เอกสารสืบเนื่องการประชุมวิชาการพระพุทธศาสนาและศิลปวัฒนธรรมระดับชาติและนานาชาติครั้งที่ 2

Thailand that they have some similar cultures, most people are Buddhists;
this has made Mahachulalongkornrajavidyalaya University (Main Campus) an
educational institution on the knowledge of Buddhism where CLMV group of
countries are interested to come to further their studies in academic year
2015 totaling 542 students. (Information from student registration of
Mahachulalongkornrajavidyalaya University dating, 2015) Mahachulalongkornrajavidyalaya
University is a Thai educational institution that offers opportunities to the
students among ethnic diversity to enter for studying Buddhism, Thai cultures
and language, successfully; both foreign and Thai students and teachers,
including staff are able to live peacefully together in loving harmonization
and unity with the tight team relationship. All in all, the research team is
therefore interested to study the way to coexist peacefully of Thai students
and students of CLMV group of countries in Mahachulalongkornrajavidyalaya
University ( Main Campus) in order to reflect the model of peaceful
coexistence among ethnic diversity of Thai students and the students of
CLMV group of countries with the beauty as the ideal educational institution
with peace that can be spread the outcome to peaceful coexistence in ASEAN
Community for everlasting sustainability.

Research Objectives

1) To study the context of the coexistence of Thai students and
students of CLMV group of countries in Mahachulalongkornrajavidyalaya
University (Main Campus).

2) To present the model of the way to peacefully coexist in the
ethnic diversity of Thai students and students of CLMV group of countries in
Mahachulalongkornrajavidyalaya University (Main Campus).

24 การประชุมวิชาการพระพุทธศาสนาและศลิ ปวัฒนธรรมระดับชาตแิ ละนานาชาตคิ รง้ั ท่ี 2

Research Boundaries

This research is a qualitative field work by studying documentary
information together with an in- depth interview of 31 monks/ lay key
informants.

1) Content Boundary: The content boundary is of 1. ideas related to
ethnicity and the policy of ASEAN coexistence; 2) ideas related to peaceful
means and participation, and 3) ideas related to Buddhist Dhammas in
coexisting as a peaceful society.

2) Target Group Sampling Boundary: The target group sampling
boundary is of Thai monk students of Mahachulalongkornrajavidyalaya
University ( Main Campus) and students of CLMV group of countries
(Cambodia, Laos, Myanmar and Vietnam) in a total of 21 monks/lay students,
and Executives and teachers of Mahachulalongkornrajavidyalaya University in
the amount of 10, that makes overall 31 monks/lay key informants.

3) Area Boundary: This boundary is Mahachulalongkornrajavidyalaya
University (Main Campus), Wangnoi district, Phranakornsriayutthaya province.

4) Time Boundary: This boundary is 6-month coverage by specifying
length of time according to the major activities of the research project
proceeding.

Research Means and Conceptual Framework

This research is qualitative field work with the following designs:
1) The Target Sampling Groups as the Key Informants
The target sampling groups divided into 2 groups of key informants:

the group of students, and the group of the university executives and teachers
with the following qualifications:

การประชุมวชิ าการพระพุทธศาสนาและศิลปวัฒนธรรมระดบั ชาติและนานาชาติครัง้ ที่ 2 25

(1) The group of students of Mahachulalongkornrajavidyalaya
University (Main Campus) is divided into 5 groups in accordance with the chosen
countries, i.e. students from Thailand, Cambodia, Laos, Myanmar and Vietnam, totaling
21 monks/lay students through purposive sampling, with qualifications of being monks or
lay students of MahachulalongkornrajavidyalayaUniversity (Main Campus), and each of
them needs to have been studying at least 2 years.

(2) The group of executives and teachers of
Mahachulalongkornrajavidyalaya University ( Main Campus)
totaling 11 monks/lay ones who are in relations with administration, teaching
foreign students in Mahachulalongkornrajavidyalaya University ( Main
Campus).

Research Tool

. The tool for the research is an in-depth interview that is improved
by the experts of Peace Studies Program

1) Information Collection
The researchers went into the field work by the means of the in-
depth interview and made participatory observation by using the created
tool to collect information.
2) Information Analysis
The collected information from the field work is brought for the
following procedure:

(1) Classify interviewing issues into items
(2) Bring received information to comparatively analyze
(3) Create an analytic induction

26 การประชุมวชิ าการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดบั ชาตแิ ละนานาชาตคิ รัง้ ท่ี 2

Research Conceptual Framework

Research Outcome

Regarding the context of the coexistence of CLMV groups of
countries in Mahachulalongkornrajavidyalaya University ( Main Campus) , it is
found that the totality of CLMV students is 546, of which the most total is
312 of the students from Myanmar, the second rank is 95 from Vietnam, then
82 from Cambodia, and 57 from Laos, respectively. The majority of overall
totality is in the status of monks, and mostly come in to study in the level of
bachelor’ s degree, totaling 465; 67 monks are furthering their master’ s
degree, and 14 in Ph.D. level. The faculty that CLMV groups of students are
mostly interested in furthering their education is Faculty of Buddhism in the
amount of 186 students; secondly is Faculty of Humanities in the amount of
183 students; thirdly is 94 students in Science of Education Faculty; and lastly
is 83 students in Faculty of Social Science.

It can be said that CLMV Groups of Students have lots of need in
furthering their education in bachelor’s degree level, especially in the Faculty
of Buddhism and the Faculty of Humanities; this shows the role on education

การประชมุ วชิ าการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดบั ชาติและนานาชาติครัง้ ท่ี 2 27

of Thailand in ASEAN Community that exceeding to being an Education Hub,
Thailand is also involved in spreading educational opportunities to ASEAN
member countries For the inspiration in furthering education at
Mahachulalongkornrajavidyalaya University, it is found that suggestions from
surrounding people, and the close ones create confidence; and after entering
to study, they feel good towards the university in the matters of the learning
and teaching related to Buddhism, having had Dhamma education that can
be applied, the university has worldwide network yielding students to have
experience in organizing national level of academic events, teachers are
lovingly respectable and friendly, supports for foreign students such as
dormitory, food at Hauchan Building where convenience is fair enough, living at
Mahachulalongkornrajavidyalaya University in overall image is peaceful happiness;
all of which can be perceived that Mahachulalongkornrajavidyalaya University
is peaceful.For the adaptation of CLMV groups of students in studying at MCU
is related to the basic factor of the living with food, air, accommodation
building, system, rules and regulations of the university, which are physical
matters but the important one is the adjustment of mentality, mostly relates
to not understanding the cultures of one another’s, each country’s ethnicity
that affects the social expression of that nation. Therefore, when they are
necessarily together, the adjustment of mentality among CLMV groups of
students is very important. The key things that can link the students to be
able to learn how to live together despite the diversity are, for example:
concentrating the aim of coming to study, being Buddhists with the same core
of teachings, and having Thai students’ and teachers’ support along with the
aggregation of each country; this has made CLMV groups of students available
to adapt themselves and tend to develop to a better way.

28 การประชุมวชิ าการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดบั ชาติและนานาชาตคิ รง้ั ที่ 2

Conclusion from the students related to things to be careful in living
with student friends who are in such ethnic diversity is in the important terms
of watching speech, learning each country’ s cultures, not bringing history to
step over each other, not showing harsh attitude or threatening each other,
not making others trouble, expression of open- minded acceptance, self-
expression of being friendly and learning one another’s cultures.

Physical factor that helps enhance peaceful coexistence is the
preparation of readiness of personnel and places that supports students’
learning of the university while the mentality factor is having representatives
to connect with informative news, care, teachers’ value cultivation, creations
of activities for participation, including building mutual understanding in
utilizing rules and regulations. It can be said that both CLMV students and
Thai students expect university management that will support both foreign
and Thai students to learn how to stay together peacefully in that the
university by having the university designate the direction to step along
together, build cultures of MCU students, the building of MCU students’
culture that can be learnt and exchanged among one another, which is the
knowledge outside the academic textbooks by the agreement on the treaty
from students’ participation in order to be accepted and ready to yield
cooperation. However, the key essence that will make various procedures or
the means proposed been brought to apply successfully is having Dhamma
principles to hold on in mentality to peacefully coexist.

The conclusion from students is in line with the teachers’ attitudes
seeing that conflicts among students are caused by the attitudes related to
ethnicity and the lack of learning to understand one another’s cultures, which
can be resolved and adjusted by the teachers and university’ s policy of
teaching and learning, and it can also be developed by adjusting students’

การประชมุ วชิ าการพระพุทธศาสนาและศลิ ปวฒั นธรรมระดับชาตแิ ละนานาชาติครัง้ ที่ 2 29

view in having good feelings to one another, including accepting and
understanding.

Accordingly, when students have got problems or conflicts caused
by ethnicity, teachers hence have an important role in resolution and are
able to transform the conflicts to the learning and creating good
understanding as well as relationship to one another. Conclusion from
teachers and executives is that they consider the enhancement of students
among ethnic diversity to peacefully learn and coexist should be supportive
and developed by the university in the aspect of policy leading to the practice
arisen from participation of every relevant division, i.e., Foreign Student Affairs
Division, teachers and students. In term of policy, it is the design of the
practice for students to mutually experience understanding in the organizing
of orientation which is the part of practice that the students will be
communicated for acknowledgement on university’ s policy together with
rules and regulations in order that they have the same understanding, and
there should be the holding of additional activities for the students to get to
know more about one another; these are the matters that the university
should set up the way to prevent problems. In the strategic aspect exceeding
to the university’s proceeding on setting up work departments or institutions
to support the future, the university has developed its personnel to be ready
in coping with the fluxing-in changes, along with its completeness of learning
and teaching media that can support foreign students under the key aim in
improving students both on their knowledge and themselves for having
morality in line with the university’s set up. The 9 signs are the qualifications
that the university has been trying to cultivate into its students both Thais
and foreigners as they are the identity of MCU students.

30 การประชุมวชิ าการพระพทุ ธศาสนาและศิลปวัฒนธรรมระดบั ชาติและนานาชาตคิ รั้งที่ 2

The way to make students be in combination of the 9 signs are; for
instance, holding activities to enhance relationship, building knowledge,
increasing participation and providing supports on accommodation, meals,
sharing things, arrangements of international activities of inter- cultures,
monthly seminars, inter-activities for bachelor’s degree students and foreign
students of every academic year, having social-service activities, organizing of
linguistic camps and cultural activities, having mutual of Vipassana retreats,
giving away rewards and having punishment, and especially being good
friends among teachers and executives, providing foreign advisors for
students, etc.; these mentions are parts that the university can implement on
setting up policies, administration, inter- communication among related
people in every division for cooperation in cultivating students to have MCU
student identity and supportive virtues in living together peacefully extracted
from analyzing lessons from students, teachers and executives of the
university, i. e. principles of Sangghahavutthu, Saraniyadhamma,
Khantidhamma, Brahmavihara, and Vipassanakammattana practices, etc.
From analytical study of the context in coexisting of CLMV and Thai students
of Mahachulalongkornrajavidyalaya University ( Main Campus) together with
visions and attitudes of the executives and the teachers, it can be concluded
as following:

The essential part of making unity among ethnic diversity of MCU
students for peaceful coexistence is having mutual goal between students
and the university in having faith to sacrifice for Buddhism which is MCU
identity, and this is of the building of a set of knowledge on the new ethnic
group of mutual culture of being MCU students despite each student’ s own
ethnicity, calling this as the unity in diversity that is the thing that the Most
Venerable Phra Bhramabundit, Prof. Dr., the university’s leader wishes MCU

การประชมุ วชิ าการพระพทุ ธศาสนาและศลิ ปวฒั นธรรมระดับชาตแิ ละนานาชาตคิ ร้งั ที่ 2 31

students to have this characteristic. The development of having students to
be in accordance with the university’s ideology and vision, and it is in line of
the leader’ s vision, comprises of the 3 key factors: 1) inheritance of the
ideology led to mutually practicing way of the institution; 2) inheritance of
the institution’ s culture weaving to empower unity; and 3) cultivation of
peace culture learning in classrooms.

1) Inheritance of the ideology led to mutually practicing way of
the institution is the continuation of mutual university’s ideology in inheriting
Buddhism with the goals: to enhance peaceful society from the knowledge
in Buddhism; in view of this, the university needs to arrange supportive
environment towards student development to attain the goal. The planning
of development in policy aspect that promote students to be able to learn
peacefully in the university is: 1) creating peaceful way, and 2) reinforcing
languages for peace; both can only be successful by participation of every
sector, the power of unity to co- work of related work division, i. e. Student
Registration, Student Affairs Department, Foreign Department, various
Faculties, including Foreign Department, various Faculties, including teachers
of the university. Hence, the university should set up the clear work policy,
and its relevant executives should often communicate and create
understanding among teachers, staff, students both foreign and Thais, have
opinion brainstorms among involving people in designating direction to work
together for the whole image of administrative direction with the goal in
making university environment that supports and fills up the learning of the
university’ s students among ethnic diversity in peaceful way as the role
model of multi- cultural society to Thai educational institutions in the future
in order that they have to prepare themselves in coping with students in the
diversity of ethnicity. Exceedingly, these procedures must also create the

32 การประชมุ วิชาการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดับชาตแิ ละนานาชาตคิ ร้งั ท่ี 2

cooperatively practical way in the institution, in which the basic of loving-
kindness has to be implemented.

2. Inheritance of the institution’ s culture weaving to empower
unity can be implemented by students’ participation of doing activities,
together with the follow up; this is the way to promote students to have MCU
student identity. The core activities are in 3 groups, creative ones to enhance
student identity; the inspiring of practice modes is the first sign of the 9
characteristics MCU students should have. In the past, the university had
Theravada monk students such as in CLMV group of countries that they wore
different color robes and different way to dress; therefore, in making unity,
the university designates the certain way to dress the robes with student tag
among MCU monk students as for nice disciplines to inspire faith of the
Buddhists who come to visit MCU and make merit. By this way, it creates
conflicts towards some country students’ former cultures; accordingly, to
adjust or change such familiarity and belief of each nation’ s culture,
conversation and discussion to clarify the university intention should be
made; all this communication should be brought to add up during students’
activities; the cultivation of MCU Student Identity can be made through
the following activities:

- Orientation activity, the first step of having life in MCU is the
important activity in understanding, talking and communicating so that the
students understand and absorb the university’ s culture; there should be
opportunity for them to express Buddhist cultures in each country. The
outstanding point of MCU orientation is Vipassanakammatthana training that
is the beginning point to lead students to calmness and inner peace that will
expand its outcome to peaceful coexistence in the university.

การประชุมวชิ าการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดบั ชาติและนานาชาติครง้ั ท่ี 2 33

-Tightening relationship activity to develop volunteering mind is
the activity leading students to mutually participate in fulfill benefits to the
society, such as the holding of learning and exchanging cultures or bringing
Dhamma arts through songs and poems, and language learning, etc. which
the university should provide budget to support these activities, and give each
club of each country chances to harmonize relationship through activity
participation.

- Religious harmonization activity should be implemented by
having monk students from every sect participate in performing religious
activities during important days, praying, having Vipassanakammatthana
retreats, and making alms, etc. Creating the culture of sharing each other
among students, learning activities, and exchange cultures through academic
seminars arranged by faculties or university’ s on stage conferences; the key
thing to proceed activities to be performed and participated by the students
is that the project responsible persons who are implementing student culture
to become actual is the 6 principles of: inter- acting with loving- kindness,
friendly speech with politeness, giving honor, mutually depending on one
another, having good wish and desire for mutual benefits, seeing virtual value
of every side, sharing or giving under the foundation of righteousness not the
minding of the little value, having nicely honest behavior, paying respect to
practice rules and disciplines in the status of the university’s student, and the
tuning of attitudes to match one another’ s with respect in listening to every
side.

3) Cultivation of peace culture learning in classrooms: the
cultivation of living together peacefully should have been promoted in
classrooms by the teachers to also inspire students’ conscious in variously
following virtues:

34 การประชุมวิชาการพระพุทธศาสนาและศลิ ปวฒั นธรรมระดบั ชาติและนานาชาติครัง้ ท่ี 2

The path of respect and giving honor to friends and the
institution comprises of promoting learning of the key foundation that needs
to be careful for coexisting in the university; practice of paying respect to
universal rules and regulations, and students from every country must be
equally treated; paying respect to one another; being careful in bringing up
the matters of ethnicity, ethnic conflicts in the past, including traditional
practices towards ethnic cultures; and avoiding speech of hurting others’
feelings. These practices are of the teachers’ authority to set up as rules and
regulations that students have to practice in classrooms, and the teachers
may punish the students who do not follow by deducting their scores on
participation.

- The path of loving-kindness to build the bridge of relationship
can be made by the teachers to cultivate in students to be kind to one
another; the teachers can assign or ask students to share, yielding assistance
to foreign students who come to depend on learning Buddhism in Thailand.
Not understanding Thai language and culture affects learning and the
communication with university’s work divisions. Promoting Thai students to
take parts in harmonizing through their helps is counted as students’ practice
that they can naturally learn and exchange inter-culture without being forced;
loving- kindness towards one another is in Brahmavihara Dhamma which is a
tool in preventing conflicts. The most loving-kindness to one another is deep
listening which teachers should train students to know how to listen, not
criticize, nor interrupt others’ speech; and the in-depth practice with the heart
of having loving- kindness can be trained by additional Kammatthana in
classrooms.

- The Way to Have Spirit as the foundation of Harmonization is
the enhancement of having students to interact to one another with

การประชมุ วชิ าการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดับชาติและนานาชาติคร้ังท่ี 2 35

Sangghahavutthu, which is the principle of ability to live together in spite of having
different ethnicity, and having MCU Student Identity. The way that the teachers
can promote students to have spiritually friendship towards one another is of
following: 1) sharing things, knowledge and smiles for the good atmosphere of
harmonization, love, relationship, sympathy and understanding; 2) kind
speech made by creating classrooms with the culture of using relationship-
harmonized speech creating trust to one another that teachers can express
their admiration to reinforce students turn to use loving- kindness speech
which will make the real classrooms; 3) creation of mutual benefits by
assigning works to students for mutual learning and inserting in the content
of each subject; creation of classroom atmosphere of participation causes
foreign students to absorb Thai language culture, and in the meantime Thai
students also have opportunity to learn the languages of friends’ as well as
ASEAN cultures; 4) the equality of being friends in the same institution that is
the learning in classrooms that does not yield bias attitude related to
ethnicity or religions; the self-acting in equality of being MCU students without
discrimination from classroom teachers opens up the chance and inspiration
to students in bold expressing with equality, inter- acting with honor and
understanding, and human fellow loving.

For the conclusion of the research outcome, Mahachulalongkornrajavidyalaya
University has got various students of ethnic diversity, mostly in CLMV group
of countries. This coexistence of ethnic diversity of students can reflect the
example of the trend of having problems that might happen in entering
ASEAN Community having the same mutual goal of 10 member countries if
each of them do not learn nor understand the saving area of living together,
including the way to adjust and create members’ unity while remaining self-
culture. For analyzing the lessons learned from the coexistence of CLMV

36 การประชุมวชิ าการพระพุทธศาสนาและศลิ ปวฒั นธรรมระดบั ชาตแิ ละนานาชาตคิ ร้ังที่ 2

student group of countries and Thai students in Mahachulalongkornrajavidyalaya
University ( Main Campus) , the research team brings it to the conclusion
through the model of peaceful coexistence among ethnic diversity of MCU
students, called MCU-ICC Model.

MCU is brought from its students’ identity to be held or absorbed by MCU
students from every nation that they will have to remain and preserve it as
ones who are faithful and sacrifice for Buddhism, and to be in line of the
university’s philosophy that is “Providing Buddhist Education, Integrating
with Modern Science, Developing Mentality and Society”

การประชุมวิชาการพระพุทธศาสนาและศลิ ปวัฒนธรรมระดบั ชาตแิ ละนานาชาตคิ ร้งั ที่ 2 37

I is from “Inheritance of an Ideology Led to the Common Way of
Practices of the Institutions”

C is from "Cultural Weaving of Institutions Combining Power to
Create Unity”

C the last one, is from “Cultivation of Learning Peace Culture in
Classrooms”

MCU Identity will be true among students’ ethnic diversity if ICC is
utilized as the key mechanism in pushing students to absorb, learn and create
students’ identity that can be made possible while remaining each own
national culture, and Buddhist Dhamma principles are to be included, i. e.
observing precepts and disciplines of students, tolerance, having loving-
kindness through body, speech and mind, knowing of sharing, peaceful
communication, making benefits to the university friends and society, building
equality by paying attention on the way of supportive existence.

‘MCU-ICC’ Model can be applied in planning to cope with the trend in
having more students, from neighboring countries as CLMV, who are interested to
enter to study in the university; including in students’ preparation in entering
ASEAN Community, saying that Mahachulalongkornrajavidyalaya University is
going to have the key role in helping develop the country to be strong as the
Buddhist Educational leader in ASEAN Community who will help sustain
ASEAN Community’ s unity and stability as being able to coexist peacefully
and continuously.

Suggestions

1) Suggestion for Applications
In aspect of the policy in administering ASEAN Studies Center of
Mahachulalongkornrajavidyalaya University, the Model got from this research

38 การประชุมวิชาการพระพุทธศาสนาและศลิ ปวฒั นธรรมระดบั ชาติและนานาชาตคิ รั้งที่ 2

can be used to enhance and designate the means to MCU campuses for
further studying and developing to be in line with educational context of
each campus in accordance with its strength and weakness. The working
planning in term of policy might be adjusted according to reality which will
lead to students’ mutual performances of various activities with the same
expected aims and directions for cultivating of learning in classrooms
exceeding than the campaign of asking for teachers’ cooperation in preparing
their teaching intervening with cultivation of peace culture in classrooms. The
essential issue is the study of teaching and learning of teachers to implement
mutual learning and sharing experiences.

In aspect of an organization, various work divisions can bring this
Model to adjust in finding mutually mental refuge of their personnel as the
main core in merging organizational members to lead the way of co- working
to reach everybody’s goal, depending on working through the planning policy
leading to the concrete operation, following up, coordinating and studying
lessons in the organization, creating activities which are not only for
organization’s image but also for cultivating the virtue in its members; and in
the same time, the work chiefs who work closely need to pay attention on
the cultivation and improvement of co- workers to have the virtues of
sacrificing, sharing, having loving- kindness towards one another, and
especially peaceful communication in the organization, not taking advantages
from one another or hurting one another by using abused speech and actions.
On the contrary, the organization has to reinforce the power for
harmonization in divisions that will yield occupational progressive stability as
will power to the good people intra-work divisions.

การประชมุ วิชาการพระพุทธศาสนาและศิลปวฒั นธรรมระดับชาตแิ ละนานาชาตคิ รงั้ ที่ 2 39

2) Suggestion for the Next Research
(1) The model from the study should be brought to use for

developing and trying out in work divisions of MCU campuses where there
are various students of ethnic diversity, especially the ones close to
neighboring countries, i.e. Cambodia, Vietnam, Laos and Myanmar.

(2) There should be a study of the model to enhance identity
of MCU students and teachers in order to have the way of teaching and
learning management that concretely enhance the identity of MCU students
and be the guideline for the new teachers in the training of development.

Reference

Sponsorship Received from Asean Studies Center. Mahachulalongkornrajavidyalaya
University Budget Year of 2016.

The Way to Bring ASEAN Curriculum Sourcebook to Practices.
ASEAN Community. Bangkok: ASEAN Thailand, Foreign Ministry.
Bunyakiat, C. “ Preparation of Readiness on Thailand’ s Education to

Enter ASEAN Community” , Extra lecture, 1, 3, 2012.
http://www.aseantalk.com /index.php?topic=55.0, [20 Feb. 2016].
Suwanchata, P. (1997) Three Decades ASEAN. Bangkok: Project Foundation.,
Social Science and Humanities.
Information from student registration of Mahachulalongkornrajavidyalaya
University dating 25 December, 2015.

40 การประชมุ วชิ าการพระพทุ ธศาสนาและศิลปวัฒนธรรมระดบั ชาติและนานาชาติครงั้ ที่ 2

Indian Experience of Social Responsibility in the
Coronavirus Crisis

Amarjiva Lochan,

Foreign Student Advisor,
University of Delhi, Delhi, India

Namasakarn Venerable and Good afternoon to All!
I express my gratitude to Ven. Phra Thippananakorn, and Dr. Phisit

Kotsupho for giving me this opportunity to speak. I am remembering that
last year in the same Hall, I was speaking before you all. Today the
epidemic of novel Coronavirus has put us far away from each other
physically, but not from our hearts and minds. So, I am very grateful to you
to remember me and give this opportunity to join this important
conference.

Well, as a last speaker from India in this Webinar, I must
congratulate you for picking up the topic which is very important and
useful. On the title “Buddhism and Social Responsibility in The New
Normal”, I think, we must realize that Buddhism is itself a social
responsibility since its inception. Buddhism is an outcome of the service to
the society. Hence, it cannot be separated from any society, it connects
with since the days of our Buddha. We have got this concept of serving the
humanity from the Buddha to learn and to spread this idea around.

So, in my opinion, Buddhism and Social Responsibility have been
always going together. I would also like to remind myself and all of you
here, when Dr. Ling from Singapore was speaking, she spoke very
impressively on certain aspects which makes us realize that this pandemic is
not only harsh on us and our society but deserves a comparison with the

การประชุมวชิ าการพระพุทธศาสนาและศิลปวัฒนธรรมระดบั ชาติและนานาชาติคร้งั ท่ี 2 41

Spanish Flu in 1920. It is also a great source of learning. Also I would like to
tell that happening of this novel Coronavirus is very good thing that has
brought us together. When we compare between the Spanish flu and the
2019 flu which started from Wuhan this time, we can realize that in the
span of one hundred years, there are several figures which require to be
evaluated properly. In the so-called Spanish flu time, the number of death
was between fifteen million minimum to the maximum fifty millions. Even
the figure of 15 million was very large. This time, the numbers of the death
are very smaller than the past, but it has brought us much closer. So, I term
the happening of Corona is a very welcome thing, firstly, to give us a lesson
because we have not been careful and social, especially in the big cities.
Now, due to the lockdown, we could fins time develop the family bondage
much deeper and now we do know the value of being human.

Secondly, continuing my observation on Dr. Ling’s paper that this
pandemic also created our proximity and our care for neighborhood. The
neighborhood is very large now; neighborhood is no smaller like your next
home or next door. It is a larger than our local home.

I also think that the hard time of novel Coronavirus has brought us
back to the traditional source of treatment. It the last 6 months or 7
months, we have seen how much the traditional medicinal care system has
become important for protection and taking care of the problems of
ourselves and thus protecting ourselves from this disease.

So, this is a very looking together to each other by this tradition
method of medicine and practices. I'm also reminded of the fact that
Ayurveda-Acharya Jivaka, the medical practitioner for the Buddha did also
create a guideline for protecting ourselves from such contagious condition

42 การประชมุ วิชาการพระพุทธศาสนาและศิลปวฒั นธรรมระดบั ชาติและนานาชาติคร้ังที่ 2

in our society. In his writings, he has clearly mentioned that one must get
away when you are suffering from very strong cold and cough.

He was also aware of the fact that if the social distancing is not
made, it would be spread around the globe. One more thing I would to tell
before I came back to talk about India. Just now, Venerable Kalma Palden
Sonam Tashi spoke about Saranath experience, that the sitting place of
lecture in the stone, it never less than 1 meter from each one and Buddha
was a great divine statue. So people can reach him by listening to that
place. It is not true that the stone is now kept by The Englishman
“Alexander Cunningham” and John Marshall in 1920s removed from that
place. So did know exactly Buddha was speaking first. It is just now a new
creation of keeping far away from the Asana from the sitting place of
Buddha.

And again, I come back to Indian experience of social responsibility,
the corona crisis as I told you that India was first country in the world to
provide free modern allopathic medicine which is believed that it would
control the novel coronavirus. We already know about this HCQ which has
been used for other kinds of flu and diseases in late 20th century and early
21st century.

So, it was distributed free of cost to so many countries and this is
again very much following the line of Buddhism that when you offer
someone did not expect a return. You do your Dhamma; you do your duty
as part of your life. So this is having very much practice. In India you can
say to the number of Buddhist populations is not that much large, but all
the ideas and ideologies such as helping together a part of Indian society
and culture and during this corona virus time. It has experienced that so
much and so well that we do know that.

การประชมุ วิชาการพระพุทธศาสนาและศลิ ปวฒั นธรรมระดับชาตแิ ละนานาชาติคร้งั ที่ 2 43

Coming back to responsibilities as you have given on the title that
responsibility is our DNA in the South East Asia and South Asia and this DNA
helps us fighting the war in this kind of Crisis. You see the one of the
poorest countries in South Asia Pakistan has got the biggest crisis of
coronavirus in March, April and May. But today if you look back without any
technological intervention without number of Corona test and also without
having medicine in hospital in oxygen. Their cases have gone down
drastically. Why? How? It is due to Taxila in Pakistan. Yes and no both.

The genes and DNA of the South Asia and South East Asian people
have intermixed in the past so many times. So that we have it fighting the
capacity Very much fighting capacity so we do survive so in spite of big
crisis, in spite of no vaccine, in spite of having no money to take the test.
They have still survived very well and now Pakistan is under complete
recovery with so many dead and so many casualties of suffering.

Coming back to India in Indians system, in Buddha Gaya they have
been Buddhist support coming up in Corona times in June, July all the
villages near around by 16 villages, free food especially by NGO has been
distributed. Some of the NGOs are coming from Thailand also some, coming
from California by so many people.

Coming back to the lastly situation in India, if you see the newspaper
they talk about India has everyday 80,000 and 90,000 of infected people.
But only this number are shown and printed in all newspapers throughout
the globe. None of them talks about the fact that 80,000 people go back
home cured every day. That is not reported and the Press and media keep
on adding the total sick people from the Day One and not talking about
the number of the cured ones. This everybody is made to understand its
gravity. We all forget that geographically and population wise we are bigger

44 การประชุมวิชาการพระพุทธศาสนาและศลิ ปวฒั นธรรมระดบั ชาติและนานาชาติครัง้ ท่ี 2

than Europe by five times. Similarly, we have 3 times more population than
USA. Still, we are in better shape and good control of this disease. It is
mainly due to our original habit of life and responsibility for each other. You
will be surprised to know that one of the poorest states in India is Bihar.
This is the Land of Buddha. The novel coronavirus couldn’t harm much.
Why? Because it is of the land of the Buddha and we follow the lifestyle
based on His advice and ideas.

Again, they are not taking mineral water. They cannot afford much
food which would mean for many of us that the junk food is part of our
regular food consumption. We take purest water, food full of oily fats. This
has destroyed our body’s resistance from flu and normal cough and cold.
Then, we sophisticated people have weaker white blood cells. Therefore,
we cannot face the challenge of the diseases like coronavirus.

These are some of my thoughts. And, it is gladdening to know we
Asians are connected with each other, and we can learn a lot together. Let
us hope, our Africa nations would be able to survive. I wish all of us who
have participated today in the days of the Corona crisis would be better,
protected and inter-linked once again. Whehter he or she is from India,
Tibet, China, Island, Malaysia or Singapore, we would all come back
together to be much more brighter and healthier!

Thank you once again to the organizers of this Event.

The Author:
Amarjiva Lochan
Foreign Students Adviser, University of Delhi, India
Dy. Dean, International Relations, University of Delhi, India

การประชมุ วชิ าการพระพุทธศาสนาและศิลปวัฒนธรรมระดับชาติและนานาชาตคิ ร้งั ท่ี 2 45

Vice President, IAHR (International Association for the History of Religions),
CIPSH under the auspices of the UNESCO

President, SSEASR (South and Southeast Asian Association for the Study of
Culture and Religion)

Member, Consultative Committee, IASS (International Association for Sanskrit
Studies), Paris

Committee Member, Raja Rammohun Roy Library Foundation, Ministry of
Culture, India

Society Member, Maulana Abul Kalam Azad Institute of Asian Studies,
Ministry of Culture, India

Governing Council Member, India Centre for Migration(ICM), Min. of External
Affairs, India

Council Member, Indian Council of Historical Research(ICHR), HRD
Ministry,India

Member, Board of Governors, Central University of Tibetan Studies,
Saranath,India
Programme Coordinator, Sanskrit Studies Centre, Silpakorn
University, Bangkok, Thailand

46 การประชุมวชิ าการพระพทุ ธศาสนาและศลิ ปวฒั นธรรมระดบั ชาตแิ ละนานาชาตคิ รั้งที่ 2

Five Precepts a guideline for Creating World Peace

Nataya Inpanich

Special Education Center of Surin Province, Kab Choeng Service Unit

Ekkarat Maphadung
Phrakru Wiriya Panyapiwat

Mahachulalongkornrajavidyalaya University, Surin Campus
Email: [email protected]

Abstract

Five Precepts are the practice of strengthening all lives on the planet
together happily and to feel it is caused by actions that take place in their
minds and send to others. Just as happiness and suffering, they must be
perceived by oneself to tell what it is like, so is the touch of the Five Precepts.
The Five Precepts are the principles that the Lord Buddha taught people to
extend love and develop a love for animals. With the same mind in all
animals, in all places, to pass away lust, there is greed, anger, delusion, which
is the source of the discomfort that leads to the malice and consecration that
causes chaos in the world society which contradicts the normalcy of the
people.

In the view of Buddhism, peace is a state and character of peace
without persecution or violence and see peace as a way of coexistence both
in the individual and social dimensions which is a guarantee of stability in life
"Because without the security permanent peace cannot be found in this
world.” Buddhism is known as the religion of peace because of the history of
Buddhism, there has never been a time to support or cause a war. There is a

การประชุมวชิ าการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดับชาติและนานาชาติคร้ังที่ 2 47

practice that controls human behavior not to harass or harass others which
is the basis of conflict and violence. In particular, the Five Precepts that bring
peace to the individual, society, nation, and world levels.

Keywords: Five Precepts, guideline, World Peace

Introduction
The practice of each religion is the same s, for example, the five Buddhist

precepts also appear the same prohibitions in the Ten Commandments, which are
different, likely the goal of each religion. Buddhism aims to find a way to escape
suffering from suffering in life until the suffering of reincarnation. However, people
believe in the teachings of the Lord Buddha, it's not because they are sure
that the Buddha doesn't lie but because after having studied and followed
seeing the truth. As his preaching is reasonable, able to always prove, never
out of date, and Buddha who doubt what he preached, he always proves it
in his teachings. When someone tries to follow and see the results, as he said,
therefore have faith and devotion in fact teachings of the Buddha can be
called a branch of science but held only in the form of religion but it is the
science of the mind is to make the mind power until being able to overcome
passion(https://sites.google.com/site/amincommon). The five precepts are the
first steps for human beings towards eternal happiness through physical,
verbal, and emotional, keeping and protecting human beings to progress is
the pathway of the noble people Somdang in a ceremonial mantra when the
monks conclude the precepts to the sacrament of the five precepts that
Silenasukating Yan Satiran brings happiness. Visothayesan will surely bring the
footsteps to enter Nirvana and when we consider precepts as ethics used in
the development of individuals, the precepts are the normality of the body,

48 การประชมุ วิชาการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดับชาติและนานาชาตคิ รั้งท่ี 2

the verbal, and the norm. This refers to those who have the precepts do not
use the body, speech, and heart to persecute anyone. The norm is that it
does not hinder human beings and animals as well as the environment in
which it lives, normalcy, which is rooted in the unconscious mind that are
greed, anger, and obsessive.

It is a clear mind, not dull, the luminosity is not dull, this is what it
is called normally when passion enters mixed upset the heart, it will lose the
normal, even in general Buddhist texts, it translates the word precepts as
abstinence from doing evil both physical and verbal but what is in command
over the body and speech is the heart like the words Thai Buddhists say until
they say that the heart is the master and the body is the servant. What does
the mind tell the body to do? The body has to do what the heart desires or
the mind telling you what to say the mind, therefore has great power over
the body and speech. When speaking of precepts, the norm of the mind must
be included because it is the source from which the body and speech go to
do what is normal or unusual, for this reason, when the mind is normal, body
and verbal are normal as well when my heart goes wrong body and speech
are also very unusual. Thai Buddhists, therefore have a saying that observes
the precepts. (Bibliographic information of the National Library of
Thammasaksa: 2009: 50)

The precepts are normal at all times but that must be healed
because it will lose its normalcy by the power of greed, anger, and delusion.
The precepts must be prevented, maintaining the heart, not allowing the
desires to cause the heart to break normally, and sway in. In addition to Thai,
Buddhists say that they follow the precepts, they also say Samanthan, the
precepts, which means accepting education and practice to bring body,
speech, and mind to a normal state as well. The good word one word of

การประชุมวชิ าการพระพทุ ธศาสนาและศลิ ปวฒั นธรรมระดบั ชาติและนานาชาติครั้งที่ 2 49

Samantha means to accept well, that is, intending to accept in the fifth
precepts of Samatan, so that I intend to accept it well. Which the chapter of
study that deliberately refrains from taking the lives of others from stealing
other people's things from infringing on things or people that other people
love and cherish from lying to others from drinking alcohol and drinking
alcohol and intoxication that will cause the sobriety to be lost and set in
carelessness.

This practice is a practice to keep the heart normal because of the
transgression, these five precepts are possible when the heart is subjected to
greed, some anger, and some delusions, taking control of the mind and
directing the body and speech to act according to its power, act, or intention
to kill someone or kill an animal are rooted in greed and some anger and lost
some actions to steal and defraud others is from the power of greed and lust
to command action. If there are only a few moments of greed and lust
stealing can only steal a little. But if greed and lust long-lasting, there are
many will make a very big steal as the word Thai people say until they say
that a robber is robbing the nation, cheating the nation, if it is very cheating,
cheating the whole family He's called the extreme cheating. The person
behind these crooks is not anyone else. lust and lust. Violation of things or
loved ones. It is caused by lust, which is the boredom of existing things, called
prosperity and desire for new things. In the above, I can conclude that the
precepts are the concentration of body, speech, and mind, self-control in
acting without inciting any inconvenience. Including being careful in setting
one's way and behavioral expressions to look neat, elegant, soft, and gentle
with the qualities of being good which refers to people who do themselves
well and have precepts a restraint of verbal abuse or irritation to anyone It is
the utterance of truthfulness and usefulness, including compassion and is to

50 การประชมุ วิชาการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดับชาตแิ ละนานาชาตคิ รง้ั ที่ 2

foster a better understanding and the application of reconciliation and
concentration of thoughts and minds Not to think of others with prejudice or
wickedness Which is a condemnation, reproach, resentment, resentment or
harm, and destruction

But it is a mindful mindset and can rule out any wrong idea and
understand and accept the natural differences of each person and look at
others with a positive attitude Including self-confidence not to be upset by
thinking only things that bring benefits, happiness and merit, as well as
considering their behavior to create better thinking and self development”.
In coexistence in that society is necessary that each person Which is a
member of society must make themselves a full person This is called human
or 100% human. For the coexistence to proceed with an order, peace, peace,
peace, and no harm to one another, the principles that make people full,
which results in a happy, peaceful coexistence, which together, the 5
precepts have a meaning related to humanity. It is also something that human
beings have established for peaceful coexistence is the main designation from
the common sense of consciousness that when we love ourselves want
happiness including safety in life, others will feel and have the same needs
as us. For this reason, even though there is no Buddhism in this world or even
the Lord Buddha was born. The fifth precepts already exist in our lives. But
the beast doesn't have these things. So, it may be seen that when a man has
the full five precepts, humanity is perfect, the body is normal, speech is
normal when do humans lack the 5 precepts? Social trends in the period of
moral decline Social problems arising from day to day are a reflection of how
people in society are becoming increasingly unhappy. There was a rivalry,
hurt each other take advantage of each other It was so greedy that it had to
be a victory although Thai society has received international praise in many

การประชุมวิชาการพระพุทธศาสนาและศิลปวัฒนธรรมระดับชาติและนานาชาตคิ รง้ั ท่ี 2 51

ways the quality of life of people has continued to deteriorate. These all
suggest that the morality and ethics of Thai society are going to fall into the
abyss, even worse, when society has declined, and eventually it falls to
"children".

What do we hope for our children to grow up? Become the
personnel and resources of society and the nation. Problems of imitation and
misleading of children and youth are seen every day. Whether the quarrel
hurt each other Until he died there were Petty theft problems include
hijacking or robbing someone else's property for their purposes. The problem
of using free time is not profitable by going to a car or motorcycle race on
public roads at night. Just hoping for fun or wanting to stand out among
friends, the problem of premature sexual mingling until causing a pregnancy
without being ready. The epidemic of AIDS or sexually transmitted diseases.
The problem of falling into the cycle of methamphetamine drugs whether it
is the side of becoming a drug user all of these drug dealers are part of the
social problems of children and youth that are increasingly violent if the
“adults” in the societies perceive them as little or no attention to prevention
and control. Solve problems seriously plus worse, some adults have become
the "villain" who destroys children, therefore does not see any merit from
knowing and applying the doctrines of their religion that they respect and
respect in their daily life and work. There is a religion just to show that you
are righteous. They are only used as a shield that they are “good”, domestic
violence in society, lack of morality, lack of respect for laws and social rules.
The problem of personal interest in adults is located. Reflected that Thai
society began to deteriorate in the end, the devastation falls on children:
“Children are the young shoots of society that they must grow up to be
resources and power to the land so there is no need to hope that our children

52 การประชมุ วิชาการพระพุทธศาสนาและศิลปวัฒนธรรมระดับชาติและนานาชาตคิ รง้ั ที่ 2

will grow up quality. They will be unhappy They will wither They will run out
of the future. They will continue to be the source of the problem which is
something that no one wants to see and want well, we should work together
to help prevent problems and help solve problems before everything is too
late to solve. or if correct, it becomes even worse our world will be calm and
cramped with religion.

Discussion

Thai society can be peaceful and bleak with Buddhism and other
religions that exist in Thailand adopting the principles of observing the
precepts especially the five precepts, which are the precepts of the
householder and the general public ... since the killing of animals Not killing
humans together not hurt each other Not stealing someone's property for
oneself, non-cheating, not taking advantage of others non-sexual misconduct
or sexual relations with a person other than his wife not all sexual or
promiscuous, not using false speech, insulting, delusional, or slandering
others. Non-alcoholic intoxication of any kind including Methamphetamine,
drugs that can lead to lack of consciousness, lack of consciousness causing
further destruction or loss then come back to live a life that is full of
compassion, compassion, compassion, love to care for him, we know to help
others, especially the weaker or the young, the elderly, people who cannot
help themselves.

Turned into honest work and career, they are happy and proud of
their role. Keep in mind that the salary or compensation received is a by-
product of doing your job. “Perform your job clean and clear to benefit both
oneself and others composure restrain. Do not let the power of Kam to rule
yourself until the good morals of religion, illegal, country. In addition to being

การประชมุ วิชาการพระพทุ ธศาสนาและศิลปวัฒนธรรมระดบั ชาติและนานาชาตคิ รั้งท่ี 2 53

prosecuted according to the law Still have to be ashamed of family, relatives,
people in society I do not know where to put his face "just because he is a
slave to" kama "

Therefore, fell into the ancient idiom that it is also necessary for "old
buffalo to eat young grass". It is also necessary to know how to comprehend
truthful words and to use words that are beneficial and attractive in modern
times. Being a friend because of speech and being an enemy because of
speech. It has been seen a lot, including self-control of carelessness by not
drinking all kinds of intoxicants or consume all kinds of drugs to behave In
the end, they will benefit our lives, our families, our work, and our society.
Guidelines for the implementation of the 5 precepts for peace The universal
truth is the neutrality that exists everywhere and all religions are human
equality, friendly feelings, goodwill. (Phra Thammapitaka (Pra. Payut. To):
1999: 73.) The fifth precepts are an indicator of human dignity. The behavior
can be divided into 5 points that can classify humans and animals as follows.

Article. 1, Intentionally abstain from killing animals: Usually, humans
do not kill each other curry. That is the first thing humans are different from
animals such as tigers or lions, when hungry will chase other animals to lead.
It comes as food immediately. That is why we can clearly distinguish between
people and animals, in which compassion is required, for any kind person
does not kill or encroaching animals with knowing that every life has Self-
love fears death, just like us. People living together must have mercy.
However, more and less, if you are very kind you get more happiness
especially in a family. If you have mercy on each other, be happy. If there is
no mercy and trouble children are the same wives and husbands are the
same. If you do not know the waiver only have an advantage will be in
trouble chaotic all together

54 การประชมุ วชิ าการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดบั ชาติและนานาชาติครงั้ ท่ี 2

`` Mercy '' means `` friendship '' is `` kindness ''. It is born of a friend .
another night is like that. How do you want happiness for yourself? I wish
that other people would like it as well we live in groups. There is no personal
advantage in the little things in this place, such as all things, appliances,
everything personal sake, or be selfish as for kindness, it is the desire to save
others from suffering and cause of suffering. This kindness is like how we feel
for others especially when we experience the same misery. Even though we
have not experienced the misery that others have encountered but to
pampering them and paying attention to us is that we feel the same pain
they feel. When so Think about that. As much as we want to be free from
suffering, then we have a strong feeling of wanting others to be free and like
us, love, and kindness. Not perfection Without love and kindness Humanity
cannot be saved.

Article 2, intends to refrain from stealing: usually, human beings do
not think of stealing or steal someone's property whether it is tangible and
tangible or the intangible abstraction because human beings are well versed
in our ownership, that is ours, but with the beasts do not know, for example,
when a dog is seeing a cat eating fish. If it has an idea that wants it, it will go
in and take it immediately, so if someone steals or loses other people's
property, then his human dignity has been lost. The fact that human beings
have to work in a job that likes to not harass anyone must have a career
prospect, that is, honest occupation with income, known to spend and most
importantly know the word fit and there is a sense of shame and fear of the
consequences of sin, any undertaking, work, or any activity that produces
productivity and income in raising a career. It is a permanent job for self-
employed, family, or any other non-illegal occupation. Not wrong with
morality or good customs It is accepted by society, such as trade-in illegal

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products. A career in government service without corruption. Employment of
company employees, state enterprise employees for example, when we do
right to live with honesty It is an important virtue that everyone should adhere
to as a virtue in their hearts and practice them forever. The obvious
demonstration of honesty is, to be honest with yourself first. The result of
honesty will build trust with colleagues and those with whom we have to
contact. The practitioners have progressed in their work duties. Work must
have responsibility. Are responsible for the work not concerned with heavy
work, light work, work consistently good time management will complete the
responsible work on time and works out well you must also have family
responsibilities to ensure success in both professional and family life.
Punctuality is considered a fundamental responsibility of all human beings,
starting from coming to work on time finish work by the time specified by the
agency, and take time to work hard to complete the assigned tasks. Because
the work is not completed by the specified time will cause damage to the
organization. Diligence and patience in working life, there must be both
success and obstacles, so one of the key qualities of those who work is that
they must be diligent and endure the hardships of their work come to spend
on life regularly and can be stored as savings in the future

Article 3. Intend to refrain from sexual misconduct: Humans are
people who know how to control their needs, right from wrong, know what
should and what not, unlike animals, such as when male dogs are on the
turn of sex hormones. It will bite in to take the female from the other males
but normal humans do not behave like that. We need to have organic
composure, that is, to be careful in the eyes, ears, nose, tongue, body, and
mind. Therefore, not breaking the precepts 3 when two people decide to live
together or decide to get married, this is the beginning of family life which

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each family destination will be like probably could not predict or say that
will the two of you travel together to reach your destination, as the old man
blessed on the wedding day saying "I wish I could hold a cane, top gold, and
diamond club"?Because two people have to live together during the Khao
Phramanan period, anything we can accept but when a married life travels
for a while identity each person's true character will also be expressed to give
us a pleasant habit being ready for one another would be so difficult. The
important thing is to help two people from different families. Parenting can
have a happy marriage that can be sweet and long-lasting. It takes
cooperation from both sides to learn and adapt to each other. The keys to
helping to maintain a strong and stable relationship are as follows;

1. Recognition is the primary importance of living together because
two people have to live together for the rest of their lives must see each
other every day. There must be activities every day together need to be
discussed every day solving problems together inevitably accepting each
other in all respects helps them stay together without conflicts of thought
and emotions, not annoying each other, not bored with each other, do not
despise each other, do not hate each other. There are indications such as
optimism of the other person, satisfaction with your partner in appearance,
intelligence, opinion, and mind it will help both of them communicate
smoothly even to the sexual response assigned by the spouse accept the
identity and values of the other party

2. Do not expect “Your spouse” will be perfect because no one is
perfect at all. Even we have both good and bad points. Living together needs
to be learned to be satisfied with the advantages of each other accept each
other's disadvantages We cannot expect that we will get along with all of our
partners or expect them to do what we want, rather, it takes an“adaptation”

การประชุมวิชาการพระพทุ ธศาสนาและศลิ ปวฒั นธรรมระดับชาติและนานาชาติครั้งท่ี 2 57

approach by changing one's behavior and/ or adapting to accept what the
other person is to live with him without suffering. because some habits cannot
be adjusted together. Therefore, do not expect to look at the good part of
each other.

3. Known to communicate, in psychology, communication is an
important aspect of marriage. Because communication is the use of language
for the other person to understand each other's thoughts, feelings, and needs
but found in a couple living the longer they stay together, the less likely a
couple will communicate and assume that they have been together for a
long time, knowing what the other person thinks and wants in which, if Maong
understood correctly if it was misinterpreted, it could cause family problems.
It's a good idea to learn how to speak and express how you feel to let the
other person understand how you are feeling what do you want?

4. Knowing our apologies if the marriage partners accept each other
as they can, and try to adjust as much as possible but there are still things
that our partners do that cause regret in their relationship both of them
should be able to forgive. He does not hold anger and resentment. This is a
very good thing in marriage.

5. Having time together after the wedding, the spouses should have
time for each other to spend time together This is very important in a marriage
because having time together, accepting, allows you to communicate with
your partner more effectively especially in the present day when different
people have to work outside the home time for each other may not be much
but both of you can make the time available to each day truly quality by
doing things that are pleasant and happy together you should also pay
attention to what you enjoy. However, having some gaps in relationships is
normal and can be a color in a marriage.

58 การประชุมวิชาการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดับชาติและนานาชาติครั้งที่ 2

6. Sex in couple life creating a balance in sex inevitably brings the
satisfaction of the spouse and it is extremely important to help a smooth and
happy marriage. spouses need to learn each other's needs. Know what your
partner likes or dislikes. What kind of things make our partner happy? to lead
to improving sexual satisfaction with both parties.

7. Learn and understand natural contrasts between males and
females because gender differences affect different thoughts and behaviors.
Naturally, men like to use reason. Do not care about feelings, be calmer and
stronger, need privacy fear of lack of freedom but want to look after, hold
power, honor, and dignity want to lead. I don't like talking nonsense or being
blamed, complaining, while women are the opposite but if you look at this
as a different nature and ready to adapt to each other and know how to use
the good of each side that nature has created then the marriage will be
happy.

8. Know your family obligations and help each other. Husbands and
wives have their roles and responsibilities. Generally, both couples play an
important role in being a husband and wife. Thus, it is important to talk about
how and how many of these roles each party has.

9. Dealing with conflict is a normal part of the marriage so when
there is a conflict having an honest conversation will improve the situation.
Because it will lead to finding a solution together talking points should not
talk while in anger and more discussions should wait for each other to cool
off and come to talk to adjust their understanding and work together to solve
problems that arise.

10. Grow love when a spouse wants to live together, they both need
love and understanding and care for each other. Therefore, expressing that

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love and seeing the value of each other consistently is important. It will be
something that will help to nourish the minds of both parties.

11. Manage your finances because financial problems are often a big
problem for new couples as they are in the process of starting a family. and
there is a greater burden to spend than a single life, so spouses should not
hide in financial matters want to plan together about spending for the family.
It should be economical and used as a necessary part of it must be set aside
as savings for future members. Economic problems should not be the cause
of other problems that will create conflicts and make life unhappy

12. Have a life of their own because even though they were married
but each other still has their individuality, so they should not love or care
about those around them to ignore themselves. No one wants to love or
connect with someone who doesn't even love themselves. Not taking care
of yourself is important because if you know how to take care of yourself you
will also be ready to take good care of your loved ones as well.

Article 4, intends to refrain from lying, profanity, cynical, and idiot:
human nature will not deceive and persecute each other with verbal or
speech, unlike animals such as dogs in the house. When other dogs or other
human passing by it will bark immediately but human beings are not usually
like that, who are, at the best, to curse or against anyone without a
reasonable cause. not corrupt and corrupt both direct and indirect. Know
their job duties, do your best with all sincerity who can be honest must have
the virtue of the body, speech, and heart, that is, a truthful person is a sincere
person, be honest with yourself and others, for example, if you want to say
something, you must do it successfully. That must be true Useful to oneself,
others, and the public to undertake any business has seriousness, sincerity,
continuity, honesty on time, duty be honest not corrupt and corrupt, both

60 การประชมุ วิชาการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดับชาติและนานาชาติคร้งั ท่ี 2

directly and indirectly Having good behavior, both physically and mentally,
without causing any trouble for oneself, others, organizations, society, and
the nation.

Article 5, intends to refrain from drinking alcohol: Usually larger
animals are more powerful than humans but it rarely controls the direction
of movement because there is no conscience for control, animals cannot be
the physical force that is born to be virtuous or helping others wrong with
humans. Humans have conscious control over their actions. Making it possible
to bring strength or the physical strength we have to help others or can do a
lot of good but when people drink alcohol or intoxication will make
themselves insane lacking restraint until it can lead to bad behavior which
the fifth precepts are the most important because the insane person can do
evil including misconduct in other precepts you can also not violate the fifth
precepts, you must use the matter of mindfulness, meaning that
remembrance can come to mind, not being careless. To keep the mind in
mind, the symptoms in which the mind thinks of what will be done and will
be said. Thinking of what did the words that were already spoken. It is a
symptom that the mind does not forget, restrain not to be careless prevent
initial damage, restraint, not rowdy also called negligence fair and have a lot
of patronages is to keep awake is a type that mindfulness, if applied to the
general world, would have great benefits whether it is work relationships with
other people, thinking is a system. The mind can concentrate on doing any
business. Emotions are usually normal, rarely anger, stress, or distress.

In general, it is indeed a great complement to everyday life in the
world, which is beneficial if we know a lot of time until it becomes a great
consciousness will also benefit from the wrong way. The fact that we are
constantly conscious and aware of some doing consecutively for a long time

การประชุมวิชาการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดับชาตแิ ละนานาชาติครั้งท่ี 2 61

to contribute to "See the Truth." This truth is the closest thing to the body
and mind, the purpose of knowing is to see the truth. That is vanity, every
imprisonment, anatta that our body and mind are impermanent, suffering,
and not ourselves. fair counterpart people who have meditation will become
a Buddhist which if a person has such precepts and dharma will abstain from
doing evil know how to control oneself in good dignity does not persecute
himself and others and behave properly with your body, verbal and mind,
which will make it possible to live happily with others in society. (Somdej
Phra Wachirayanawarorot: 1992: 29) Therefore, the tool for human
development to normal is the 5 precepts, which are universal principles. The
5 precepts are valuable in terms of the development of human behavior in
society because solving problems that are a matter of attitudes and thoughts
is difficult but it is easier to correct the behavior of people in society in the
same direction. It fuses the hearts of people in society to have love, harmony,
and peace to happen in society. Therefore, it can be said that the value of
the 5th precepts is for personal development, human development, work
development, self-development is for the simplicity of self-control. People
development is the practice of coexistence in society for building lasting
friendships and effective job development. This can be counted as the 5th
precepts as a tool for sustainable social development.

Knowledge gained from the article
1) To Promote the family institution to be stable and put the

direction of the policy to all families. Department of Buddhist Affairs to be
approached that both parents and children have access to get more Buddhist
policies.

62 การประชุมวิชาการพระพุทธศาสนาและศลิ ปวัฒนธรรมระดบั ชาตแิ ละนานาชาติคร้ังที่ 2

2) Encourage Buddhism to study the 5 precepts and be aware of the
penalty of harassment when they have done wrong.

3) State agencies, organizations, or educational institutes, monks are
related to organizations with the policy to encourage Buddhism for practicing
and maintain the sacrament more concrete system. International (Humanities,
Social Sciences, and Arts) Volume 11 Number 5 July-December 2018 Veridian E-
Journal, Silpakorn University ISSN 1906 – 3431 92)

4) The government and civil society organizations are strict with the
social of the regulations & rules and serious penalties for suppressing all forms
of violence. Bringing moral ethics to teach them and shows doing good things
receiving good results, on the other hand, doing bad things receiving bad
results too. This is the great values of our childhood.

5) Buddhist Monks of Organization should organize moral activities
to encourage the media to make a campaign for the 5 precepts. Summary

The summary of the Benjasin Benchatham that Buddhists should
always remember and apply them to practice in their daily life. Not to be
proud that before bed I meditate for an hour when I wake up, I meditate for
another hour and claiming that he is a person of virtue, morality, truth, and
there are three good deeds of Buddhists: giving, do each thing consistently,
little by day will become “Our goodness” society will continue to flourish, or
it will deteriorate, it will be with us who are adults in the family, in the
community, in the village, in the workplace, in society, and in the country,
adults do well, children are given good things. If adults do evil, children will
only get worse and suffer. There is no happiness in life that is very depressing
when social problems arise, whether they are news or not. There are quite a
few that children are "victims" of child abuse. The child was exploited the
children were persecuted. Children are exposed to labor that is inappropriate

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for their age. Children are being used as a means of exploitation, unethical
ministerial law, in the era of economic and scientific competition under
capitalism and abundance of material abundance under the fierce
competition and civilization to have problems at every level. That is, the inner
person of a person is demanding friendship. The social level is calling for
peace and freedom from the pounding of beats and the shedding of blood
on the battlefield and the global or environment is looking to heal the
wounds that have been destroyed by human beings who call themselves the
prosperity or the people of the age of science. In total, all levels are calling
for peace to befall themselves and the entire world, Buddhism is the last
hope that will lead the way of civilization to the development of peace
starting with personal development to live with and avoid persecution have
a goodwill attitude towards each other with goodwill are determined to fight
problems and has wisdom, contemplation, and contemplation in all ways in
which to do all. Recognizing that it does not destroy oneself, society, and
environment, in practice, those who yearn for peace must recognize the
differences between the individual and the evil nature of man, that is, there
is jealousy, restraint, and stinginess this already. Therefore, trying to get rid of
Lua Machariya to loosen up, there will be some hope for solving problems
and establishing peace for the world.

Suggestions

1) It should be studied the fundamentals of the 5 precepts in life
what to know the reason of the precepts or the abuse of precepts among
adolescents in each zone area.

64 การประชมุ วชิ าการพระพุทธศาสนาและศิลปวัฒนธรรมระดบั ชาตแิ ละนานาชาติคร้งั ที่ 2

2) A further academic article should be conducted on how to apply
the 5 precepts such as daily life and the achievement or virtue derived from
the preservation of the concrete precepts.

References

Kovit Tangtrongjit, Buddhism leads life. Bangkok: Suwiriyasan. 2548บรรณานกุ รม
Bibliographic information of the National Library of Thammraksa.Life

Development Manual, Bangkok: Thammanurak, 2009.
Phra Thammapitaka (Pra. Payut To), Seeing World Peace Through

Globalization Civilization Background, (Bangkok: Saha Dhammikal
Institute, 1999
Somdej Phra Wachirayanavaroros. Benjasilen Benchatham Book 1. Type No.
29. Bangkok: Mahamakutrajavidyalaya Printing House. 1992.
How does religion play a role in human life? Resources (online).
https://sites.google.com /site/amincommon access information (21
August 2020)
Humanities, Social Sciences and Arts) Volume 11 Number 5 July-December
2018 Veridian E-Journal, Silpakorn University ISSN 1906 – 3431 92 4)

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The Use of Online Game to Promote Learning Dhamma in
English and Positive Attitudes of the Students at

Mahachulalongkornrajavidyayala University, Chiang Mai Campus

Wisuttichai Chaiyasit,

Phrakrusutapathanodom, Phrakhrusiriborromathatpitak,
Phra Athiwat Thammawatsiri

Mahachulalongkornrajavidyalaya University, Chiang Mai Campus, Thailand
Email: [email protected]

Abstract
The purposes of this study were to compare students’ understanding of

Dhamma in English and positive attitudes towards learning by using online
games (Kahoot). The target group was 75 second-year English major students
in their first semester of the academic year 2019 selected by using a purposive
sampling technique. The experimental instrument consisted of six online
games (Kahoot) lesson plans on The Four Noble Truths, Virtues for a Good
Household Life, The Five Precepts, The Superknowledge, The Noble Eightfold
Path, and The Dependent Origination. The data instruments were collected with
the Dhamma in English test and positive attitudes assessment form. The data
was analyzed by dependent samples t-test, mean and standard deviation.
The findings were as follows: 1). The English major students who leaned
Dhamma in English from the online game (Kahoot) after learning (Mean =
42.79) had a higher achievement than before (Mean=23.64) with a statistically
significant difference at .01 level. 2). After the students learned by using online
games (Kahoot), the attitudes of English major students toward Dhamma in
English subject were higher than those prior to the experiment with
statistically significant difference at .01 level.

66 การประชมุ วชิ าการพระพุทธศาสนาและศิลปวัฒนธรรมระดับชาตแิ ละนานาชาตคิ ร้งั ท่ี 2

Keywords: Online game, Dhamma in English, Positive Attitudes, English
major Students

Introduction
The Learning Revolution in National Education Act 1999 (2542) and

Basic Core Curriculum 2008 (2551), Ministry of Education, focuses on how to
enhance the capacity of all learners and the learner-centered approach
based on the conviction that all are capable of learning and developing
themselves to their highest potentiality (Ministry of Education Thailand, 2008:
4). It is in accordance with the first objective of the Twelfth National Economic
and Social Development Plan 2017-2021 is to lay the foundation for a good
value-system by encouraging Thais to be ethical, disciplined, happy, healthy
and smart. They should have good social values, public mindedness, close
family ties, and be capable of continuous self-development through every
stage of their lives (Office of the National Economic and Social Development
Board, 2017:77).

Learning and teaching English in Thailand mostly prefers a
communicative approach which focuses on the development four English
skills for learners: listening, speaking, reading, and writing. However, learners
have very serious problems to develop four English skills that is many learners
still lack of vocabulary. This is the main reason learners cannot communicate
in English well because vocabulary is the basis for learning other languages,
especially English (Suchart, 2015:2). In addition, learners faced the serious
problem about the vocabulary because they found difficulty remembering
the vocabulary, even though they recited and reviewed it. Their English
learning achievement was at the unsatisfactory criteria (61-65). The students
also commented that they lacked vocabulary and would like to improve

การประชุมวิชาการพระพุทธศาสนาและศลิ ปวฒั นธรรมระดับชาตแิ ละนานาชาตคิ ร้งั ที่ 2 67

learning more difficult vocabularies (Samnao, 2009:2). These are very similar
with the second-year students at Mahachulalongkornrajavidyalaya University,
Chiang Mai campus who study Dhamma in English, the researcher noticed
that students also could not remember the Buddhist vocabulary well.

Dhamma is a teaching of the Buddha, the founder of Buddhism.
‘Dhamma in English’ is one of the compulsory subjects in the Bachelor degree
at Mahachulalongkorn rajavidyalaya University. The course book consists of
six chapters with the main teaching of the Buddha: The Four Noble Truths,
Virtues for a Good Household Life, The Five Precepts, The Superknowledge,
The Noble Eightfold Path, and The Dependent Origination (MCU Lecturers,
2008:5). Every student must study this subject and every student faces the
serious problem in learning Dhamma in English. However, if students can
remember and understand the vocabulary and Dhamma both in Thai and
English well, they can effectively explain the Dhamma. Teachers should
understand and solve the students’ problems, and encourage them.
Therefore, the researcher created online games from Kahoot about Dhamma
in English in each chapter. Kahoot is a game-based learning platform, used
as educational technology in schools and other educational institutions. Its
learning games, "Kahoots", are multiple-choice quizzes that allow user
generation and can be accessed via a web browser or the Kahoot app. Kahoot
can be used to review students' knowledge, for formative assessment, or as
a break from traditional classroom activities. Kahoot was designed for social
learning, with learners gathered around a common screen such as
an interactive whiteboard, projector, or a computer monitor. The site can also
be used through screen-sharing tools such as Skype, or Google Hangouts.
The game design is such that the players are required to frequently look up
from their devices. The gameplay is simple; all players connect using a

68 การประชมุ วิชาการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดับชาตแิ ละนานาชาตคิ ร้ังท่ี 2

generated game PIN shown on the common screen, and use a device to
answer questions created by a teacher, business leader, or other person.
These questions can be changed to award points. Points then show up on
the leaderboard after each question (https://en.wikipedia.org/wiki/Kahoot!).

From the above reasons, the researcher is interested in studying the
use of the online game (Kahoot) to promote and solve the problem about
learning Buddhist vocabulary in Dhamma in English subject of the second-
year students. At the same time, the lecturer should support positive
attitudes in learning Dhamma in English of the second-year students.

Research Objectives
1. To compare students’ learning achievement before and after

learning Dhamma in English through the online game (Kahoot) on Dhamma
in English test.

2. To compare students’ attitudes on learning Dhamma in English
before and after learning Dhamma in English through the online game
(Kahoot).

Research Hypothesis
1. Students’ learning achievement on post-test mean scores on

Dhamma in English through the online game (Kahoot) will be higher.
2. Student’s attitudes on learning Dhamma in English through the

online game (Kahoot) will be higher.

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Research Methodology
Subjects of the Study
This research employed a quantitative methodology. The population

of this study was 75 English major students (2nd year), selected by using
a purposive sampling technique, in the first semester of academic year 2019
at Mahachulalongkornrajavidyalaya University, Chiang Mai campus. The target
group was taught for 15 weeks.

Research Instrument
The research tools used in data collection were
1. Six teaching plans from the course book with the online game

(Kahoot) in each chapter.
2 Dhamma in English test (pre and post-tests) which were checked

and approved by three experts. This test is created from Kahoot (pre-test and
post-test) including 50 questions 50 scores.

3. Attitudes assessment form towards learning Dhamma in English
through the online game (Kahoot). The attitudes assessment form is created
by the researcher including 10 questions which were also checked and
approved by three experts.

Data Analysis
The pre-test and post-test were analyzed by dependent samples

t-test. The attitudes assessment form was analyzed by using mean and
standard deviation and dependent sample t-test. An average score of a 5
rating scale was interpreted to show levels of agreement to each attitude as
the following: 4.21-5.00 representing very high level of agreement; 3.41-4.20,
high; 2.61-3.40, moderate; 1.81-2.61, low; and 1.00-1.80, very low.

70 การประชุมวิชาการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดบั ชาตแิ ละนานาชาตคิ รงั้ ที่ 2

Findings
The English students who learned Dhamma in English and played the

online game (Kahoot) after learning (Mean=43.79) had higher achievement
than before learning (Mean=23.64) with statistically significant difference at

.01 level (t-value = -45.76, p-value = 0.00) as shown in Table 1 below.

Table 1: Students’ Scores from the Online Game on Dhamma in English Test

Test N Mean S.D. T Sig.
Pre-test 75 23.64 2.23 -45.76 .000
Post-test 75 42.79 3.00

The English students had higher (Mean=4.57) attitudes towards
learning Dhamma in English before learning (Mean=4.09) Dhamma in English
through the online game (Kahoot) with statically statistically difference at .01
level (t-value = -14.64, p-value = 0.00) as shown in Table 2 below.

Table 2: Students’ Attitudes towards learning Dhamma in English through

the online game (Kahoot)

Test N Mean S.D. T Sig.

Before 75 4.09 .09

Learning -14.64 .000

After 75 4.57 .04

Learning

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Discussion

The discussion is based on the objectives as follows:
1. The English students had higher achievement and could
remember the Buddhist vocabulary better through the online game than
before learning Dhamma in English with statistically significant difference at
.01 level. It may come from the following factors:

A. The researcher applied the online game (Kahoot) in every
chapter, so the students felt happy, fun, and eager to study the Buddhist
vocabularies both in Pali and English well. During the activities, the students
recited the Buddhist vocabularies by themselves and then recited in front of
the class. They were alert and enthusiastic to learn the Buddhist vocabularies.
After that, they play the online game (Kahoot) created by the researcher,
so they were so excited and ready to play the game. This could be concluded
that learning Dhamma in English through the online game (Kahoot) had the
efficiency because it could lead the students to achieve higher learning.
It can motivate the students to learn and be more interested in the content.
The finding confirms the hypothesis and is in accordance with Suchart (2015:1)
reported that after the students learned by using vocabulary games, their
English vocabulary ability scores were higher than those prior to the
experiment. Furthermore, the learners can achieve the learning aims effectively
because they have the great stimulation which is similar to staff working harder
for a bonus or promotion. People can choose the right stimulation for their own
needs in the different situations (Maslow, 1990:41-43).

B. The researcher tried to organize the meaningful activities for
students, group; therefore, the students can easily remember the Buddhist
vocabularies The learners have their activities to do during the class, so there
is the interaction between lecturer and learners, learners and learners that

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can make for an excellent learning atmosphere. In addition, Means & Olson
(1993) stated that whether teachers like Information computer and
technology (ICT) or not, they today need to realize that in the computer age,
it is an irreversible trend that ICT is being integrated into our teaching today
as “using technology effectively in the classroom will enable teachers to be
more successful”.

2. Students had higher attitudes after learning Dhamma in English
through the online game because the students were eager to study the
Buddhist vocabulary more and were not bored with the learning contents. It
is in accordance with Si-am (2013:1) reported that learners who learned from
the English vocabulary game were satisfied with the teaching method and
hope that other teachers will use the game in other subjects in the future.
Moreover, they would love to play the online game (Kahoot) a lot. It was an
exciting game with music, so it motivated them to retain the Buddhist
vocabularies as much as possible, then they can recall that information later
on. Teaching with appropriate and effective material is a way to encourage
and motivate students in learning Dhamma in English as O’Malley and
Chamot (1990) also stated that learning strategies are procedures undertaken
by the learner, in order to make their own language learning as effective as
possible. Therefore, students who learn Dhamma in English through the
online game had higher attitudes and proficiency in learning as the Body of
Knowledge from this study shown in Picture I below.

การประชมุ วชิ าการพระพุทธศาสนาและศิลปวัฒนธรรมระดับชาติและนานาชาติครั้งท่ี 2 73