APSR 3 (2)-การส่งเสริมจริยธรรม-ปีที่ 3 ฉบับที่ 2-(ก.ค

Asian Political Science
Review

Volume 3 Number 2 (July - December 2019)

Editor
Muhlis Madani
Muhammadiyah University of Makassar, Indonesia

Political Science Association Muhammadiyah University
of Kasetsart University, Thailand of Makassar, Indonesia

All papers included in this volume were double blind peer reviewed by at least two suitably
qualified experts. All publication decisions are made by the editors on the basis of the
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Copyright © 2019 by APSR

Asian Political Science Review
Editor: Muhlis Madani
ISSN: 2351-0862

Published by

Political Science Association of Kasetsart University

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Editorial Board Member

Editor in Chief

Dr.Kittisak Jermsittiparsert
Chulalongkorn University, Thailand

Editor

Associate Professor Dr.Muhlis Madani
Muhammadiyah University of Makassar, Indonesia

Associate Editor

Andi Luhur Prianto
Muhammadiyah University of Makassar, Indonesia

Editorial Board Members

Professor Dr.Boontan Dockthaisong
Mahachulalongkornrajavidyalaya University, Thailand

Professor Dr.Husamettin Inac
Dumlupinar University, Turkey

Professor Dr.Jirachoke Virasaya
Ramkhamhaeng University, Thailand

Professor Dr.Mamta Chandrashekhar
Government Girls P.G. College, India

Professor Dr.Omer Caha
Yildiz Technical University, Turkey

Professor Dr.Sushma Yadav
Indira Gandhi National Open University, India

Associate Professor Dr.Kovit Wongsurawat
Royal Society of Thailand, Thailand

Associate Professor Dr.Rong Boonsuaykwan
Walailak University, Thailand

Associate Professor Dr.Somkiat Wantana
Kasetsart University, Thailand

Assistant Professor Dr.Suttiporn Bunmak
Thaksin University, Thailand

Dr.Amorn Wanichwiwatana
Chulalongkorn University, Thailand

Dr.Ihyani Mulik
Muhammadiyah University of Makassar, Indonesia

Reviewer

Professor Dr.Chamnong Adivadhanasit
Kasetsart University, Thailand

Associate Professor Dr.Apichart Jai-aree
Kasetsart University Kamphaeng Saen Campus, Thailand

Associate Professor Dr.Namtip Wipawin
Sukhothai Thammathirat Open University, Thailand

Associate Professor Dr.Piyakorn Whangmahaporn
Sripatum University, Thailand

Associate Professor Dr.Prasong Tanpichai
Kasetsart University Kamphaeng Saen Campus, Thailand

Associate Professor Dr.Saman Ngamsanit
Mahachulalongkornrajavidyalaya University, Thailand

Associate Professor Dr.Surapol Suyaprom
Mahachulalongkornrajavidyalaya University, Thailand

Associate Professor Dr.Trairat Pokapalakorn
Thammasat University, Thailand

Assistant Professor Dr.Bhawat Chiamjinnawat
Sukhothai Thammathirat Open University, Thailand

Assistant Professor Dr.Busakorn Watthanabut
Rajamangala University of Technology Suvarnabhumi, Thailand

Assistant Professor Dr.Grichawat Lowatcharin
Khon Kaen University, Thailand

Assistant Professor Dr.Gridsada Pannarai
Prince of Songkla University, Surat Thani Camppus, Thailand

Assistant Professor Dr.Katesuda Sittbisuntikul
Maejo University, Thailand

Assistant Professor Dr.Pradtana Yossuck
Maejo University, Thailand

Assistant Professor Dr.Shayut Pavapanunkul
Suan Sunandha Rajabhat University, Thailand

Assistant Professor Dr.Somboon Kulvisaechana
Thammasat University, Thailand

Assistant Professor Dr.Srirath Gohwong
Kasetsart University, Thailand

Dr.Chairat Wongkitrungruang
Kasetsart University, Thailand

Dr.Gabriele Santoro
Università degli Studi di Torino, Italy

Dr.Maneerat Mitprasat
Political Science Association of Kasetsart University, Thailand

Dr.Nattapat Limsiritong
Assumption University, Thailand

Dr.Sanan Prachongchit
Kasetsart University, Thailand

Dr.Sookyuen Tepthong
King Mongkut's University of Technology Thonburi, Thailand

Dr.Sudarat Rodboonsong
Uttaradit Rajabhat University, Thailand

Dr.Suhas R. Morale
Dr.Babasaheb Ambedkar Marathwada University, India

Dr.Suebwong Kalawong
Phranakhon Rajabhat University, Thailand

Dr.Tanate Yukuntawanitchai
Thaksin University, Thailand

Dr.Wanchai Suktam
Surin Rajabhat University, Thailand

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Table 5 Output shortfall in DHs in 1389 and 1390

Variables 1389 1390
Actual
Actual Shortfall 4,195,618 Shortfall
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Number of Outpatient Visits 3,782,351 13,537 426,221 6,963
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Contents

Page

Thought ̅nd Pr̅ctice of “Good Men’s Politics” of the Southerners in Bangkok, Thailand 1
Chalita Bundhuwong

Diagnostic Framing of Protest Movements in Eastern Thailand 10
Sanit Ritmontri

The Role of Women's with Thai Local Development 20
Riangdow Tavachalee, Phusit Pulanram and Ketsada Phathong

Promoting Buddhist Ethics in Human Resources under the Context of Thai Society 32
Riangdow Tavachalee, Phusit Pulanram, Phra Sophonphattanabundit,
Ketsada Phathong and Songphon Choutikavatchagul

A Comparative Analysis of New Public Management New Public Service and New 42
Public Governance
Narathip Sriram, Chaleomphong Misomnai, Jirawat Metasuttirat and
Chamnian Rajphaetyakhom

Government-based Cryptocurrencies 50
Srirath Gohwong

Integrated Budgeting in Thailand: A Case study of Narcotic Integrated Budget Plan 57
Jaroowan Wichayaapa

The Operation under the Strategic Plan for the Development of Nakhon Pathom 70
Provincial Administrative Organization, Thailand
Sasitorn Dechprom

Planning for Participation of Tourism Locations in Salaya Community Municipal Area 80
(Salaya Hundred-Year Floating Market)
Sasitorn Dechprom

Resort front staff Career to Support Local Culture of Phetchaburi, Thailand 90
Sirinart Phiucha, Surachai Jewcharoensakun and Suchada Nanthachai

The Relationship between Servant Leadership of School Administrator and Job 99
Motivation of Teachers under Saint Maria Academy
Komthanu Kuanprasert & Pimolpun Phetsombat

A Model of Digital Leadership Development for Principals of Small Size Schools 106

under the Office of the Basic Education Commission

Parichat Promsuwan, Wisut Wichitputchraporn, Achara Niyamabha,

Sanan Prachongchit, Kanda Sakulthanasakdi Moore and Suphot Koedsuwan

Page

Academic Administration of Educational Institution Administrators in Bang Bua Thong 115
District under the Nonthaburi Primary Educational Service Area Office 2

Yupa Promyam and Pimolpun Phetsombat

Career Development and Quality of Life Promotion for the Elderly in the Community 126
of National Housing Authority in Bangkok Metropolitan
Nanthawatchai Limaphant, Surachai Jewcharoensakul and Suchada Nanthachai

[32]

Promoting Buddhist Ethics in Human Resources
under the Context of Thai Society

Riangdow Tavachalee
Faculty of Social Sciences, Mahachulalongkornrajavidyalaya University Khon Kaen Campus,
Thailand
E-mail: [email protected]

Phusit Pulanram
Faculty of Social Sciences, Mahachulalongkornrajavidyalaya University Khon Kaen Campus,
Thailand
E-mail: [email protected]

Phra Sophonphattanabundit
Mahachulalongkornrajavidyalaya University Khon Kaen Campus, Thailand
E-mail: [email protected]

Ketsada Phathong
Bachelor of Political Science, Faculty of social sciences
Mahachulalongkornrajavidyalaya University Nong Khai Campus, Thailand
E-mail: [email protected]

Songphon Choutikavatchagul
Faculty of Social Sciences, Mahachulalongkornrajavidyalaya University Khon Kaen Campus,
Thailand
E-mail: [email protected]

Article History
Received: 31 August 2019 Revised: 29 September 2019 Published: 30 September 2019

Abstract

Promoting Buddhist ethics in human resources under the context of Thai society. It is the
development of both physical and mental potential under the changing trend of the world
situation which is the era of boundless communication. There is a lot of material prosperity in
terms of economy, society, politics and government and the environment. But mental
progress has decreased Human resource development :therefore; requires knowledge together
with ethics. It will result in other systems in the society that has changed for the good too.
Promoting Buddhist ethics in human resources is one option for social and organizational
development in various areas such as human management, budget, work and organization.
Especially, human resources from teenagers to adults, even executives or leaders in every
organization and every society should apply Buddhist ethics in relation to behavior as a
guideline for living Applied together to develop people to have quality and potential in both
physical and mental appropriately.
Keywords: Strengthening, Buddhist Ethics, Human Resources, Thai Society

Introduction

The rapid change in the world caused by the advancement of information technology. Many
organizations must try to create human resources with added value such as skills, experience

Asian Political Science Review
Vol. 3 No. 2 (July - December 2019)

[33]

and knowledge that understand the current environment and globalization. It is creating an
advantage in the organization. (Watthanabut, 2017: 14). Thailand is awareness of the changes
and therefore has laid out a policy to outline the national economic program. Which Luang
Pradit Manutham has drafted an economic project in 1 9 5 7 and received support from the
World Bank to create the 1 st National Economic Development Plan (1 9 6 1 -1 9 6 6 ). At the
initial stage, development is still accelerating the country's infrastructure development, not
human resource-centered in development. Until the national economic crisis that began in
late 1 9 9 6 , the first year that the 8 th National Economic and Social Development Plan was
focused on "people" as the center of development (Pulanram and others, 2017: 245). Because
the whole Thai society and the global society has changed dramatically in many areas, such
as economy, politics, governance and the environment. Especially, nowadays, Thai society
receives more and more popular western culture in the way of life. Government agencies and
the private sector must come together to solve problems. In particular, it is important to keep
an eye on Thailand development until the 1 1 th National Economic and Social Development
Plan (2 0 1 2 -2 0 1 6 ) is aware of the situation and risks arising from changes in World and
domestic. Especially the fluctuation in energy economy and the rapid climate that clearly
affects Thailand, both positively and negatively. Developing and enhancing competitiveness
in a knowledge and learning society must have mechanisms for population development
which is an important factor in a highly competitive world for better quality and efficiency
By using education as a tool to develop higher knowledge and skills. Therefore, the society
will be able to move forward to the forefront in a sustainable manner. (Office of the National
Economic and Social Development Board, 2011: 14) by paying attention to the study of the
process of raising awareness to create good citizenship of society for the development of
human resources with intelligence and morality (Niranthawee, 2005) .It is an important time
to apply basic ethics in management or develop organizational resources to be effective.
Because the Thai society and the world society has changed dramatically in many areas such
as economy, society, politics, governance and environment. Especially, nowadays, Thai
society receives more and more popular western culture in the way of life. It Causes the
original ethics to change. Therefore, the organization management in Thai society with its
original foundations, the population is Buddhism most of the country. Applying Buddhist
ethics to human resource development guidelines will increase the potential for human
resource development. From teenagers to adults such guidelines will be able to help develop
social organizations of the nation to advance both physically and mentally in the future.

Causes of Enhancing Buddhist Ethics in Human Resources under the
Context of Thai Society

Thai society in the past to the present has long been a spiritual institution that is a Buddhist
institution. It has a role and has a great influence on the study of society, psychology,
economy and politics, which is reflected through the philosophical, ritual, beliefs, culture,
traditions and practices of monks and Buddhists who practice them (Schecter, 1 9 6 7 ). And
Thailand. It is considered a country that respects Buddhism most, with an average rate of
94.6% of Thai people nationwide (Nationnal Research Council, 2012). Traditional laws of
Thai society are therefore bound by religious beliefs as a way of life or culture of Thai
society. I which Thai people have Buddhism as a mechanism to determine ethical values,
such as honesty, patience, and honesty Knowing to honor others. Love peace, generosity and
sharing, etc. (Thirathanachakul, 2 0 1 4 : 2 5 ) . Considered a tradition that most people in
Thailand carry on correctly, as appropriate for the reason is that Buddhism and the Thai
people have a close relationship as one. That relationship can be divided into 2 main areas,
namely in the history and cultural (Phra Prom Khunaporn (Por Payutto), 2 0 0 6 : 1 -2 ) In

Asian Political Science Review
Vol. 3 No. 2 (July - December 2019)

[34]

history, history of the Thai people due to the origin of Buddhism. Especially since the time of
the Thai people, we have a clear history. The Thai people have always respected Buddhism
as a spiritual reliance for a long time. It can be said that the history of Thailand is a history of
people who respect Buddhism in culture the way of life of Thai people is harmonious with
the doctrine. And Buddhist practices throughout the long time until causing to adjust to each
other as well as mingling . Trust and other cable regulations That has come among Thai
people To the point that it creates a system of beliefs and behaviors in Buddhism that is
typical of Thai people, with their own characteristics and content which emphasize certain
aspects, some areas specially separated from general Buddhism which can be said that Is a
Thai Buddhism or Buddhism of the Thai people

Management in Strengthening Human Resources

The word Administration or Management is a word that has a similar meaning. But
commonly used Administration. The term "management" is popularly used in the
government, and the word "management" is popularly used in business which many scholars
have given the definition of management and management (Kamonprathuang, 2015: 26) as
follows:
Administration means setting policies and controlling the operations of the establishment. It
is operations that are higher than management. The word management (Management) refers
to the art of using money, buildings, materials and equipment of the establishment in order
for the establishment to achieve its objectives. It is a policy transformation into a guideline
because management and management have a similar meaning. In the government, popularly
used the term administrative. In the private sector, both Administration and management
(Bangmo, 2010: 41) corresponds to the Royal Institute Dictionary (2013: 310) that defines
management. In the word "manage" means to order work to control the operation of the said
term, it means Management means work orders, job control, and operations (Suyaphrom and
the other, 2 0 1 2 : 1 ). In addition, scholars such as Jirapa Sukasem (2 0 0 4 : 1 1 1 ) have given
Means Administration or management (Management) is the process of managing and using
various resources. That is limited to maximize benefits or to achieve predetermined
objectives to be successful However, Administration is to occur in the context of a group of
people, with at least 2 or more members in the group must have a common goal or objective
as for management, it is the work of the brain that uses thought, esprit, and decision to create
conditions for achieving the goals of a group or organization by planning, implementing,
organizing, and organizing. And the control of human resources, money, and other resources
(Wongchaisuwan, 1 9 9 7 : 4 ) .From the above definition, reflect that the administration or
management considered to have similar or similar meanings Which has a systematic working
process And can be clearly seen at least 3 things which are 1 ) a guideline or method of
administration that organizations, various departments Both the public and private sectors or
the staff of that organization to use in the operation to increase the efficiency of management.
2) There is a management process consisting of Planning or Thinking, Acting and Evaluating.
Including improvement (Action) and 3 ) have a destination or purpose Is management to
achieve the goals set by the organization.

Importance of Human Resource to the Development of Thai Society

National development gave importance to the growth of the economy, causing Thai society to
lose balance and lead to various social problems such as inequality in income distribution,
problems of accessing basic services. According to the 9 th National Economic and Social
Development Plan, the sufficiency economy speech is used as a guideline for national
development and people are the center of development. Focus on "Sustainable development

Asian Political Science Review
Vol. 3 No. 2 (July - December 2019)

[35]

and well-being of the Thai people" by focusing on the development of a holistic balance in
economic, social, political and environmental, including determining directions and desirable
Thai society. That is society recognizes, realizes, values and duties and preserves and
preserves good things or society, morality and ethics by focusing on development to society
and a strong and balanced community in 3 areas: society, quality of society, intelligence and
learning. Society reconciliation and compassion towards each other. Therefore, social welfare
provision is an important factor in preventing and solving social problems, which is a factor
in creating opportunities by providing opportunities to underprivileged people. Which is a
prerequisite for reducing social problems which is the fundamental right to compensate for
the failure of the market system and create peace

Knowledge of Buddhist Ethics

Buddhist ethics emphasizes the practice to lead to the highest purpose of life (Apichai. (Thai)
3 4 /1381 /3 43), which is the aim of liberation from the material world in order to enjoy the
ultimate happiness, namely Nirvana. (Api. Song. (Thai) 3 4 /1 3 8 1 /3 4 3 ). But in the human
society, there are activities to work with various things. That exists in nature and man-made.
To produce goods and distribute, exchange, trade in response to human needs, regardless of
human morality. In the Eastern world, if we study in depth, we find that Merchants or
millionaires are business people who play a role in creating prosperity for society. Who are
interested in Buddhist principles and benefit from the use of the principles in real life. As an
example, Anathin Bunthiksethi, in addition to using Buddhist ethics in his career, is also
supportive to society, such as setting up a canteen to help those in need in society, build
temples dedicated to monks and donate many things to support Buddhism (Raysuton, 2001:
7 9 ) . Buddhist ethics aims to be one of the activities of human life that wants to seek
happiness and material satisfaction. Which is the primary purpose of human life that In order
to achieve the fullness of the material in order to advance towards the Buddhist purpose,
Nirvana (Ngamphak, 2000: 26). In accordance with Buddhist ethics, there are meanings and
concepts that as follows:
Royal Institute Dictionary has defined that ethics is the dharma that is a moral practice or
moral law (Royal Institute, 2013: 303). While Buddhism may divide that ethics into 3 levels
(Kamdee, 1998: 25) consisting of;
The basic level is the 5 precepts (Ang Pinya Jao (Pali) 22/172/227., Ang Pinya Jaka. (Thai)
22/179/300) which are 1) refrain from killing animals 2) refrain from burglary of others, 3)
refrain from sexual misconduct, 4 ) refrain from lying, and 5 ) refrain from drinking alcohol
and drug addiction.
The middle level is charity 10 (T. Pa. (Thai) 11 / 437,360 / 362,431), namely 3 honest bodies:
1) refrain from killing animals 2 ) refrain from burglary of others 3 ) refrain from 4 types of
sexual misconduct: 1 ) refrain from lying 2 ) refrain from sneaky 3 ) refrain from speaking
profanity 4) refrain from raving and 3 ways of good faith: 1 ) Do not think of greed of others
2) Do not think maliciously others 3) Do not immorality
The highest level was Ariyamakkha, 8 (M.U. (Thai) 1 4/37 5 / 4 21 -422 ), namely 1) Right
View; Right Understanding 2 ) Right Thought3 ) Right Speech 4) Right Action 5) Right
Livelihood 6) Right Effort, 7) Right Mindfulness and 8) Right Concentration to shorten in 3
things: precepts, concentration, and wisdom. may also be called the Threefold Principle
Net Pananawiraraj (2008: 6) states that ethics has 3 components which are
1 ) In terms of knowledge, reasoning is an understanding of correctness. Can identify and
decide what is right Wrong with thought
2) In terms of emotions, conscience, beliefs are satisfaction, faith, and admiration, which are
accepted as guidelines.

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3 ) Behavioral behavior is the expression in which a person has decided that it is an act of
right or wrong in various circumstances.
In addition, there are scholars such as Warariya Chinwanno (2003: 7-10) who have compiled
the definition of "ethics" from many experts who have given meaning in the following ways:
1) Raweewan Wilai spoke about life, that is to have people and the world together. Ethics is
the principle that determines what he aims in the world. Therefore, ethics are divided into 3
points: (1) knowing the world, knowing oneself (2) knowing suffering, knowing life and (3)
knowing suffering in life.
2 ) Wit Witwet has defined that ethics is behavior based on desirable values by using ethics.
Study value behavior, can analyze the pair values, can distinguish that Good things should be
done and anything evil should refrain
3 ) Phutthasathaphikhu gave the meaning according to Buddhism, that ethics means
something to be behaved Must behave in the form of philosophy, namely things that must be
thought and imagined And use the English word "Ethics". Moral means what is being done.
Or have already acted Must do Because it is an immediate problem by using the English word
"Morality"
From the words of all the scholars above Knowing that, ethics, as a whole, refers to
guidelines or actions that should be performed according to morals. Which is included in the
teachings of the Lord Buddha's Heart, which teaches people that to refrain from all bad
behavior emphasize good behavior and brighten his heart It is considered a practice to
develop oneself to live together happily in society. By instilling in the society to know their
duties until becoming virtuous (Virtue) buried in the mind to become a character able to act
in a natural way and without resentment or distress.

Promoting Buddhist Ethics in Human Resources under the Context of Thai
Society

Buddhism has laid out guidelines for human resource development by using basic principles
of good behavior. That is ethics which can be called It is the behavior that has been done after
deciding the right and appropriate things. Inevitably creates a smooth relationship between
individuals, society and various activities Inevitably goes smoothly shows the ethical values
of our human lives .Which is a value that is beneficial to a normal life, both private and
public (Jindawin, 2012: 8), in line with the Thai government to attach importance to ethical
values With a policy aimed at instilling and instilling societies awareness of the importance
and value of ethics And ready to adhere to basic values The National Cultural Commission
has stipulated that there will be 5 principles: 1) to abide by the principles of morality and
religion, 2) discipline and respect for law, 3) patriotism, religion, and the king. 4) saving. and
savings and 5) Self-reliance and responsibility Diligent (Theerathanachaikul, 2014: 23) can
see that the focus on human development or human resources First, there will be a policy
focusing primarily on adherence to moral principles and religion. Once processed, there are
many, many levels. But for the management to enhance and develop human resources in Thai
society to have a good quality of life consisting of 2 levels which are
1) Strengthening Buddhist ethics for basic human resource development: The doctrine
prescribed by Buddhism is the basic ethical principle for every human being at all levels.
Should behave until becoming accustomed or to become virtue and raise awareness For peace
for himself and the society Considered as a rough ethical principles. Or are the basic ethical
principles of Buddhism, namely the 5 precepts or the Benjasil (Ang Piyakon (Pali)
22/172/227., Angkhonjai (Thai) 22/179/300. Physical and verbal conduct or guidelines for
abstaining from evil, including
1) Panavata has been abstained from killing, abstaining from killing and mayhem.

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2) Atintana Natana's act is to abstain from piracy. Destroy property
3) Gamasumi Chajara Veranee is abstaining from sexual misconduct, except abuses of things
that others love and cherish.
4) Mischief and vengeful acts, namely abstaining from lies, lies, deceit
5) Mourneam liquor, Chompama Satthavaromee is abstaining from drinking water, namely
liquor and meridians, which are the locations of negligence, abstaining from drugs. (Phra
Prom Khunaporn (P.A. Payutto), 2005: 175)
The abstinence from these 5 physical and verbal evils is a matter of precepts, which is a
behavior that abstains from these 5 prohibitions, but according to the basic ethics of this
Buddhism. Not to refrain from evil alone in order for the conductors to have more basic
access to basic ethics Must behave in accordance with the 5 other principles, which are the
paired with the Benjasil Is a practice that supports the complete healing of the Benjamas.
(Phra Thammakittiwong (Thongdee Suratech), 2001: 75) in accordance with Phra Phrom
Kunakhaporn (Por Payutto), 2005: 175-176) explained This is to be kept in mind that
Benjamatham or Benjalakan Dharma means the five principles, five virtuous virtues. It is a
fair support for the treatment of the Five Bodies. Paired with the five images the guardian of
the Benjamas should have a heart which is
1) Compassion and compassion are desire and desire for happiness and prosperity. And
compassion helps to free you from suffering with the first precept number 1
2) Right Livelihood is a means of living in good faith. With the second precept
3) Kam Sangworn, namely, wasting in the flesh, composure, being careful and knowingly
restraining oneself in the same way, not to be fascinated in the form of sound, smell, taste,
and to touch with the third precept.
4) Truth is faithfulness and honesty together with the 4th precept.
5) Consciousness means being able to remember and be aware, including training oneself to
be cautious. Always be aware of what to do and should not do, be careful not to be
intoxicated.
Article 2. Some are generosity. Article 3. Some are solitary as well as (husband), wife, and
some. 5. Some are an update of carelessness.
From the words mentioned above can be seen that .This principle of the Five Precepts and
Five Principles is important and has basic moral values. When all humans, both in society or
within various organizations Strictly abide by Will naturally create peace in life and society
For that organization When people in the organization apply these principles together with
the rules and concepts regarding human resource development and resource management of
other organizations, it will have the potential to perform happily and resulting in maximum
efficiency.
2) Strengthening Buddhist ethics for human resource development for adolescents and
adults: Teaching ethics to teens to understand, it must be taken into account that would like
to instill in him anything to conduct and become accustomed to until there is a moral
consciousness automatically, however, the adult or guardian who teaches Must also act in a
good role model for the youth When referring to ethics, they are often familiar with the use of
the term "Morality and ethics" together Because it is a related term that King Dao Jindawin
(2012: 7-8) concluded that Morality and ethics It is a good behavior that the group or society.
Acknowledged that Those behaviors are good people. As the Ministry of Education has
established educational reform policies in the fiscal year 2007-2008 and stipulated 8 basic
morals for civil servants, students and the general public to practice, namely 1) diligent 2)
economical 3) honest 4) discipline 5) health 6) clean 7) unity and 8) generous. Therefore,
parents should not shirk responsibility to escape social conscience. Parents should not say to
take good care of themselves as "Can only feed each other The mind cannot raise "because
Thai society is a religion. Especially Buddhism which is the foundation of Thai culture

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Buddhism ethics are therefore an important principle of Thai society. Should be instilled in
the ethics to appreciate until being absorbed into the mind since being a child until becoming
used to and when implemented it will not feel uncomfortable or like forced. However,
although the educational organization has laid the foundation for learning ethics since
childhood but now still finds There are problems in this matter, so must look at the Buddhist
doctrine that What are some ethical principles in human resource development? In order to be
used as a guide for advice and instruction And help solve problems As well as to strengthen
and develop both the youth and adults on both sides to understand and then apply correctly
Buddhism has ethics that can be used to help solve problems of society at many levels. Here,
the author would like to present the "auspicious method" or "auspicious 38 things" to apply as
the ethics in solving problems. As well as to strengthen and develop people from youth to
adulthood in Thai society
In this regard, there are religious savant Both gave the same meaning and concluded that
"Auspiciousness is a way of progress The path of prosperity, goodness, happiness, the cause
of happiness Cause of prosperity The way of happiness The way of success ". Combining that
auspiciousness is the root of success. A holistic foundation of goodness. Or to call The best of
goodness Because Methichon believed that if anyone lived according to this auspicious
principle Will undoubtedly make him that successful Is a way that the wise men since the
Lord Buddha had already proven Is a resolution that can conclude that it is good, wonderful,
true, and truly noble (Raksuthee, 2003: 7). Therefore, this auspicious call It is the ethics of
human resource development for everyone, all ages and levels, which can be used as a basis
for deciding whether In Buddhism, what is auspicious is a good thing Is something that
should be practiced And anything inauspicious Is evil Should be avoided Should not behave
There are 38 aspects, as shown in the Tipitaka, for example
...not to associate with fools; to dissociate from the wicked...
...to associate with the wise...
...to honor those who are worthy of honor...
...this is the highest blessing...
This is the highest auspicious... "(Khu Khu (Bali) 25/6 / 3-4., Khu Khu (Thai) 25 / 3-13 / 7-8)
uspicious 38 is what brings good luck. Or the Dhamma that brings happiness and prosperity,
full of prosperity, is the highest auspicious (Phra Prom Khunaporn (Por. Payutto), 2005: 274)
from the attitudes of the wise men. Who gave opinions on the cultivation of ethics with 3 8
auspicious principles in enhancing and developing human resources for youth and adults Can
be processed as follows. From the auspicious 3 8 mentioned Considered as the principle of
human development from basic to highest level. Is the principle teaching that People who
want to develop themselves to progress must perform in order. By beginning not to associate
with the bully But having a relationship with a graduate And worship those who should
worship Which is necessary for one's development At the same time, he was taught to choose
things that were favorable to one's development by living in suitable settlements. Have made
merit before And set oneself to like In order to prepare things that are beneficial to one's
development, that is to be a scholar, a Renaissance person well-disciplined And spoke
beautifully and then taught them that Should benefit the family members by taking care of
their mothers and fathers Relief, attention, children, wife And work not to be left-behind
When creating a happy and stable family Also benefit society as a whole Relatives And work
without penalty (Phra Maha Udomsarnmethi, 2015: 259) Therefore, this first auspicious 18 is
a matter of conduct. Or strengthen and develop oneself to live happily in society Regarded as
concrete as for the remaining auspicious It's a matter of practicing the mind. Refining one's
own soul to reduce desire and prejudice. Considered as the abstract side (Raksuthee, 2003: 3),
in which the auspicious 20 following teaches that should be determined to develop oneself in
the future Which begins with the cultivation of the Dhamma principles necessary for the

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development of one's own mind, namely abstaining from evil Abstaining from drinking water
Is a non-negligent in all the dharma, respectful, polite, humble With solitude, satisfaction in
the factors of fortune that are sought by righteousness, gratitude, listening to the dharma
according to time, patience, easy being governor, easy teaching Visit him who is peaceful,
lustful, or clergyman After that, if there is an opportunity Then practiced to develop oneself
seriously by asceticism Conduct virgins See clearly the Noble Truth Or understand the truth
of life And made nirvana to notify Which will make the most of life the result is when the
worldly wounding Will be a mentally unshaken person Have a mind not sad There is no mind
without passion and Mental Kasem (Phra Phrom Kunaporn (Por Payutto), 2005: 275-277) is
the last. When everyone in the society and various organizations Behave in accordance with
the aforementioned 38 sacred principles Would inevitably not be conquered in all places
Would only experience happiness in all places This is a sacred fortune for those who follow
the auspicious principles. In particular, the important principles of Buddhism have given
great importance to the Dharma, in which the author discusses the ethics which are the basis
of every human being in society. From the ethics according to the Buddhist viewpoint
mentioned Enough to conclude that Religion has an important relationship or plays a role in
every society. Society very much. The various religions which are recognized as that religion
Probably not free from these 5 important elements, which are 1) the Prophet 2) the teachings
or principles of the teachings of the Master 3) the religious person 4) the religious place or
the object and the 5) the ordinance or the ritual. To the principles of religion and individuality
very much Especially religious people Because it is something that can preserve the essence
of religion In which each relationship relies on each other Because if there is no religious
person, who is the person who brings the teachings of the Prophet to spread to the masses and
society, have studied, learned and behaved accordingly The dharma would have dissolved.
Unstable, widespread and lasting for a long time comparable to the word "The foundation of
the house is brick. The foundation of life is education." (Mahachulalongkornrajavidyalaya
University, 2012: 5) This reflects the idea that That house must have bricks. or the foundation
for the pillars as the foundation below, to support the house Therefore will make the house
stable for a long time Even if the stormy wind blows at all, it will not fall and that our lives
must also have to learn the theory to create knowledge and wisdom as the foundation first.
Life therefore has a good future, progress in living in society. Happily, can be described as a
figure.

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[40] External environment Analyze human resource development
Internal environment
globalization

Human resource Buddhist ethics individual
development Internal factors
planning Holistic
development Professional
Formulate strategic development
policies

Success factor
Knowledge of ethics

Figure 1: Strengthening Buddhist ethics in human resources under the context of Thai
society

Conclusion

Promoting Buddhist ethics in human resources under the context of Thai society It is the
development of both physical and mental potential under the changing trend of the world
situation which is the era of boundless communication. There is a great progress in the
material. But mental progress has decreased Human resource development therefore requires
knowledge together with ethics. Will result in other systems the society has changed for the
good too. Promoting Buddhist ethics in human resources Is an alternative to bringing social
development and organizational resources in various fields

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