Journal of Buddhist Studies Chulalongkorn University https://so02.tci-thaijo.org/index.php/jbscu <p>วารสารรรับตีพิมพ์บทความวิชาการด้านพระพุทธศาสนาทั้งการวิเคราะห์มโนทัศน์สำคัญในพระพุทธศาสนา และการประยุกต์พระพุทธศาสนากับกิจกรรมทางสังคม เศรษฐกิจ การเมือง วัฒนธรรม วิเคราะห์วิจารณ์กิจกรรม หลักการ และสถาบันที่เกี่ยวข้องกับพระพุทธศาสนาทั้งเถรวาทและมหายาน&nbsp; มีกลุ่มเป้าหมายคือ คณาจารย์ นักศึกษา และนักวิจัยทั้งในสถาบันและนอกสถาบัน&nbsp; โดยตีพิมพ์ 3 ฉบับต่อปี ฉบับที่ 1 มกราคม-เมษายน ฉบับที่ 2 พฤษภาคม-สิงหาคม และ ฉบับที่ 3 กันยายน-ธันวาคม</p> <p><span style="font-size: 110%;"><strong>ISSN 0858-8325 (Print) </strong></span></p> <p><span style="font-size: 110%;"><strong>ISSN&nbsp;2651-219X (Online) </strong></span></p> en-US <p>บทความที่ได้รับการตีพิมพ์เป็นลิขสิทธิ์ของศูนย์พุทธศาสน์ จุฬาลงกรณ์มหาวิทยาลัย</p> <div class="item copyright"> <p>ข้อความที่ปรากฏในบทความแต่ละเรื่องในวารสารวิชาการเล่มนี้เป็นความคิดเห็นส่วนตัวของผู้เขียนแต่ละท่านไม่เกี่ยวข้องกับศูนย์พุทธศาสน์ จุฬาลงกรณ์มหาวิทยาลัย และคณาจารย์ท่านอื่นๆในมหาวิทยาลัยฯ แต่อย่างใด ความรับผิดชอบองค์ประกอบทั้งหมดของบทความแต่ละเรื่องเป็นของผู้เขียนแต่ละท่าน หากมีความผิดพลาดใดๆ ผู้เขียนแต่ละท่านจะรับผิดชอบบทความของตนเองแต่ผู้เดียว</p> </div> cubs@chula.ac.th (ผู้ช่วยศาสตราจารย์ ดร.ประทุม อังกูรโรหิต) cubs@chula.ac.th (ไพรินทร์ แย้มศรวล) Tue, 03 May 2022 16:23:50 +0700 OJS 3.3.0.8 http://blogs.law.harvard.edu/tech/rss 60 The Thai Translation of the Biography of Kang Senghui in the Gaoseng zhuan (2) https://so02.tci-thaijo.org/index.php/jbscu/article/view/197038 <p>The Gaoseng zhuan, or Lives of Eminent Monks, written around 530 A.D. by the monk Huijiao, is one of the most important works dealing with the history of Chinese Buddhism from 67-519 A.D. The scripture contains 257 biographies of prominent monks as well over 200 biographies of subordinate monks and upasakas. These biographies are divided into ten categories, the first of which – the one that contains 35 biographies of great contributors to translating the Sutra – Huijiao placed great emphasis on. The authors attempt to study one of the figures in this category, i.e. Kang Senghui, who lived in the Three Kingdoms period. Kang Senghui’s biography was detailed in the periods of two different rulers: 1) during the reign of Sun Quan, and 2) during the reign of Sun Hao.</p> <p>In this paper, the authors focus on the study and translation of Kang Senghui’s biography during the reign of Sun Hao. The study finds that Kang Senghui faced a crisis because the court sought to suppress Buddhism which was slighted by Sun Hao. As a retribution for his disparaging acts against the Buddha Image, Sun Hao opened his mind to listen to Kang Senghui's sermon about the Law of Karma. He eventually became a supporter of Kang Senghui and Buddhism.</p> Maythee Pitakteeradham, Piyaphon Wongwarangkool, Phonpimol Srimork Copyright (c) 2022 Chulalongkorn University Centre for Buddhist Studies https://creativecommons.org/licenses/by-nc-nd/4.0 https://so02.tci-thaijo.org/index.php/jbscu/article/view/197038 Tue, 03 May 2022 00:00:00 +0700 An Analysis of the Reasoning and Inquiry regarding Beliefs in the Kalama Sutta https://so02.tci-thaijo.org/index.php/jbscu/article/view/252885 <p>The Buddha spoke to the Kalama people about the 10 principles of when not to immediately believe something, and showed the principles of reasoning and inquiry in this teaching. The aim of this paper is to find and study the essence of these reasoning principles. From an analysis about the reasoning found in the Suttantapitaka, Anguttara Nikaya, Tiknibat in the section on Great Items, the Kesaputti Sutta Dharma discourse to the Kalama people in the Kesaputti village, it was found that the essence of the principles that the Buddha taught centered on (1) The question of which phenomenal states had merit and which were sinful. Which had negative consequences, and which did not. Which should be reprimanded, which should be praised. Which causes suffering, and which causes happiness. The causes that lead to suffering are greed, anger, delusion, stubborn pride and misconception. The causes that lead to happiness are non-greed, absence of anger, seeing clearly, absence of greed, non-exploitation, being in the Four sublime states of mind, having mahakata, having the effective means to attain successes. (2) The principles of reasoning that the Buddha used to explain the wisdom of knowing when not to believe, relied on the Dharma of associating with a virtuous person, the Dharma about taking advice from a wise person, the Dharma of thinking thoroughly and carefully. This involves thinking the right way and seeing all things using careful consideration, tracing to the origins, finding all the causes, seeing distinctions, and seeing things in their actual states and relations. Another principle is the Dhammanudhammapatipatti [Devata Sutta], the set of dharmas which lead to enlightenment of the world or to the extinction of passion. (3) The discerning nature used in choosing the right principle in thinking, according to the Dharma of thinking thoroughly and carefully, is the practical part of the 10 “refrain from immediately believing” principles.</p> <p>This paper gives examples from the suttas in the Tripitaka in order to show by analysis the mindfulness that we can bring to bear on a state of awareness, where we can control heart and mind and all things involving body speech and mind. Then only, will we not be careless in using wisdom, because belief without proper discernment can lead to the path of deep sin.</p> Winchana Mopattamthai Copyright (c) 2022 Chulalongkorn University Centre for Buddhist Studies https://creativecommons.org/licenses/by-nc-nd/4.0 https://so02.tci-thaijo.org/index.php/jbscu/article/view/252885 Tue, 03 May 2022 00:00:00 +0700 Is Drinking Non-Alcoholic Malt Beverage by a Monk in Violation of the Discipline? https://so02.tci-thaijo.org/index.php/jbscu/article/view/250653 <p>This article seeks to examine whether non-alcoholic malt beverages, also commonly known as "non-alcoholic beer", should be considered an intoxicating drink, and if a monk consumes it, would it be in violation of the Discipline? In early 2019 C.E., advertisements, news presentations, and invitations to sample a non-alcoholic malt beverage of a certain brand during work, exercise, or even while operating vehicles were rampant. It was claimed that the beverage does not cause intoxication.</p> <p>The research is divided into 3 parts: 1) studying information on different types of intoxicating beverages in Ancient India, an era contemporaneous with the time that Buddhism discussed the prohibitionof monks from consuming alcoholic beverages in Surāpānavagga; 2) analyzing the text of the Vinaya that pertains to the consumption of intoxicating beverages; and 3) examining relevant law articles in the Royal Thai Government Gazette - Excise Act B.E. 2017</p> <p>The study found that the production process of non-alcoholic malt beverages is similar to that of rice-liquor in the Ancient Indian tradition. Today, fermented alcoholic beverage made from rice is called "beer". The Excise Act does not categorize non-alcoholic malt beverages as harmful to the human body or as impairing conscience since they contain no alcohol or less than 0.5 degrees of it. Yet the Vinaya Pitaka does not use intoxication but material as the criterion for offence. Therefore, if a monk consumes a non-alcoholic beverage, even a small drop at the tip of a grass leaf, thinking or suspecting that it may be intoxicating, he is considered to be in violation of the disciplinary rule and must be penalized.</p> Pongsiri Yodsa Copyright (c) 2022 Chulalongkorn University Centre for Buddhist Studies https://creativecommons.org/licenses/by-nc-nd/4.0 https://so02.tci-thaijo.org/index.php/jbscu/article/view/250653 Tue, 03 May 2022 00:00:00 +0700 The Concept of Temples that Meet the Community’s Demand in Thai Society https://so02.tci-thaijo.org/index.php/jbscu/article/view/248699 <p>In this article, an attempt was purposely made to study the concept of temple and its satisfaction to the community’s need in Thai society. This research employed the documentary study and in-depth interview. From the research, it was clearly found that the temple in Buddhism basically means the shelter of Buddhist monks where they can perform the religious ritual and ceremonial activities. Such a temple is constructed by the laity’s faith whose understanding of the necessity of Buddhist monks’ living life is encouraged and thereby providing the proper place which calmly suits their ways of life. At the same time, the sustentation offered to them could be conveniently made by general people. In the present, the temple has been developed to become the place whereby the community’s education, Buddhist monks’ formal act, religious activities and support of a social government are also provided.</p> <p>In general, the temple that provides the individual satisfaction who is expecting to gain the material prosperity in terms of the great deal of a comfortable life is always designed to meet the mentioned requirement whereas there is some temple which is developing in order to provide the mental satisfaction where the relaxation and mental cultivation leading the calm and simplicity could be obtained despite of having certain construction but being without the opulent manner by which it leads to the destruction of the nature. As regards the temple satisfying the community’s need, it must become the center of aid where the material gains and various kinds of knowledge could be given to those in need. In addition, such a temple should be actively developed side by side with the social progress; if a social problem is somehow caused, a temple must become the center whereby the complete solution to the problem can be given in order to set up the peaceful society respectively.</p> Phramaha Khwanchai Kittimethi (Hemprapai), Phramaha Pornchai Sirivaro Copyright (c) 2022 Chulalongkorn University Centre for Buddhist Studies https://creativecommons.org/licenses/by-nc-nd/4.0 https://so02.tci-thaijo.org/index.php/jbscu/article/view/248699 Tue, 03 May 2022 00:00:00 +0700 Book Review: Won Buddhism: The Birth of Korean Buddhism. https://so02.tci-thaijo.org/index.php/jbscu/article/view/254304 <p><strong>ชื่อหนังสือ (ภาษาอังกฤษ):</strong> Won Buddhism: The Birth of Korean Buddhism.<br /><strong style="font-size: 0.875rem;">ผู้เขียน:</strong><span style="font-size: 0.875rem;"> Joon-sik Choi<br /></span><strong>ผู้แปล:</strong> Sandra Choe<br /><strong style="font-size: 0.875rem;">สํานักพิมพ์:</strong><span style="font-size: 0.875rem;"> Jimoondong (สาธารณรัฐเกาหลี)<br /></span><strong>พิมพ์ครั้งแรก:</strong> กันยายน ปี ค.ศ. 2011<br /><strong style="font-size: 0.875rem;">จํานวนหน้า:</strong><span style="font-size: 0.875rem;"> 175 หน้า</span></p> Thapakorn Kamnerdsiri Copyright (c) 2022 Chulalongkorn University Centre for Buddhist Studies https://creativecommons.org/licenses/by-nc-nd/4.0 https://so02.tci-thaijo.org/index.php/jbscu/article/view/254304 Tue, 03 May 2022 00:00:00 +0700 Budda to ha dare ka (ุ7) https://so02.tci-thaijo.org/index.php/jbscu/article/view/254999 <p>แปลจาก 吹田隆道『ブッダとは誰か』東京:春秋社, 2013。 (Takamichi, Fukita. Budda to ha dare ka. Tokyo: Shunjusha Publisher, 2013.)<br />** 吹田隆道 (Takamichi, Fukita) อาจารย์พิเศษมหาวิทยาลัยบุคเคียว เมืองเกียวโต</p> <p>บทแปลนี้ ตรงกับต้นฉบับหนังสือภาษาญี่ปุ่น ตั้งแต่หน้า 150-157</p> Chanwit Tudkeao; Fukita Takamichi Copyright (c) 2022 Chulalongkorn University Centre for Buddhist Studies https://creativecommons.org/licenses/by-nc-nd/4.0 https://so02.tci-thaijo.org/index.php/jbscu/article/view/254999 Tue, 03 May 2022 00:00:00 +0700 Editorial https://so02.tci-thaijo.org/index.php/jbscu/article/view/256058 Pakorn Singsuriya Copyright (c) 2022 Chulalongkorn University Centre for Buddhist Studies https://creativecommons.org/licenses/by-nc/4.0/ https://so02.tci-thaijo.org/index.php/jbscu/article/view/256058 Tue, 03 May 2022 00:00:00 +0700