Journal of Buddhist Innovation Review

The Psychology of the Cessation of Suffering

Marayat Khongmuang — Sat, 27 Dec 2025 00:00:00 +0700

The Contemplation of Feelings for Insight Development

Sompong Santisukhwanta — Sat, 27 Dec 2025 00:00:00 +0700

This article, “The contemplation of feelings for insight development” aims to study the meaning, characteristics, types of feelings (vedana), methods of knowing feelings, and the benefits of knowing feelings. knowing feelings is a crucial tool in Vipassana practice, enabling one to see the true nature of various emotions as they operate under the Three Characteristics (impermanence, suffering, and non-self). It fosters wisdom, enabling one to knowing feelings, cultivate a correct mindset, and appropriately alleviate greed, anger, and delusion. Furthermore, effective understanding of feelings can lead to Nirvana. Feeling (vedana) means the nature of sensation or the nature of experiencing emotions. There are three characteristics: pleasant sensations (sukhavedana), both physical and mental; unpleasant sensations (dukkha vedana), both physical and mental; and neutral sensations (adukkhamasukhavedana) or equanimity (upekkha vedana). Those practicing Vipassana through knowing feelings must initially possess a balanced combination of faith and wisdom, or concentration and effort. If these are lacking, they must be cultivated. Furthermore, a crucial element that must be cultivated intensely is mindfulness. This mindfulness enables one to be aware of emotions; when suffering arises, one acknowledges it; when happiness arises, one acknowledges it; when neutrality arises, one acknowledges it. The direct goal of this awareness is to cultivate conscious, complete, and informed awareness of all phenomena arising in every moment. This is beneficial in daily life and ultimately aims to eliminate greed, anger, delusion and ultimately being the path straight to nirvana

Enhancing Mindfulness and Clear Comprehension to Alleviate Forgetfulness.

Anirut Songsri — Sat, 27 Dec 2025 00:00:00 +0700

In Buddhism. the principles of mindfulness and clear comprehension are regarded as essential doctrines for the cultivation of the mind and wisdom. Mindfulness refers to the constant awareness of the present moment — the ability to remember and not to be forgetful or distracted. Clear comprehension. on the other hand. means being fully aware of one’s actions. understanding what is being done. and recognizing both its purpose and its consequences. The two qualities function together to stabilize the mind. The Buddha stated that “a single moment of consciousness can perceive only one object”. implying that the mind. in each moment. can only be aware of one mental object at a time. Understanding this principle allows practitioners to apply mindfulness to daily life. performing one task at a time with full awareness. Therefore. treating every daily activity—from waking up to going to bed—as an opportunity to cultivate mindfulness can effectively enhance mindfulness and clear comprehension. thereby helping to alleviate problems of forgetfulness and promote mental clarity in everyday living.

Promoting leadership according to the Mahosodbandit

Natee Chonlatan — Sat, 27 Dec 2025 00:00:00 +0700

The promotion of leadership based on the principles of Mahosodbandit represents a developmental approach that emphasizes wisdom, virtue, and compassion as core foundations. Mahosodbandit serves as an exemplary model of a leader endowed with intelligence, comprehensive knowledge, and keen discernment, capable of analyzing and resolving problems with ingenuity while prioritizing the common good over personal gain. This leadership approach integrates ethical wisdom and compassion with legal principles, employing moral values and rational judgment as the basis for fair decision-making. In terms of virtue, it emphasizes moral integrity, honesty, and selflessness for the benefit of society. Academically, it encourages continuous learning and the application of knowledge to creatively solve problems. Politically, it advocates for just, compassionate governance centered on public welfare. Developing and promoting leadership in accordance with the Mahosodbandit model thus provides a vital foundation for cultivating leaders of quality—characterized by knowledge, moral excellence, and capability—ultimately contributing to a virtuous and sustainably progressive society.

Thai Traditional Medicine Treatment According to The Principles Of The Vatthūpama Sutta

Chotika Kawanig — Sat, 27 Dec 2025 00:00:00 +0700

The treatment of illness based on Thai traditional medicine, together with the application of the Vatthūpama Sutta in Buddhism, begins with an analysis of the concepts of Thai traditional medicine, which emphasize balancing the elements and holistic health care. This approach is found to have strengths in promoting self-reliance and disease prevention; however, it also has limitations in terms of the duration of treatment and in addressing deeper psychological dimensions. The Vatthūpama Sutta is then analyzed as a Buddhist principle that emphasizes the purification of the mind in order to eliminate the causes of illness arising from defilements and repetitive behaviors. The findings indicate that integrating Thai traditional medicine with the Vatthūpama Sutta helps enhance both physical and mental well-being in a sustainable manner and leads to the development of quality of life through a concrete Buddhist integrative approach.

Extracting the lesson of the Sangha schism of Devadatta

Phra Khru Samut Wachira Sunthorn Utsaha — Sat, 27 Dec 2025 00:00:00 +0700

This article examines the schism caused by Devadatta Bhikkhu in the Buddhist tradition with the objectives of (1) analyzing the causes and factors that led to division within the monastic community, (2) exploring the consequences of unwholesome actions for both the perpetrator and the Sangha, and (3) deriving ethical lessons that can be applied to conflict prevention in contemporary society. The study finds that jealousy, self-conceit, and rigid attachment to personal views were key factors leading to the schism, which caused harm both to Devadatta Bhikkhu himself and to the monastic institution as a whole. Nevertheless, through profound compassion, the Buddha allowed Devadatta Bhikkhu to be ordained so that the negative karma he had accumulated could eventually be resolved. This event reflects the nature of fragmentation within human society and reveals underlying mechanisms of conflict that may arise in any era. The lessons drawn from Devadatta’s behavior highlight the importance of self-awareness, living according to the Middle Way with mindfulness and vigilance, and maintaining harmony as a fundamental principle of communal life. These insights provide valuable guidance for fostering stability and social cohesion at both community and societal levels.

An Emptiness (Suññata) in the view of Buddhadāsa Bhikkhu

Phrakhru Thamrong Phutthiyan Yanatharo (Phuengbunma), Dr.Karisa saiumeam — Sat, 27 Dec 2025 00:00:00 +0700

This academic article aims to study emptiness (Suññata) from the perspective of BuddhadāsaBhikkhu. By using the framework of studying the Tipiṭaka and commentaries to point out the principles and methods of emptiness, which can be applied to the concept of Buddhadāsa Bhikkhu through a comparative analysis and teachings in the Tipiṭaka. The results of the study revealed that the Buddha taught about reaching emptiness that one should hold on to it simply without clinging to it as a self. When one can do this, one will reach the emptiness that is said to be. Then, one will have no and see the result of this emptiness as the end of suffering or the end of this brahmacharya. From the perspective of Buddhadāsa Bhikkhu, emptiness refers to the state of mind that is empty of defilements, especially empty of the feeling of being a self, a being, a person, us, or them. The state of not having the feeling of being a self or belonging to oneself is called emptiness. It is a person who does not cling to anything as me or mine, empty of me or mine. He emphasized the principle of reaching emptiness, which focuses on contemplating emotions that rely on the five aggregates and mental formations through the method of paticangkhanupassanā-ñāna, as empty. He considered that That thing has no self in what is determined, it is empty of self, until finally there is only the word "empty", seeing everything as emptiness, that is, as Anattā, there is no us or them, there is only the state of form and name, so as not to cling to the five aggregates of form and name, which are considered the ego, me and mine, and finally to let go, that is, not to be selfish (me and mine), so as to know how to share and help one another, so that society can live happily, considering the benefit of the whole more than personal benefit.

The Ethical Foundation of the Five Precepts

Sat, 27 Dec 2025 00:00:00 +0700

This academic article presents a study of the ethical principles that are the foundation of the Five Precepts. Ethics is the science that seeks the highest good in human life. It seeks criteria for judging human behavior as right or wrong, good or bad, proper or inappropriate, and considers the problem of the state of moral values. It mentions three principles: (1) ethical values, (2) ethical ideology, and (3) ethical criteria. The Five Precepts are practices that create normalcy by refraining from evil deeds, both physical and verbal, for the sake of peace and tranquility in society. The Five Precepts consist of (1) not killing animals as a guarantee of life; (2) not stealing as a guarantee of property; (3) not engaging in sexual misconduct as a guarantee of family; (4) not telling lies as a guarantee of society; and (5) not drinking alcohol and intoxicants as a guarantee of intelligence. Therefore, in summary, the Five Precepts are considered a guarantee of life, creating stability for humans in their present life. Those who act according to the Five Precepts will experience benefits for themselves and society. The criteria for judging violations of the Five Precepts lies primarily in the doer's intention. Ethics is therefore the foundation of the Five Precepts. Ethics discusses the value of behavior. The value of human life, ideology, and ethical criteria for judgment, while the Five Precepts are basic human practices that enable practitioners to be good people for peaceful coexistence in society. The method of observing the Five Precepts is explained according to the values, ideology, and criteria for judgment that are consistent with ethics. Therefore, if we look at ethics, it is like the foundation of stability and peace, and the Five Precepts are like methods of practice to ensure stability and peace in society.

editorial

toungpun somsri — Sat, 27 Dec 2025 00:00:00 +0700

content

toungpun somsri — Sat, 27 Dec 2025 00:00:00 +0700