Journal of Buddhist Innovation Review

สารบัญ

toungpun somsri — Fri, 28 Aug 2026 00:00:00 +0700

The Model for the Effective Management of Buddhist Sunday Schools under the Department of Religious Affairs, Ministry of Culture, in the Lower Northeastern Region

Apidech Boopala — Fri, 28 Aug 2026 00:00:00 +0700

The objectives of this research were: 1) To investigate the management guidelines for Buddhist Sunday Schools in the lower northeastern region; 2) To construct and develop an effective management model for Buddhist Sunday Schools in the lower northeastern region; and 3) To assess the practical feasibility and utility of the effective management model for Buddhist Sunday Schools in the lower northeastern region proposed management model. The research instruments included structured interviews with one director and two teachers from each Sunday Buddhist Education Center, totaling 15 individuals; focus group discussions with seven experts; and an evaluation form for the suitability of the effective management model for Sunday Buddhist Education Centers, administered to 30 directors of Sunday Buddhist Education Centers. Data analysis employed content analysis, mean, and standard deviation.
The research findings revealed that 1) the effective management guidelines for Sunday Buddhist Education Centers under the Department of Religious Affairs, Ministry of Culture, in the lower northeastern region comprise six components and 44 approaches; 2) the creation and development of an effective management model for Sunday Buddhist Education Centers under the Department of Religious Affairs, Ministry of Culture, in the lower northeastern region. The model has 5 components: (1) principles and rationale (2) objectives (3) essential content (4) application of the model (5) conditions for success. In terms of essential content, there are 6 management guidelines and 44 approaches: (1) development of the center's goals, with 7 approaches; (2) curriculum development, with 8 approaches; (3) development of learning activities, with 8 approaches; (4) development of teachers and personnel, with 6 approaches; (5) development of the environment, buildings, media, and technology, with 8 approaches; (6) development of cooperation networks, with 7 approaches. The results of the evaluation of the suitability of the model, both overall and by component, were at the highest level; and 3) Evaluation of the feasibility and usefulness of the effective management model of the Sunday Buddhist Education Center under the Department of Religious Affairs, Ministry of Culture, Lower Northeastern Region, found that the feasibility and usefulness of the model, both overall and by component, were at the highest level.

A Development Model of Creative Leadership for School Administrators Based on Buddhist Principles In Phrapariyattidhamma Schools, General Education Department, Region 11

Phra Thira Chuenta — Fri, 28 Aug 2026 00:00:00 +0700

The purposes of this research were: 1) to study the state of creative leadership of school administrators in Phrapariyattidhamma schools, General Education Department, Region 11, based on Buddhist principles; 2) to create a development model of creative leadership for school administrators in Phrapariyattidhamma schools, General Education Department, Region 11, based on Buddhist principles; and 3) to evaluate the feasibility and utility of the development model of creative leadership for school administrators in Phrapariyattidhamma schools, General Education Department, Region 11, based on Buddhist principles. This was a research and development study. The research instrument included a questionnaire on the state of creative leadership from 36 schools and 2 teachers, totaling 108 individuals, focus group discussions with 7 experts, and a feasibility and usefulness evaluation form for the target group of 30 administrators of Buddhist monastic schools (general education section), selected using purposive sampling. The statistical methods used to analyze the research data were mean and standard deviation.
The research findings were as follows: (1) The overall level of creative leadership among school administrators of Buddhist monastic schools (general education section) in District 11 was at the highest level. (2) The creation and development of creative leadership among school administrators of Buddhist monastic schools (general education section) had five components: (2.1) Principles and rationale of the model, (2.2) Objectives of the model, (2.3) Key content and development implementation, (2.4) Guidelines for implementing the model, and (2.5) Conditions for the model's success. There are 3 components and 25 development guidelines: (A) Knowledge creation and acquisition (7 guidelines), (B) Imagination (8 guidelines), and (C) Creative reflection and development of practical approaches (10 guidelines). The overall suitability evaluation of the model was found to be at the highest level of suitability. (3) The evaluation of the feasibility and usefulness of the creative leadership development guidelines for administrators of Buddhist monastic schools (general education section) found that the overall feasibility and usefulness of all components were at the highest level.

คันไถ ปากกา และศาสตราจารย์

khomanan songkittisoonthorn — Fri, 28 Aug 2026 00:00:00 +0700

Integrated Buddhist Ecology and Modern Science: The Confrontation between Buddhist Principles and Modern Science in Managing Environmental Crisis

PhraKhruSutthakantaphon Sirintharo — Fri, 28 Aug 2026 00:00:00 +0700

This academic article aims to examine the principles of Buddhist ecology, analyze the relationship between Buddhist teachings and modern science, and synthesize an integrated approach for addressing contemporary environmental crises. The study employs documentary research by reviewing the Pāli Canon, commentaries, academic books, and relevant scholarly publications. The collected data are analyzed through content analysis and conceptual synthesis.
The findings reveal that Buddhist ecology is fundamentally grounded in the principles of dependent origination, the interconnectedness of all living beings, compassion, moderation, and mindful consumption. These principles are highly compatible with modern ecological perspectives and sustainable development. Integrating Buddhist ethical principles with appropriate scientific knowledge and technological innovation can promote the sustainable use of natural resources, minimize environmental degradation, and foster ecological responsibility at the individual, community, and societal levels. This integrated approach provides a meaningful framework for environmental management and contributes to sustainable development by balancing human well-being with ecological integrity.

Buddhism and modern science in the Dissemination of Buddhist media

PhraKruPalatSiraphong Prakkamo, Karisa saiumeam — Fri, 28 Aug 2026 00:00:00 +0700

Modern technology and online media have become increasingly important in people's daily lives. Therefore, monks must adapt to these changes by disseminating Buddhist teachings through digital media. This includes teaching Dharma through social media platforms such as Facebook, YouTube, TikTok, and podcasts to reach diverse target audiences. Monks must adapt and develop their technological skills appropriately to maintain the values and authenticity of Buddhism as a whole. Disseminating Buddhism in the digital age not only helps the religion adapt to the times but also creates opportunities for people to access beneficial teachings widely and quickly, in line with modern lifestyles. This remains true while preserving the core intention of Buddhism: creating a peaceful society and fostering sustainable spiritual development. The approach of integrating Buddhism with modern technology in Dharma dissemination emphasizes maintaining the accuracy of Dharma, preventing distortion or false information, developing the digital skills of monks and religious personnel, reaching a wide and rapid audience, creating diverse and engaging learning formats, and overcoming limitations of time and place.

An Āyatana; the path of Wisdom

PhrakruMettaSarakhun Thawatchai, Karisa saiumeam — Fri, 28 Aug 2026 00:00:00 +0700

This academic article aims to study the importance of the sense-fields (Āyatana) in achieving insight into reality through wisdom, according to Buddhist principles, in order to highlight the principles and methods of the senses in developing wisdom.. The findings indicate that Āyatana are gateways or passageways leading to knowledge and wisdom. They serve as connections between external sense-fields (perceived from the external world) and internal sense-fields (feelings and inner perceptions), giving rise to the processes of knowing and wisdom. External sense-fields include form, sound, smell, taste, touch, and mind-objects. Internal sense-fields, corresponding to the external, function as perceivators or consciousness (vijnana). These include the eyes, ears, nose, tongue, body, and mind. When internal and external sense organs interact, sensory perception occurs through those sense doors. Various mental processes (vithi citta) arise, including the visual door process (cakkhudvara vithi). These mental processes are not limited to a single one; countless types of consciousness arise within a single mental process. Both wholesome and unwholesome actions, their consequences and their manifestations, are called mind and mental factors, which develop and expand. Furthermore, wholesome qualities such as faith, mindfulness, and wisdom, and unwholesome qualities such as greed and hatred, initially have weak power. However, as these mental processes repeat, the power of these wholesome and unwholesome actions increases progressively, eventually leading to virtuous and unvirtuous conduct. It is through the interaction of internal and external sense organs that this interaction becomes a crucial channel for cultivating mindfulness, concentration, and wisdom, enabling one to see the truth and let go of attachment. Therefore, the sense organ of wisdom helps practitioners connect external experiences with internal mindfulness, leading to an understanding of the nature of the mind and the surroundings. It is a vital tool for practicing Dharma, such as cultivating mindfulness and contemplating Dharma, ultimately leading to the development of higher levels of wisdom.

The Ten Perfections of the Bodhisattva (Dasa Pāramī): Principles for Application towards a Peaceful Society

Sirinnard Denis — Fri, 28 Aug 2026 00:00:00 +0700

This academic article presents the application of the Ten Perfections (Dasa Pāramī) in contemporary society through a synthesis of Buddhist scriptures and related academic literature. The study develops an integrated conceptual framework for applying the Ten Perfections in daily life, educational systems, and social institutions. The findings indicate that the Ten Perfections provide a fundamental ethical framework for fostering positive behavioral change by reducing selfishness, social inequality, and conflict while promoting generosity, responsibility, perseverance, impartiality, and wisdom in everyday life.
Furthermore, integrating the Ten Perfections with the Five Precepts (Pañca-sīla) strengthens personal and social well-being by safeguarding life, property, family relationships, truthful communication, and mindfulness. This integrated ethical framework encourages peaceful coexistence, mutual respect, and non-violence, ultimately contributing to the development of a harmonious, morally grounded, and sustainable peaceful society at the individual, family, community, and societal levels.

The Application of the Four Noble Truths in Daily Life

Sommai Khemcharoen — Fri, 28 Aug 2026 00:00:00 +0700

The application of the Four Right Efforts (Sammappadhāna) represents a fundamental approach in Buddhist practice for purifying the mind and breaking the cycle of defilements (kilesa). This principle serves as a systematic method for mental cultivation and ethical development. The Four Right Efforts consist of Saṃvara-padhāna – the effort to prevent unwholesome states from arising; Pahāna-padhāna – the effort to abandon unwholesome states that have already arisen; Bhāvanā-padhāna – the effort to cultivate and develop wholesome qualities; and Anurakkhaṇa-padhāna – the effort to maintain and strengthen wholesome qualities that have already arisen. When applied in daily life, these efforts serve as a guide for controlling defilements and nurturing virtuous behavior. Mindfulness plays a key role in monitoring thoughts and actions, preventing the emergence of greed, anger, and delusion. Wisdom assists in eradicating defilements that have already appeared, thereby cutting off the cycle of mental impurities. The cultivation of virtue replaces negative tendencies with goodness, while the preservation of wholesome states allows moral qualities to become stable and continuously developed. Consistent practice of these principles strengthens the mind, leading to calmness, purity, and balance in life. Moreover, it promotes the growth of virtue and ethical awareness within society, fostering harmony and spiritual well-being for both individuals and communities.

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toungpun somsri — Fri, 28 Aug 2026 00:00:00 +0700