Journal of Dhammaduta

Participation of monks in enhancing the health and well-being of the elderly in Doi Saket District Chiang Mai Province

Winit Pharcharuen — 2024-11-04

The objectives of this research article are to study 1) the participation of monks in enhancing the health and well-being of the elderly in Doi Saket District. Chiang Mai Province 2) Compare the participation of monks in enhancing the health and well-being of the elderly in Doi Saket District. Chiang Mai Province It is quantitative research. Data will be collected from the population of 120 monks in Doi Saket District. Data will be collected using questionnaires. And analyze the data using statistics, including percentage, mean, standard deviation, T-Test analysis, and analysis of variance. The results of the study found that: 1. The level of participation of monks in enhancing the health and well-being of the elderly in Doi Saket District. Chiang Mai Province, all 4 aspects were found to be overall at a moderate level (𝑥̅=3.93, S.D.= 0.48) 2) Compare the participation of monks in enhancing the health and well-being of the elderly. All factors affect the participation of monks in enhancing the health and well-being of the elderly. Statistically significant at the 0.05 level. and recommendations from research, Monks and enhancing the health and well-being of the elderly in the Doi Saket area for strong management and support. Schools, temples, communities and localities should be open to participate. It starts with analyzing the problems and needs of the elderly. Including joint operations in partnership with network partners including temples, communities, schools, and subdistrict health promotion hospitals. local government organization To participate in driving potential and supporting the process of developing and managing systematic care for the elderly.

The Buddhist Middle Path for Sustainable Economic Practice

Watchara Ngamchitcharoen — 2024-11-04

This article aims to analyze the Buddhist Middle Path for sustainable economic practice. According to Buddhist economics, santosa and mattaññutã could be applied as the Middle Path for sustainable economic practice. Santosa or contentment means satisfaction with whatever is one's own under which one should be happy with what he can get and doesn’t want or perform anything beyond his capacity and appropriateness. As a result, one should stop his desire and economic practice at a point beyond which danger or damage could happen or when it is enough according to one's condition and capacity. This means our economic practice should be done in moderation or balance; nothing should be done to the extreme. Therefore, Santosa must be accompanied by mattaññutã or knowing what is one's moderation; one could be content correctly if he knows when to suffice. The Buddhist Middle Path focuses on moderation or balance, sufficiency, and simplicity because sufficiency is the condition that must be present when one makes any economic practice in moderation or it may be seen as the minimum criterion of moderation while simplicity is in line with moderation and gives good support to a self-reliant economy that is the suitable economic form for general people, especially in the poor country.

Concept of Humanism-Based Ethics in Theravada Buddhist Philosophy

Parud Boonsriton — 2024-11-04

Ethics is the study of human actions and behaviors that are considered desirable. These actions and behaviors are seen as the criteria for judging a person's value. Humanistic ethics emphasizes the equal importance of the body and mind, based on their reality and needs. This article discusses the significance of humanistic ethics in Buddhist philosophy. In Buddhist philosophy, there are two important components to human existence: form (rūpa) and mind (nāma), or body and mind. The term "five aggregates" (pañcakkhandha) is used to convey the meaning of human existence. The significance of human existence extends beyond the physical body to encompass the mental realm, as reflected in the definition of a human being as someone who possesses noble qualities such as mindfulness, courage, and diligence. Buddhist philosophy sets forth two levels of goals and methods for achieving those goals: worldly (lokiya) and supramundane (lokuttara). These levels allow individuals to choose the path that is most suitable for them.

Happy Monks: Developing Student Monks' Potential as Leaders in Health and Well-being Promotion in Temples and Communities through University Religious Practice Programs

Phrakhru Sutaratanabundit — 2024-11-04

This article aims to present the development and approaches for enhancing Buddhist novice students' potential as leaders in health and well-being promotion in temples and communities through the religious practice program at Mahachulalongkornrajavidyalaya University. The study examines documents and operational experiences in collaboration with the Thai Health Promotion Foundation (ThaiHealth) from 2013 to 2023. The findings reveal four significant developmental phases of religious practice: 1) the development of the Dhamma Heritage curriculum, 2) the creation of Dhamma Heritage monk prototypes for social development, 3) the implementation of religious practice strategies for creating a healthy society, and 4) the development of intellectual well-being in temple organizations and communities. The lessons learned led to the development of the "Happy Monks" curriculum, comprising three main modules: 1) Buddhist ideology and social health practice, 2) health literacy, healthcare, rights, and health communication, and 3) project management, network synergy, and resource integration for promoting well-being in Buddhist organizations and communities. The curriculum aims to enable Buddhist novice students to become effective and sustainable leaders in promoting well-being in temples and communities.

Buddhist Policy to Create Soft Power for the Welfares of Human Beings

Suvin Ruksat — 2024-11-04

The exploration delves into the policy of Buddhist propagation since the first missionary till now. This seems to be the concept of Soft Power as a spiritual influence rooted in attraction, cultural appeal and a transformative practice based on the Buddha’s policy. The Buddha kindly ordered the first group of his missionaries, the Noble Ones, 1250 Arahantas to work for the benefit of sentient beings in the full moon of the Maga month. They had to follow and guide humankind and devas to practice the heart and essence of Buddhist principles for individuals (Ovādapatimokkha) for their own benefit and society. The Buddhist holistic of well-being of soft power on both physical and mental aspects as the inner motivation and device starts from this event and impacts the world onwards. The Noble Eightfold Path or the Middle Path is the main stream of power dynamics to foster a spiritual ethery, synergy and vitergy to be balance. Ānāpānasati is like the mental uranium to generate power to human ability. Due to this policy of spiritual soft power, it crucially contributes empathy, sympathy, loving kindness, compassion, indifference in the human mind. As far as the culture is concerned, the Buddhist policy of soft power interconnects human beings in the world with the uniqueness of liberation as the human welfares at the end.