Journal of Educational Management and Research Innovation

The Significant Roles on Buddhism Propagation of Most Ven. Mahakasapa Thera

Phrakhrupimonphammaphan Manop Palaphan — Fri, 28 Feb 2025 00:00:00 +0700

This academic article highlights the significant role of most Ven.Mahakassapathera regarding his Buddhism propagation which was turning point of the Buddhism forming, without him the Buddhism will never occur and lasted up to the present. He presided as chief for the First Buddhist Council selected noble Bhikkhus for Dhamma Vinaya citation, set the framework for spreading Buddhism, and engaged in question-and-answer sessions on Dhamma. Additionally, he himself set an example for future monks by leading a life appropriate to the monastic discipline, strictly adhering to the 13 ascetic practices (Dhutaṅga) throughout his life. He was so exemplary that the Buddha praised him as the excellent one in observing the 13 Dhutaṅga practices, such as living in the forest and alms giving, etc. His conduct attracted many followers, which helped establish and expand the Buddhism across India. Particularly, his leadership in the Buddhist council on the Vinaya or monastic discipline proved highly beneficial to the community and immensely significant to Buddhism. Venerable Mahākassapa Thera exhibited high leadership qualities, educating and guiding people to embrace Buddhism, excelling in ascetic practices, and significantly contributing to the flourishing of Buddhism up to the present day.

An Analytical of Four Sammappadhāna for Enlightenment

Phra Sujintanintha Hnuchuseesakul — Fri, 28 Feb 2025 00:00:00 +0700

This article was a part of dissertation entilted “The Guideline of Four Sammappadhāna Development in Bodhipakkhiyadhamma Principle for Enlightenment”contained objectives Four Sammapadhāna cultivation for attaining the enlightenment are: 1) Sanvarapadhāna development is that one should be diligent to prevent unhappened sins, wishing, trying, instilling perseverance, supporting the mind firmly to prevent the unhappened sins, and he can attain 4 noble states: Sotāpattimagga, Sakadāgāmīmagga, Anāgāmīmagga, and Arahatmagga, 2) Bhāvanāpadhāna development is that one diligently discard all risen sins and unwholesomeness, making a wish, effort, instilling perseverance for firm mind for abandoning risen unwholesome deeds, he can attain 4 noble states; Sotāpattimagga, Sakadāgāmīmagga, Anāgāmīmagga, and Arahatmagga, 3) Bhāvanāpadhāna development is that the one who diligently cultivates the unrisen wholesome deeds can achieve 4 states, Sotāpattimagga, Sakadāgāmīmagga, Anāgāmīmagga, and Arahatmagga,, 4) Anurakkhaṇāpadhāna development is that the one who diligently maintains the arisen wholesome deeds for higher progress, making a wish, effort, instilling perseverance for firm mind, non-illusion, accomplishment, and fulfilment of wholesomeness, can attain 4 noble states; Sotāpattimagga, Sakadāgāmīmagga, Anāgāmīmagga, and Arahatmagga.

A Synthesis of Buddhist Principles based on King’s Philosophy towards Sufficiency Agricultural Learning for Community Self-Reliance

Somchai Damnoen, Phra Panyarattanakorn Somruay Pindon — Fri, 28 Feb 2025 00:00:00 +0700

The objectives of this research were to study the principles of Buddhism based on King’s Philosophy towards Sufficiency Agricultural learning for community self-reliance; to synthesize the principles of Buddhism based on King’s Philosophy towards Sufficiency Agricultural Learning for community self-reliance; and to propose guidelines integrate Buddhist principles based on King’s Philosophy towards Sufficiency Agricultural Learning for community self-reliance.This Action Research following PAOR process was used for the designs. The research process divided into 4 steps, consisted of the planning stage (Plan: P) to develop an experimental area for land management with royal science integrated into Kok Nong Na R-Model in areas outside the irrigation area, practical steps (Act: A) in developing experimental areas according to the plan and extracting lessons from land management with integrated royal science to Kok Nong Na R-Model in community self-reliance according to Sufficiency Agriculture Method, Observation Stage (Observe: O) by observing the results that arise from following up on the practical work and the reflection stage (Reflect: R) from what happened after the creation of the community network, a case study of land management according to the royal initiative of the King Rama IX, integrated towards Kok Nong Na R-Model in community self-reliance according to Sufficiency Agriculture method. A synthesis of Buddhist principles based on King’s Philosophy towards sufficiency agricultural learning for community self-reliance is to synthesize the core principle of Buddhist principles which have applied in the developed area of Kok (forest), Nong (swamp), and Na (field) in the using the process of action research (PAOR) to conduct and generate to be the results as above

Application of the 4 Mindfulness Principles for Good Living

Phara Nithichai Suksamran, Thanee Suwanprathip — Fri, 28 Feb 2025 00:00:00 +0700

The objectives of this thesis are (1) to study the 4 Mindfulness in the Theravada Buddhist scriptures and (2) to apply the 4th Mindfulness to use in life. It is analyzed using content analysis and descriptive explanatory reports. The results of the research show that mindfulness is the dharma where consciousness is located. Use mindfulness as the presiding officer in determining and knowing concrete things. Abstraction, which is happening in reality, is divided into 4 types: 1) Mindfulness according to the body, 2) Mindfulness according to the knowledge of the mind, 3) Mindfulness according to the mind, 4) Mindfulness according to the Dharma. The application of the 4th standard of mindfulness to be used in life is divided into 4 things: 1. Application in the body, which is to consider that the body is the body, the body, not an animal, a person, our identity, only the body. 2. The application in Vedanta is to consciously determine and consider the emotions, namely happiness and suffering, which are occurring from the impact of touch, such as form, taste, smell, sound, touch, and dharma. Happiness, suffering, and unhappiness do not arise either.

An Analysis of The Practice of Vipassana Meditation for The End of Karama

Phra Sirot Hassadeekantapong , Manop Nakkanrian — Fri, 28 Feb 2025 00:00:00 +0700

This article aimed 1) to study the method of practicing Vipassana meditation in the Theravada Buddhist scriptures; 2) to study the doctrine of Kamma in the Theravada Buddhist scriptures; 3) to study analytically the ending of Kamma through the practice of Vipassana meditation. The research method used to document research is descriptive analysis.

The results of the study found that practicing Vipassana meditation in Theravada Buddhism is a training in mindfulness, concentration, and wisdom to develop the wisdom and intuition of the natural state that appears to be just an abstract concrete form as it is. Remove delusion until you are free from the influence of defilements. Therefore, Vipassana's wisdom arises from developing the four foundations of mindfulness of the body, feelings, mind, and dhamma. It has the aim of eliminating Aphijjha (satisfaction) and sorrow (dissatisfaction) in the world, leading to the destruction of Kamma.

The doctrine of Kamma in Buddhism is related to human life, and the concept of life in various worlds is that actions that have good and bad results when there is still defilement are grounds for doing Kamma. But new Kamma can be created to dilute the Kamma of that bad Kamma to make it weaker or to extinguish Kamma, that is, create Niradha and let it be known until liberation (Magga, bhala (result), Nibbana) is thus extinguished by physical Kamma, Vaci Kamma, and Mano karma, and there is the Eightfold Paths.

Analyze the ending of Kamma by practicing Vipassana meditation. It is a meditation practice. To attain the four noble paths, there is Sotapattimagga, who reaches the stream of Nibbana. Until attaining Arahantship never a down day. When he has expired, he will never again be conceived in the world of evil. Sakadagami, who returns to be born again, and Anagami, who does not return. will be born in the world of Brahma and nibbana in the Brahma world, an arahant is one who has abandoned sins and unwholesome dhamma. Having ended the shackles of sensual pleasures, patikha, ditthi, vijikiccha, silapphatpramas, bhavaraka, issa, maccariya, and ignorance, the Arahant has ended his cycle which you can abandon with your wisdom.

Analysis the Sankharupekkhanana in the Practice of Vipassana Meditation

Kankul Chiersirikul, Supee Tumthong, Manop Nakkanrian — Fri, 28 Feb 2025 00:00:00 +0700

This article has two objectives: 1) to study the concept of Sankharupekkhanana in the Theravada Buddhist scriptures, and 2) to analyze Sankharupekkhanana in the practice of Vipassana meditation. This research is a documentary study based on information from the Tripitaka and related scriptures, with modifications, corrections, and summaries presented in a descriptive manner. The findings are as follows: 1) Sankharupekkhanana in the Buddhist scriptures is a form of knowledge that remains neutral towards sankhara (conditioned phenomena). It is wisdom that desires liberation, contemplating and remaining steadfast in the five aggregates, which include fifteen aspects such as uppada (origin). It perceives suffering as dangerous, as a material object, and as a conditioned phenomenon. When examining the five aggregates, one sees them as impermanent, suffering, and non-self, indicating that they are not the self. 2) In the practice of Vipassana meditation, Sankharupekkhanana can be achieved through the contemplation of the three characteristics: (1) Anicca (impermanence) through the insight into impermanence, leading to the realization of Nirvana, referred to as Animitta Vimutti; (2) Dukkha (suffering) through insight into suffering, leading to the realization of Nirvana, known as Appanihita Vimutti, and (3) Anatta (non-self) through insight into non-self, leading to the realization of Nirvana, called Sunnata Vimutti.

Approaches to the Ovadapatimokkha Application for the Propagation of Buddhism

Phrakhru Phawanasiriwat Thaweep Nuduang, Viroj Koomkrong — Fri, 28 Feb 2025 00:00:00 +0700

The objectives of this article were 1) study Buddhism propagation in Theravada Buddhist scripture 2) study Ovadapatimokkha found in Tipitaka scriptures, and 3) presenting the approach of Ovadapatimokkha tapplication for Buddhism propagation. It was qualitative research type, done by documentary survey, then analyzed, compiled, and written in descriptive style. The research results revealed that The guidelines of Ovadapatimokkha application for the dissemination of Buddhism are: 1) as Three Principle, including refraining from all sins by avoiding 10 unwholesome deeds which surely lead to evil, decadence, and suffering, performing moral acts called 10 wholesomeness leading to prosperous path, and purifying one’s mind by abandoning 10 fetters, such as self-cling view, doubts, etc., 2) as Ideology, consisting of; patience, Nibbana which is most peaceful and independent through attaining nobility, no killing, non-violence or non-discrimination against others, but being thoughtful for helps of others, and 3) Sixfold Approaches, consisting of; not speaking ill to others by avoiding 4 unwholesome speeches such as no lying etc., not harming others by avoiding 3 unwholesome deeds, such as no killing, no stealing, etc., reflecting the Ovadapatimokkha disciplines, i.e., following 2 27 precepts, avoiding the unprohibited and following what allows, knowing moderate eating, sufficient consumption for the needs, dwelling in a peaceful places, such as forest, suitable for training the mind for wisdom, and 6) effort cultivation by continuously training for eight Samapatti attainment like first trance entering, etc. to reach the supreme peaceful.

Analyzing The Adjustment of the 5 Indriyas to Balance for the Practice of Vipassana Meditation

Maechee Jongdee Pornjarernwiroj , Viroj Koomkrong — Fri, 28 Feb 2025 00:00:00 +0700

This article aims to 1) study the 5 Indriyas in Theravada Buddhist scriptures and 2) study how to balance the 5 Indriyas for the practice of vipassana meditation. This is documentary research by studying information from Theravada Buddhist scriptures and related documents, summarizing, analyzing, organizing, and describing. 1. The 5 Indriyas are the superior or the ruler of the natural conditions that arise together with oneself or are the superior in that activity. They can make the natural conditions that arise together with oneself to be in accordance with one's power. There are 5 types: 1. Faith, 2. Diligence, 3. Mindfulness, 4. Concentration, and 5. Wisdom, and perform the function of developing the practice of vipassana meditation. 2. Adjusting the 5 Indriyas to be balanced for the practice of vipassana meditation. Distinguishing and adjusting the 2 pairs of indriyas to be equal: faith in balance with wisdom, concentration in balance with diligence. As for mindfulness, it should be abundant to perform the function of taking care of the mind in determining knowledge.

A Guideline of Application of Pancasila-Pancadhamma Principle for Value Enhancement of the Elderly's Living in Thai Society

Fri, 28 Feb 2025 00:00:00 +0700

The objectives of this article were 1) to study the life codition of the elderly in Thai society, 2) to study the Pancasila-Pancadhamma principle in Buddhist scriptures, and 3) to propose guidelines for applying Pancasila-Pancadhamma principle to enhance the quality of life of the elderly in Thai society. It was qualitative research focusing on document analysis, synthesis, and presentation of descriptive type. The research found that The guideline to apply the Pancasila-Pancadhamma principle to enhance the quality of elderly’s life in Thai society includes: 1) the elderly should refrain from harmful killing along with lovingkindness performance, 2) refraining from stealing along with livelihood or honest and legal works causing no harm to oneself and others, 3) the elderly should refrain from sexual misconducts along with being aware of sexual desire, having one beloved spouse, 4) the elderly should refrain from lying along with being truthful, true speaking not lying oneself and others and 5) elderly should refrain from any intoxications along with being mindful and awareness, in which mindfulness precautions of what one does, speaks and thinks while awareness helps knowing while doing, speaking and thinking. Pancasila and Pancadhamma must be work together serving as basic human right, and the virtues of every elderly for the benefit and happiness of both individuals and society as a whole. The research model gained is ‘DTSJV Model’.

An Analysis of Meditation Center Development of Wat Khoaphra, Phetchaburi Province Based on Seven Sappaya Principle

Phrakursamuh Sombat Suppakoon , Viroj Koomkrong, Manop Nakkanrian — Fri, 28 Feb 2025 00:00:00 +0700

The objectives of this article were 1) to study the Seven Sappaya found in Buddhist canonical literature, 2) to survey the recent conditions of meditation center at Wat Khao Phra, Phetchaburi province, and 3) to analyze the 7 Sappaya principle of the development of the meditation center at Wat Khao Phra, Phetchaburi Province, according to 7 Sappaya teaching. It was qualitative research, employing data from Buddhist scriptures and relevant documents, with conclusions drawn from analysis and complied in descriptive type.The research findings indicated that Analyzing the development of meditation center at Wat Khao Phra according to 7 Sappaya was found that the temple provides suitable accommodations and facilities for meditation practice. There is conducive environment for insight practice, including Gocarasappaya showing that there several villages around temple easy for arm-giving and convenience for visit, for Puggalasappaya, temple has friendly Bhikkhus who know how to examine the insight while practicing, with ability and good behavior, for Bhassasappaya, temple provides wholesome conversations and verbal, for Iriyapathasappaya, temple teaches insight practice along with 4 main gestures as described in Mahasatipatthanasutta, for Bhojanasappaya temple provides food and necessary stuffs with proper nutrition for health and practice, and for Utusappaya, the temple locates in good atmosphere, proper environment, not too hot or cold. These factors for Sappaya contribute to the progress of meditation practice, both in terms of charity, morality, and wisdom, resulting the serene minds conducive meditation.

A Guideline of Self-Development for Enlightenment in Kutadanta Sutta

Phrakhruthammahtorn Panyapawat Khongthong , Manop Nakkanrian — Fri, 28 Feb 2025 00:00:00 +0700

The objectives of this article were 1) study structure and significant teaching found in Kutadantasutta, 2) study self-development for enlightenment in Tipitaka, and 3) to propose the guideline for self-development for enlightenment in Kutadantasutta. It was 0ualitative research type, done by documentary survey, analyzed, compiled, and written in descriptive type. The research results revealed that Guidelines for self-development in Kuttanthasutta is the self-improvement with Yannadana called Nityadana, in which one follows alms that the family has performed continuously, is self-development at the alms level, the sacrifice of one’s wealth for others. Tisaranayanna or having confidence in the Tripble Gems as refuge is self-development at the intellectual level, which leads to the liberation from suffering. Sīlayanna referring to those who observe 5 precepts is self-development in moral level, abstaining from harming oneself and others. Jhanayanna or 4 trance sacrifice, i.e., first, second absorption, etc., is self-development in concentration level controlling mind, being mindful, and confident in Triple Gem, without distracted thought. Vijjayanna or knowledge sacrifice includes Viappasananana, Manomayiddhinana, Iddhividhanana, Dibbasotanana, Cetopariyanana, Pubbenivasanussatinana, Dibbacakkhunana and Asavakkhayanana. Completing these knowledge and practice liberates the mind from cankers of sense-desire, becoming and ignorance, and attaining the noble path, fruits and Nibbana. Upon completion of Kuttantana Sutta, Kutadanta brahmin attained Sotapanna and confessed himself as an Upasaka in Buddhism.

The Guidelines of the Arahanta’s Role Study for Buddhism Propagation in Tipitaka

Fri, 28 Feb 2025 00:00:00 +0700

The objectives of this article were (1) to study the origin of Arahanta in Buddhist tradition, (2) to study the roles of Arahanta for Buddhism propagation appearing in Tipitaka; (3) to present the guideline of Arahanta’s role study for Buddhism propagation in Tipitaka. The research method was qualitative focusing on documentary survey, then the data was analyzed, compiled and written in descriptive style.The research found that Guidelines for studying the role of Arahants for Buddhism propagation in the Tipitaka showed that Mahakassapa Thera plays a role in discussing Dhamma, teaching Dhamma, and answering Dhamma questions together with other monks, presiding over the first council. Sariputra Thera performed a role in teaching the four Buddhist communities and the general public to become faithful and converted them into Triple Gem widely. Mahamoggallana Thera played a role in preaching Buddhism in the form of discussion, lecture, question and answer form, and the type of use of power to subdue miscreants. Bhikkhuni, namely Mahapajapatigotami Theri played a role as the originator of the Bhikkhuni as a leader of nuns during the Buddha’s time. Khema Theri played the role of the right-hand apostle, she was very intelligent. Upalavanna Theri has a role as the left-hand apostle who is very powerful and appearing as an example for a commandment that monks must not ask for three robes from non-relatives, and how to preach Dhamma with the devil, etc. These six Thera and Theri had high leadership qualities, educated and converted the people to Buddhism, specific expertise which serve prosperity of Buddhism until today.

An Analysis of the Lower Fetters Abandonment in the Practice of Vipassana Meditation

Phra Thungvarin Cheunjan — Fri, 28 Feb 2025 00:00:00 +0700

The objectives of this article were 1) to study the Lower Fetters Abandonment in Theravada scriptures, and 2) to analyze the Lower Fetters Abandonment for insight meditation practice. It was documentary research. The collected data was summarized, and compiled by descriptive report. The research findings indicated that The analysis of the Lower Fetters Abandonment abandoning in practicing Vipassana meditation can be summarized as follows: 1) the practitioner who are wise in Noble Dhamma, brave and knowing how to escape from the self-views happened can abandon the self-view, 2) meditator who is free from the doubt on Buddha, the Dhamma, and the Sangha and develops insight meditation for observing whatever happens as they are, can eliminate skeptical doubt; 3) a wise meditator who detaches the clinging that all beings can attain purity through rituals, follows Noble Eightfold Path can abandon wrong ritual and practice, 4) a wise meditator who negates any sensual pleasure by following morality, concentration and wisdom, being thoughtful, and develops impurity meditation, knowing the rise of sensual pleasure, can abandon sensual pleasure, 5) a wise meditator who knew ill will, malice, cultivating the insight by observing whatever happens with knowledge as its true nature, non self, can cease away all malice.

The Process of Paṭiccasamuppāda Development Appearing in Mahānidānasutta

Phramaha Somchai Dachahoom — Fri, 28 Feb 2025 00:00:00 +0700

The objectives of this article were 1) study the structure and important teachings in Mahanidana Sutta, 2) analysis of the Dependent Origination in the Mahanidana Sutta, 3) to present the process of the Dependent Origination cultivation in Mahanidana Sutta. This was a qualitative work focusing on documentary research, which was analyzed, compiled and report in descriptive style. The research found that The process of the Dependent Origination development in Mahanidana sutta indicated that There are 12 types of suffering arising from of the Dependent Origination , beginning with ignorance as a factor in Sankhara or action-formation, Sankhara causes the rise of consciousness, consciousness causes the rise of name and forms, name and form cause the rise of six sensual organs, the six sensual organs causes the rise of contacts, the contacts causes the rise of feeling, feeling causes the rise of desire, the desire causes the rise of attachment, the attachment causes the rise of being, being causes the rise of birth, the birth causes the rise of old age and death and old age and death cause the rise of sorrows, lamentation, suffering, sadness and distress, thus the whole suffering arises. 12 Of the Dependent Origination of suffering end line starts from the full cessation of ignorance without remaining causing Sankhara’s cessation, through cessation of Sankhara, cease the consciousness, through consciousness’s cessation, the name and forms cease, through the cessation of name and form, ceases the six sensual organs, through the cessation of six sensual organs, cease the contacts, through cessation of contacts, ceases the feeling, through cessation of feeling, cease the desire, through cessation of desire, ceases the attachment, through cessation of attachment, cease the becoming, through cessation of becoming, ceases the birth, through cessation of birth, cease the old age and death, through cessation of old age and death, cease the sorrows, lamentation, suffering, sadness, and distress. When the cycle of the Dependent Origination has been completely ceased away, it was the state of supreme enlightenment in Buddhism called Arahantship who ends up the cycle of rebirth.

การพัฒนาบทเรียนออนไลน์ในการจัดการเรียนการสอนรายวิชาการจัดการแบบบูรณาการ

PETCHARA BUDSEETA — Fri, 28 Feb 2025 00:00:00 +0700

This research aimed to 1) develop online lessons for instruction in the Integrated Management course and 2) investigate the learning outcomes of online lessons implemented in the Integrated Management course. The research methodology was divided into two phases: Phase 1 involved developing the online lessons for the Integrated Management course, with three experts in online learning and management sciences as key informants. Phase 2 focused on implementing the online lesson, with the sample group consisting of 24 first-year accounting students from the Faculty of Management Sciences at Kamphaeng Phet Rajabhat University, enrolled in the Integrated Management course during the first semester of 2024. The research instruments included: 1) a validity assessment form for the online lessons using the Massive Open Online Course (MOOC) instructional model, 2) the online lessons for the Integrated Management course, 3) pre-test and post-test assessments for each of the 8 lessons (mid-term and final examinations), and 4) a student satisfaction evaluation form for the online lesson’s implementation. Data were analyzed using descriptive statistics, including percentage, mean, standard deviation, and t-test. Research findings revealed: 1. The online lessons for the Integrated Management course met 100% of the online lesson’s evaluation criteria for all items.

Learning outcomes analysis showed: 2.1 post-learning scores were significantly higher than pre-learning scores for lessons 1, 3, 4, 5, 6, 7, and 8 at the .01 level and for lesson 2 at the .05 level. 2.2 A comparative analysis of pre- and post-learning of mid-term and final semester learning outcomes demonstrated statistically significant improvements at the .01 level for both periods. 2.3 Overall student satisfaction with the online lessons was “highest” (mean = 4.53), with lesson components ranking first (mean = 4.56), followed by lesson usability (mean = 4.53) and content presentation (mean = 4.50).

The Study of Student Satisfaction with Innovation Assessment for Learning

Nuthathai Kanthapong, Ponpawit Paoseng , Phairoat Kanthapong — Fri, 28 Feb 2025 00:00:00 +0700

This article aims to 1) study students’ satisfaction with assessment innovations for learning, and 2) explore approaches for developing assessment innovations for learning. The research employs a quantitative methodology, using the concepts of satisfaction and perceived usefulness of innovations as the theoretical framework. The research site is Chandrakasem Rajabhat University, with the sample group consisting of 24 third-year students majoring in Western Music in the Faculty of Education, selected using a purposive sampling method. The research instrument is a single tool a student satisfaction questionnaire. Data were analyzed using basic statistics, including mean and standard deviation.

The research findings revealed the following

Students’ satisfaction with the assessment innovations for learning The overall satisfaction level had a mean score of 4.17, indicating a high level of satisfaction.
Approaches for developing assessment innovations for learning Students perceived the innovations as beneficial and easy to use. The innovations enhanced learning achievement, provided rapid feedback for learning improvement, and were viewed positively by students. They were also considered applicable for future assessments. Additionally, these innovations demonstrated advantages over traditional assessment methods and could be adapted to other subjects, making them a key tool for advancing learning in the future.

The findings from this research can be utilized to develop more comprehensive assessment innovations for learning, promote the integration of technology in the assessment process, and sustainably improve teaching methods. They also provide a foundation for studying related factors and conducting long-term evaluations to enhance the quality of teaching and learning in the future.