เอกสารสืบเนื่องการประชุมวิชาการพระพุทธศาสนาและศิลปวัฒนธรรมระดับชาติและนานาชาติครั้งที่ 2

Picture I: The Model of Online Game Use to Promote Learning
Dhamma in English and Positive Attitudes of the Students

Result of Hypothesis Testing
1. The average post-test scores on Dhamma in English test of the

second year, English major students were higher than the pre-test scores after
they had learned Dhamma in English through the online game (Kahoot), so
the hypothesis was found to be significant at p≤0.01.

2. The average attitudes after learning Dhamma in English through the
online game (Kahoot) of the second year, English major students was higher
than those prior to the experiment, so the hypothesis was found to be
significant at p≤0.01.

74 การประชมุ วิชาการพระพุทธศาสนาและศลิ ปวฒั นธรรมระดับชาติและนานาชาตคิ ร้งั ที่ 2

Conclusion
“I hear and I forget, I see and I remember, I do and I understand” this

proverb is useful and practical. The English students who leaned Dhamma in
English through the online game (Kahoot) had higher achievement than
before learning Dhamma in English with statistically significant difference at
.01 level (t-value = -45.76, p-value = 0.00). In addition, 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 significant difference at .01 level (t-value = -14.64, p-value =
0.00). Therefore, learning Dhamma in English through the online game
(Kahoot) process could enhance English competency about Buddhist
vocabularies and contents of the second year, English major students,
especially their listening and speaking skills. These learning methods provided
students with interest and motivation to learn Dhamma in English. Students
also have the opportunity to access the Dhamma in English tests for each
chapter and are able to study them on their own. The findings will be used
as a guideline for teachers and students in developing and improving their
Dhamma in English vocabularies and contents to communicate with
foreigners effectively, especially in the New Normal.

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

and trying out with other groups of students at MCU campuses.
2) There should be a study of the vocabulary online game to promote

the students’ skills competency such as listening, speaking, reading and
writing.

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References
Dudeney, G. (2000 and 2007). The Internet and the language classroom.

Cambridge: Cambridge University Press.
MCU Lecturers. (2008). Dhamma in English. 1st Ed. Bangkok:

Mahachulalongkornrajavidyalaya University press.

Maslow, A.H. (1990). Motivation and Personality. New York, Evanston, and
London: Newbury House Publisher.

Ministry of Education. (2008). Basic Education Core Curriculum 2008
(B.E.2551). Bangkok: The Agricultural Co-operative Federation of
Thailand press.

Narmratch, Nutcharee et.al. (2011). The Development of Instructional
Packages in English Grammar on Conditional Sentences of the 10th
Grade Students. The 23rd National Graduate Research Conference
Proceedings published by Rajamangala University of Technology Isan.

Office of the National Economic and Social Development Board. (2017). The
Twelfth National Economic and Social Development Plan 2017-
2021. Bangkok: Office of the National Economic and Social
Development Board, Office of the Prime Minister.

O’Malley, J. M. & Chamot, A. U. (1990). Learning Strategies in Second
Language Acquisition. Cambridge: Cambridge University Press

Paul A. Tess. (2013). “The Role of Social Media in Higher Education Classes- A
literature review”. ELSEVIER: Computers in Human Behavior.
Volume-20, Issue-5.

Pyl, Annapurna. (2012). ICT as a Change Agent for Higher Education and
Society . International Conferenece on EGovernance & Cloud
Computing Sevices (EGov ’12) Proceedings published by
International Journal of Computer Applications® (IJCA)

76 การประชุมวิชาการพระพทุ ธศาสนาและศิลปวัฒนธรรมระดับชาติและนานาชาตคิ รั้งท่ี 2

Si-am Kunses. (2013). Development of Computer Assisted Instruction for Blind
Students. Master Thesis, M.Ed. (Educational Technology), Chiang Mai:
Graduate School, Chiang Mai University.

Samnao Sripramong. (2012). The Study of the Effect of Using Vocabulary
Games on The Retention in Learning Vocabulary Of Prathomsuksa
Five Students. Master Thesis, M.A. (Teaching English as a foreign
Language), Bangkok: Graduate School, Srinakharinwirot University.

Soong, Darcy. (2010). E-Learning—A Panacea for EFL Students? 7th
International Conference . Proceeding published by CULI, Pathways
in EIL: Explorations and innovations in teaching and research. A
Classroom Research, English Department, Chiang Mai: Lanna
Polytechnic Chiang Mai Technological College.

Suchart Kongkul. (2015). The Use of Vocabulary Games to Promote English
Vocabulary ability and Positive Attitudes of the Students.

Wisuttichai Chaiyasit. (2015). “Learning Achievement and Satisfaction of
Undergraduate Students in Learning Tense through the Computer
Game in Thailand”. ACME International Journal of Multidisciplinary
Research. Volume-III, Issue-IX.https://en.wikipedia.org/ wiki/Kahoot! [May 30,
2019]

การประชุมวชิ าการพระพทุ ธศาสนาและศิลปวัฒนธรรมระดับชาติและนานาชาตคิ ร้งั ท่ี 2 77

An Integrated Learning Design Suitable for the New
Normal

Woravit Nithedsilp,
Natthaphromsen Luksingkeaw,

Prasert Buppasuk

Mahachulalongkornrajavidyalaya University, Chiang Mai Campus, Thailand.
E-mail: [email protected]

Abstract
The objectives of this article were 1) to study the Importance of

Integrated Learning Design 2) to develop the perception in goal of Integrated
Learning Design suitably, and 3) to present the Integrated Learning model for
Learning in a New Normal Society. Hence, the writer has presented the
concept of Integrated Learning Design with Appropriation for Learning in a
New Normal Society by virtue of teaching experience in an educational
situation more than 20 years.

Nowadays, the educationists all over the world are interested in the
new mastering of “New Normal” which is becoming a very popular term,
especially on the online platform. The coronavirus outbreak (COVID-19) has
given rise to the variation of the way of human’s life in various dimensions
around the world. It causes many disturbances, for example the people have
to keep social distancing, work from home in order to avoid face to face
communication and maintain health by turning to designing work out for
oneself. Even in the educational field, it is facing with the circumstances of a
huge adjustment in the 21st century. For this reason, all universities and other

78 การประชมุ วชิ าการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดบั ชาตแิ ละนานาชาตคิ รง้ั ท่ี 2

institutes, a new educational program must be formulated and settled by
requiring online learning that becoming the new norm of Thai society.

This can be concluded that the importance of an integrated learning
design can capably makes the learners having a relevant and consistent
experience. The learners are able to appropriately apply the gained
knowledge and experience in the real life situation. The main aim is to instruct
the learners to be capable to solve problems on their own. In the part of the
integrated learning format for mastering in the new normal society consists
of infusion, parallel, multidiscipline and transdisciplinary.

Keywords: learning design, integration, social learning the new normal

Introduction

It is found out that there are changes in economy, society,
technology and innovation, including education in the 21st century. Especially
in the learning management design that must be able to keep up with the
changes in terms of social dimension by focusing on the life skills of learners
where these days’ education, humans appreciate towards the education as a
way to get more prepared to live their lives, learning how to think, learning
about the changes, troubleshooting problems, communicating and learning
throughout one’s life. (Bellanca, J., and R. Brandt, 2010, Page 1)

Education for learning in a new normal society, the educational
society around the world is showing interests. It is an urgent agenda in order
to gain learners with higher learning achievement and it is raised as the basis
of human resource development. The country leaders develop their
countries in every aspect, particularly in the digital age that must rely on the
standardized manpower. Therefore, the development of education,

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developing manpower to become qualitative with professional competency
with an effort to keep up with the approaching changes if the educational
provision for the people in the nation is in the right way, suitable for the social
environment; the economic, social, political and cultural needs of the
country. This will be able to build up the advancement for the Thai society
in terms of educational provision for people by adhering to the educational
system according to the National Education Act B.E.2542 (Ministry of
Education, B.E.2542), Article 6 on "The educational management must be
carried out to develop Thai people to become complete human beings in
physical, mental, intelligent, knowledge and morality, with ethics and culture
so they are able to live their lives happily with others”. This is a system that
allows people to study and learn continuously for the rest of their lives in
order to be aligned with the new normal world’s societal conditions.

The integrated learning design is the teaching that requires a
procedural skill teachers are able to connect to knowledge, concepts and
skills altogether. This results in a holistic learning suitable for the learning
process in a new normal way of society. The teacher makes learners to
become skillful in 3 ways: cognitive domain, affective domain, and
psychomotor domain. These 3 domains are consistent with the educational
management guidelines of the National Education Act B.E.2542, Article 23 that
emphasizes on the importance of knowledge, morality, the learning process
and integration in the appropriate manner according to the actual situation
of the present society. The integrated learning design is a student-centralized
teaching management. Students will be able to learn to connect the content
according to the subject matter in meaningful terms and this can be applied
for the teacher’s professions till his/her retirement.

80 การประชมุ วิชาการพระพุทธศาสนาและศิลปวฒั นธรรมระดบั ชาติและนานาชาติครง้ั ท่ี 2

Therefore, the main reason of the integrated learning design that is
suitable for learning in a new normal way of life in society. The first, is that
things that are going on in daily life are related to a various fields of science
combined, so the students who have only learned one science are not able
to apply their knowledge to troubleshoot problems. Secondly, the integrated
learning management will generate the relationship linked with the concept
of several sciences combined so this leads to the transfer of learning of
various sciences, allowing the students to see the benefits of what they have
learned and applied them in the practical ways. Thirdly, the integrated
learning management helps reduce the redundancy of the content of
different courses in the curriculum, thus this can reduce the time spent on
learning certain materials and can then add more time with new contents.
Fourthly, is that the integrated learning management will respond to the
students' capability in order to help build up knowledge, skills and multiple
intelligence attitudes? Lastly, it is the way to manage the integrated learning
management to comply with the theory of constructivism that is prevalent in
these days.

Contents

According to the research paper from REDlab (Research in Education
and Design Lab), it is found out that the learning design is integrated into the
academic content and is a powerful learning tool which could be broadly
integrated with interdisciplinary studies (Carroll et al., 2010). Furthermore, in
the teaching management implemented with the integrated learning design,
it is also beneficial to the learning that can create a diversity of experiences
and also help promote those meaningful learning for learners (Kwek, SH.,
2011). It is a way to create innovative learning management consistent with

การประชุมวิชาการพระพุทธศาสนาและศิลปวฒั นธรรมระดับชาติและนานาชาติคร้ังที่ 2 81

the national development directions that will lead to the skill developments
in conjunction with life and social skill developments which is an important
competency for people in the 21st century.

The Innovative Leaders Center in Curriculum and Learning, Bangkok
(B.E.2562, Page 1.) online document on creative integration written by Wichai
Wongyai and Marut Phatphol mentioned to the integration as it refers to the
combination of 2 or more knowledge combined perfectly and systematically.
This encourages learners to the conceptual learning in a way that is linked in
integration, responding to the nature, needs and interests of learners. They
also continued to mention that the conceptual integration is a way to bring
the essence or the main concept of different knowledge into combination
and lead to the learning management that the learners are led to the deep
learning, while the creative integration is the focus of the learning
management in the world of disruptive technological era where the learners
need to have advanced thinking skills and are able to use those hard skills
and soft skills for innovative creation that can get the problems solved and
for social development as well.

The instructional design is considered as an important task for
teachers, as Smith, P. L., and Ragan, T.J. (2005) stated that raising awareness
that stimulates teaching preparation for learning purposes, and how will the
activities be organized? What teaching materials are being used? And what
means of evaluation are going to be measured? The correct teaching and
learning design helps to encourage confidence towards the teaching
purposefully and to provide the appreciation for learners. The instructional
design can be called by other names, such as the Instructional System Design,
the Instructional Development, the Instructional Design, and the Learning
System Design.

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The Importance of the Integrated Learning Design
The integrated learning design provides learners a relevant and
uninterrupted experience with the first-hand experience. Learners are able to
apply the knowledge and experience gained in real life appropriately,
providing opportunities for learners to participate in activities, encouraging
learners to become both disciplined and self-responsible, as well as helping
to promote creativity. About the integrated learning design according to the
integrated curriculum, by creating a topic instead of teaching the content as
an original individual course is very popular. Learners will have a profound
understanding of what they have learned. They will have a holistic
understanding of the meaning of content. The integrated curriculum will be
something that can motivate learners to achieve thoughts and aware of the
connections between thoughts.
Woravit Nithedsilp. (2008. Page 176) has given precedence to
teaching by stating that teaching methods are an integral part of education.
They are the processes in providing education that the teachers make
arrangements for learners so that they are able to learn with ease. If the
teacher knows how to apply good and appropriate teaching methods, it will
provide learners with the following benefits: gaining knowledge and
understanding the lessons, possessing skills and expertise in academic studies,
having a positive attitude towards what is learned, having the capability to
apply things, being able to apply knowledge to quest for additional study,
and being able to apply knowledge to solving problems in daily life.

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Picture: The Importance of the Integrated Learning Design

The world society has differentiations between individuals in the
pursuit of learning from different information. Likewise, a man who has the
newest information is considered as the success.

The Proper Goals towards the Integrated Learning Design
The goals towards the integrated learning management are as
follows:
1) To teach learners to become ones who can solve problems
by themselves.
Problem-solving teaching method through learning activities that
focuses on learners to learn according to a systematic procedure, starting
from problem formation, planning ways to solve problems, hypothesizing,
collecting the data, proving the data, analyzing the data and drawing
conclusions. Teachers will be the ones who introduce problems, or teachers
and the learners will jointly formulate a significant issue. This is a new
problem that learners have not encountered before and it must not exceed
the learners’ intelligent skills. Learners will be problem solvers or finding out
the answer by themselves. The learners’ problem-solving capability will vary
based on the intellect, knowledge, experience, motivation, mood, in which

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the solution will not have a fixed pattern or procedure. Teachers must
provide a learning environment or atmosphere that facilitates to the
implementation of the thinking procedure in problem-solving. Teachers must
give learners the opportunity to use their ideas and practice how to get the
problems solved in order to achieve expertise. This will enable learners to
learn new things well. In the problem-solving learning management, there is
an important principle: allowing learners to learn by themselves, having
carried out through learning activities, emphasizing on the skills questing
knowledge, discovery, the creation of self-knowledge base, implementing the
scientific procedure in the process of organizing activities (Sukhon
Sinthapanonta, B.E.2550, Page 67).

2) To enable students to directly participate in learning
purposefully and meaningfully.

Helping learners realize that learning everything is interrelated.
Awareness-raising procedure is a process that encourages learners to pay
attention to, recognize, and appreciate a phenomenon or those various
behaviors that occur in the society, both in concrete and abstract aspects.
The operational process is as followed: 1. Observation, the information that
requires the learners' interest, attention and appreciation. 2. Criticizing, by
providing examples of situations and first-hand experiences so that learners
are able to analyze the cause and the pros and cons that will be subsequent
in both short-term and long-term. 3. Summary, organize the discussion in
order to find information or evidence to support the value of what needs to
be realized and to set goals for self-development on such matter.

3) To satisfy the interests of individual learner through
individualized learning.

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The individualized learning or the individualized instruction or self-
study, or individual learning is one of the forms of instructions that open
learners the opportunity to choose what to study or learn based on their
abilities, their self-interest, taking into account the principles of individual
differences such as the differences in ability, intelligence, needs; physical,
emotional and social attention through self-learning. This is a joint application
of techniques and teaching materials to be in line with individual differences
such as program-based instruction, modular teaching, etc. These learning
methods will fully enhance the efficiency of the instructional managerial
operation.

4) To design situations for learners to learn as they want to know
rather than following the required courses

The learning management based on the concept of intellectual
creativity that emphasizes on the learning procedure rather than the subject
matter with an effort to help learners connect knowledge or create self-built
knowledge by taking action through media or learning activities guided by the
instructor, a person who suggests, motivates, or facilitates the learning among
learners through the advanced thinking procedure. That is, the learners will
have things analyzed, synthesized and assessed the value of learning
activities. This makes learning meaningful and adaptable effectively in other
situations.

5) In order to encourage learners to work with others in
cooperative learning method such as coupled learning or as small groups
and emphasize on the social value of learning

The cooperative learning management is considered a student-
centric instructional management, implementing a group process opening
learners the opportunity to work mutually for the benefit and success of the

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group. The cooperative learning is not just designed for learners to work in
groups, such as making reports, conducting inventive activities or making
workpiece, discussion, as well as conducting experiments, instructors will do
their summary on such knowledge but instructors must try to strategize
methods so that learners will be able to use the procedure to processing
things obtained from various activities, systematizing the knowledge and
summing up by themselves as a key principle.

6) to emphasis on a holistic and interrelated learning procedure
continuously rather than learning on individual course and skills
separately

The term “holistic learning” is a base of knowledge’s field in a new
concept according to the advanced educational principle. It is a course that
focuses on educational philosophy in order to create equilibrium between
intrinsic self-learning and extrinsic one, which is a concept that emphasizes
on the transformative learning. This can be done by fusing or integrating
knowledge that is both art and science and the intrinsic learning procedure
altogether, not subdividing into a single field of education science, but will
focus on the apportionment of the educational procedure and develop the
internal potential of the learners symmetrically.

The integrated learning model for learning in a new normal
society

The integrated learning for learning in a new normal society by
Sompoet Panawas (2015 p. 176-186) introduces 4 models shown as followed:

1) Infusion Instruction refers to the method of adding the contents
of other subjects necessary to the teaching of another subject. It is a teaching
plan and taught by only one instructor. That is to add or insert subject matter
into the teaching of other courses.

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2) Parallel Instruction is teaching method taught by two or more
instructors who operate the teaching on different subjects. The individual

instructor will teach his/her course according to the teaching plan obtained
from joint planning and is agreed upon by focusing on teaching the theme,
concept, and problem correspondingly, and identifying what is connected or

aligned or having common ideas between subjects and then deciding
together how to teach such subject, concept, and problem.

3) The Multi-disciplinary Instruction is similarly characterized to the

parallel instruction or there are two or more instructors, each teaching their
own subjects and organizing their own learning activities but both of them
have to plan the instruction together in the project assignment with the

subject, concept, conceptualization or similar problem or jointly determining
how to divide that project into sub-projects for the learners to perform in
each course. Learners work on a project by using knowledge obtained from

various subjects integrated into the activity and separately assessing the
results of the specific activities related to their course.

4) The Trans disciplinary Instruction. The instruction based on this

form, instructors who teach different subjects must teach together as a group
or as a team, jointly planning, discussing and setting a subject, conceptualizing
problem and jointly proceeding instruction for the same group of learners.

No. Integrated Prominent Point Advantages Restrictions
Learning
Model Is an instructional 1. A single 1. A single
planning that focuses instructor instructor may
1 Infusion on a single instructor. manages the not be
Instruction It is the instruction whole subject proficient in

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2 Parallel that integrates the content, learning certain subject
Instruction content into the activities and contents.
teaching of the single time spent
course. Instructors are conveniently 2. Subject
independent to plan 2. There is no content and
their instructions. effect on other learning
instructors and activities
The instructional teaching organized may
planning is mutually scheduling. be duplicated
agreed upon by with other
focusing on the 1. Each instructor subjects.
theme, concept, and continues to 3. Learners will
problem, able to manage the be overloaded
connect ideas entire subject with works
together between matter, learning because every
subjects and make activities and subject has to
decisions together. time spent assign tasks to
conveniently. 1. The
2. There is no instructor still
effect on other has to bear
instructors and the overload
teaching on non-
schedule. proficient
subjects.

2. Learners is
still
overloaded
with works
because every

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3 Multi- Different instructors 3. Subject subject has to
Disciplinary teach their own content, learning assign tasks to
Instruction subjects and organize activities reduce
their own learning duplication, 1. There are
4 Trans activities, planning encouraging effects on
disciplinary instructions together working together. teaching
Instruction in assigning project scheduling and
with topics; concepts, 1. Bolstering the study planning.
conceptualization or collaboration of
the corresponding both instructors 1. There are
problem when and learners, effects on
activities are reducing teaching
conducted then repetition of scheduling and
assessed the results activities. study planning.
related to the
individual course. 2. All instructors
and learners
Teaching that is jointly have a clear
taught as a group or as common goal.
a team, jointly
planning, discussing 3. Learners
and setting a subject, foresee the
importance of
how to apply
knowledge to
their real careers.

1. Bolstering the
collaboration of
both instructors
and learners,
reducing

90 การประชุมวชิ าการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดับชาติและนานาชาตคิ รงั้ ที่ 2

conceptualizing repetition of 2. Instructors
problem and jointly activities. must have
proceeding instruction 2. All instructors their classes
for the same group of and learners under control
learners. have a clear in order to
common goal. keep up with
meet the
3. Learners schedule.
foresee the
importance of
how to apply
knowledge to
their real careers.

New Body of Knowledge
The Instructional design is a process that aims to transform the

defined behavioral objectives into an instructional management plan which
is used to guide a practicality in the classroom in order to develop learners
to achieve the expected learning outcome. In the instructional design, the
instructors must choose models as followed:

- The first model is an infusion instruction.
- The second model is a parallel instruction.
- The third model is a multi-disciplinary instruction.
- The fourth model is the Trans disciplinary instruction.

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The integrated learning model for learning in a new normal society
can be applied for further development among learners.

References

Bellanca, J., and R. Brandt. (2010). 21st Century Skills, Rethinking How
Students Learn. Bloomington. IN: Solution Tree.

Carroll et al. (2010). Destination, Imagination and the Fires within: Design
Thinking in a Middle School Classroom. International Journal of Art
and Design Education,issue 29(1), pp.37-53. Retrieved November 19,
2017, from http://www.iimagineservicede sign.com/wp-content/
uploads/2015/08/Design-Thinking-Concepts-at-School-K-to-12-
Article-PDF.pdf

Kwek. S.H. (2011). Innovation in the classroom: Design Thinking for 21st century
Learning. Retrieved November 19, 2017, [online] Available at:
https://web.stanford.edu/group/redlab/cgibin/materials/KwekInnova
tion%20In%20The%20Classroom.pdf Ministry of Education. ( 2542)
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92 การประชุมวชิ าการพระพุทธศาสนาและศิลปวฒั นธรรมระดับชาตแิ ละนานาชาตคิ ร้ังที่ 2

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การประชุมวชิ าการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดบั ชาติและนานาชาตคิ รง้ั ที่ 2 93

The Folk Beliefs on the Past Buddhas
in Lan Na Buddhist Arts

Phra Nakorn Pannavajiro,
Phra Kru Baidikatippanakorn Jayabhinando, Phisit Kotsupho

Mahachulalongkonrajavidayalay University, Chiang Mai Campus
Email: [email protected]

Abstract
Theravada Buddhist scriptures were stated that the numbers of

Buddha are as many as the sand in the Ganga River. These Buddhas by their
Buddhahood are of two kinds: the Perfectly Enlighten Buddha (a universal
Buddha) and the Enlightened for himself (a Particular Buddha) through the
continuous occurrences in 3 periods of time: the Buddhas in the past, the
Buddha in the Present and the Buddhas in the future. In Lan Na Buddhist
literatures, many beliefs on Buddhas in the past were inherited and were
corresponded to the Theravada Buddhist scriptures. But identifying the
numbers and names of the past Buddhas are both consistency and differency.
Especially the literatures namely: Sambharavipaka, Jinakalamali,
Mulasasana(the Lan Na version) and Metteyavamsa(the Lan Na version), which
had been influenced by the Sodatthaki Mahanidana had mentioned the
numbers of Past Buddhas about 512,027 persons whom the Bodhisatta met
during his charisma, 20 countless(Asankhayya) and 100 thousands
Eons(Kappa) There were two names of the past Buddhas which did not found
in Theravada Scripters namely: the Puranadipangkara Buddha and Phra
Brahmadeva the Buddha. That is the concept having been influenced by
Mahayana Buddhism. While in the Theravada Buddhist scriptures it was clearly

94 การประชมุ วชิ าการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดบั ชาติและนานาชาติครั้งที่ 2

mentioned the numbers and names of the past Buddhas only 27 persons
during time of the Bodhisattva's Verbal practice starting from Tanhankara
Buddha unto Kassapa Buddha.

The beliefs on the Past Buddhas in Lan Na has been closely tied to
the Lan Na cultures conveyed visually in the Buddhist arts thereby the
numerous Buddha statues were made, for instance, the burn-clay votive
tablets, the wooden panel votive tablets and the temple murals. It was
asserted that the advantage of creating a Buddha image is the supporting
concept and stimulating to make many Buddha images. In the above
mentioned Buddhist arts, they can be classified 2 sets of thought on the
many past Buddhas appeared in Lan Na Buddhist arts relating toward the
present Buddha, namely: the past Buddhas who did not give the prophesy
to the Bodhisatta, and those who gave the prophecy to the Bodhisatta.
Therefore, Lan Na Buddhist arts with many Buddha images are reflecting the
worship - ways to the past Buddhas in Lan Na culture.

Keywords: belief, the Past Buddhas, Lan Na Buddhist Arts

Introduction

Since the time of Chammadevi the Queen had brought with her the
Tipitaka Scholar monks from Lavo (Lop Buri); the Dvaravati Kingdom to
propagate Theravada Buddhism in the Hariphunchaya (Lamphun) Kingdom in
1204 BE. It caused the first establishment of Theravada Buddhism in the Lan Na.
Later on, the twice propagations were done: in 1912 BE., Ven.Sumana Thera from
Sukhothai had brought the Mon-styled Buddhism (Ramanyavamsa) from
Muang Phan, which inherited from Lanka to Lan Na known as the Early
Langkavamsa Theravada, Langkawong. In the year 1 9 7 3 BE., Ven. Phra Maha

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Nanagambhira with his group had traveled for study Buddhism in Lanka. He
had brought the Langka –styled practice to Lan Na. This is the third time of
propagation called the Later Langkavamsa Theravada, (Prasert Na Nakhon and
Puang Kham Tui Khieo, 1994: 2). From that time up to date, Buddhism has
sequentially prospered in Lan Na Kingdom over amount 1 ,3 0 0 years,
supported Lan Na people having unshaken faith in Theravada Buddhism.

The belief in the Buddha is regarded as the core of Buddhist belief,
because of the Buddha himself was the founder and propagated teachings.
The Buddha, therefore, was the most important he Buddha in Lan Na cultures.
It has found the popular traditions in building and worshiping the Buddha
images, for example, enshrining the Buddha images in wooden plate on the
main altar with the Main Buddha in the Hall, embedding the clay votive
tablets in Stupa or in the altar, the mural painting of Buddha images adorned
on the walls nearby the Main Buddha, and so on. A lot of Buddha images
is found in these Buddhist arts; in particular kinds, the 5 Buddhas are found,
some are 2 5 , 2 7 , 2 8 , 100, 1,000 or uncountable Buddhas in number are
found. This firmly implies the belief in the numerous Buddhas having
continuously occurred in 3 periods of time; the past, the present and the
future. The belief in the past Buddha in Lan Na Buddhist arts is very
interesting, since, it is related to the perception of the past Buddhas from
various knowledge- sources in scriptures and literature handed down to such
empirical and beautiful arts.

The Concept of Buddhas in Theravada Scriptures
The Buddha is a popular term named whoever attained
enlightenment which is the special status having accomplished from the
extremely and long fulfillment of virtues. Having virtues fulfilled, then he has
to enlighten and become the Buddha.

96 การประชุมวิชาการพระพทุ ธศาสนาและศิลปวัฒนธรรมระดับชาติและนานาชาติครั้งที่ 2

In Theravada Buddhist scriptures, it was said that the Buddhas are
as many as seeds of sand in Ganga River as quoted in Visuddhavilāsinī, the
commentary “the 30 Perfections such as charity, are the causes of many
Buddhas, those are alike seeds of sand in Ganga River. (Gangāvālukupamaṃ
anekāsaṃ buddhānaṃ dānapāramitādisamatiṃsapāramitā kāraṇāni) "(Khu.Apa.
Attha. (Thai) 8/1/191). It has shown the generosity of Buddhahood to which
the numerous potential human beings had already achieved through the
state of Bodhisatta having fulfilled the 3 levels of perfections namely, the 10
basic perfections (Dasa Pāramī), the 10 medium perfections(Dasa Upapāramī)
and the 10 upmost perfections(Dasa Paramattha Parāmī). There are totally 30
Perfections (Samatiṃsa Paramī).

According to the Characteristics of Buddhahood, there are two
types of the Buddha namely, the Sammāsambuddha(the fully Enlighten One
and propagated teaching) and the Paccekabuddha(the fully Enlighten One
but not propagated the teaching) (Ang. Ekka - Duka. (Pali) 20/301797). In
Bahudhātakasutta, it mentioned that there will be only one by one Buddha
in one Universe at the same time. They must not simultaneously arise. (M.U.
(Thai) 14/129/167).

In Visuddhavilāsinī, the commentary, it had explained the two
different types of the Buddhas (Khu.Apa. Attha. (Thai) 8 / 1 / 203) that “ the
Fully Enlightened Buddha is an extremely fulfill-performer. Once receiving
prophecies from the Buddhas, he spent the different durations of times in
fulfilling the perfections according to his/their prominent aspiration, such as
the one who is Wisdom –prominent (Panňňādhika-Buddha) should
completely spend 4 Uncountable and 100,000 Eons, then will attain the
enlightenment. The 8 Uncountable and 100,000 Eons are the times for the
Faith-prominent One (Saddhādhika-Buddha). While 16 Uncountable and

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100,000 Eons are the periods of the perseverance – Prominent One
(Viriyādhika-Buddha). (Khu.Apa.Atth. (Thai) 8/1/188). These Buddhas having
preached only one doctrine could guide the uncountable listeners to reach
Nibbana. This has followed his mental aspiration while he remained as
Bodhisatta that

“ If I liberated from the circle of suffering, I shall also raise the people
to overcome the circle of suffering”. (Sambhāravipāka, 1961: 29-30). On the
Contrary, the Pacceka Buddhas had spent only 2 Uncountable and 100,000
Eons for their fulfilling perfections. (T.M.Atth. (Thai) 2/1/203). They then,
enlightened only for their sakes, not for preaching the others to attain the
liberation. When they had to assist their supporters, the only 2 blessing
stanzas were given, because of no any mental aspirations were initially
determined.

In Theravada Buddhist scripture, it was told that Buddhas occur in all
3 times: Buddhas in the past, Buddha in the present and Buddhas in the
future. But in each scriptures, the exact numbers and names of them are
different according to the context of its contents. For example: in
Mahāpadānasutta, (T.M.(Thai). 10/1/1-56), and Āṭānāṭiyasutta (T.Pa.
(Thai).11/277/220-221) it has specified 7 numbers and names of the Buddhas
including the 6 Buddhas in the past namely Vipassi, Sikhi, Vessabhû,
Kakusanda, Konāgamana, Kassapa and the Gotama, the present Buddha.

In Wepullapabbata Sutta (Sang.N. (Thai) 16/143 / 230-232) it
identified only 4 Buddhas; 3 Buddhas in the past namely Kakusanda,

Konāgamana Kassapa, and the only one present Buddha; the Gotama. But
in Buddhavaṃsa (Khu Bud.(Thai) 33 / 1-24 / 592-721) it is indicated the many
numbers, the names and history of the Buddhas by indicating 24 of Buddhas
in the past and one Buddha in the present. They are totally 25 Buddhas.

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These Buddhas in the past had ever predicted to the Bodhisatta before his
enlightenment and becoming the present Buddha. Here are their names:
Dîpankara, Kondhaññna, Maŋgala, Sumana, Revata, Sobhita, Anomadassi,
Paduma, Nāradha, Padummuttara, Sumedha, Sujata, Piyadassî, Atthadassî,
Dhammadassî, Siddhattha, Tissa, Pussa, Vipassî, Sikhî, Vessabhû, Kakusanda,
Konāgamana, and Kassapa. On the other hand, in Buddhapakiṇṇakakaṇdha,
(Khu. Bu.(Thai) 33/1/721) it is also recited three more names of the Buddhas
those had come prior to Dipankara; the Buddha; Tañhankara, Medhankara
and Saranankara. The only one Buhdha in the future whose name Metteyya
is appeared in Theravada scripture, the Cakkavattisutta (T. Pa. (Thai) 11/107 /
78-79).

Conclusively speaking, in Theravada Scriptures, there are plenty of
Buddhas are back to back born in 3 times with clearly reciting their numbers
and names; i.e., the 27 apst Buddhas since Tañhankara unto Kassapa. The
only one future Buddha is naming as Metteyya. Lastly, Gotama, the present
Buddha while he was fulfilling perfection with verbal declaration in 4
Uncountable and one hundred thousand Eons had got prediction from the
24 Buddhas in the past.

The Past Buddhas in Lan Na Buddhist literatures
The Lan Na Buddhist literatures have been presented the concept
of Buddhas agreeable with Theravada scripture having stated that the
Buddhas are as many as the seeds of sand in the Ganga River (Khu.Apa. Atth.
(Thai) 8/1/191). However, the concept of the Past Buddhas by numbers and
by names is both consistent and different from Theravada scripture. Especially
the Sambharavipaka has been assumed it was composed in Lan Na around
the after period of 19th Buddhist Century. (Supaphan Na Bang Chang, 1990:
136). The Jinakalamalipakarana had composed by Phra Siriratnapanyathera, in

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2060 B.E.. (Likhit Likhitanon, 1997: 115-119). Both Literatures are indicated that
during the times of 20 uncountable amd 100,000 Eons, the Bodhisattva having
performed to fulfill perfections had totally met 512,027 Buddhas. They are
classified by the particular periods of his performances as the follows:

1 ) During his mental inspiration about 7 uncountable Eons, he had
met 125,000 Buddhas, but he did not get any prophecy.

2 ) During his Verbal declaration about 9 uncountable Eons, he had
met 387,000 Buddhas, but he did not also get any he prophecy.

3 ) During his Verbal declaration about 4 uncountable and 100,000
Eons, he had met 27 Buddhas, and he had got the prophecy since Dipangkara
until Kassapa (Sambhāravipāka, 1961: 179, Jinakālamālipakarana, 1974: 10-26)

On the other two literatures namely; Mulasāsanā (Lan Na version)
and Metteyyavamsa (Lan Na Version), it was told that Bodhisatta had met
many the past Buddhas. Thai is similar to Sambhāravipāka and
Jinakālamālipakarana. While the Jinamahānidāna was specified the numbers
and names of Buddhas corresponding to the Buddhavamsa (Khu. Bud. (Thai)
3 3 / 1 - 2 4 / 5 9 2 - 7 2 1 ) . They are the 2 4 Past Buddhas who had given the
prophesy to Bodhisatta only during his physical and Verbal declaration. The
below table shows the numerous differences of Buddhas in the past in each
literatures as follows:

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Table 1 It shows the different numbers of the past Buddhas in Lan Na

literatures.

Lan Na Literatures The Past The Past The past of Total

Buddha Buddha the Buddha Numbers

during his during His during his of Past

mental Verbal Physical and Buddhas

Inspiration Declaration Verbal

performances

Sambhāravipāka 125,000 387,000 27 512,027
27 512,027
Jinakālamālipakarana 125,000 387,000 27 196,027
On the
Mula Sāsanā Lan Na 124,000 72,000 27 other
version On the On the other 27 hand
other hand 312,027
125,000 hand 451,027
187,000
27
Metteyyavamsa 124,000 327,000
Lan Na Version NA NA

Jinamahānidāna

In the case of these literatures: Jinakālamālipakarana Mulasāsanā and
Metteyyavamsa had been given the different many numbers of the Past
Buddhas from Theravada Scripture, because of they were influenced by writing

style of Sodatthakimahanidan composed by Ven. Cula Buddhaghosacariya of
Langka around 18 Buddhist Century. This literature was widespreaded in
South East Asia Theravada Buddhist Countries especially Burma and Thailand.

(Supaphan Na Bang Chang, 1990: 132 and 136).
Sodataki's essence The great tales indicate the number of past

Buddhas that Bodhisattva met when performing charisma, totaling 512,027

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Buddha images, divided into 3 periods: 125,000 Buddhist meditation sessions,
387,000 Buddhist meditation sessions, and 27 Buddhist meditation sessions.
Prophecies from the past 24 Buddhas, especially the impeachment literature,
copied the content directly from Sodattaki, the great tales stating that the 20
countless Bodhisattva practiced charisma, Saenkap, had found 512,027
Buddhas past (Supapun Na Bang Chang, 1990: 136) after the literature of Shin
Kalamali Pakorn Munassana (Lan Na idioms) and Met Toeiyuang (Lan Na
idioms) were also influenced by Sothattaki. Great tales through the
uninspiring, indicating a number of similar Buddhist past.

As for the identification of the name of the former Buddha in Lan Na
literature that is different from the Tipitaka scriptures, that is, during the
practice of the seven countless Buddha images, 125,000 Buddha images have
emerged, but have identified two names of the former Buddhas, namely
"Thipangkorn Buddha" and "Brahma Deva Buddhajao" by Phra Thipangkorn
Buddha have two same names.

If it was the Thipangkorn, the Buddha before the Bodhisattva found
it during the manosana period, use the word “Pran Tepangkorn”. Use the
word "Pachim Tepangkorn" by the literature of unjustified and Shinkalmali
Pakorn stating that During the Bodhisattva practice, Mano Panithan was born
Mrs. Sumita Rajthevee. The younger sisters (Kanitphokini) were different
mothers of the Lord Buddha named Tepangkon before.

(Puran Tepangkorn) gave a meal of lettuce seed oil to the Thera
Bodhisattva, who would enlighten him as a future Buddha named Tepangkon.
(Phra Pachim Thipangkorn Buddha) Then she gave a wish for Phra Thera
Bodhisattva to pay respect to Phra Prunthipangkorn, the Buddha. She wishes
to be a Buddha in the future. But Phra Puran Tepangkorn Buddha did not let

102 การประชุมวชิ าการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดับชาติและนานาชาตคิ รั้งที่ 2

the Buddha prophesy. Therefore said to the Thera Bodhisattva that in the
future another 16

When she (Thera Bodhisattva) has enlightened as a Buddha, the
Buddha will prophesy to her. When Mrs. Sumitta Rajthevee Bodhisattva died
and was born in Dusit Heaven Later, the Bodhisattva was born as Lord Aradi.
(Lord Atithewa) in Karnaka city Practiced his dignity and set his wish to be the
Lord Buddha in the presence of Brahma and the Deva But still did not receive
a Buddhist prophecy because the 8 tanning moral teachings were not yet
complete (Rough handling, 1961: 64-78 and Shin-Kalamali-Pakorn, 1974: 7-9)

Identifying the duplicate name of the Buddha and the
identification of Phra Brahma Deva Buddha like this. There is a difference from
the Theravada script that clearly identifies the name of the past Buddha only
during the body of Vajirana, the number of 2 7 Buddha images, starting from
the Sangha of the Buddha onwards until the Buddha only. But the name of
Phra Brahma Deva Buddha is not revealed And the duplicate name of the
Buddha, the two priests, the impeachment of unjustified literature and Shinkal
Mali Pakorn identifying the name of the past Buddha like this

It was influenced by the Mahayana scriptures that developed the
concept of "Putth" to be more concrete. As the viewpoint of the Rawin (the
future Wong Met Toayasut and Met Toeiyuang, Lan Na idioms, 1992: Foreword
(2 - 4 ) ) that the Mahayana Pakorn side developed the "Putth", which was
originally just a word The plural "Puttha" indicates that there are many
Buddhas. His Highness occurred in all 3 times:

In the past, present and future, the name of the Buddha was clearly
identified, for example, in Mahavastu, the name of the Buddha, beginning
with Indrathawat, who had predicted the other 133 other Buddhas, but some

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of the names were the names of many Buddhas, such as Sikhin. It is the name
of 62 Buddhas, Chinentra is the name of 300 Lord Buddha

In Lilit Wistra identifies 5 5 Lord Buddha's names beginning with
Patmotra, Tepangka and other names. Which corresponds to the name that
appears in the Palipakorn side.

The motto of the Buddha's past in Lan Na literature has been
attached to the Lan Na culture through the creation of numerous Buddha
images in various forms. Both to build in the temple Constructions to contain
in a chedi or a base of Buddha images, which are classified as utesiks,

stupas created as a Buddhist offering And sustains 5 , 0 0 0 years of
Buddhism It is believed that the merit of the creation of the Buddha image
will result in a lasting happiness in humans, divine treasures, treasures and
treasures nirvana. According to the motto of the virtue of the creation of
Buddha images (Wichian Surinta et al., 2006: 344-345), who say that whoever
creates Buddha images with various materials Will gain different benefits,
including Made with banana leaves, the leaves will get benefits for 5 kon,
built with clay, will get the merit for 1 5 kon, built with wood, will get the
merit for 20 kon. Get 30 of merit, built in stone, will get 35 of merit, built with
lead, and Shinn get 40.Built of brass and copper, will have merit for 45 kon,
built with silver, will have merit for 5 0 kon, built in gold, will have merit for
6 0 kon, built with glass, mani will have merit for 6 5 kon and built with sri
Mahapho wood and sandalwood will get benefit. Long unstable The motto
of this virtue encourages the Lan Na people to build a large number
of Buddha images and offer them as Buddhas.

The belief in the past of the Buddha in the perception of the Lan Na
people is concreted in the Lan Na Buddhist art, including the creation of clay
votive tablets. Wood panel And temple murals Which is linked to the motto

104 การประชมุ วชิ าการพระพทุ ธศาสนาและศลิ ปวฒั นธรรมระดับชาตแิ ละนานาชาตคิ รง้ั ท่ี 2

and belief in the virtue of creating Buddha images And is a local media that
serves to connect beliefs about the past of the Buddha and the Lan Na
people With the merit of building a Buddha image as a motto

Creating a clay tablet Wood panel And the murals of the past
Buddhas are popularly enshrined in the Viharn, which is a Buddhist temple
area with the main Buddha image, which represents the present Buddha. As
local legend Chiang Mai (Chiang Mai Local Legends Examination and Refining
Subcommittee, 1995: 27)

Mentioning that Phra Yamang Rai built a temple to enshrine Buddha
images "With the power that I have raised this Buddha image, I have come to
survive. Chao Hu Thanan Viharn is a place where the Buddha image of Chao
Cha Lae is revered," Woralang Bunyasurat (2001: 24) mentions the motto of
creation. The temple of Lan Na is planned to divide the Buddhavas and
Sanghaas. But will emphasize the importance in the abstract Is the Phuttawat
district with the entrance to "Khong Arch"

The pagoda is a symbol of Buddha. The temple is a place where
Buddha images and religious practices are enshrined. The chapel is a place
for Buddhist monks. And Hor Sai is the place where the Dharma is enshrined.
It is called "Khuang Kaew, the three" referring to the boundary where the
Buddha image resides. From this concept it shows that the temple is a unique
area for interacting with the Lan Na people's belief in Buddha.

1. Former Buddha image in clay votive tablet
The creation of a Buddha image as a symbol of the former Buddha
in Lan Na culture, both anonymous and unspecified names of the former
Buddha. For example, the creation of a brown sandstone Buddha image
found in Wat Lee, Muang District, Phayao Province, built around the 2 1 st
century and 22nd Buddhist century, inscribed under the base with the letters

การประชมุ วิชาการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดบั ชาตแิ ละนานาชาติคร้งั ที่ 2 105

of the pod Kham Pang, Mara Wichai identifying the name of the former
Buddha as Buddha statue Another one states that Phra Phutthasaranang (Sujit
Wongthet (editor), 1995: 513 and 519).

It represents a movement towards the perception of the past
Buddhas whose names appear in Theravada Buddhist scriptures.

As for the creation of a former Buddha image, the anonymous
Buddha Is to create a clay tablet using the same mold and then put a lot of
clay to print and then burn it to make it stronger. Then placed in a pagoda or
a base of Buddha images in the temple. Many popular Lan Na temples
contain many clay votive tablets. In particular, the more commonly known
votive tablet group is Phra Sakul Lamphun or Sakul Hariphunchai. Some types
of votive tablets contain only one Buddha image, such as Rod Buddha amulet
from Mahawan Temple chamber Phra Kong Buddha amulet chamber Buddha
amulet from Don Kaew Temple Phra Bang Kru, Don Kaeo Temple, etc. There
are also clay tablets with many Buddha images in the same panel, such as
Three Amulets, Ten Amulets, Twelve Amulets, Eighteen Amulets, or Phra
Kamphaeng 50, etc., said Sakchai Sai Sing (2013: 52). That the third monk is
likely to come from the belief in Tri-body, which is an influence on Khmer or
Lopburi art. As for the twelve monks or any other number Named according
to the number of Buddha images that appear. The motto of creating many
Buddha images is mainly based on the belief in the past of Buddhas. It is in
line with the views of Pen Supa Sukatajaiin and Niphon Suksammanokul (2006:
11), who said that the creation of a large number of votive tablets reflects
the Mahayana Buddhist motto that emphasizes the worship of many popular
past Buddhas. In Southeast

106 การประชมุ วชิ าการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดบั ชาติและนานาชาตคิ รั้งท่ี 2

2. A former Buddha image shown in a wooden tablet
The wooden Voter is an intricate Lan Na Buddhist art that combines
painting, sculpture and handicrafts together in a harmonious and beautiful
way. By making several small, suitable Buddha images Symbolizes the belief
in the past of the Buddha They are arranged in a row of wooden frames that
make up the porch or other forms of wood.
And draw a beautiful gilded lacquer pattern Each Buddha image in a
wooden panel is built as a print, sitting in the Mara Wichai posture or posture
sitting cross-legged on a throne or on a supine lotus base. In some places it
is a style or standing posture Some places are reclining. His robe with a
diagonal pattern With the glory of fire With the same size and Buddhism
throughout the panel Personally, the Buddha image is made from local
materials such as lead meat, Chindun meat, patterned with silver and gold
leaf. Carved wood Carved with ivory And carved with buffalo horns
It is classified as a Uthesik Chedi which was built to offer as a Buddhist
worship according to the belief in the virtue of the creation of the Buddha
image. When completed, they are presented to the temple and enshrined on
a chukchi base or glass altar together with the main Buddha image in the
viharn.
From the survey of the wooden panels that the Lan Na people have
built that are still present, such as Wat Phrathat, Lampang Luang, Wat Pong
Sanuk, Lampang Province, Luang Temple, Phrae Province, etc., it was found
that each set of wood pellets contained many and very few past Buddhas.
They differ, including 5 lords, 25 lords, 28 lends, 29 lords, 30 lords, 33 lords,
60 lords, 200 lords
In addition to the Lan Na people building a wooden tabletop votive
tablet that looks like a Ruankaew arch, there are also a votive tablet placed

การประชุมวชิ าการพระพุทธศาสนาและศิลปวฒั นธรรมระดับชาตแิ ละนานาชาตคิ รง้ั ท่ี 2 107

on the sag around the temple For example, the Phrachao Phan-Ong Vihara,
Pong Sanuk Temple, Wiang Nuea Subdistrict, Mueang District, Lampang
Province, many former Buddha amulets are placed on all sides of the
temple's sag. Cannot count the exact number But collectively called
Thousand gods

In addition, there is also a temple of Phrachao thousand (Lord)
located behind the Lawo temple. Wat Phra That Hariphunchai
Woramahawihan, Lamphun Province, which has four former Buddhajao
wooden tablets, each of which contains many Buddhist past. This reflects the
concept of worshiping many past Buddhas in Lan Na culture.

3. The former Buddha image shown in the Viharn mural.
Mural of the Lan Na Temple It is another area that Lan Na people are popular
to use as a place to transmit beliefs about the Buddha. Some temples paint
Buddhist history. Some places draw different patterns. That imagines things
that are divine and related to the Buddha, such as angels, flower patterns,
divine Himmapan wildlife Phra Ket Kaew, Chulamanee Chedi, etc.

Belief in the past is another popular thing to be presented through
this area as well. Chang often makes patterns of the former Buddha, near the
main Buddha image, which is a symbol of the present Buddha. May make
patterns on the wall of the temple behind the principal or the side wall of
the principal Most often it is a picture of a lacquered pattern on a vermilion
red background called "Lai Kham".

1. Viharn Chamthewi, Pong Yang Khok Temple, Pong Yang Khok Sub-
district, Hang Chat District, Lampang Province, assumed that it was built after
1732 (Woralun Bunyasurat, 2001: 144) on the top of the wooden cover. The
sag on both sides of the temple near the main Buddha image has a lacquer
pattern with gold gilded images of the former Buddha sitting in the Buddha

108 การประชุมวชิ าการพระพทุ ธศาสนาและศิลปวัฒนธรรมระดบั ชาติและนานาชาตคิ รง้ั ที่ 2

statue in the arch of Ruen Kaew 27 people, if counted with the other main
Buddha image, it is 28 Lord Buddha.

2. Viharn Luang, Wat Wiang, Lom Raet Subdistrict, Thoen District,
Lampang Province, assumed that it was built at the end of the 22nd Buddhist
century (Woralun Bunyasurat, 2001: 176). Make a lacquer pattern and gilded
pictures of the former Buddha, sitting in the posture of Wichai on the pedestal
in Ruen Kaew arch with a radius above 2 rows, 6 each, totaling 12 Buddha
images, and behind the Khong Prasat arch, there are 2 others, including the
former Buddhist 14 lord

3. Viharn, Wat Prasat, Si Phum Subdistrict, Mueang District, Chiang Mai
Province, assumed that it was built before 2035 (Woralun Bunyasurat, 2001:
206) is a brick-and-mortar temple. The red wall of the temple Make a lacquer
pattern and gilded pictures of the past Phutthachao sitting at the posture of
the Buddha image on the Phiban throne alternately with alms bowls
separated by each picture. On the left wall of the Buddha image there are 4
rows of Buddha images, each of which is 10, each of which is 40, while the
right wall has 4 rows of 8, a total of 32.

There are also pictures of the past 20 Buddhas inside the Khong Arch,
including 92 former Buddhas on the wall of the Viharn. There are also a
number of wood-paneled voters that line up the Viharn's wall above the
Khong Arch. To meet with the front of the tongs, the roof top

The idea of the number of past Buddhas in the Lan Na Buddhist art
A lot of different Buddha images appear in Lan Na Buddhist art,

including clay tablets Wood panel And temple murals It is a former Buddha's
belief that arose before the Buddha, the present Buddha. The idea of the

การประชุมวิชาการพระพุทธศาสนาและศลิ ปวัฒนธรรมระดับชาติและนานาชาตคิ รั้งท่ี 2 109

number of the past Buddha can be classified according to the nature of the
relationship with the Buddha image as follows:

The idea of the number of past Buddhas in the Lan Na Buddhist art
A lot of different Buddha images appear in Lan Na Buddhist art, including clay
tablets Wood panel And temple murals It is a former Buddha's belief that
arose before the Buddha, the present Buddha. The idea of the number of the
past Buddha can be classified according to the nature of the relationship with
the Buddha image as follows:

1. The number of 27 Buddhas are 27 former Buddhas that
Bodhisattva found and performed in his own house during the period of the
Vajithana Vajithana.

1.1 Former Buddhists who did not let Buddhists prophesy to
Bodhisattva, namely the former three Buddhas, consisting of the Buddha.
Buddha Meditation And Phra Saranangkon Buddha Is a former Buddha statue
that occurred in the same message as Phra Thi Pangkorn Buddhajao The
Bodhisattva found and expressed his desire for Buddhism in front of him. But
the past three Buddhists did not prophesy to the Bodhisattva because the
tutel eight tenses were not yet complete.

1.2 The former Buddha who gave the Buddha prophecy to the
Bodhisattva. It is the former 24 Buddhas that Bodhisattva met and expressed
his desire for Buddhism in front of him. In the past, these Buddhists
prophesied to the Bodhisattva that Will be enlightened as a future Buddha
whose name is The Gautam Buddha consists of the Buddha Lord Konthan
Buddha Buddha amulet Phra Sumon Buddha Buddha Phra Sopit Buddha
Anomthas Si Buddha Phra Pathum Buddha Phra Narat Buddha Buddha Phra
Sumeth Buddha Phra Suchat Buddha Piyatas Si Buddha The Atthathusi
Buddha Dhammtasee Buddha Buddha Siddhartha Lord Buddha Buddha Vipus

110 การประชุมวิชาการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดับชาติและนานาชาตคิ รง้ั ที่ 2

Si Buddha Buddha statue Phra Wes Phu Buddhajao Phra Kusantha Buddha
The Konakmon Buddha And Gassop Buddha

2. The number of 28 Buddhas is the former 27 Buddhas mentioned
above. Including 28 Buddha images

3. Number of 25 Buddhas: 24 former Buddhas who gave Buddhists
to prophesy to Bodhisattva. Counted with the Gaotom Buddhajao as 25

4. The number of 5 Buddhas is the Buddha that emerged in the same
Patarakup. The 5 Buddha images consist of 3 past Buddhas, 1 present, and 1
future Buddha. The Konakmon Buddha Gassop Buddha Buddha image And
Phra Sri Ariyametri Buddhajao

5. The number of past Buddhas that were very small and different
so that the exact number cannot be counted. It is a symbol of the beliefs of
many past Buddhas that Bodhisattva has found since the period of
meditation.

From the idea of the number of past Buddhas in Lan Na Buddhist
art, it can be seen that Gautama Buddha, who is the present Buddha, is the
center of the Buddha's beliefs in all three times by speaking through his three
wisdom: Atitangsana, present, Pannangsana. And Anak Tangsan

The number of past Buddhas appearing in Lan Na Buddhist art, clay
votive types Wood panel And frescoes for the temple Is consistent with the
content of the Lan Na Buddhist literature That was influenced by the
compositions of Theravada Buddhism and Sodataki Maha fairy tales, which
are mixed with Mahayana ideas. By mentioning the past Buddhas that the
Bodhisattva met during the practice of 2 0 countless ten thousandths of
512,027 Lord Bodhisattva While Theravada Buddhist scriptures Although the
idea was consistent with the Mahayana side that the Lord Buddha had many
But when identifying the name, it usually identifies only 2 7 former Buddhas

การประชุมวิชาการพระพุทธศาสนาและศลิ ปวัฒนธรรมระดับชาตแิ ละนานาชาติคร้ังที่ 2 111

that the Bodhisattva met during the practice of charisma, the Vajra, 4
Onsongkhai Saenkap only.

Samerchai Poonsuwan (2018: 72-82) talks about the relationship
between Sothataki, the great tale in Burmese Buddhist culture, Bagan and Lan
Na period. The ancient Burmese city of Bagan between the 11th and 13th
centuries was influenced by Mahayana Buddhist arts and sculptures during
the Pala dynasty. Many of the Bagan Buddhist archaeological sites contain
paintings, paintings, and historical records showing their relationship with
Sodataki Maha Tales. Popularly displaying 2 sets of murals telling stories of
the past of the Buddha Including the image of the past 28 Buddhas with a
Buddha image sitting in the posture of a Wichai Mara With historical pictures
of each Buddha that can clearly relate to the content of the Buddhist
scriptures And countless images of the past of the Buddha Presented in
conjunction with the image of the past 28 Buddhas, showing the past
hundreds of thousands of Buddhas that Bodhisattva had met, and made a
wish before the Buddha image of the past 28 Buddhas. As for the Lan Na
Buddhist literature There have been references to the text of the Sodataki
Great Tales since the latter half of the 15th century.

From that perspective, it can be assumed that A picture of the
Buddha's past through clay votive tablets Wood panel And patterns of murals
in the Lan Na culture May have been influenced by the culture of Bagan's
murals, which is related to the content of the Sodatakhi Great Tales as well.
Since in the past, the Lan Na Kingdom had a Buddhist relationship with Bagan
before. As the assumption of Samerchai Pulsuwan (2018: 83) said that Lan Na
may have been influenced by Sodataki Maha Tales from the Aran sect of
Theravada Buddhism. This influence in the middle Irrawaddy River basin until
around the 16th century, Lan Na has been in constant contact with Buddhism

112 การประชมุ วิชาการพระพุทธศาสนาและศลิ ปวัฒนธรรมระดับชาตแิ ละนานาชาตคิ ร้ังท่ี 2

and Bagan. As Bagan is one of the pilgrimage sites in the region. As evidenced
by inscriptions found in the Shwe Sikong Pagoda Mentioning Maha Husband
Thera Who is the guru of King Yon (Lan Na) Traveled to worship Phra Mahathat
Chedi in Bagan city In the second half of the 14th century by setting up a
fund for the restoration of the chedi.

Even in scriptures and literature Will identify many Buddhist past
However, there are 27 former Buddhas who were born during the
Bodhisattva's practice of Vajitthana, the four countless Sansakons. Which has
received special attention from the Lan Na people This is because there is a
relationship in giving the Buddha prophecy to the Bodhisattva before
enlightenment as the present Buddha.

For this reason, Lan Na people are popular to create Buddha art, clay
votive tablet. Wood panel And many murals of the past of Buddhism for
enshrining and adorning both the Chukchi base chedi and the mural in the
vihara near the main Buddha image, a symbol of the present Buddha. To
communicate the relationship between the Gautam Buddha and those past
Buddhas during his long service as a Bodhisattva.

Reference
Mahachulalongkonrajavidayalay University. 2539. Thai Tipitaka,

Mahachulalongkonrajavidyalaya Viersion. Bangkok:
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Muang, Chiang Mai. Microfilm Code 78.009.01I.030-031. Social
Research Institution, Chiang Mai University.

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Bangkok Sangha Community. 2552. Sambharavipaka. 5th Edition. Bangkok:
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Translated). 4th Edition. Bangkok: Fine Arts Department.

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Sakdichai Saisingha. 2556. Silapa Lan Na. Bangkok: Matichon Press.
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Mahanidana Nai Watthanatham Phutthasasna Phama Samai Pugam
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Suphapan N Baangchang. 2553. Wiwatthanakarn Wannakhadi Pali Sai
Phrasuttantapitaka Thi Taeng nai Prathed Thai. Bangkok:
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University.

การประชุมวชิ าการพระพุทธศาสนาและศลิ ปวัฒนธรรมระดับชาตแิ ละนานาชาตคิ รั้งท่ี 2 115

New Normal and Buddhist Social Development

in Thailand

Phrakru Siripariyattayanusat,
Songserm Seangthong

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

Abstract
This article aims to study the problems of the Buddhist social development

management in the new normal era and to find out the guidelines for the
management of social development in the new normal era. This study aims to study
documents on the social distancing when every country stop traveling to each other.
These situations caused from the coronavirus 2019 (Co-Vid 19), a life threatening and
contagious virus. From person to person through contact with infection or joint
breathing of people. This resulted in the infection of the child spread to many
countries. There are many people around the world sick and dying. With the united
states having the highest mortality and morbidity.

Thailand has also tightened measures to prevent the spread of COVID 2019
with no precautionary measures in accordance with Buddhism, and has strict
operational procedures, together with the common opinion of the people and the
cooperating staff of all sectors. Through consciousness and self-awareness, trained in
the Buddhist culture with patience, it has proudly achieved the number one disease
prevention measure in the world. This is because Buddhism teaches people to have
mutual understanding and harmony in renouncing sins. Perform charity and virtue
and keep his mind pure as well as being aware of the interests of oneself and the
public and completing both of the benefits as a result, the development of Thai

116 การประชมุ วชิ าการพระพทุ ธศาสนาและศลิ ปวฒั นธรรมระดบั ชาติและนานาชาตคิ รั้งที่ 2

society under the situation of COVID 2019 has contributed to the strength and
empowerment. Both government organizations Religious organizations, the public
and private sectors, rely on Buddhist culture to work together intensely.

These events shown that social development in whole society of Thailand
could bring about the true welfare and happiness to people in daily life as
community and society development. In this study the author emphasized on the
both data collecting from documentary and field work that are related and
supported it other. Especially the Buddhist organizations or the temples working for
the society development today. The study found that Thailand is the land of
Buddhism and following the Buddha’s teachings as the way of life and populations
declared themselves as Buddhist 94 % and the government of Thailand had effort
to mix both westernization of social development and Buddhism together which
leads to social development of Thailand nowadays.

Key words: new normal, social development, social administration, Buddhist social
development, Thai society

Introduction

A new normal is a state to which an economy, society, etc. settles
following a crisis, when this differs from the situation that prevailed prior to
the start of the crisis. The term has been used in relation to the financial crisis
of 2007-2008, the aftermath of the 2008–2012 global recession, and
the COVID-19 pandemic.

The term was used in 2005 by Peter M. Sandman and Jody Lanard
in relation to methods of manipulation of attitudes of the public towards
avian influenza. They explained that the initial, typically temporary,
fearfulness of a novel risk such as a flu pandemic is something to be guided,

การประชุมวิชาการพระพทุ ธศาสนาและศลิ ปวัฒนธรรมระดบั ชาติและนานาชาตคิ รัง้ ที่ 2 117

that this initial period is a "teachable moment" and offers the opportunity of
establishing a "new normal". (Peter M. Sandman and Jody Lanard,
2005). Principles for use as a means of curing suffering Dharma and teachings of the
Buddha Not just teaching theories Because Buddhism is a religion that is not a religion
of prayer. adopting Buddhist doctrine adapted to the development of people,
communities and human society to coexist in a peaceful and wholesome
environment is essential. In order to realize the benefits and apply ideas to the
development of life and society appropriately.

Buddhist social development management from the administration of the
Sangha, since the Buddhist era, the main principle used is to promote chastity
behavior, which is a noble way of life. The the practice of Dharma-discipline for a
happy coexistence after the Lord Buddha came to the end of nirvana within the
Sangha, there was a disorder due to their differing opinions causing an opening
ceremony in Rajagaha, with Maha Kassapa as the chairman of the ceremony the
Sangha administration has been completed for a while. Then there was a different
creed. The doneness happened again. When Buddhism passed by about 200 years,
the remnants of King Ashoka the great Widespread ruler of India his devotion to
Buddhism has raised Buddhism as a form of governing and development of the
Indian subcontinent to create a common sense until Buddhism has flourished as a
great fortune of worship. Disguised himself as a monk in Buddhism and looking for
much personal benefits make trouble chaotic and not peaceful in the era of the
Lord Ashoka, therefore, the 3rd sanctions were made and therefore prayed “Phra
Mokcallybutra” was the president of the Dharma discipline in Patalibuttra in 1993. By
putting the discipline into the same order, the diocese was then established. From
then, Buddhism was spread out to various countries, making the diocesan
administration.

118 การประชมุ วิชาการพระพุทธศาสนาและศิลปวฒั นธรรมระดับชาตแิ ละนานาชาตคิ รงั้ ที่ 2

Therefore, it has to partially comply with the traditions of that country in
order for the Buddhajak and the kingdom to go well on both sides. Therefore, there
are three types of laws that should be followed: 1. Phra Discipline, 2. Ritual and 3.
Law of the Land. Leading to the administration of the Sangha of the Buddha Applied
to the modern management principles It has been separated into various aspects
according to their popularity according to the era.

These events shown that social development in whole society of India
could bring about the true welfare and happiness to people in daily life as
community and society development. In this study the author emphasized on the
both data collecting from documentary and field work that are related and
supported it other. Especially the Buddhist organizations or the temples working for
the society development today. The study found that Thailand is the land of
Buddhism and following the Buddha’s teachings as the way of life and populations
declared themselves as Buddhist 94 % and the government of Thailand had effort
to mix both westernization of social development and Buddhism together which
leads to social development of Thailand nowadays.

Definition of development
Concept of fundamental development from being a social animal
Have coexistence as a group. The coexistence of human beings in each group
is called family (Family), race (Tribe), community (Community), society
(Society) and country (Country) can be seen that when humans live together
as a group. In each group there is a leader and a follower is defined as the
person in the group. The groups will take care of each other. Whereby the
group is controlled and organized This is called management or
development.

การประชมุ วิชาการพระพทุ ธศาสนาและศิลปวฒั นธรรมระดบั ชาตแิ ละนานาชาติคร้งั ท่ี 2 119

Leader of a large group at the national level, we call it a national
leader who serves as executives and developers. For this reason, when a
group occurs. Inevitably, development has occurred as well.

When the group becomes larger and more stable Nature or available
resources are beginning to be used in great numbers, some of them destroyed
and degraded over time. Together with the leader and follower Have a higher
level of education, more knowledge, competence, experience and expertise.
Therefore, applying science or knowledge (Science)
Which is a systematic knowledge in the field of news, information and
technology to be used more from a larger population There will be more
competition. Resulting in the need for development to meet the needs
Overcoming nature Less dependent on nature So it can be said that
Development starts with Human development under nature Man began to
conquer nature. From then, humans developed and conquered nature and
continued to utilize it. By adopting nature, it is a better change to accelerate
the work of activities that produce better results or goals (Better speed) in
order to improve human living conditions (Better life) in terms of life, quality
and wellbeing.

From the original, many scholars have defined and defined
development as directed change or planned change. Development is a
change that a system makes. It is a change in quality (qualitative change).
Leading to a change in style with the environment in action Such as changes
in transportation Developing a train from steam to the use of machinery and
oil Are all due to development. Development is a change in direction. That
is intended to bring about change from economic, social, political and
economic stress, as well as a better life Including development is to make
people live better. Be happy and comfortable, eat well, have a good heart.

120 การประชุมวิชาการพระพุทธศาสนาและศลิ ปวฒั นธรรมระดบั ชาตแิ ละนานาชาติคร้งั ที่ 2

Received the supporting factors to meet the physical and mental needs Living
in a good and cultural environment, we call it "quality", is a development that
does not focus on product quantity. Or it is an increase in income, but quality
is the satisfaction or happiness of the people.

From the concept of social development in various sciences It can
be seen that There are differences in social development. Established system
changes There are quantitative and qualitative processes of change. It was a
systematic change. It is a step with goals to achieve objectives. Transformation
into a project There is an operation according to the plan, there is a system,
there are steps and methods of implementation. In the form and movement
that are clear and focused on goals.

There is a positive shift from the old to the better by means or
process that results in objective change. Cooperation for resource allocation
Value and lead the process It is a process that promotes the development
of a better quality of life. When there is a good life Social quality will also
improve from natural resource people. The culture of learning leads to
economy, society and technology. In addition, the development can still be
divided into 5 groups as follows

Group 1. Focuses on growth by measuring productivity, increase
(output), act by the social system in conjunction with the environment.
(environment) such as increased rice production, road building, bridge
construction dam building Build houses to give people more opportunities

Group 2. Seeing that change is a system of action (development is
change in the with performs) social system change Politics and administrative
systems

Group 3. It is a group that see management must focus on
management by objectives. It is an objective-oriented development. The

การประชุมวชิ าการพระพทุ ธศาสนาและศลิ ปวฒั นธรรมระดับชาติและนานาชาติคร้ังที่ 2 121

target setter What do you need? The group's problem is commenting agreeing
with the objective support from stakeholders because supporters must also
benefit from this development. However, the objectives of this group are
quite broad. Such as focused development creating prosperity and economic
progress social and political

Group 4. It is a group that sees development as a change by
implementing plans for implementation. Development depends on the plan.
Implementing a plan to achieve the objectives of that action

Group 5 It is a group that is considered development is measured by
quantity and quality. In which both forms must be in parallel the results of
the development are tangible objects such as increased wages. More
incomes, roads, schools, schools, more hospitals classified as a quantitative
development the tangible things are difficult to measure, such as developing
the mind to be a good person. Sacrifice for the public, patience, diligence.
Classified as quality improvement in today's society, the emphasis is on
quantitative development because it is tangible. The more advanced the
society the development will focus on the number of benefits, increasing
income, product for delivery. Increase the chemical industry, investing with
an emphasis on less psychological development.

Holistic development
The importance of development is equality. Such as children,
women, the elderly, youth, the disabled and the poor Would require the
same development according to the principle that "No one is left behind
(Leaving no one behind)" which this principle is consistent with ideology.
Bodhisattva of Mahayana Buddhism that Bodhisattva though achieving
intuition and not asking to enter Nirvana You will continue to please. Until
there are no animals left to please Then he will enter Nirvana. Be the last

122 การประชุมวิชาการพระพุทธศาสนาและศลิ ปวัฒนธรรมระดบั ชาติและนานาชาตคิ รง้ั ที่ 2

Complete and sustainable development is human development in
all parts (Whole), not a division of development. According to the teachings
of Buddhism considered man is the engine of development. As the saying
said "Develop the nation must start from the people and develop the people
must start from the mind and before development of other must start from
ourselves as the first step. "Buddhism began to develop from "Sati and Panya",
meaning human development cannot lack of them.

Human beings have to be developed in a total of 4 areas, including
Side 1Gayaphawana refers to physical development. Both economic
and environmental
Side 2 Silaphawana refers to the social development that
encourages people to live together in peace.
Side 3 Jittaphawana refers to the mental development that makes
good people morally and find happiness.
Side 4 Panyaphawana means intelligence development, intuitive
development. Connect things according to the principle “Reconciliation” is
born. “Kindness” is compassion which is the foundation of peace and
environmental conservation
According to Buddhism, the wholistic development is the four
aspects of human training, emphasizing on one side is considered as
unsustainable development such as economic development, if too much, is
the development of the so-called unnecessary object called
Kamasukanlikanuyok which means the obsession of sexual happiness, In the
other hand, if we only focus on psychological development, regardless of
the economy and the environment classified as an extreme development
called Attakilamathanuyok. It means to torture oneself into trouble. We must

การประชมุ วิชาการพระพทุ ธศาสนาและศลิ ปวฒั นธรรมระดบั ชาตแิ ละนานาชาตคิ รงั้ ที่ 2 123