Abstract: A being is the working of the six sense bases. The sense bases are the eye, the ear, the nose, the tongue, the body and the mind. Buddhism describes what these sense bases are and how they work. These sense bases can be related to many of the philosophical and psychological teachings of the Buddha. One of the most important teachings of the Buddha is the Four Noble Truths. Buddhism explains that one who needs to attain Nibbāna must understand and realize these Four Noble Truths. These noble truths have a direct connection with the sense bases. The ultimate goal of Buddhism is Nibbāna. But there is no place or a special world called the “Nibbāna”. This paper describes that the noble truths can be identified within one’s own sense bases. The noble truth of suffering occurs within the functioning of the sense bases and the cause of suffering, “craving” operates inside the senses bases and the cessation of suffering, or Nibbāna is also experienced in the Sense Bases. Relevant material will be drawn for this paper directly from the Pāli canonical sources. The major finding is that the first three noble truths can be experienced through the six sense bases. The conclusion derived from the study is that the sense bases have direct relevance to Nibbāna, which is not to be conceived as another place or another dimension, but phenomena that can be experienced through one’s own sense bases, and that the other noble truths are also to be experienced in relation to one’s own sense bases.
Abstract: In this modern age, most people in developed and developing countries are affected by mental illness. There are many mental illnesses, and their differing symptoms impact peoples’ lives in different ways. These illnesses affect the way people think and feel, as well as how they behave with others. Mental illness results from compound interactions between the mind, body, and environment. New technologies and sciences make the world a better place. These technologies are becoming smarter and are being developed every day to help make daily life easier However, people suffer from mental illness in every part of the world. The philosophy propounded by the Buddha, Buddhism, teaches that all life is connected, from the microcosm to macrocosm. In the 2,500 years that elapsed since the death of the Buddha, his disciples have spread his teachings and developed sophisticated psycho-therapeutic methodologies. We can find many examples in Buddhist texts and in the modern age where Buddhist philosophy modern science could not solve. The Noble Eightfold Path, which is one of the main philosophies of Buddhism; it eradicates hatred and ill will and cultivates good deeds, kindness, and compassion. Buddhism, as a practice of dialectic conversation and mindfulness training, is full of rich therapeutic tools that the mental health community has adopted to help people. Similarly, Buddhist meditation is very necessary; it purifies thoughts and avoids unnecessary thinking. This research aims to study different causes of mental illness; analyzes the different approaches to eradicate mental illness problems and provides conclusions and recommendations present solutions through Buddhism in this modern age.
Abstract: "Sport Guts" in Japanese anime developed not only to
strengthen mentality but also to challenge for objectives. This paper
helps to understand the development of Japanese girl anime, and its
philosophical concepts of Japanese amine. This paper focuses on girls’ sport anime “Sport Guts,”, which is the
major philosophy of Japanese girl anime and centers on a girl who is
enthusiastic about volleyball and makes an effort to compete in the
World Series by focusing on girl anime by Tezuka Osamu, and using
the methodology of Buddhism. To understand “Sport Guts,” the study of Japanese girl anime is
significant because major findings of the study is to investigate
changes of girl anime, and the philosophy of “Sports Guts,” which
gives encouragement and strength in girls’ lives.
Abstract: This research aimed to study the characteristics of a
community in the social, economic and cultural context. This
research used interviews and surveys of the members in the Patthana
Soi Ranongklang community, Dusit District, Bangkok. The results
are as follows: In terms of overall conditions and characteristics, the
Patthana Soi Ranongklang community is located on the property of
the Treasury Department. 50 years ago, the location of this
community consisted of paddy fields with limited convenience in
terms of transportation. Rama V Road was only a small narrow road
accessed only by three-wheelers there were no buses. The majority of
community members moved in from Mak Khawan Rangsan Bridge.
Thus, most community members were either workers or government
officials as they were routers not the owners of the land. Therefore,
there were no primary occupations within the 7 acres of this
community. The development of the community started in 1981. At
present, the community is continuously being developed and
modernization is rapidly flowing in. One of the reasons was because
the main roads were widened, especially Rama V Road that allows
more convenient transportation, leading to heightened citizens’
convenience. In terms of the economy and society, Rama V Road
causes the research to find out the development and expansion of
change in the conditions of the area and buildings. Some buildings
were improved and changed along the time, as well as the
development of new facilities that caused the community members to
continually become more materialistic. In the community, it has well
organized and managed jobs to each part of community members,
and areas were improved to allow the new buildings and apartments.
The trend of jobs became more varied, in terms of both jobs at home,
such as workers, merchandizing and small own businesses, and the
community jobs outside, which became much more convenient to car
drivers as they got used to the narrow roads inside the community.
The location of the community next to Rama V Road also allows
assistance from government agencies to reach the community with
ease. Moreover, the welfare of the community was well taken care of
by the community committee. In terms of education, the research
found that there are two schools: Wat Pracharabuedham School and
Wat Noi Noppakun School that are providing education within the
community. The majority in the community have received Bachelor
degrees. In areas of culture, the research found that the culture,
traditions and beliefs of people in the community were mainly
transferred from the old community: the majorities are Buddhists, so
especially beliefs in Buddhism; the main reason for this is because
the old community was situated near Wat Makut Kasattriyaram.
Therefore, the community members have always had Buddhist
temples as the centre of the community. Later years, more citizens
moved along culture in and bring traditions and beliefs with them.
The community members also took part in building a Dharma hall
named Wat Duang Jai which is 72 year old.
Abstract: This study aimed to look into roles of culture heroes of monks in Buddhism in Songkhla province during the last 50 years. Qualitative study, in-depth interviews, participatory observation and non-participatory observation were employed for this study.
The results of the study indicated that culture heroes in Songkhla province would act as the followings. 1) For secular matters, monks would do something beneficial to the community. 2) For religious matters, monks would behave to follow Buddhism discipline strictly and unambitiously. At the same time, monks would not neglect to teach Buddhists to give respect to Lord Buddha by doing meditation and praying. However, when some of those culture heroes passed away, villagers in the community would show gratitude and appreciation by arranging a religious death anniversary ceremony, having icon, or having narrative to recognize those, continuously.
Abstract: The food security issues and its relevance in High Mountain regions of the world have been often neglected. Wild edible plants have been playing a major role in livelihood security among the tribal Communities of East Himalayan Region of the world since time immemorial. The Eastern Himalayan Region of India is one of the mega diverse regions of world and rated as top 12th Global Biodiversity Hotspots by IUCN and recognized as one of the 200 significant eco-regions of the Globe. The region supports one of the world’s richest alpine floras and about one-third of them are endemic to the region. There are at least 7,500 flowering plants, 700 orchids, 58 bamboo species, 64 citrus species, 28 conifers, 500 mosses, 700 ferns and 728 lichens. The region is the home of more than three hundred different ethnic communities having diverse knowledge on traditional uses of flora and fauna as food, medicine and beverages. Monpa, Memba and Khamba are among the local communities residing in high altitude region of Eastern Himalaya with rich traditional knowledge related to utilization of wild edible plants. The Monpas, Memba and Khamba are the followers Mahayana sect of Himalayan Buddhism and they are mostly agrarian by primary occupation and also heavily relaying on wild edible plants for their livelihood security during famine since millennia. In the present study, we have reported traditional uses of 40 wild edible plant species and out of which 6 species were analyzed at biochemical level for nutrients contents and free radical scavenging activities. The results have shown significant free radical scavenging (antioxidant) activity and nutritional potential of the selected 6 wild edible plants used by the local communities of Eastern Himalayan Region of India.
Abstract: The aims of this research were to study the relationship between the Palaces (the Kings and the Royalty of the Chakri Dynasty) and the Buddhist temples including Wat Rajadhivas Vihara in Rattanakosin Period of Thailand with the purpose of creating knowledge for Thai lifelong learning, especially for Thai youth and children, and to create positive attitude on Nationalism, Buddhism and Monarchy of Thai people. The findings disclosed that the Palaces have had relationships with 33,902 temples, close relationship with 290 royal temples, and closer relationship with the 8 royal temples regarded as the “Temple of King Rama”. Moreover, there are only 16 Royal temples including Wat Rajadhivas Vihara where the Chakri Kings present the annual royal Kathin robes to the monks by themselves. Wat Rajadhivas Vihara has always been restored under royal patronage and served as royal shrine like the 8 Temples of King Rama.
Abstract: This research was to study on background and social
and cultural context of Kamchanoad community for sustainable
tourism management. All data was collected through in-depth
interview with village headmen, community committees, teacher,
monks, Kamchanoad forest field officers and respected senior citizen
above 60 years old in the community who have lived there for more
than 40 years. Altogether there were 30 participants for this research.
After analyzing the data, content from interview and discussion,
Kamchanoad has both high land and low land in the region as well as
swamps that are very capable of freshwater animals’ conservation.
Kamchanoad is also good for agriculture and animal farming. 80% of
Kamchanoad’s land are forest, freshwater and rice farms.
Kamchanoad was officially set up as community in 1994 as “Baan
Nonmuang”. Inhabitants in Kamchanoad make a living by farming
based on sufficiency economy. They have rice farm, eucalyptus farm,
cassava farm and rubber tree farm. Local people in Kamchanoad still
believe in the myth of Srisutto Naga. They are still religious and love
to preserve their traditional way of life. In order to understand how to
create successful tourism business in Kamchanoad, we have to study
closely on local culture and traditions. Outstanding event in
Kamchanoad is the worship of Grand Srisutto, which is on the fullmoon
day of 6th month or Visakhabucha Day. Other big events are
also celebration at the end of Buddhist lent, Naga firework, New
Year celebration, Boon Mahachart, Songkran, Buddhist Lent, Boon
Katin and Loy Kratong. Buddhism is the main religion in
Kamchanoad. The promotion of tourism in Kamchanoad is expected
to help spreading more income for this region. More infrastructures
will be provided for local people as well as funding for youth support
and people activities.
Abstract: The psychological well-being of a family is a subjective matter for evaluation, all the more when it involves the element of religions, whether Islam, Christianity, Buddhism or Hinduism. Each of these religions emphasises similar values and morals on family psychological well-being. This comparative study is specifically to determine the role of religion on family psychological well-being in Pekan district, Pahang, Malaysia. The study adopts a quantitative and qualitative mixed method design and considers a total of 412 samples of parents and children for the quantitative study, and 21 samples for the qualitative study. The quantitative study uses simple random sampling, whereas the qualitative sampling is purposive. The instrument for quantitative study is Ryff’s Psychological Well-being Scale and the qualitative study involves the construction of a guidelines protocol for in-depth interviews of respondents. The quantitative study uses the SPSS version .19 with One Way Anova, and the qualitative analysis is manual based on transcripts with specific codes and themes. The results show nonsignificance, that is, no significant difference among religions in all family psychological well-being constructs in the comparison of Islam, Christianity, Buddhism and Hinduism, thereby accepting a null hypothesis and rejecting an alternative hypothesis. The qualitative study supports the quantitative study, that is, all 21 respondents explain that no difference exists in psychological wellbeing in the comparison of teachings in all the religious mentioned. These implications may be used as guidelines for government and non-government bodies in considering religion as an important element in family psychological well-being in the long run.
Abstract: People have always needed to believe in some
supernatural power, which could explain nature phenomena.
Different kinds of religions like Christianity, Hinduism, Islam,
Buddhism have thought believers in all world, how to behave
themselves. We think the most important role of religion in modern
society most important role of religion in modern society is safety of
the People. World and traditional religion played a prominent role in
the socio-cultural progress, and in the development of man as a
spiritual being. At the heart of religious morals the belief in god and
responsibility before it lies and specifies religious and ethical values
and categories . The religion is based on ethical standards historically
developed by society, requirements and concepts, but it puts all
social and moral relations of the person in dependence on religious
values. For everything that the believer makes on a debt or a duty, he
bears moral responsibility before conscience, people and god. The
concept of value of religious morals takes the central place because
the religion from all forms of public consciousness most values is
painted as it is urged to answer vital questions. Any religion not only
considers questions of creation of the world, sense of human
existence, relationship of god and the person, but also offers the
ethical concept, develops rules of behavior of people. The religion a
long time dominated in the history of culture, and during this time
created a set of cultural and material values. The identity of Kazakh
culture can be defined as a Cultural identity traditional ,national
identity and the identity values developed by Kazakh people in
process of cultural-historical development, promoting formation of
Kazakh culture identity on public consciousness. Identity is the
historical process but always the tradition exists in it as a component
of stability, as a component of self that what this identity formed .
Abstract: Unlike Christianity and Buddhism, Islam, being one
of the three universal world religions, actively penetrates into
people-s everyday life. The main reason for this is that in Islam the
religion and ideology, philosophy, religious organizations and state
bodies are closely interrelated. In order to analyze the state of being
of interrelations of religion and civil society in Kazakhstan, it is
necessary to study Islam and its relations with spiritual culture of the
society. According to the Constitution of the Republic of Kazakhstan
the religion is separated from the state, i.e. each performs its own
function without interfering into each other-s affairs. The right of the
citizens of our republic to freedom of thinking and faith is based on
the Constitution of the RK, Civil Code, Law “On freedom of faith
and religious unions in the Republic of Kazakhstan".
Legislatively secured separation of the mosque and church from
the state does not mean that religion has no influence on the latter.
The state, consisting of citizens with their own beliefs, including
religious ones, cannot be isolated from the influence of religion.
Nowadays it is commonly accepted that it is not possible to
understand and forecast key social processes without taking into
account the religious factor.