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) Wed, 28 Dec 2022 00:58:39 +0700 OJS 3.3.0.8 http://blogs.law.harvard.edu/tech/rss 60 Book Review: WHAT MAKES YOU NOT A BUDDHIST https://so02.tci-thaijo.org/index.php/jbscu/article/view/257319 <p><span class="fontstyle0"><strong>ชื่อหนังสือ:</strong> </span><span class="fontstyle2">(ภาษาไทย) อะไรทําให้คุณไม่ใช่พุทธ (ภาษาอังกฤษ) WHAT MAKES YOU </span><span class="fontstyle3">NOT </span><span class="fontstyle2">A BUDDHIST</span></p> <p><strong><span class="fontstyle0">ผู้เขียน: </span></strong><span class="fontstyle2">ซองซาร์ จัมยัง เคียนเซ (Dzongsar Jamyang Khyentse)</span></p> <p><strong><span class="fontstyle0">ผู้แปล: </span></strong><span class="fontstyle2">รวิวาร โฉมเฉลา</span></p> <p><span class="fontstyle0"><strong>สํานักพิมพ์:</strong> </span><span class="fontstyle2">สํานักพิมพ์สวนเงินมีมา (ประเทศไทย) สํานักพิมพ์ Shambhala (ต่างประเทศ)</span></p> <p><span class="fontstyle2"> <span class="fontstyle0"><strong>พิมพ์ครั้งแรก</strong>: </span>ปี ค.ศ.2007 (ต่างประเทศ) มิถุนายน พ.ศ. 2556 (ประเทศไทย)</span></p> <p><span class="fontstyle2"><strong><span class="fontstyle0">จํานวนหน้า: </span></strong>212 หน้า <br /></span></p> Pattaradhorn Sanpinit 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/257319 Wed, 28 Dec 2022 00:00:00 +0700 Editorial https://so02.tci-thaijo.org/index.php/jbscu/article/view/259881 <p>&nbsp;</p> <p>&nbsp;</p> <p>&nbsp;</p> <p>&nbsp;</p> Prof. Dr. Vachara Ngamchitcharoen 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/259881 Wed, 28 Dec 2022 00:00:00 +0700 “Cetanā” And “Kamma” in Theravāda Buddhism https://so02.tci-thaijo.org/index.php/jbscu/article/view/254309 <p>This research article studies the concept of intention (cetanā) in relation with kamma in Theravāda Buddhism by exploring whether the statement “cetanā is kamma” found in the Sutta points to the universal mental factor called intention (cetanā-cetasika) in the Abhidhammi c analysis. The study finds that cetanā as kamma does not signify the mental factor called intention. Rather, it signifies a volitional cluster where conscious minds, universal intentional mental factors, and various particular wholesome or unwholesome mental factors co-arise and co-operate in shaping 29 mind-patterns whose functions are to be aware of a perceived object in the stream of consciousness. Many conditions are required to make a flow of volition a kammic action. First, there must be sense-consciousness. Then the object must be strongly perceived and repetitively run through by seven conscious minds. Also, the intentional mental factor must cooperate with particular wholesome or unwholesome mental factors to put forth particular fruits (vipāka) which are capable of determining the moral values in successive moments.</p> Sumalee Mahanarongchai 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/254309 Wed, 28 Dec 2022 00:00:00 +0700 ĀPATTI FROM THE PERSPECTIVE OF PENOLOGY https://so02.tci-thaijo.org/index.php/jbscu/article/view/255304 <p>This research article aims to study the monastic punishment in the Vinaya and the Commentary from the perspectives of two penological theories – deterrence theory and rehabilitative theory – as well as to analyze the relationship between the monastic offense and the five parts of Buddhism, i.e. the monastic community, the perpetrating monk, other monks, laypeople, and the religion, according to the Buddha’s objectives in the legislation of monastic orders. The research found that the three categories of monastic punishment – expulsion from monkhood, probation, and confession – are consistent with the principles of both penological theories. From the perspective of deterrence theory, punishments undermine future opportunities, are of great inconvenience, and disgrace the perpetrator, respectively. From the perspective of rehabilitative theory, the punishments are expulsion from monkhood in order to remain in a different but more appropriate status, exclusion from monkhood for correction, and expression of penitence. Apatti can be considered either as deterrence or rehabilitation, depending on the conscience of the perpetrating monk. It is deterrence for remorseless monks so that they may be law-abiding, while it is rehabilitation for those who are well-behaved to liberated ones who have attained the spiritual goal. The 5 parts of Buddhism are stakeholders in monastic offense and play a role in monks’ following of disciplinary rules and control of sense-faculties. The study shows that monastic punishments are self-correction of the wrongdoing. Having committed an offense, a monk should admit it and join the process of correction as soon as he realizes it.</p> Phramaha Somchai Champathong, Sompornnuch Tansrisook 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/255304 Wed, 28 Dec 2022 00:00:00 +0700 A COMPARATIVE STUDY OF TITTHIYAPARIVĀSA AND ADMISSION TO ORDINATION IN WAT PAH NANACHAT, UBON RATCHATHANI PROVINCE https://so02.tci-thaijo.org/index.php/jbscu/article/view/255597 <p>This research article seeks to analyze and compare Titthiyaparivāsa, “probation for non-Buddhists,” in the Buddhist canon with the admission to ordination at Wat Pah Nanachat through the study of texts and fieldwork. The research found that both traditions aim to screen determined non-Buddhists who believe in the Three Jewels, are qualified for ordination, and are able to adjust to the monastic lifestyle to remain in the monkhood for life. At the same time, they also provide an opportunity for those <span class="fontstyle0">requesting ordination to study the Buddha’s teaching and to adjust to the monastic lifestyle. The main difference between the two means of ordination is that those who request ordination at Wat Pah Nanachat are usually foreigners who are not acquainted with Thai Buddhism. This admission aims to not only provide education but also to train foreigners in the lifestyle of Thai forest monks, which is simple and under the instruction of the teachers. This process therefore takes longer than Titthiyapariv</span><span class="fontstyle2">ā</span><span class="fontstyle0">sa, depending on the time needed for each individual to learn. The complex process of admission at Wat Pah Nanachat demonstrates the application of the canonical and the Thai traditions to the present context in order that people outside of Buddhist culture who request ordination may practice living the Buddhist monastic lifestyle for the benefit of the monastic community and themselves.</span> </p> Phramaha Preecha Tiwattanon, Sompornnuch Tansrisook 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/255597 Wed, 28 Dec 2022 00:00:00 +0700 Appearance and Method of Crowned and Bejeweled Buddha Images Before the 19th Century https://so02.tci-thaijo.org/index.php/jbscu/article/view/255270 <p>The Buddha image is not only a representation of the Lord Buddha, but also a tool for studying artistic eras of different empires. This research article seeks to investigate the relationship and influence among, as well as the physical evolution and religious ideas of, crowned and bejeweled Buddha images before the 19th century in India, Burma, Cambodia, and Thailand.</p> <p>The research found that 1) Indian art in the Pala style is regarded as the model for Crowned and Bejeweled Buddha Images, and has had significant impact on Bagan art (Burma) and Bayon art (Cambodia). Together, these three styles have influenced the arts of Hariphunchai, Srivichai, Lanna, and Lopburi in Thailand. Common beliefs, commerce, religious propagation, and even war helped to spread the popularity of the Crowned and Bejeweled Buddha Images in many areas. The differences in the appearance of the Buddha images depend on varying interpretations, on different combinations between the received art style and the original one, and on the adaptation of the received style to suit the artistic context of that society. 2) The Crowned and Bejeweled Buddha Images in Pala style (India) reflect the beliefs in the Buddha as the supreme being above all, in th e Trikāya, in the Buddha as the King of kings and as the Ādi-Buddha. Those in Bagan art style (Burma) reflect the beliefs in the Buddha as the King of kings, in the Jambupati-sutra, and in the Maitreya Buddha. The ones in Khmer art style (Cambodia) reflect the beliefs in the Buddha as the supreme being above all, in the Trikāya, in the Buddha as the King of kings and as the Adi-Buddha, in the Ratanatriya, and in Phra Bhaisajyaguru Vaitoonprapha (Medicine Buddha).</p> Suchart Imsamraan, Apichart Pholprasert 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/255270 Wed, 28 Dec 2022 00:00:00 +0700