhûta : the Earth-element, the Water-element, the Fire-element and the Air-element. Two additional elements include the Space-element inside the human beings’ bodies and the Consciousness-element, resides in the human beings’ bodies which refers to the mental states or the Norms.
From the research, it is found that according to the Triple Gem, Sañyojana means a small or big binding material both of formality and normality. The formality is Gihisañyojana which belongs to the lay people in the pattern of property, sons, daughters, wifes, husbands, servants, followers and five qualities evoking desire. Regarding the normal Sañyojanas, they are 10 Sañyojanas divided according to Sutta. They are Sakkãyadiööhisañyojana, Vicikicchãsañyojana, Sîlabbataprãmãsasañyojana, Kãmachandasañyojana, Byãpãdasañyojana, Rûparãgasañyojana, Arûparãgasañyojana, Mãnasañyojana, Uddhaccasañyojana, and Avijjãsañyojana. When it is divided according the Ten Abhidhammas, they are :- Kãmasañyojana, Paöighasañyojana, Mãnasañyojana, Diööhisañyojana, Vicikkicchãsañyojana, Sîlabbataprãmãsasañyojana, Bhavarãgasañyojana, Issãsañyojana, Macchariyasañyojana, and Avijjãsañyojana. In such two ways of the division of Sañyojana, though the names of Sañyojana are different, the states of Sañyojanas are in the same groups. In the Three Baskets, there are the ways of explaining the Sañyojana in the type of simile to enable the people to understand more clearly the normality of Sañyojana. They are the similes of Sañyojana as the door, the cloud, the string used for tiring the cow at the post, the two banks of a river, the high and low level, the fishhook related to the mouth of the fish, the piece of stone tied to the feet of animals, the branch of the tree held with hand by a person and the deep ocean. The simile of Orambhãgiyasañyojana is like the human beings’ rough body. The simile of Uddhambhãgiyasañyojana is the sutle divine body. It is found that the five aggregates are the temperament of Sañyojana. The four aggregates are :- Vedanãkhandha, Suññãkhandha, Saõkhãradhandha, and Viññãõakhandha all of which are in compositions with Sañyojanas.
The Doctrinal principles supporting Sañyojanas are Paöiccasamuppãdas. Tañhã (craving) and Upãdãna (attachment) support Sañyojana to arise. There are also other doctrines which support Sañyojana. They are Ãsava, Ogha, Yoga, Gantha, Upãdãna, Nivarana, Anusaya, kilesas, Micchatta, Lokadhamma, Macchariya, Vipalãsa, Agati, and Mûla. The group of these doctrines helps the Sañyojanas to be of more strength.
The Doctrines which extinguish Sañyojana in Buddhism are of many kinds. Most of them emphasize the mental development with mindfulness as the foundation which the Buddha called as the Supreme Paths. They are the doctrines to extinguish all the Sañyojanas. When a man practises the 4 Foundations of Mind with the support of Bodhipakkhiyadhamma, he can be one of the Noble persons in Buddhism. Such the Noble Persons are : The Sotãpanna, the Sakadãgãmî, the Anãgãmî and the Arahanta. The noble person of Sotapanna Grade can extinguish the 3 Sañyotanas namely:- Sakkãyadiööhi, Vicikicchã and Sîlabbataprãmãsa. The noble person of Sakadãgãmî Grade can extinguish the said 3 Sañyojanas and can lessen Kãmachandasañyojana and Byãpãdasañyojana. The noble person of Anãgãmî Grade can extinguish the Sañyojana which was forsaken by Phra Sotãpanna and can extinguish two more: Kãmachandasañyojana and Byãpãdasañyojana. Regarding Ven. Arahantas they extinguish the five more Sañyojanas namely:- Rûparãgasañyojana, Arûparagasañyojana, Mãnasañyojana, Uddhaccasañyojana, and Avijjãsañyojana. After all the Sañyojanas have been extinguished, the state of Nibbãna appears instead. Then, the person’s mind is full of freedom from Sañyojanas and turmoil, and he or she can lead his or her life happily.
Ven. Dhammakosacarya (Buddhadãsa Bhikku), Ven. Phra Brommagunãbhorn (P.A. Payutto), Ven. Phra Bodhiñãna Thera (Luang Paw-Jã Subhaddo), Ven. Phra Rãjabrommayan (Laungpaw Rue Sri Ling Dam) and Ven. Phra Dharmadhïrarãjmahãmunï (Jodok Ñãnasiddhi) mention the Sañyojanas according to the Three Baskets. What is different is the comparison of the Sakkayãdiööhi as the telephone. If we do not receive the telephone, there is no problems as we and he. Besides these teachers still say that Sañyojana is still the “madness” which is the abnormality and the foolishness arising from the human being’s nature beginning from his or her birth, and such foolishness is developed more and more until it is full of ignorance. If a man does not contest Sañyojana, he will be too ordinary person who may be mad or will go to hell. On the other hand, Sañyojana can be the principle to measure the state of being a “Dakkhineyyapuggala” or “the Noble One”. This is the minus division which is the way to look at each of the eradicated Sañyojanas.
Papers by Sanu Mahatthanadull
บทความนี้มีวัตถุประสงค์เพื่อนำเสนอการศึกษาพระพุทธศาสนาสมัยใหม่ในประเทศญี่ปุ่นโดยมุ่งให้ความสำคัญกับการศึกษาในมหาวิทยาลัยเชิงพุทธอันเป็นสถานที่ที่มีบทบาทสำคัญในการให้การศึกษาระดับอุดมศึกษาแก่พระภิกษุ และฆราวาส หลักฐานทางประวัติศาสตร์ได้ขีดเส้นใต้หลักการในการก่อตั้งสถานศึกษาเชิงพุทธและสร้างสังคมที่อยู่ร่วมกันอย่างสันติ อีกหนึ่งบทบาทคือการเสริมสร้างความรู้เกี่ยวกับพระพุทธศาสนาของคนญี่ปุ่น ในปัจจุบันประเทศญี่ปุ่นมีมหาวิทยาลัยพุทธศาสนามากถึง ๑๐ แห่งโดยก่อตั้งขึ้นเพื่อรองรับการดำเนินงานเผยแผ่พระพุทธศาสนานิกายต่างๆ ในญี่ปุ่นซึ่งแบ่งเป็น (๑) เท็นได (Tendai) (๒) ชิงงง (Shingon), (๓) โจโด (Jōdo), (๔) เซ็น (Zen), (๕) นิชิเร็ง (Nichiren) และ (๖) นารา (Nara) มหาวิทยาลัยพุทธศาสนาเหล่านี้สะท้อนการก่อตัวของระบบการศึกษาพระพุทธศาสนาสมัยใหม่เริ่มตั้งแต่อดีตจนถึงปัจจุบัน และในตอนท้ายผู้เขียนได้วิเคราะห์วิกฤตและความท้าทายของมหาวิทยาลัยพุทธในญี่ปุ่นผ่านมุมมองของพระพุทธศาสนาสมัยใหม่อีกด้วย
The findings showed that the wisdom-virtue framework from the three Buddhist schools reflects a holistic learning development that aligns well with the SDGs. The Theory of Buddhism Integration (BI) sustainably develops wisdom and virtue for mankind in the 21st Century. The two rules are the Rule of Dual-Relational Integration (DRI), and the Rule of Holistic-Relational Integration (HRI). Each rule is made up of three and four principles from the first to the seventh principle respectively explaining seven different phenomena of dual and multidimensional integration for Buddhism-multidisciplinary-based integrators around the world. The FGD specialists had validated the BI Theory by agreeing it offered a new interpretation and held conceptual coherence resulting from precise definitions to be done in a pre-integration stage aiming truly for the sustainable development of wisdom and virtue through a holistic perspective.
This is mixed research implementing the quantitative, qualitative and documentary methods. The quantitative research was focused on the international students from IBSC, MCU who are thirty-eight in total, which the instrument used in this research was questionnaires. The statistics for data analysis were descriptive by using frequency, percentage, mean, assumptions by testing values (t-test) and one-way analysis of variance (One way ANOVA-test). The difference of mean was tested by means of the least significant difference. The qualitative research was conducted by the in-depth interviews with five key informants from five countries. The data which collected from in-debt interviews with key informants will be qualitatively analyzed and synthetized to obtain the effective process coping with the problem desired to know. For the documentary research the materials were collected from primary sources and secondary sources, there was analysis and synthesis of the data collected for a set of body of knowledge to integrate with the development of systems thinking.
The research findings reveal that according to the section of “The Problems of Systematic Thinking in the 21st Century” the overall mean was at 4.16. In section on “A Buddhist Approach for the Development of Systematic Thinking in the 21st Century” the overall mean found at 4.09. Regarding the section on “Systematic Thinking Based on Investigation of Causes and Conditions” the overall mean was at 4.02. In section on “Systematic thinking Based on Advantages, Disadvantages, and the Solution” obtained the overall mean at 4.10. In section on “Systematic thinking Based on the Genuine and Counterfeit Value of Things” found the overall mean at 4.11. In section on “Systematic thinking Based on Inducing Wholesomeness” obtained the overall mean at 4.12. By all of the above Means, the respondents have a level of agreement at “Somewhat agree.” But in the section of “The Buddhist Principle for the Development of Systematic Thinking” the overall mean was at 4.21, this shown that the respondents have a level of agreement at “Strongly agree”
Besides, groups of people who strongly agree with “The problems of systematic thinking in the 21st century” were 31-40-year-old females, 51-year-old and over, who are studying for an M.A. degree. There was no difference in opinion on such problems of systematic thinking between gender, age, and educational level. The groups of people who strongly agree with “The Buddhist principle for the development of systematic thinking in the 21st century” were 21-40-year-old females, 51-year-old and over, who studying for an M.A. and Ph.D. There was no difference in opinion on it between gender, age and educational level. The groups of people who strongly agree on “A Buddhist approach for the development of systematic thinking in the 21st century” were females, aged 51 years and over, and studying for an M.A. degree. There was no difference in opinion on it between age and education level. There were gender differences in opinions on “A Buddhist approach for the development of systematic thinking in the 21st century”. Females agreed more than males at a significance level of 0.05.
the aim of this study is to design and fabricate plasma generator for surface modification of biomaterials. In this study, the borosilicate glass is used as a plasma chamber in the vacuum systems. The electrical circuit is also designed as a frequency source. From the calculation, the designed plasma chamber can resist compressive stress up to 70 MPa. Moreover, the designed electrical circuit can generate frequency source in the range of 27-30 MHz. After that, the plasma chamber was evacuated, and generated the plasma, with different types of power supply, using air as a plasma source. The results indicated that both power supplies which occurred at 4.3 W and 14.4 W generated stable plasma. Consequently, it can be concluded that the designed plasma chamber is suitable to be used to as a prototype, and can develop to apply for surface modification of biomaterials using
plasma treatment.
On a Study of Concept and Process for the Promotion of Holistic Health in the Guideline of Buddhist Psychology. The research is found that the healthy concept of Buddhism is both learning such as a keyword ‘good health is the noble luck’ and belief in Kamma such as a phrase ‘a bad man, killer, un-compassion in animal beings, was born in unhappy existence, a bad area, any disabled state, hell. When he is rebirth, he is much disease, short age. In Vinaya, the Buddha legislates to prohibit a Buddhist monk from the cutting vegetation, from leaving of bad things in water. The Buddha legislates the Buddhist monk to clean one’s own residence, manage one’s own utensils as hygienic practice, to makes a cool and pleasant temple. In Dhamma, the Buddha gives Dhamma to indicate care mental health by meditation with loving kindness, good wishing well as the way of life. The Buddha indicates intellectual health by the development of intellect into the knowledge of noble truth, understanding in the law of the Three Characteristics. The Buddha indicates social health by welfare according to the communicated idea of Dhamma for the benefit and happiness of many people.
The holistic process of healthy reinforce of the Buddhist monk is in ๔ ways, namely;- the physical one, the example group is Hugmuannan. Its activities are afforestation, tree ordination, farmland production, community business, the campaign for drug resistance, to do conscience in homeland, respect in ancestors and maintaining of cultures. The mental one, the example group is meditation. Its activity is the meditation according to the way of Luangpoja. This is achievement for Thai people and aboard oversea people expanding the abroad many schools. The mental one, the example group is wat Panyanandaram. Its activities are the intellectual development by Buddha-butta camp, Buddha-dhamma camp, intellectual project as arm, the project of learning of Dhamma and moral skill. The social one, the example group is wat Prabadanampu. Its activities are welfare by care of people in disease-HIV basing on compassion, by giving the education to one who infect with HIV and by cremating one who die of HIV.
On understanding the balanced way of life with holistic well-beings promotion according to Buddhist Psychology. The result of research found that :- the findings show there are four elements of well-being that when combining together, they will arise the holistic well-beings. The Holistic Well-beings characterize the innate body, social moral, calm mind, and the awakening wisdom, respectively. They are the fourfold outcome of the holistic well-beings. Such outcomes are the result of the Balanced Way of life when the Maslow’s Needs are fulfilled (Physiological, Safety, Social, Esteem, and Self-actualization Needs). There are ways of Well-beings promotion; practicing contentment, the Five Precepts observance, having good friends, principles of service, etc ) As a result, the “Well-beings” and “Balance Way”, the highest purposes will be finally achieved.
On a Study of Process for Promote the Family Stability according to Integrated Buddhist Psychology, The result of research found that :- 1. The concept and process for promote the family stability according to integrated Buddhist psychology found that the basic for this issue was family institute that the place for love , Help , Support , the moral and ethics building and culture transformer that made the family member to become to good citizen 2. To develop process for promote the family stability according to integrated Buddhist psychology found that the first step for this issue as to set activities for family member , second was socialization in family and to teach for custom and tradition such as Buddhism activities . ๓. The Model for promote the family stability according to integrated Buddhist found that the first step advanced to add more spirit by joining family activities in important day in government holiday and Buddhist holiday for keep in good condition and carry on good tradition for a long time.
On Integrating Buddhist Psychology and local knowledge to promote holistic health of families and society. The result of research found that :- local wisdom is an important factor in promoting the holistic health of the family and society. Consists of The wisdom of living in the environment. The Apocalypse and Religion Culture Networking Relationship System And health These local wisdoms can be integrated with Buddhist principles or the integration of Buddhist psychology. The values and goodness of living and the way of life of the community are in harmony with nature and the environment. This leads to the application of Buddhist psychology under social factors and conditions. To be consistent with the context and local wisdom, there are three principles that focus on strengthening family and social well-being. The purpose of this article is to help you make a living. Objectively oriented and volunteer spirit in enhancing health. This is a great way to give your family and your family a sense of what to expect. To lead the promotion of health according to the ๔ principles of prayer, health, strength. Disease prevention Psychopathic peace of mind. Praying for a living It is a good idea to have the knowledge and understanding of what is happening and be able to integrate local wisdom with Buddhist psychology to promote the holistic health of the family and society.
On the Development and Experiment of Model to Promote Holistic Health According to Integrate Buddhist Psychology about the development of model regards as Buddhist Teaching focusing on Sappaya-7, Trisikkha, Ariyamagga-8, Ariyasacca-4, development-4. The Model is took in 5 sides of physical health, mental health, social health, emotion health and intellectual health. Its method of experiment by making of questionnaire form, survey form, training program. The result of survey is took 30 simple people found that –the average of physical health is 4.09 as much level, mental health is 4.18, as much level, social health is 4.23, as much level, emotional health is 3.37 as much, and intellectual health is 4.20 as much. Its total is 4.01 as much. On the Strategy of Model in Promotion of Holistic Health for Families and Society according to Integrated Buddhist Psychology. The research found that :– assurance of model in promotion of holistic health for families and society according to integrated Buddhist psychology is built by assurance model from holistic health for families and society; - the physical health is specified by perception (Sila) as main one with order, discipline or campaigning natural, social environment, healthy promotion in some temple or some area. The mental health is specified by foundations of mindfulness or meditation with chanting, course meditation of youth and all people. The intellectual health is specified by training, learning, Dhamma camping. The special health is specified by acts of doing favors or as welfare, learning support, to be center for HIVs, aging welfare, homeless, poor people.
The presentation of strategy for holistic health in families and society according to integrated Buddhist psychology built by factors of strategy;- vision in the of word of not to be virus is supreme luck. Philosophy in the word of physical health is strengthen by Sila, mental health is strengthen by meditation, intellectual health is strengthen by learning/training and social health is strengthen by acts of doing favors. Mission in words of to work for healthy promotion in time, to be wise to manage emotion happily, to focus fashion to give knowledge, to be union with application of Buddhadhamma which is mechanic or project to move the strategy in 4 parts :- psychical part, mental, intellectual and social part, all parts of them are 10 activities in 4 strategies covering holistic health according to integrated Buddhist psychology.
The findings show Buddhism suggests the access of superior happiness by dealing with the dukkha-sukha dichotomy of dualism; while the practice of GNH constructed by the four pillars with the middle path, contentment and social engagement. The Biofeedback skillfully employed the instruments, EMG, EEG, etc. into treatments. When they are integrated with the Buddhist meditation, a practitioner can entrain the assessment of happiness in a tangible way. As for the Model created suggests the Bi-Dimensional development for happiness access. First, MENTAL Dimension to access the fivefold happiness in concentration, namely: - Gladdening (pāmojja), Happiness (pīti), Tranquility (passaddhi), Bliss (sukha), and Concentration (samādhi). The biofeedback means can be utilized for happiness measurement from the mind-body phenomena in the practice. Second, WISDOM Dimension for perpetual happiness access is Nibbāna, the supreme happiness.
The findings show that balance of family implies a group of persons who live together in relationships consisting either of spouse or parents and child. Family members adopt a similar pattern of Buddhist virtuous behavior existing in equal and mutually beneficial amounts that resulting in a balance relationship. Firstly, SPOUSE Family members need to have qualities as stated in gharavāsa-dhamma, equitable as in samajīvidhamma and self-responsibilities according to Sīgālovāda Sutta as well as living together as deity spouse instead of ghost. Secondly, PARENTS AND CHILDREN Family members should reciprocally practice filial piety (kataññūkataveditā) and self-responsibilities as in Sīgālovāda Sutta. They must also maintain the family wealth. However, both Family Systems Theory and Planned Behavior Theory (PBT) in psychology described systems, structure, relationships, beliefs, behaviors and equilibrium of the family. The fourfold human behavior in promoting balance of Family according to Buddhist Psychology signifies 1) Virtuous Behavior, 2) Responsible Behavior, 3) Reciprocal Behavior, and 4) Supportive Behavior respectively.
The study reveals that emotional strength in professional nurses lies in emotional “intelligence,” in which consciousness governs the behaviors and ensures the morality, so called “superego” which interacts with “ego” in everyday life. In the Buddhist terms, emotional strength relies upon the idea and practice of balance, such as Middle Path, Right Understanding (Sammadhiti), and Right Thought (Sammasanggapa), in the nursing career. With this, nurse practitioners are aware of and truly understand their own feeling and can fully bring out their healing mindset to achieve high professional standards.
Once the emotional strength is defined, the search for ideas and models in Buddhist teachings was performed in order to enhance the emotional strength of professional nurses. The following concepts were used to construct a research tool: bhavana 4 (mental culture) and concepts regarding strengthening consciousness (sati), morality (sila), concentration (samadhi), and development of joyfulness. The research was conducted in the form of a workshop with professional nurses to validate and develop a Buddhist model for emotional strength. The first two workshops were conducted with 26 and 25 professional nurses at Samrong General Hospital and Samutsakorn Hospital, respectively. Then, another 16-hour workshop on development of joyfulness at Samutsakron Hospital was organized in order to further develop an appropriate model. In all cases, the participants were asked to complete the post-workshop test and personal in-depth interview.
The post-workshop test shows that the model developed for the workshop was effective at reducing emotional weakness and significantly increased emotional strength. After the workshops, this Buddhist model was reviewed by 6 experts in the Buddhist and social studies for further improvement.
In addition, this Buddhist model relies on four approaches to enhance emotional strength of the nurses: 1) self-inspection and self-awareness of one’s value, 2) cultivation of positive thinking to increase immunity to bad thoughts, 3) increase mental power by regularly practicing bhavana 4, and 4) having “caring-and-sharing” attitudes toward friends and learning to let go. These concepts prove to be vital for enhancing emotional strength in professional nurses. The improvement in emotional strength can also result in positive changes in nursing community in general, including better social behavior, communication, reasoning, and emotional intelligence on the job. The direct results on the nurses show in their happiness on the duty, better and brighter personality, which positively affect patients and their relatives. This Buddhist model can become an approach to improve nursing community and public health system in general.
The findings show the four elements of well-being that when combining together, they will arise the holistic well-beings characterizing the innate body, social morality, calm mind, and the awakening wisdom, respectively. They are the fourfold outcome of the holistic well-beings. Such outcomes are the result of the Balanced Way of life when the human’s needs according to the Maslow’s hierarchy of Needs; Physiological, Safety, Social, Esteem, and Self-actualization Needs, are fulfilled. There are four ways of Well-beings promotion, which are, (1) practicing contentment to promote the physical well-being; (2) observing the Five Precepts, having good friends, and practicing the four bases of popularity to promote the moral well-being; (3) practicing tranquil meditation and the Mindfulness Based Cognitive Therapy (MBCT) to promote the mental well-being; and (4) augmenting the wisdom by the practice of the four foundations of mindfulness and the fourfold paths to promote the intellectual well-being. As a result, the “Well-beings” and “Balance Way”, the highest purpose will be finally achieved.
The findings show that the Five Precepts have implications in various suttas. But it has the same content is to restrain from five bad actions, taking one’s life for instance. The direct meaning according to the Buddhist scriptures as Five Precepts itself (pañca sīla), and in the other forms as pañca sikkhāpada, the Five dhammas, and ariya dhamma respectively. The criteria for the Five Precepts in the Buddhist scriptures are 1) a criterion for diagnosis the status of the Five Precepts, and 2) a criterion for diagnosis the penalty of violated Precepts. Whilst the standard for the Five Precepts Villages project strictly invigilating villagers in observance the Precepts. The two case studies characterize each village. The Five Precepts village project of Wat Kao Lat Wanaram, Saraburi Province outstanding in the using of wisdom in managing the information technologies, while the Five Precepts village project of Ban Hui Tom, Lam Poon Province shows outstanding community identity. As an important institute in driving the project, Buddhist Research Institute of MCU presented an integrated criterion which integrated together the principles of morality and ethics. In holistic view of the process of carrying out the Five Precepts Villages project, an operating criterion comprising of forty indicators was used in order to supervise and control the operation of the project. The development of criteria for the Five Precepts is carried out by analyzed and modified the original texts and vocabularies that appeared in the primary source of commentaries. As a result, they are 1) a developed criterion for diagnosis the status of the Five Precepts, and 2) a developed criterion for diagnosis the penalty of violated Precepts. Lastly, the norm of the criteria for the Five Precepts for the promotion of individual and social peace are developed based on the world peace arising from the individual scale. It is an insurance of fivefold peace; peace of life, asset, couple, data and information, and wisdom respectively.
The research findings show that the Bio-Buddhist notion towards relational system of life and environment involved with two main concepts, cell and heredity, with limited extent in organisms such as human beings, animals, plants, crops, etc. These living organisms systemically react to surrounding environment in ecosystems in two dimensions; relational dimension among organisms, relational dimension between organisms and their physical environment. A biological principle of “homeostasis” therefore plays a significant role in comprehending the adaptation of human’s body to be able to survive in the natural environment harmoniously. It is in line with the concept of supportive factors for development of life according to the seven suitable (Sappāya) which means “suitable conditions” consisting of seven key factors such as suitable abode (āvāsa-sappāya), suitable resort (gocara-sappāya), suitable speech (bhassa-sappāya), etc. The factors contribute greatly in support the living of human beings and also encourage the development of body, mind and wisdom. Based on this vital principle of Buddhist Biology, the creation of the seven suitable with fourteen constituents was established to serve as a reliable criterion in measure the application of the seven suitable concept on the daily basis, as the field findings thus showed the respondents have cognizance and ability in applying the seven suitable concept into daily life in regularly-level, SD at the 0.257 level. Such cognizance related with the application statistically significant at the 0.497 level.
From the research, it is found that in the Buddhist viewpoint about the life, the life composition is regarded as holism consisting of the corporeality and the mentality, and the human beings’ bodies are regarded as being possessed of the characteristics of the corporeality (Rũpakhandha), the 4 elements and the common characteristics with the development from Kalala to Kaya which has developed and completely grown up with every kind of organs. At last, there is a structure of the body and the human body systems according to the relationship among the six elements: the earth-element, the water-element, the fire-element, the air-element including the space-element and the consciousness-element. These systems are of different characteristics and working according to each element. However, the medicine in the modern science is of the similar viewpoint that the life composition is regarded as holism and the human beings’ bodies are the products coming from the long evolution with the development beginning from the chemical level up to the organism level. They are the structure and the 11 human organ systems. Such as the Integumentary System and the Skeletal System etc.
In the Buddhist viewpoint, the human body systems cannot maintain by themselves, but they have to depend on the supporting factors both internal and external to cause those systems to maintain for ever according to the principle of Paṭiccạsamuppãda. When these factors are of suitable relationship, the equilibrium will arise. Therefore, in Buddhism, there is a way of setting up the equilibrium of the human body systems by using the items of the practice suitable for those life-supporting factors according to the principle of the Middle Path concerning with the six components, namely;- the in-breath and the out-breath, Mahãbhũtarũpa, The edible food, The fire-element, The posture, and Viññãṇa-Dhãtu. However, the medicine in the modern science is of the point that the external factors are the air, the food, the temperature etc. are of the results to the survival of life. So, the life system must maintain the dynamic balance with the external environments according to the homeostasis theory and the equilibrium theory of mainstream medicine. Beside this point, in the Complementary and Alternative Medicine (CAM), there is a way of setting up the equilibrium of the human body systems in 18 therapeutic methods, - the Breath Therapy etc. with the Traditional Thai Medicine in the end.
The approach to the equilibrium of the human body systems harmonizing with the living according to the principle of balance can be setting up in the relationships of the life equilibrium of 4 levels, namely;- the physical equilibrium, the moral equilibrium, the emotional equilibrium and the wisdom equilibrium respectively. It is true to the model named:- BALANCE Model: The Six Components to The Equilibrium of The Human Body Systems, consisting of the six vital components, namely;- 1. Mahãbhũtarũpa, 2. The in-breath and the out-breath, 3. The posture, 4. The fire-element, 5. The edible food, 6. Viññãṇa-Dhãtu.
From the research, it is found that the systems in the human beings’ bodies is the Buddhist epistemology which shows the viewpoint of life about the six elements beginning with earth element and the water element etc. which are nourished by the beneficent factors for life, that is the breath and the food which are essential for life and are of the important roles in equilibrating the systems in the human beings’ bodies. The in-breath and out-breath including the food are the elements in the body, and are natural mechanism needed by the body to cause the continual nature to arise throughout the life without a stop. These activities are called the breath and the consumption. However, the systems inside the human beings’ bodies in the medicine way are explained by the separation of systems according to the characteristics of working of different organs in the bodies which are related to one another and are of the 11 systems. Such as the respiratory system and the digestive system etc. The interesting point is the theories of the balance according to the mainstream medicine’s principles in modern sciences which are of two types : No.1 is the theory of the homeostasis in the biological view and No.2 is the theory of the equilibrium of the type of physics and chemistry. Such theories describe the relationship between living units which interact with their environment.
From the research, it is found that the first principle is the viewpoint from Veda Philosophy more than 1,000 years ago. At the age before the Buddha’s time, the Veda Philosophy and the Upanishad Philosophy, were of the influences overpowering all the beliefs over the Ancient India for a long time. These two philosophies are of the same belief that sat (Beings) or the Brahmans gave the births to all things and beings which are the First Principles on both sides:- Purusha and Prakṛti. Besides, at this age, there were two Ancient Greek thinkers:- Homer and Hesiod who had an influence on the Greek Philosophy at the later period. The philosophical viewpoint at this age is of all the patterns of Idealism. In this way, there is an observation that the viewpoint of the first principle appeared clearly in Greek Philosophy from the school of Miletus up to Aristotle. The Greek Philosophy was of the thought development beginning from Monistic to Pluralistic and of the special characteristic of various types up to the state of saying that the viewpoint of the first principle of the world and life was of the best colours in Greek Philosophy.
At the Buddha’s period, there were three groups of philosophy, namely:- Materialism, Idealism, and Dualism which are divided according to the system of Indian Philosophy in 6 schools including the Jain Philosophy all of which proposed the viewpoint of the first principle of the world and life differently according to the bases of one’s own the original belief. When the Buddhist Philosophy originated in the middle of the belief in Brahmanism according to the Ancient Indian tradition. This point is very interesting in that the Buddha entirely denied the existence of the “Pathamadhātu” by understanding that it is a wrong belief that Brahma was the creator of the world, and refuted the belief with the principles of teaching about “Paṭiccasamuppāda” and “Sāmaññalakkhaṇa”. However, the Buddhism’s viewpoint of the 4 elements is in relation to the Ancient Indian Philosophy with the important point. This point is regarded as that in Buddhism, there is the way of bringing the said principle to be used and deeply and widely developed to the teaching of “Rūpa”.
At present, though the viewpoint of the first principle (Pathamadhātu) would disappear at the Buddha’s period, it is still found that the present scientists try to find out the answers about the process of the origin of the universe with different theories which did not aim at the First Principle as before. However, the scientists are interested in finding out the secretness of the nature in elementary particle (Anubhāga-Mūlathāna).
From the research, it is found that the explanations in Tipitaka for the meaning and the characteristics of the human beings’ bodies are of logical diversity including the explanations of the birth and the human beings’ development. That is the human beings’ bodies are originated from Sụkka water (the semen) from the father and the blood from the mother. The human beings’ bodies confirmally develop from Kalala, Abbuda, Pesi, Ghana and Pañcasakha. After that the different organs : the hair, the feather, the nails etc. arise in order. Moreover, Tipitaka also proposes the Buddhist science of human anatomy. That is the viewpoint about the 3 bodily frame works and the 32 Kotthãsas of the appearing manners .
The most interesting point is the organizations inside the human beings’ bodies according to the concept of the 6 elements in which there are the methods of clearly explaining about the organizations inside the human beings’ bodies and cover very well all the dimensions. According to this concepts, a human body consists of the organs inside the human beings’ bodies appearing in the 4 primary elements or Mahãbhûta : the Earth-element, the Water-element, the Fire-element and the Air-element. Two additional elements include the Space-element inside the human beings’ bodies and the Consciousness-element, resides in the human beings’ bodies which refers to the mental states or the Norms.
From the research, it is found that according to the Triple Gem, Sañyojana means a small or big binding material both of formality and normality. The formality is Gihisañyojana which belongs to the lay people in the pattern of property, sons, daughters, wifes, husbands, servants, followers and five qualities evoking desire. Regarding the normal Sañyojanas, they are 10 Sañyojanas divided according to Sutta. They are Sakkãyadiööhisañyojana, Vicikicchãsañyojana, Sîlabbataprãmãsasañyojana, Kãmachandasañyojana, Byãpãdasañyojana, Rûparãgasañyojana, Arûparãgasañyojana, Mãnasañyojana, Uddhaccasañyojana, and Avijjãsañyojana. When it is divided according the Ten Abhidhammas, they are :- Kãmasañyojana, Paöighasañyojana, Mãnasañyojana, Diööhisañyojana, Vicikkicchãsañyojana, Sîlabbataprãmãsasañyojana, Bhavarãgasañyojana, Issãsañyojana, Macchariyasañyojana, and Avijjãsañyojana. In such two ways of the division of Sañyojana, though the names of Sañyojana are different, the states of Sañyojanas are in the same groups. In the Three Baskets, there are the ways of explaining the Sañyojana in the type of simile to enable the people to understand more clearly the normality of Sañyojana. They are the similes of Sañyojana as the door, the cloud, the string used for tiring the cow at the post, the two banks of a river, the high and low level, the fishhook related to the mouth of the fish, the piece of stone tied to the feet of animals, the branch of the tree held with hand by a person and the deep ocean. The simile of Orambhãgiyasañyojana is like the human beings’ rough body. The simile of Uddhambhãgiyasañyojana is the sutle divine body. It is found that the five aggregates are the temperament of Sañyojana. The four aggregates are :- Vedanãkhandha, Suññãkhandha, Saõkhãradhandha, and Viññãõakhandha all of which are in compositions with Sañyojanas.
The Doctrinal principles supporting Sañyojanas are Paöiccasamuppãdas. Tañhã (craving) and Upãdãna (attachment) support Sañyojana to arise. There are also other doctrines which support Sañyojana. They are Ãsava, Ogha, Yoga, Gantha, Upãdãna, Nivarana, Anusaya, kilesas, Micchatta, Lokadhamma, Macchariya, Vipalãsa, Agati, and Mûla. The group of these doctrines helps the Sañyojanas to be of more strength.
The Doctrines which extinguish Sañyojana in Buddhism are of many kinds. Most of them emphasize the mental development with mindfulness as the foundation which the Buddha called as the Supreme Paths. They are the doctrines to extinguish all the Sañyojanas. When a man practises the 4 Foundations of Mind with the support of Bodhipakkhiyadhamma, he can be one of the Noble persons in Buddhism. Such the Noble Persons are : The Sotãpanna, the Sakadãgãmî, the Anãgãmî and the Arahanta. The noble person of Sotapanna Grade can extinguish the 3 Sañyotanas namely:- Sakkãyadiööhi, Vicikicchã and Sîlabbataprãmãsa. The noble person of Sakadãgãmî Grade can extinguish the said 3 Sañyojanas and can lessen Kãmachandasañyojana and Byãpãdasañyojana. The noble person of Anãgãmî Grade can extinguish the Sañyojana which was forsaken by Phra Sotãpanna and can extinguish two more: Kãmachandasañyojana and Byãpãdasañyojana. Regarding Ven. Arahantas they extinguish the five more Sañyojanas namely:- Rûparãgasañyojana, Arûparagasañyojana, Mãnasañyojana, Uddhaccasañyojana, and Avijjãsañyojana. After all the Sañyojanas have been extinguished, the state of Nibbãna appears instead. Then, the person’s mind is full of freedom from Sañyojanas and turmoil, and he or she can lead his or her life happily.
Ven. Dhammakosacarya (Buddhadãsa Bhikku), Ven. Phra Brommagunãbhorn (P.A. Payutto), Ven. Phra Bodhiñãna Thera (Luang Paw-Jã Subhaddo), Ven. Phra Rãjabrommayan (Laungpaw Rue Sri Ling Dam) and Ven. Phra Dharmadhïrarãjmahãmunï (Jodok Ñãnasiddhi) mention the Sañyojanas according to the Three Baskets. What is different is the comparison of the Sakkayãdiööhi as the telephone. If we do not receive the telephone, there is no problems as we and he. Besides these teachers still say that Sañyojana is still the “madness” which is the abnormality and the foolishness arising from the human being’s nature beginning from his or her birth, and such foolishness is developed more and more until it is full of ignorance. If a man does not contest Sañyojana, he will be too ordinary person who may be mad or will go to hell. On the other hand, Sañyojana can be the principle to measure the state of being a “Dakkhineyyapuggala” or “the Noble One”. This is the minus division which is the way to look at each of the eradicated Sañyojanas.
บทความนี้มีวัตถุประสงค์เพื่อนำเสนอการศึกษาพระพุทธศาสนาสมัยใหม่ในประเทศญี่ปุ่นโดยมุ่งให้ความสำคัญกับการศึกษาในมหาวิทยาลัยเชิงพุทธอันเป็นสถานที่ที่มีบทบาทสำคัญในการให้การศึกษาระดับอุดมศึกษาแก่พระภิกษุ และฆราวาส หลักฐานทางประวัติศาสตร์ได้ขีดเส้นใต้หลักการในการก่อตั้งสถานศึกษาเชิงพุทธและสร้างสังคมที่อยู่ร่วมกันอย่างสันติ อีกหนึ่งบทบาทคือการเสริมสร้างความรู้เกี่ยวกับพระพุทธศาสนาของคนญี่ปุ่น ในปัจจุบันประเทศญี่ปุ่นมีมหาวิทยาลัยพุทธศาสนามากถึง ๑๐ แห่งโดยก่อตั้งขึ้นเพื่อรองรับการดำเนินงานเผยแผ่พระพุทธศาสนานิกายต่างๆ ในญี่ปุ่นซึ่งแบ่งเป็น (๑) เท็นได (Tendai) (๒) ชิงงง (Shingon), (๓) โจโด (Jōdo), (๔) เซ็น (Zen), (๕) นิชิเร็ง (Nichiren) และ (๖) นารา (Nara) มหาวิทยาลัยพุทธศาสนาเหล่านี้สะท้อนการก่อตัวของระบบการศึกษาพระพุทธศาสนาสมัยใหม่เริ่มตั้งแต่อดีตจนถึงปัจจุบัน และในตอนท้ายผู้เขียนได้วิเคราะห์วิกฤตและความท้าทายของมหาวิทยาลัยพุทธในญี่ปุ่นผ่านมุมมองของพระพุทธศาสนาสมัยใหม่อีกด้วย
The findings show that Buddhism mentions the access of superior happiness while the model of GNH is constructed by the four pillars including sustainable and equitable socio-economic development for instance, together with the Buddhist doctrines such as the middle path, contentment and social engagement. The Biofeedback skillfully employed instruments including EMG and EEG. into treatments. It was found that when they are integrated with Buddhist meditation, a practitioner can entrain the assessment of happiness in a tangible way. That is, when a practitioner experiences happiness in concentration which is a psycho-physiological change, the EMG provides prompt and accurate “feedback” to the practitioner to facilitate progressiveness in their practice.
The Bi-Dimensional Model to develop happiness access consists of two discrete parts. The first is the Mental Dimension or access to the fivefold happiness in concentration, namely: - Gladdening (pāmojja), Happiness (pīti), Tranquility (passaddhi), Bliss (sukha), and Concentration (samādhi). The biofeedback tools measure happiness according to the mind-body phenomena in the practice. The second is the Wisdom Dimension for perpetual happiness access or Nibbāna, the supreme happiness.
Buddhist response to the question “How could we emancipate from these Fetters?” implied the emancipation of all beings from the Fetters and at the same time to overcome the cause of sufferings, is the only practicing according to the rudimentary Four Foundations of Mindfulness. This so-called the Supreme Paths are the particular doctrine practicing to abandon all the saṃyojanas. If members in a society were to abandon all of the fetters successfully. Such society would become “Ideal society” is a society that is luminous shine with wisdom.
In the past, excellent response from students was received. Not only the books were used in teaching and learning process, but they were referenced as standard criteria in writing the student’s theses, dissertations, and the research works. Such overwhelming response from users is a warning sign of the scarcity of the first printed books; no longer sufficient to meet the increasing needs of students. For this reason, I therefore consider it appropriate to publish more to facilitate the users.
In this second edition the errors of formatting have been corrected to comply with the academic criterion of the university. Besides, I, as the owner of this work, decided to deliver this copyright to Mahachulalongkornrajavidyalaya University in return with my great gratitude to the University for the sake of Buddhism education.
(Thai) รองศาสตราจารย์ ดร. สานุ มหัทธนาดุลย์
(English) Associate Professor Sanu Mahatthanadull, Ph.D.
2. Position
Director of Doctor of Philosophy program in Buddhist Studies (international program), International Buddhist Studies College (IBSC), Mahachulalongkornrajavidyalaya University.
3. Institute
International Buddhist Studies College (IBSC), Mahachulalongkornrajavidyalaya University, Wang Noi, Phranakorn Si Ayutthaya Province, Thailand.
(ภาษาไทย) รองศาสตราจารย์ ดร. สานุ มหัทธนาดุลย์
(ภาษาอังกฤษ) Associate Professor Dr. Sanu Mahatthanadull
๒. ตำแหน่งปัจจุบัน
ผู้อำนวยการหลักสูตรดุษฎีบัณฑิต สาขาวิชาพระพุทธศาสนา (หลักสูตรนานาชาติ), วิทยาลัยพุทธศาสตร์นานาชาติ มหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย
๓. หน่วยงาน
วิทยาลัยพุทธศาสตร์นานาชาติ มจร อาคารวิทยาลัยพุทธศาสตร์นานาชาติ วังน้อย พระนครศรีอยุธยา