97 the national and international conference on bhuddhism, arts & culture self-directed learning readiness among students from the faculty of humanities at lamphun buddhist college mahachulalongkornrajavidyalaya university jantanee kanto, wiphapond surintnam and nassha kuratarug this study was a quantitative research. the data for this study was obtained through questionnaire responses among students from the faculty of humanities at lamphun buddhist college mahachulalongkornrajavidyalaya university. questionnaires were adapted from self-directed learning readiness scale (sdlrs) of lucy m. guglielmino’s (1977) to measure the complex of attitudes, abilities and characteristics which comprise readiness to engage in self-directed learning. data was analyzed by statistical program, spss. the result of the study showed that the level of self-directed learning readiness of students was in average level. it is hoped that the results of this study will provide more knowledge and better understanding of the concept of self-directed learning (sdl), leading to future effective curriculum of promoting english language proficiency among esl thai learners. moreover, this study will help teachers to arrange appropriate lesson plans and teaching methodology. keywords: self-directed learning, sdl, sdlrs microsoft word 01-บทความภาษาอังกฤษ-01.docx ๘๙ ๘๙ 9 1 5 bupais the 3rd national and international buddhist conference the buddhist innovation for the wholistic well-being care๒๗ amarjiva lochan dean, international relations university of delhi, delhi, india email: amarjiva@hotmail.com manaskara, the most venerable monks, and the honored delegates. i am so glad to mahachulalonkornrajavidyalaya, chiang mai, for giving me this opportunity to talk on this topic which is very unique in many ways, as you have seen. because i find them very challenging to study and to make a future comment for research in this area. this is, right now, the age of artificial intelligence or a.i. and i shall call it as “the a.i.age”. the a.i. is dominating our lives, that was any scientific technology never before effective on our lives. in the previous speaker’s slide, i saw one line that he was speaking about stephen hawking, on which he mentioned that “the happening of a.i. is either the best or the worse for the future of mankind”. i think that stephen hawking was partially right about the danger of a. i. especially in the cultural-religious social behavior of humanity. artificial intelligence was started in the world around the year 1970s, it was on the preiod of vietnam war to prepare sena or soldiers who would be going to fight a war without loosing their lives. so the basic beginning of a.i. is criminal and it is very dangerous(in this above mentioned case). it was not enough intelligence to make us being intelligent, and the scientific discoveries keep on thinking of the best way out or two things in the world. ๒๗ online speech presented in the 3rd international coference,bupai 2021, chiang mai. ๙๐ ๙๐ 9 1 5 bupais the 3rd national and international buddhist conference number 1, that is to make the facilities of daily activities to be easier faster without any headage. number 2, that is to use this kind of innovation for massive level of productions. so again, here, you can see, the element of commerces comes, the element of trades comes and the element of trades and comercial profits comes. so that sources of scientific development of artificial intelligence’s tune or a.i.’s tune will be reaction and response about what is in buddhism. it is my main topic. i am not talking about the history of artificial intelligence that who is going to be number one, who is number 2, and number 3. this is all the data related to a.i. in general and not in the specific way of buddhism. i think here being part of the buddhist seminar very respectfully, i would like to confine the issue of a.i. as far as related to the buddhist religion only. this is my humble offering to the knowledge of this way. to begin with, it is always good to share ideas and consider those from other areas; both in the east and west. it is the artificial intelligence to whom in the western world. of course we can learn we can understand for our own perspective, but it is always member when there was a workshop done in europe in very recently three years ago. on culture imported, cultural impact of artificial intelligence that is they have 15 to 16 people talking about the impact coming from that. but the problem is that, the book came also like the culture of technology written or edited by arnold pacey. arnold in the obvious article the book there talks about mostly from the western concepts of culture values out of 12 people writing contributing workshop and their writing artificial intelligence in the book. we find that there is only one person is representing india and unrelated presenting as i think in singapore. there is nobody talks about other countries, and hard to talk about buddhism but they mention buddhism, and he said in the preface of the buddha. the aims of western world are in technology that thing to a.i. development culture technology. it is related to the buddhist concept of right action, ๙๑ ๙๑ 9 1 5 bupais the 3rd national and international buddhist conference from that many people pick up the idea of artificial intelligence to be applied for developing buddhism. i want to comment on that a little bit later. so coming back, we have to remember artificial intelligence, the first word is very important, many think of buddhist ethics. artificial is not original or artificial means not original. we have to remember this word’s meaning whenever we talk about a.i. application in the study of buddhism and buddhist ethics. it is true that buddhism is the religion in the sense of moral meaning which talks about new ways at new ideas to be changing on the time, not thing is permanent (anicca). this anicca gives you right to speak, the change we have to adopt in our daily life. of course, buddhist perspective of impermanence in the world all the lifves have to adopt in to a new situation in the bad and good both. does it mean that they are going to use the definition of buddhist ethics on the ground of artificial intelligence? of course, artificial intelligence makes your life is easier, but that is idea why you to be having the right action new life. we are mostly buddhist concept holders. we refer to the arguments that artificial intelligence robotics may combine together to promote buddhism and health explore. i'm afraid i do not subscribe to his idea that the monk can be replaced by this kind of artificial robot from our previous speaker from singapore. she talks about minta, the japanese robot monk which was in 2017, 4 years ago. it was introduced first time in the very important temple, and this minta that we have to see for buddhist pagoda for recitation of suttra. this sutra is well known, she knows only heart suttra in the moment. because heart sutra or hadaya suttra in sanskrit in mahayana buddhism is the main core teaching in this particular temple that the minta is there. she recites sermon about the heart suttra all the time, over and over, again and again of the experiment. first of all, $1,000,000 was the cost of making minta. of course, the japaneses are very rich, so they can make thousands minta like this. the monk on the video i saw just now, the religious lecter, he's trying to defend that may be in the ๙๒ ๙๒ 9 1 5 bupais the 3rd national and international buddhist conference future more acceptable in society, and more human in society. i can say that he/she is a robot that we can speak with the new ideas about the different history electric buddhism different philosophy of buddhism. that it may be useful. but we can’t feel that kind of chanting or any impact in our physical body scientific knowledge of mind on mind. when a monk threw sprinkle holy water or not or he changes the tone of the word up and down depending on the mood of my problem, then i'm talking to a monk. scientific development can make also the robot to go up and down by sound pitch. but the touch will be still electronic touch, it is not the human touch. there many of us have seen much any young lives. some buddhists also touch us and we become soul in power so devoted to standing and adopting in our lives. so this replacement can not happen in theravada buddhism for sure. i can not say many things about mahayana in this moment, but buddhism is buddhism, whether it is mahayana or theravada buddhism. the impact can be very limited to say. secondly, you have seen much writings on this issues. one ajahn, prof.dr. soraj hongladarom from chulalongkorn uinersity wrote about this. but he always has faith to understand that a.i. robotics can be helpful in understanding the human value of buddhism and spent ethics. but how it regulates ethic learning? this is my question mark on ajahn soraj hongladarom’s writing on the subject of a.i. and some relations on buddhism. the buddhist value is important, i know, dukkha is the main reason of all sufferings that the buddha tried to find out the right action, the right way to reduce the dukkha. it can not be removed forever, while talking about the reduction in our buddhist ethics. if some the artificial intelligence robots can create, the sound creation can do that, of course, it has some value. but in the longer run, artificial intelligence can be a supplement to help one person to understand the buddhist value on the concept of right action, right dana ๙๓ ๙๓ 9 1 5 bupais the 3rd national and international buddhist conference (right concept of donation). i think that every morning when the monk comes to collect alms(food), that can not be possible for buddhist robotic monks come to the street to collect dana or “pindhabat” from the donors at all. they will be mising those human touches of the chanting and reviewing the blessing in the early morning before the sun rises. that becomes a part of our lives and shaveft our lives. this will be the real mising or deffintly mising. all the monks want to sleep in the monastery and send the a.i. robots to go and collect arms out side, that i don’t think this situation can come at least in the next 100 and 200 years. so a.i., i think is a good idea for developing and progress. it can help and store the knowledge and help in passing all knowledges of buddhist wisdom to the people by the storage of the data base into robots. through the body of robot, and by mood of people can seak out such a kind of suttra and a kind of chanting. but when we talk about that later. tha’s all. to make human or replacement of monks and nun, it will be difficult for us, you can see even the robots are created in the japanese temple. she(minta) is a woman, no problem, but you see a triat, that it is very unbuddhistics. it looks like ninja. that is cartoon at all for those can call and make it like this. but i can see the human touch is a very much important factors in the adopting of a.i. we can adopt a.i. in the buddhist temple for the gardening for the teaching, for the cooking in the kitchen, for the arranging shoes, and keeping the other items for providing medicine, but the buddhist monk’s roles cannot take away from the robots that will be a sad story when we have a.i. replaced on buddhist monk’s roles. because we depend on the human touches of a buddhist monks. that is very important to our life. microsoft word 01-บทความภาษาอังกฤษ-01.docx 66 9 1 5 bupais the 3rd national and international buddhist conference social media and its impacts on human relationships samantha burman independent scholar, england email: samanthaburmsn@gmail.com abstract a simple look at some of the more prominent advantages and disadvantages of social media leads to a greater knowledge of the far reaching implications for human relationships. the impacts on human relationships are discussed, concluding that the questions we need to be asking more is how to mitigate some of the more pernicious effects. keywords: social media, impacts, human relationships, relations, advantages, disadvantages “i am truly grateful to have grown up pre-internet!” tracy dumais, british council, bangkok, (fb communication 9 may 2021) those of us who grew up pre-internet lived without the overload of too much information, and had more time to spend on other activities. the internet also opened up our world, bringing with it many advantages. this paper focuses on several of the positive and negative effects that have accompanied these developments. to paraphrase wikipaedia, social media are interactive technologies for creating and sharing information and ideas. they can also be used as ‘forms of expression’ on virtual community platforms and networks. it is not the purpose of this paper to challenge such definition of social media, but to point out that social media is now an essential part of modern society, and is here to stay. therefore, there will be a need to start taking a closer look at mitigating some of the more damaging effects, because a common element of all social media systems is that they affect, and are affected by, the relationships that their users are involved in (butler and matook, 2014). mushba said (2016) concurs, stating that social media are an intrinsic part of relationships, which have changed the way that we interact with one another; how we perceive one another; how we behave with one another (mushba said, (2016). this paper refers to human relationships in very general terms. future research could focus on impacts on any of the many categories of relationships. social media are used 67 9 1 5 bupais the 3rd national and international buddhist conference for numerous reasons, by all kinds of people. relationships might mean intimate relationships between marriage partners or girlfriend/boyfriends; families; (estranged or even in the same house); extended families; or people looking for romantic relationships or friendships. the list is infinite, before we even start thinking about business and professional; social; platonic; acquaintances; trans-national; national; and international. each are impacted variously by a wide range of social media. the pandemic has had an unprecedented impact on human relationships, and complicated the impacts of social media enormously. to keep focus on the impacts of social media, this important point has not been addressed, being outside the scope of this paper. examples of social media include whatsapp, instagram, line, tinder, snapchat, linkedin, and facebook. it could perhaps also be defined as 'social networking’, or ‘social communication’. social media has bought enormous advantages to individuals, groups, and organisations, especially businesses. some of the more notable advantages are mentioned first. advantages 1. social media enables people to communicate rapidly through texting, and is a popular form of communication. everybody can participate with their opinions (on twitter) at the same time. (hzerraiz 30 january 2015). communications of such immediacy from all corners of the world is a huge advantage in terms of human relationships. 2. it is easy for people with common interests to find one another hikers, knitters, book reading groups, hobbyists and groups of all kinds can now arrange meet-ups and events, and also publicise easily on their chosen form(s) of social media.. short-notice changes can be advertised, and new locations immediately given. cotter (2015) adds that this can lead to the planning of events in the real world, which in turn means that more people are able to participate, and serves to connect people who otherwise may have never interacted “by broadening the circles within which people interact it can help to facilitate new relationships that evolve into the real world.” 3. social media have very strong positive impacts on businesses, who can buy, sell, market, and pr their products and services. importantly, it is easy for customers to give 68 9 1 5 bupais the 3rd national and international buddhist conference feedback, which in theory leads to improved products and services, because the businesses can respond to the feedback more easily, and with public relations intrinsically tied in with human relationships, this is an important point. 4. video teleconferencing, using applications such as zoom and google meet. as a university teacher of monastics, i have found this form of social media to be one of the most advantageous. the level of my students’ university skills have improved markedly through their access to internet and through the vast amounts of research now available to them. a particular issue with monastic students is their difficulty with connecting and communicating with one another outside of the classroom, because they live in monasteries scattered around the city of chiang mai. since zoom arrived eight years ago in 2012, my 4th year public relations (pr) students have been able to have regular zoom meetings in their student ‘business’ groups, meeting once a week on zoom from their respective monasteries, and can submit meeting notes with up-to-date accounts of their weekly (desktop) pr activities’. 5. similarly, individuals living in remote areas can now take part in group meetings and events online, and can build working and social relationships that they would not otherwise have been able to do. 6. another enormous advantage for human relationships is that people can easily connect and communicate with friends and family round the world within a split second; bringing estranged family members together at the click of a mouse. videos, photos and messages can also easily be sent. disadvantages discussions stemming from the continued growth of social media are often concerned with the decrease of interpersonal relations and all problems deriving from it (zayat, 2018). the disadvantages are considerable, with perhaps the most noticeable negative impact being the loss of personal interactions that have switched to online. 1. social media is referred to by kendi, (2020) as “a large group of peoples’ means of digital communication to share information…”. she suggests that social networking may have a very detrimental effect on human interactions. she refers to the addictive tendency of social media, and suggests it is just as addictive as drugs. “among children as well as adults, this type of addiction is rampant”, she argues. she refers to an (unreferenced) harvard study 69 9 1 5 bupais the 3rd national and international buddhist conference that shows that one’s brain lights up through one’s social media network just like drug users will. 2. loss of ‘real-world interaction between friends. there is ample anecdotal evidence of groups of youngsters and couples ordering food together in restaurants sitting at the same table, but playing on their phones and ignoring one another, with minimal direct face-to-face communication verbal or otherwise. butler and matook (2014) concur, arguing that social media create weakened inter-personal relationships, and that “social media enabled online relationships can displace and damage offline interaction and relationships”. they refer to earlier studies of social media forums of the 1980 and 90s who found that while social media enabled online relationships, they were poor substitutes for live relationships, and created, for example situations where family relationships in households were weakened. they also found higher levels of depression and loneliness. however, later studies suggested less evidence of such negative effects, indicating conversely, that there are various ways in which online and offline relationships complement one another. this would be an interesting research focus for further study, especially as significant amounts of time are now spent online during the pandemic, and referrals to mental health specialists are at an unprecedented high. 3. restriction of non-verbal communication when online. cotter (2015) ‘rampages.us (social media and human relationships, refers to studies that show approximately 7% of all communication is based on written or verbal words, and that the remaining 93% is reliant on body language. this is an important point as a university teacher to public speaking fourth year undergraduates, having to teach online because of the pandemic, has made teaching body language particularly difficult. in the classroom, a teacher teaches body language through example, and, showing the difference between a powerful posture and unconfident body language proves somewhat difficult to do online. nevertheless, a switch from body language to focusing on facial expressions for online video conferencing works well in this zoom class. 4. non verbal communication expressing rapport and connection between individuals is essential for human relationships. susan tardanico (2012) purports that “our only real method of connection is through authentic communication”. she discusses a young college student who had attempted suicide, but through positive statements, accompanied by emoticons of smiles and hearts had convinced her mother that all was ok. “ tardanico goes on to point out that “ … anyone can hide behind the text, the email, the facebook post or the tweet, projecting any image they want and creating an illusion of their choosing.” non 70 9 1 5 bupais the 3rd national and international buddhist conference verbal cues are essential, without which, meaning can be misinterpreted, missed or lost. similarly, the loss of body language, which affects all inter-personal communication goes right across the social media board, so communications are wide open to miss-understandings and misinterpretations. 5. thus the accompanying disadvantage or “unprecedented paradox” in tardianico’s words, is that despite the powerful social technologies available, on the one hand we are more connected, but potentially even more disconnected than ever before. indeed, 93% of our communication context is stripped away (tardanico, 2012). how then, are we supposed to develop human relationships beyond the superficial level, and make decisions, which are often based on short incomplete phrases, abbreviated words, and the rest on smileys, stickers and emoticons? 6. tardanico concludes with the most pertinent of questions, which is ‘how do we communicate effectively and build deeper, more authentic relationships when we have only words (truncated at best) instead of voice, face and body expressions to get all the important and powerful nuances that often belie the words?” this would be an excellent topic for future research, which is all the more relevant to the prevalence of social media in a pandemicridden world. this paper has outlined some of the positive and negative effects of social media, and while the negative effects are far reaching, social media has become an intrinsic part of our lives. as already stated, the important point is how to mitigate some of the more prevalent negative impacts, which is an apt topic for future research. indeed, if the situation is addressed effectively, it can mean we can continue to exploit the benefits of social media but we need to tackle the negative impacts on human relationships head on. 71 9 1 5 bupais the 3rd national and international buddhist conference references: butler b.s. and matook s. (researchgate jan 2014). social media and relationships: https://www.researchgate.net/publication/263325419_social_media_and_relations hips cotter t. social media and human relationships:https://rampages.us/materials/2015/11/16/socialmedia-and-human-relationships/ herraiz c. (2015) social networking and human relations: how the internet has changed our lives: washington post https://wsimag.com/economy-and-politics/12909-socialnetworking-and-human-relations kendi y. (2020) negative effects of social media on human relationships technomoran.com (https://techmoran.com/2020/12/07/negative-effects-of-social-media-on-humanrelationships/ mushba said (2016) media and human relationships: a brief analysis: https://www.academia.edu/30514302/social_media_and_human_relationships _a_breif_analysis tardanico s. (in forbes) is social media sabotaging real communication? https://www.forbes.com/sites/ susantardanico/2012/04/30/is-social-media-sabotaging-realcommunication/?sh=b27de092b62f aya ali al zayat 22 february 2018. the impact of social media on interpersonal relationships. https://jarvee.com/impact-social-media-interpersonal-relationships-3/ huff t. (2014) in social media today: why social media has revolutionized human relations: https://www.socialmediatoday.com/content/why-social-media-has-revolutionizedhuman-relations 91 the national and international conference on bhuddhism, arts & culture multi-cultural society through religious belief abhi antony thycaden thycadu house kanjirappally, india email address: abhiantonythycaden@gmail.com introduction what is a multicultural society? a question, which is asked very often, an answer for it is sometimes very hard to define. multicultural society is a society in which there is inclusion of many diverse people. it is a society in which freedom of religion, language, dress, food, religion, customs, can be expressed without the trepidation of persecution. whilst expressing ones culture they are also learning the main dominant language of the country in addition to abiding by the rules and regulations of the country. it is a society in which one can observe the different sub cultures, which are differentiated through language, religion, norms and values, pastimes, and culture. a multicultural society would be composed of people from different ethnic backgrounds and cultures living and working together. in society when people from different backgrounds intertwine with each other’s culture shows the acceptance of each other’s culture and background. it is a society that works well; the people have roles and responsibilities they must fulfil. they have the rights to education, healthcare, protection from crime and rights to be helped if in poverty. immigration/migration is the action of coming to live permanently in a foreign country. migration is the movement of people to a new area or country in order to find work or better living conditions. in britain multiculturalism has been around for thousands of years. diversity of different cultures mainly started coming from european countries. at the beginning the first people who came and brought their culture to britain were the celts and formed their first communities in the british isles. 92 the national and international conference on bhuddhism, arts & culture we can see multicultural societies all around world. it’s because everyday people migrating from one country to another. all the people have their own culture, religion, language and beliefs also. but this world prove that multi-cultural people can live together in same society without any problem. most of the metropolitan cities in the world, we can see more than 45% of people from outside. they came there for work or living or other purpose. suddenly they can’t change their own style that they followed. but gradually they changing day by day to new style. why they need to change to new life style? that because if our culture sometimes make someone irritated or something. so we need to analyses our culture and make some small changes. india: the multicultural furnace india is a big democratic country. i like to call india as the country full of languages, cultures and beliefs. it’s because in india about 29 states, nearly 45 writing languages and nearly 185 speaking languages including traditional and tribal languages and lots of cultures. each state has its own language and culture. if we consider one society, we can see many people with different cultures and religious beliefs living together peacefully. yes we can do it. first we must try to respect the cultures and beliefs of others. respecting others cultures and beliefs is one of the greatest things in this world. people have good thoughts, good mind, and big heart only can do this. “in a multicultural diverse society there are countless ways in which people, negotiate the everyday lived experience and reality of diversity”. it’s the words of randa abdel fattah about multicultural society. in my knowledge dharavi is the biggest slums in the world and it’s the best example of a multi-cultural society. dharavi is 2.1 square kilometers area and population around 700,000. 60% of people are really from dharavi and the remaining are from different places in india. they came to dharavi for work, business, or other purpose. if you want study about multi-cultural society, dharavi is the suitable place for study and make research. all the people in dharavi try to respect each other and understanding each cultures. dharavi id filled with hindu, christian, muslim, sikh, etc. they living peacefully in dharavi because of right understanding 93 the national and international conference on bhuddhism, arts & culture and right view of life and cultures. every people seeing others through the eyes of humanity, not through the eyes of religion or cultures. the most important festivals that celebrated in dharavi are ganesha chadurthi and ramadan. ganesha chadurthi is a festival giving respect to lord ganesha. they making big ganesha statues and make parade around the city. at the same time muslim’s one the main festival is ramadan. they do fasting this time. the fasting start before sunrise and ends after sun set. on fasting time, they even don’t drink water also. at the time dharavi have no open restaurants, the people don’t want to persuade the fasting people. it is the best example of multicultural society through religious beliefs. people try to understand and try to respect the others culture and religious beliefs. every big city in this world is the best example of multicultural society. that’s because in each city more than 30% of population from another places, came here for work, business or other purpose. some of them try to change the culture. some of them not. when i talk with some people they replied me multiculture concept only in asian countries. but im not agree with that. its because in each and every day the migration happening around us. many people moving from one country to another for better life or something. we can see many people around us from different countries, different language, different culture and different religious thoughts also. but they can sustain there. now the days many research and surveys said that australia is considered as the biggest multi – cultural society in this world. its because of migrants. the australian government provide good facilities like good life style, infrastructure, insurance, medical services. so most of the people try to migrate to australia. from my understanding we can see people from whole around the world in australia. we can see many cultures and celebrations, their life and life styles, dressing style, varieties of food culture, varieties of religious beliefs also. all the things have two sides, coin have two sides, a book have two sides. it doesn’t matter which side we like, its depend on their mind. some people promoting multi-cultural society and some of them protecting. in america march 2015, dr. marquita byrd, asst. prof, sjsu, she made research with her team about the problems of multi-culture society. she found some problems when a man 94 the national and international conference on bhuddhism, arts & culture with new culture and life style coming to one new society he must face problems in the new society. it’s because of colliding of two cultures. every reaction is very powerful when it starts and its power going down. multiculturalism multiculturalism can be defined as cultural diversity or the evolution of it, where people from different ethnicities coexist; it can also refer to an integrative policy adopted by a multicultural nation the meaning of the term multiculturalism can have many interpretations. definitions of this term differ according to the references made to: 1. demography of a country (population of various racial, religious, linguistic backgrounds) 2. the normative-ideological aspect (cultural rights of individuals) 3. the political policy-level programs adopted to address ethnic diversity. advantages of multiculturalism 1. education there have been changes in the syllabus of subjects, like history, to accommodate a more comprehensive and broader version of the past events. this can be seen as giving more exposure to children, wherein they learn about different perspectives on a given topic. kids are educated about equality, and thus develop an attitude against racism. 2. professional employees coming from various cultures can contribute with a wider range of perspectives on an assignment. a mix of cultural experiences helps in problem-solving, and can create a strong team. having a diverse group of workers always enriches the office environment, improving the work culture. disadvantages of multiculturalism 1. education children from ethnic minorities or immigrant families would take time in getting accustomed to a new environment. this may get reflected in their academic performance, when compared with that of the local children. 2. professional although largely it is a benefit, managing a multicultural workforce can be very demanding. prejudices of employees may work against the people belonging 95 the national and international conference on bhuddhism, arts & culture to a minority. encouraging cooperation among all the coworkers, especially in collaborating as a team, can be a task. 3. fear of influence living in a multicultural society, even a cosmopolitan city for that matter, may inculcate a fear among individuals or minority groups, that they would lose their original ethnic identities or lifestyle. being influenced by other cultures or foreign belief systems, at times create a protectionist tendency among the citizens. 4. risk of social conflict the possibility of a social conflict occurs due to differences in religious beliefs and practices, ethnic rituals, or certain ways of life that may cause a rift between two or more groups. however, in those countries that have adopted multiculturalism as an integrative policy, it has been noticed that conflicts arose mainly during financial crisis and due to lack of social programs. examples of multiculturalism there are many nations that can be called multicultural societies. listed below are a few of them, pertaining to their characteristics as a multicultural nation. 1. canada: this country officially adopted multiculturalism in 1971. it is based on the principle of ius solis or (the right of citizenship by birth). further, the multiculturalism act of 1988 gives all members of canadian society the freedom to preserve and share cultural heritages, and encourages protection and enhancement of their ancestral languages. it also asks all federal agencies to promote practices ensuring equal employment opportunities and advancement therein. 2. australia: it sees itself as a country of immigrants. multiculturalism, in this nation too is based on the right of citizenship by birth. easy access to the naturalization process and citizenship for immigrants has been established long ago. the government believes multiculturalism to have strengthened the australian society. 3. sweden: different from the above examples, sweden operates by ius sanguinis or (right of blood), which extends the right of citizenship only if one or both parents are citizens of the country. however, the procedures of naturalization here are easier. 4. other examples of multicultural societies include india, britain, and the united states of america. 96 the national and international conference on bhuddhism, arts & culture conclusion in a multicultural society, people from different religious and ethnic backgrounds living alongside each other. multiculturalism can bring a great deal of richness to a society, but a multicultural society is not always plain sailing. however, the advantages of a multicultural society far outweigh its disadvantages. on the positive side, a multi-cultural society can bring a wide variety of benefits to a nation in terms of economic, cultural, and social development. to begin with, the majority of immigrants from different cultural backgrounds are high achievers, including experts, scholars, engineers, business people and other well trained people. their arrival means an inflow of expertise, experience, investments as well as a dynamic labour force, which are all key factors to the increase of competitiveness, efficiency and productivity of a nation’s economy. the new arrivals know very well the importance of respecting the local traditions and customs. therefore, they co-operate and collaborate well with the natives. they work very harmoniously side by side in offices, factories and schools. in addition, with a rich blend of peoples, cultures, lifestyles, people in multi-cultural societies tend to be more open minded and tolerant of other people’s custom and religion. on the other hand, multi-cultural also have some problems. sometimes, people from overseas try to maintain their unique ethnic cultures with their own distinctive characteristics. these differences many seem trivial, but they can cause some conflicts that make it difficult for immigrants to become assimilated into the main stream of the local social life. but multi-cultural society are usually based on equality and diversity, so these problems can eventually be dealt with successfully. to sum up, it can be reiterated that the multi-cultural societies definitely have more plusses, because of which many countries like australia and canada are making great efforts to attract more immigrants from abroad. references multicultural manners by norine dresser multicultural cities by mohammed abdul qadeer how can we live in a multicultural society? (https://youtu.be/tiodyx57tlk) the benefits of being multicultural? (https://youtu.be/gvkkjatfsi8) 774 outline of education philosophy for future global change dhirawit pinyonatthagarn phisit kotsupho phrakru theerasutapoj phra amnat phutthaart abstract the development of an educational philosophy for future global change is essential to prepare students to become active, informed, and compassionate global citizens. this philosophy integrates several key components aimed at equipping students with the knowledge, skills, and values necessary to navigate an increasingly interconnected and complex world. global citizenship education (gce) fosters cultural awareness, ethical responsibility, and understanding of global challenges, while interdisciplinary learning promotes critical thinking through a holistic approach. sustainability and environmental education emphasize the importance of sustainable practices and climate change awareness. technological proficiency is prioritized through digital literacy and ethical use of technology. social and emotional learning (sel) is incorporated to develop empathy, compassion, and mental health awareness, and innovative pedagogy focuses on active and project-based learning. equity and inclusion are key to ensuring all students have access to an inclusive curriculum and quality education. lifelong learning encourages adaptability and continuous personal development, while global collaboration enhances international partnerships and multilingual communication. ethical leadership is cultivated through the development of leadership skills grounded in ethical decision-making. to implement this educational philosophy, strategies such as curriculum development, teacher training, community involvement, and policy 775 advocacy are crucial. this approach seeks to nurture a generation of learners committed to making a positive, sustainable impact on the global community. introduction in the face of rapid global changes, the need for an education philosophy that prepares students to be informed, compassionate, and active global citizens has never been more pressing. the complexities of modern life, driven by globalization, technological advancements, and environmental challenges, demand an educational framework that fosters holistic, interdisciplinary learning. a key focus of this philosophy is global citizenship education (gce), which aims to cultivate cultural awareness, ethical responsibility, and a deep understanding of global challenges such as climate change, inequality, and health crises (oxfam, 2015). gce helps students appreciate diversity and emphasizes their role in promoting social justice and sustainability (banks, 2008). interdisciplinary learning is another essential component of this approach. by integrating science, technology, the arts, and the humanities, students gain a comprehensive understanding of global issues and develop critical thinking skills necessary to address real-world problems (sahlberg, 2011). as freire (1970) argued in pedagogy of the oppressed, education should be a transformative process that empowers individuals to critically analyze their environment and enact change. sustainability and environmental education play a crucial role in equipping students with the knowledge and skills to navigate and mitigate global environmental challenges. sterling (2001) emphasizes the importance of teaching sustainable living practices, while unesco (2015) highlights the need for climate change education to prepare students for future challenges. the ability to adapt and make ethical decisions in the face of technological advancements is also paramount. as the fourth industrial revolution transforms societies, students must be proficient in digital tools and understand the ethical implications of these technologies (world economic forum, 2020). 776 social and emotional learning (sel) is integrated into this philosophy to promote empathy, compassion, and emotional resilience. developing these qualities helps students engage constructively in society and manage personal and social challenges (reimers, 2020). additionally, innovative pedagogies such as active and project-based learning are crucial in fostering student engagement and promoting practical problem-solving skills (hopkins & mckeown, 2002). equity and inclusion are at the heart of this educational philosophy. an inclusive curriculum ensures that diverse perspectives are represented and that all students, regardless of background, have access to quality education (oecd, 2018). furthermore, promoting lifelong learning encourages adaptability and continuous personal development, essential qualities for navigating a rapidly evolving world (boix mansilla & jackson, 2011). in conclusion, this philosophy aims to create a generation of learners who are not only knowledgeable but also deeply committed to making a positive impact on the world. through strategies such as curriculum development, teacher training, community involvement, and policy advocacy, these educational principles can be integrated into schools to foster global citizenship and ethical leadership. global citizenship education (gce) global citizenship education (gce) plays a pivotal role in developing students who are not only academically equipped but also culturally and ethically responsible global citizens. gce focuses on three critical areas: cultural awareness: gce encourages students to develop a deep understanding and appreciation of diverse cultures, languages, and traditions. by fostering cultural awareness, students learn to respect and celebrate diversity, enhancing their ability to interact meaningfully with people from different backgrounds (banks, 2008). ethical responsibility: gce emphasizes the importance of teaching 777 students about their ethical responsibilities toward the global community. this includes promoting sustainability and advocating for social justice. students are encouraged to consider the broader implications of their actions and contribute to building a more equitable and sustainable world (freire, 1970). global challenges: gce equips students with the knowledge and skills to address pressing global issues such as climate change, inequality, and health crises. by understanding these challenges, students can actively engage in finding solutions that contribute to the well-being of both local and global communities (oxfam, 2015; unesco, 2015). these components of gce prepare students to navigate and contribute positively to an increasingly interconnected and interdependent world, ensuring that they grow into informed, empathetic, and proactive members of the global society. interdisciplinary learning interdisciplinary learning is an essential aspect of modern education, as it promotes a holistic understanding of global challenges by integrating various fields of study. this approach consists of two key elements: holistic approach: interdisciplinary learning encourages the integration of multiple disciplines, including science, technology, arts, and humanities, to provide students with a comprehensive understanding of complex global issues. by drawing on the strengths of different fields, students are better equipped to understand the interconnectedness of various global problems and develop well-rounded solutions (sahlberg, 2011). this approach moves beyond traditional subject boundaries and encourages a more inclusive and integrative way of thinking. critical thinking: central to interdisciplinary learning is the development of critical thinking and problem-solving skills. by exposing students to diverse perspectives and methodologies, they are encouraged to think analytically and creatively. this enables them to address real-world problems with innova778 tive and well-reasoned solutions (boix mansilla & jackson, 2011). interdisciplinary learning fosters adaptability, preparing students to confront challenges in an increasingly complex and rapidly changing global landscape. through this model, students become more flexible and innovative thinkers, capable of synthesizing knowledge from various domains to tackle the multifaceted issues of the 21st century. sustainability and environmental education sustainability and environmental education are critical components of a future-oriented educational philosophy, as they empower students to engage with pressing environmental challenges and develop sustainable solutions. the following aspects are central to this approach: sustainable practices: educating students about sustainable living practices is essential for promoting a mindset that prioritizes the conservation of natural resources and long-term environmental health. by teaching the importance of sustainability in everyday life, students are encouraged to adopt practices that reduce environmental impact and promote ecological balance. this includes resource management, waste reduction, and the promotion of renewable energy use (sterling, 2001). climate change education: a key aspect of sustainability education is providing students with in-depth knowledge about climate change, its causes, and its far-reaching impacts on both local and global scales. students are also introduced to mitigation strategies, such as reducing carbon emissions and enhancing climate resilience, empowering them to become active participants in efforts to combat climate change (hopkins & mckeown, 2002; unesco, 2015). understanding the science and policy behind climate change prepares students to contribute meaningfully to addressing one of the most critical issues facing the planet today. by integrating sustainability and environmental education into the curriculum, students become informed and responsible stewards of the envi779 ronment, capable of making choices that support a sustainable future. technological proficiency technological proficiency is an indispensable component of modern education, as it equips students with the skills needed to navigate and contribute to an increasingly digital and interconnected world. two key aspects of this proficiency include: digital literacy: ensuring students are proficient in digital tools and technologies is critical for their success in both academic and professional settings. digital literacy encompasses the ability to use various technologies effectively, including information and communication tools, software applications, and online platforms. in a world where technology permeates all aspects of life, students must be able to access, evaluate, and use digital information critically and responsibly (world economic forum, 2020). ethics of technology: as technological advancements continue to reshape society, it is equally important to address the ethical implications of these changes. students should be encouraged to reflect on the responsible use of technology and understand the potential consequences of misuse. ethical considerations include issues of privacy, security, artificial intelligence, and the impact of technology on social inequality and the environment. by fostering ethical awareness, students are better equipped to make informed decisions about technology that promote the common good (reimers, 2020). by focusing on both digital literacy and the ethics of technology, educational institutions can prepare students to be not only skilled technologists but also thoughtful and responsible digital citizens. 780 social and emotional learning (sel) social and emotional learning (sel) is a crucial aspect of education that focuses on developing students’ emotional intelligence, fostering positive relationships, and promoting mental well-being. sel emphasizes two core components: empathy and compassion: sel aims to nurture students’ abilities to empathize with others, understand different perspectives, and act compassionately. by teaching empathy, students learn to navigate diverse social environments with greater understanding and care, contributing to a more harmonious and inclusive society. cultivating compassion also encourages students to engage in prosocial behavior, fostering collaboration and reducing conflict in both personal and community settings (reimers, 2020). mental health: sel also addresses the importance of mental health, emphasizing emotional regulation and resilience. students are provided with tools to manage their emotions effectively, cope with stress, and build resilience in the face of adversity. by incorporating mental health education into the curriculum, schools play a critical role in helping students develop the emotional strength and coping strategies necessary for their well-being and academic success (hopkins & mckeown, 2002). by prioritizing sel, educational institutions support the holistic development of students, ensuring they are emotionally well-adjusted, socially competent, and mentally resilient innovative pedagogy innovative pedagogy focuses on creating dynamic and engaging learning experiences that actively involve students in their educational journey: active learning: active learning strategies engage students by placing them at the center of the learning process, encouraging participation, discussion, and hands-on activities. this approach promotes deeper understanding and retention of material, as students are involved in critical thinking, collaboration, 781 and problem-solving (freire, 1970). project-based learning: project-based learning (pbl) involves real-world problems and solutions, allowing students to apply their knowledge in practical, meaningful ways. pbl helps students develop essential skills such as teamwork, communication, and critical thinking by working on projects that have tangible, real-world applications (boix mansilla & jackson, 2011). equity and inclusion equity and inclusion are central to creating a fair and supportive educational environment for all students: inclusive curriculum: an inclusive curriculum ensures that diverse perspectives and experiences are represented, providing a more accurate reflection of the global society. it fosters a learning environment that values all cultures, languages, and histories, promoting empathy and reducing bias (banks, 2008). access to education: equitable access to quality education is a fundamental principle of a fair society. advocacy for access ensures that all students, regardless of socioeconomic background, race, or ability, receive the support and opportunities they need to succeed (oecd, 2018). lifelong learning lifelong learning emphasizes that education extends beyond formal schooling, encouraging personal and professional growth throughout life: continuous education: the idea of continuous education encourages students to view learning as a lifelong process. this approach nurtures curiosity and self-improvement, ensuring individuals remain adaptable in a rapidly evolving world (sahlberg, 2011). adaptability: preparing students to be adaptable is key to their success in a changing world. by teaching flexibility and openness to new ideas and experiences, students are better equipped to handle transitions in technology, 782 the workforce, and society (reimers, 2020). global collaboration global collaboration fosters cross-cultural understanding and international cooperation: international partnerships: encouraging partnerships and collaborations with schools and organizations around the world expands students’ perspectives and provides opportunities for cross-cultural learning and cooperation. these partnerships enable students to engage with global issues and contribute to solutions in diverse contexts (boix mansilla & jackson, 2011). language skills: promoting the learning of multiple languages enhances students’ ability to communicate across cultures, facilitating better understanding and collaboration in a globalized world (oecd, 2018). ethical leadership ethical leadership is a core element in developing students who are prepared to lead with integrity and a sense of social responsibility: leadership skills: ethical leadership emphasizes decision-making that prioritizes the common good. developing leadership skills grounded in ethics prepares students to take on leadership roles that contribute positively to society (nussbaum, 2006). role models: providing students with role models who exemplify ethical leadership and global stewardship inspires them to adopt similar values and practices in their own lives and communities (freire, 1970). implementation strategies to effectively integrate these components into education systems, a comprehensive set of strategies is required: curriculum development: the creation or adaptation of curricula 783 that reflect the values of global citizenship, sustainability, and interdisciplinary learning is crucial for the success of this philosophy. teacher training: professional development for teachers ensures they are equipped with the skills and knowledge necessary to teach these principles effectively, fostering a culture of continuous learning within the teaching profession (sahlberg, 2011). community involvement: engaging parents, local organizations, and businesses in the educational process creates a supportive ecosystem that reinforces the values being taught and encourages broader community engagement (oecd, 2018). policy advocacy: advocating for policies that support this educational philosophy at local, national, and international levels is essential for its implementation. policy frameworks can ensure that these values are embedded within educational systems globally (world economic forum, 2020). this comprehensive philosophy aims to cultivate a generation of learners who are not only knowledgeable but deeply committed to making a positive, ethical, and sustainable impact on the world. conclusion in an era marked by rapid global change, it is imperative that education evolves to prepare students to be active, informed, and compassionate global citizens. the proposed educational philosophy emphasizes a holistic and interdisciplinary approach that integrates global citizenship education (gce), sustainability, technological proficiency, and social and emotional learning (sel). by fostering cultural awareness, ethical responsibility, and a deep understanding of global challenges, gce equips students to engage meaningfully with the world and advocate for social justice and sustainability. interdisciplinary learning enhances students’ ability to think critically and solve complex real-world problems, while sustainability and environmental 784 education instill a commitment to preserving natural resources and addressing climate change. the development of technological proficiency ensures students can navigate the digital age responsibly, while sel promotes empathy, mental resilience, and positive social interaction. innovative pedagogies, such as active and project-based learning, deepen student engagement, while a focus on equity and inclusion ensures that education is accessible to all, regardless of background. lifelong learning and adaptability are key to navigating the rapidly changing global landscape, and global collaboration fosters cross-cultural understanding and cooperation. ethical leadership, with its emphasis on decision-making for the common good, prepares students to lead with integrity and social responsibility. to implement this philosophy effectively, a comprehensive strategy that includes curriculum development, teacher training, community involvement, and policy advocacy is essential. this approach will create a generation of learners who are not only equipped with knowledge and skills but also deeply committed to making a positive, ethical, and sustainable impact on the world. references banks, j. a. (2008). diversity, group identity, and citizenship education in a global age. educational researcher, 37(3), 129-139. boix mansilla, v., & jackson, a. (2011). educating for global competence: preparing our youth to engage the world. asia society. freire, p. (1970). pedagogy of the oppressed. continuum. hopkins, c. a., & mckeown, r. (2002). education for sustainable development: an international perspective. in w. m. filho (ed.), education and sustainability: responding to the global challenge. nussbaum, m. c. (2006). frontiers of justice: disability, nationality, species membership. harvard university press. oecd. (2018). the future of education and skills: education 2030. oecd publishing. 785 oxfam. (2015). education for global citizenship: a guide for schools. oxfam. reimers, f. m. (2020). educating students to improve the world. springer international publishing. sahlberg, p. (2011). finnish lessons: what can the world learn from educational change in finland? teachers college press. sterling, s. (2001). sustainable education: re-visioning learning and change. green books. united nations educational, scientific and cultural organization (unesco). (2015). global citizenship education: topics and learning objectives. unesco. world economic forum. (2020). schools of the future: defining new models of education for the fourth industrial revolution. world economic forum. 109 the national and international conference on bhuddhism, arts & culture the integrated instruction with thai history study-trip project in english for the third year students, english major, mahachulalongkornrajavidyalaya university, chiang mai campus wisuttichai chaiyasit phramaha angkan yanamethi mahachulalongkornrajavidyalaya university, chiang mai campus, thailand email: wisuttichai@hotmail.com abstract this research examines and explores students’ satisfaction towards the integrated instruction of “the important places of religions in thailand” with ‘thai history study-trip project in english’ for the third year students, english major, mahachulalongkorn -rajavidyalaya university, chiang mai campus. the target group consists of 82 third-year english major students in their second semester of the academic year 2018. data was collected using seven teaching plans and questionnaires on the students’ satisfaction of the integrated instruction of “the important places of religions in thailand” with ‘thai history study-trip project in english’. data analysis consists of mean and standard deviation. the results of this study are as follows: the third year students, english major, mahachulalongkornrajavidyalaya university, chiang mai campus, were satisfied with the integrated instruction of ‘the important places of religions in thailand’ with ‘thai history study-trip project in english’. satisfaction levels determined at the highest level (4.47) consisting of the total learning methods were at the highest level (4.48), the total learning atmosphere and outcome were at the highest level (4.46), and the other learning facilities were at the highest level (4.47). therefore, the research concludes that integrated learning is an effective teaching method, which can be used to effectively develop and improve the students’ english competency. 110 the national and international conference on bhuddhism, arts & culture key words: integrated instruction, important places of religions in thailand; thai history study-trip project in english introduction the thailand national education act focuses on an integrated instruction at every level of thailand’s education system in order to develop the students’ learning standard. there are usually four main objectives at the higher education institutes (university levels) as follows: 1) to teach and cultivate the graduates, 2) to conduct research that develops a body of knowledge, 3) to promote academic services for society, and 4) to preserve arts and culture. integrated instruction with these four objectives is necessary and important to encourage learners to successfully graduate at every level of thai education. it is also another important aspect of the thai education’s quality assessment (phramaha suthat, et.al., 2556:2). similarly to other higher education institutes, mahachulalongkornrajavidyalaya university (mcu), chiang mai campus, has its four objectives as follows: 1) to produce and develop its graduates; 2) to conduct research that develops a body of knowledge and buddhist academics; 3) to promote buddhism and to provide academic services; and 4) to promote and develop learning resources for preserving arts and culture (self-assessment report of mcu, chiang mai campus, 2018:7) the researcher, as the lecturer of english majors, noticed that english major students still have problems with english competency usage when they give a presentation in english because they have different english background and often lack confidence and have insufficient knowledge of the subject. teaching method, learning atmosphere, and learning facility are also the factors that can support learners to gain the effective learning, so the lecturer should find the interesting teaching method, creative learning atmosphere, and appropriate learning facility so that the learners can develop themselves effectively. the integrated instruction with the university’s missions is another option that learners can learn everything 111 the national and international conference on bhuddhism, arts & culture happily and understand it thoroughly which is in accordance with phramaha suthat, et.al. (2556:5) suggested five guidelines for teaching students of the integrated instruction with any university’s missions which can be the best beneficial to the learners as follows: 1) the integrated instruction with academic services for society, 2) the integrated instruction with research, 3) the integrated instruction with research and preserving arts and culture, 4) the integrated instruction with academic services for society and research, and 5) the integrated instruction with research, academic services for society, and preserving arts and culture. in addition, lecturers can support learners to achieve the learning aims effectively through students-centered method which is another main point of the education revolution. the teachers’ roles are to arrange the several and appropriate learning activities to leaners, to interact with learners in the real situations, and to suggest and support leaners to develop their own competencies (worawit and chawalit, 2016:287-288). however, lecturer must also consider the development of learners’ intelligent levels, arrange the appropriate learning activities with the development of learners’ levels. they must also gauge the students’ level to provide appropriate instruction because leaners may develop a negative attitude to learning a subject if they are not able to understand the material (tidsana, et.al. 2001:12-14) the problems that the lecturers’ encountered with the students directly as mentioned above and the guidelines of the integrated instruction with any university’s missions are the main reason that the researcher should provide with the integrated instruction of ‘the important places of religions in thailand’ with ‘thai history study-trip project in english’ to arrange the appropriate learning activities in order to improve the learners effectively and to achieve the course’s leaning aims. content research objective to study the satisfaction towards the integrated instruction of with the 112 the national and international conference on bhuddhism, arts & culture integrated instruction of ‘the important places of religions in thailand’ with ‘thai history study-trip project in english’ for the third year students, english major, mahachulalongkorn-rajavidyalaya university, chiang mai campus. research methodology subjects of the study and research instrument this research was a classroom research and employed a quantitative methodology. the population of this study was 82 third-year english major students in the second semester of the academic year 2018 at mahachulalongkornrajavidyalaya university, chiang mai campus. the research tools used in data collection were 1) seven teaching plans, and 2) questionnaires. then, they were checked and approved by three experts. the researcher followed the methodologies: 1. the 82 students were taught, trained, and presented with with the integrated instruction of ‘the important places of religions in thailand’ with ‘thai history study-trip project in english’. they learned and presented about the history and architectural styles of the assembly halls (vihan), pagodas (chedi), ordination halls (ubosoth), buddhist scripture halls (hortrai) or reliquary of northern family (koo) (wisuttichai, 2018:2-3) with seven teaching plans: 1) suandok temple, 2) phrasingh temple, 3) chiang man temple in chiang mai, 4) changlom temple, 5) chedi chet thaew temple in sukhothai, 6) phra sisanphet, and 7) phra mongkhon bophit temple in ayutthaya. 2. the questionnaires about the satisfaction towards with the integrated instruction of ‘the important places of religions in thailand’ with ‘thai history study-trip project in english’ consist of four parts: 1) learning method, 2) learning atmosphere and outcome, 3) learning facilities, and 4) open comments towards the integrated instruction (if any), was distributed. data analysis the data were analyzed by mean and standard deviation. an average score of a 5 rating scale was interpreted to show levels of agreement to each questionnaire item as the following: 4.21-5.00 representing highest level of agreement; 3.41-4.20, high; 2.61-3.40, moderate; 1.81-2.61, low; and 1.00-1.80 mean lowest. 113 the national and international conference on bhuddhism, arts & culture results the 82 third-year students, english major, mahachulalongkornrajavidyalaya university, chiang mai campus have registered the “important places of religions in thailand” in the second semester of the academic year 2018, but 78 students (95.12%) responded the questionnaire about with the integrated instruction of ‘the important places of religions in thailand’ with ‘thai history study-trip project in english’. the average satisfaction of respondents was totally at the highest level (4.47) as follows: 1. the average satisfaction of respondents towards the learning method was totally at the highest level (4.48) as follows: the integrated instruction helps respondents to understand the lesson better was at the highest level (4.55), it helps the respondents to search more information about the important places was at the highest level (4.53), it helps the respondents to learn more the important places by themselves was at the highest level (4.51), it helps the respondents to collect and present the information systematically was the same as there are the vital processes of learning at the highest level (4.47), it helps the respondents to plan their presentation was the same as the history study trip project in english are accordant with the teaching plan at highest level (4.47) respectively. 2. the average satisfaction of respondents towards the learning atmosphere and outcome was totally at the highest level (4.46) as follows: to work with your friends as a team work was the same as to learn personally with your interested items at the highest level (4.55), to love and proud in your heritage and country was the same as to learn and understand the integrated instruction at the highest level (4.51), to share the knowledge and ideas with your friends was the same as to develop the analytical thinking at the highest level (4.48), to apply the knowledge in daily life was the same as the total satisfactoriness to the integrated instruction at the highest level (4.44), to entertain and satisfy with the learning activities was the same as to have more responsibility at the highest level (4.43), to encourage the students to learn the given topics was the same as to share the knowledge with people lived closely near temples and communities at the highest 114 the national and international conference on bhuddhism, arts & culture level (4.41), and to give the benefit back to the temples and communities was at the highest level (4.37) respectively. 3. the average satisfactoriness of respondents towards the learning facilities was totally at the highest level (4.47) as follows: transportation or bus was at the highest level (4.51), food and beverage was at the highest level (4.48), and activities during the study trip was at the highest level (4.41) respectively as shown in the below table: statements response of informants x s.d. meaning i. learning method 1. this method is accordant with the teaching plan. 4.44 .59 highest level 2. it helps you to understand the important places better. 4.55 .52 highest level 3. it helps you to learn more the important places by yourself. 4.51 .59 highest level 4. it helps you to search more information about the important places. 4.53 .57 highest level 5. it helps you to collect and present the information systematically. 4.47 .63 highest level 6. it helps to plan your presentation. 4.44 .67 highest level 7.there are the vital processes of learning. 4.47 .61 highest level total of learning method 4.48 .65 highest level ii. learning atmosphere & outcome 8. to encourage the students to learn the given topics. 4.41 .65 highest level 9. to work with your friends as a team work. 4.55 .61 highest level 115 the national and international conference on bhuddhism, arts & culture 10. to learn personally with your interested items. 4.55 .59 highest level 11. to entertain and satisfy with the learning activities 4.43 .71 highest level 12. to share the knowledge and ideas with your friends. 4.48 .65 highest level 13. to have more responsibility. 4.43 .67 highest level 14. to develop your analytical thinking. 4.48 .63 highest level 15. to love and proud in your heritage and country. 4.51 .57 highest level 16. to learn and understand the integrated instruction. 4.51 .55 highest level 17. to give the benefit back to the temples and communities. 4.41 .63 highest level 18. to share the knowledge with people lived closely near temples and communities. 4.37 .68 highest level 19. to apply the knowledge in daily life. 4.44 .63 highest level 20. your total satisfaction to the integrated instruction 4.44 .67 highest level total of learning atmosphere & outcome 4.46 .47 highest level iii. learning facilities 21. transportation: bus 4.51 .61 highest level 22. activities during the study trip 4.41 .71 highest level 23. food and beverages 4.48 .61 highest level total of learning facilities 4.47 .56 highest level total 4.47 .56 highest level table i: satisfactoriness of the integrated instruction about “the important places of religions in thailand” subject with ‘thai history study-trip project in english’ in addition, the respondents gave more comments as follows: “1) to travel and learn from the real places is better than to read the course book, so they learn many things from the study trip. 2) to get the direct experiences and understand thai history better than before from the study trip. 3) we would like to have the integrated instruction like this next year. 4) the integrated instruction of 116 the national and international conference on bhuddhism, arts & culture ‘the important places of religions in thailand’ with ‘thai history study-trip project in english’ was well and excellent managed. 5) thank you so much for our destiny that bring us to know each other and have a trip together, it was so fun and happy. 6) students should be assigned more games to play with their friends, and 7) thank you very much for the lecturers and university.” discussions this research aimed to study the satisfactoriness towards the integrated instruction of ‘the important places of religions in thailand’ with ‘thai history study-trip project in english’ for the third year students, english major, mahachulalongkornrajavidyalaya university, chiang mai campus. the target group consisted of 82 third-year english major students in the second semester of the academic year 2018. the discussions were based on the objective of this study and the results as follows: 1. the learning method of the integrated instruction can motivate learners to understand what they have learnt better at the highest level (4.55) because they learn everything in the real situation by themselves, so they are very happy and willing to learn the lesson which is the most important characteristic of the student-centered method (phaitoon, 2000:318-324). furthermore, the learners can achieve the learning aims effectively because they have the great stimulation which is similar to the staff work hard for the bonus or promotion. people can choose the right stimulation for their own needs in the different situations (maslow, 1990:41-43). the learners have their activities to do during the class, so there are the interaction between lecturer and learners, learners and learners that can make the excellent learning atmosphere. 2. the learning atmosphere and outcome of the integrated instruction can stimulate learners to learn voluntary depends on their capabilities at the highest level (4.55) because they learn personally with their interested items and as a team work. the main point is learners learn the lesson by practicing or ‘learning by doing’, so they learn english from their own direct experience and share the knowledge and 117 the national and international conference on bhuddhism, arts & culture ideas with their friends. these finding were supported by worrawit and chawalit research (2017:292-294) which revealed that learners can learn from their practices whenever they practice something, they cultivate their thinking, doing, solving problem by themselves, learning and sharing as a team work. as the respondents also mentioned in the comments that to travel and learn from the real places is better than to read the course book. moreover, the integrated instruction was so fun and happy and they to get the direct experiences and understand thai history better than before from the study trip. it is in accordance with dulay and burt as cited in pawara’s (2006:102-103) research which mentioned that the affective filter hypothesis can promote learners to improve the second language learning quickly. moreover, if learners have a good self-confidence and self-image, they will learn the second language with greater ease. 2. the learning facilities of the integrated instruction are also the important factors to support the integrated instruction such as transportation or bus, foods and beverages, activities during the study-trip, etc. it is in accordance with phramaha sutat, et.al (2013:6-7) research which reported that the leaning facility is the supporting factor of the integrated instruction to achieve the learning aims. conclusion in conclusion, the third-year students, english major, mahachulalongkornrajavidyalaya university, chiang mai campus were satisfied with the integrated instruction about ‘the important places of religions in thailand subject’ with ‘thai history study-trip project in english’ at the highest level (4.47) that consisted of the total learning method was at the highest level (4.48), the total learning atmosphere and outcome were at the highest level (4.46), and the total learning facilities were at the highest level (4.47). therefore, the research concludes that integrated learning is an effective teaching method, which can be used to effectively develop and improve the students’ english competency. 118 the national and international conference on bhuddhism, arts & culture references anchari chantalakkhana. (2001) statistical principles of general data analysis. 3rd ed. bangkok: kasetsart university press. bloom, b. et all. (1959). taxonomy of education objectives: the classification of educational goals. new york: longman,green and co.,inc. maslow, a.h. (1990). motivation and personality. new york, evanston, and london: newbury house publisher. pawara rueangmanee. (2006). development of local content-based english lessons to promote speaking ability and local knowledge. chiang mai: graduate school, chiang mai university. phaitoon sinlarat. (2000). need to create thai education. 3rd ed. bangkok: education dept., chulalongkornrajavidyalaya university. phramaha suthat nakkanrian, et.al. (2013). “the synthesis of study on integrated instructional model and the academic services and research of mahachulalongkornrajavidayalaya university”. [online]. retrieved from: http://qa.mcu.ac.th/qa_artcles.php?ars_id=6 [10/01/2018]. seangsuri sam-angkul, (2013). personal psychology in millennium period vol.3. 4th ed. chiang mai: psychology dept., faculty of humanities, chiang mai university. self-assessment report of mcu, chiang mai campus. (2018). chiang mai: mahachulalongkornrajavidyalaya university. tidsana kaewmani. (2009). modes of learning and teaching. bangkok: chulalongkornrajavidyalaya university press. tidsana kaewmani, et.al. (2001).learning process. bangkok: academic development co., ltd. wisuttichai chaiyasit and pan athathep. (2018). “learning achievement of english students to communicate with foreign tourists about buddhism and culture in chiang mai, thailand”. research expo international multidisciplinary research journal. vo.8.no.2 (february). 119 the national and international conference on bhuddhism, arts & culture woravit nithedsilp and chawalit kodsiri. “an integrated instruction with art and cultural preservation for lanna community’ (2017). dhammathas academic journal.vol.17.no.3 (september-december). 63 the national and international conference on bhuddhism, arts & culture multicultural country nepal phra dhaniram ghimire war muni vihar bhaktapur, nepal tel 0867190658 /+97709844809049 corresponding author, email: samdgikancho@gmail.com abstract a thematic iatrical entitle the multicultural in nepal. a case focuses different culture in different ethnic group in nepal. the culture of nepal is intertwined with the culture of the border indian subcontinent and tibet. the cultural heritage of nepal has evolved over the centuries. this multi-dimensional heritage bounds the diversities of nepalís ethnic, tribal, and social groups, and it expresses. in music and dance, art and craft, folklore and folktales, languaes and religion, festivals and celebration, foods and drinks. its culture is enormously diverted and mostly influenced by indian culture and tibetan culture. legends state that dances in this country originated in the abode of lord shiva the himalayas, where he performed the tandava dance. this indicates that dance traditions of nepal are very ancient and unique. with altitudes and ethnicity, the dances of nepal slightly change in style as well as in the costumes. the dishka, a dance performed at weddings, includes intricate footwork and arm movements. accompanying music and musical instruments change in tune with the themes, which revolve around topics like harvesting of crops, marriage rites, war stories, a lonely girlís yearning for her love, and several other themes and stories from everyday life in the villages. the famous tharu stick dances, and the crazy peacock dance are two highlights, but there are plenty of other surprises. expect to be invited to join in the dancing, as the evening reaches its climax. as per the 2011 census, 123 languages are spoken in nepal. in nepal major language are nepali, maithili, bhojpuri, tharu, tamang, nepal bhasa (newari), magar, etc. nepali language written in devanagari script, is the official 64 the national and international conference on bhuddhism, arts & culture national language. 81.6% of the population being hindu. buddhism was practiced by about 9% of the population. about 4.2% practice islam and 3.6% of the population follows the indigenous kirant religion. christianity is practiced officially by less than 1.0%. several of the festivals of nepal last from one to several days. as a predominantly hindu and buddhist nation, most of the nepalese festivals are religious ones. the festivals of nepal have their roots from religionís and their ethnic groups as well. introduction buddhism in nepal buddhism in nepal started spreading since the reign of ashoka through indian and tibetan missionaries. the kiratas were the first people in nepal who embraced gautama buddha’s teachings, followed by the licchavis and newars. buddha was born in lumbini in the shakya kingdom. lumbini is considered to lie in present-day rupandehi district, lumbini zone of nepal. buddhism is the second-largest religion in nepal. according to 2001 census, 10.74% of nepal’s population practiced buddhism, consisting mainly of tibeto-burman-speaking ethnicities, the newar. however, in the 2011 census the buddhist population in nepal was just 9% of the country population. it has not been possible to assign with certainty the year in which prince siddhartha, the birth name of the buddha, was born, it is usually placed at around 563 bce. in nepal’s hill and mountain regions hinduism has absorbed buddhist tenets to such an extent that in many cases they have shared deities as well as temples. for instance, the muktinath temple is sacred and a common house of worship for both hindus and buddhists. in nepal, the majority of people identify as hindu. however, buddhist influences are pervasive in most aspects of nepali culture to an extent that buddhist and hindu temples are shared places of worship for peoples of both faiths so that, unlike in other countries, the distinction between hinduism and buddhism in nepal is not always clear. during the reign of king amsuvarman, the nepalese princess bhrikuti played a significant role in spreading and developing buddhism in tibet. tibetan buddhist architecture has long been influenced by nepalese artists and sculptors like araniko. the sacred buddhist texts in mahayana 65 the national and international conference on bhuddhism, arts & culture buddhism are mainly written in the ranjana alphabet, the script of the newars, or scripts like lantsa, which are derived from ranjana. in traditional nepalese buddhism, there are nine special texts which are called the “nine dharma jewels” (navagrantha), and these are considered the nine books of buddhism par excellence. 1) aṣṭasāhasrikā prajñāpāramitā sūtra 2) gaṇḍavyūha sūtra 3) ten stages sutra 4) samādhirāja sūtra 5) laṅkāvatāra sūtra 6) lotus sutra 7) tathāgataguhya sūtra 8) lalitavistara sūtra 9) golden light sutra among the tibeto-burman-speaking peoples, tibetan buddhism is the most widely practised form. newar buddhism is a form of vajrayana influenced by theravada buddhism. many buddhist groups are also influenced by hinduism. buddhism is the dominant religion of the thinly populated northern areas, which are inhabited by tibetan-related peoples, namely the sherpa, loba, manangi, thakali, lhomi, dolpa and nyimba. they constitute a small minority of the country’s population. ethnic groups that live in central nepal such as the tamang , chepcha, yakkhaare also buddhist. these ethnic groups have larger populations compared to their northern neighbors. they came under the influence of hinduism due 66 the national and international conference on bhuddhism, arts & culture to their close contacts with the hindu castes. in turn, many of them eventually adopted hinduism and have been largely integrated into the caste system. the kirati people, especially the limbu and rai people have also adopted tibetan buddhist practices from their buddhist neighbor. the jirel people, who are considered a kirati, have also adopted tibetan buddhism. content history buddha was born as prince siddhartha in nepal. he attained enlightenment under the bodhi tree in bodh gaya, in present-day bihar, india. he there preached his teachings and thus buddhism came into existence. pre-lichchavi buddhism emperor ashoka of the maurya empire put up a pillar at lumbini, (parami, 2015: online) the birthplace of the buddha, in the second century bce. after the third buddhist council, ashoka missionaries to nepal.[8] it is also believed that ashoka went to patan and had four stupas built there. it is believed that his daughter charumati established the village of chabahil, which is located between kathmandu and boudha. buddhism during the licchavi period (400-750) the licchavi period saw the flourishing of both hinduism and buddhism in nepal. excellent examples of buddhist art of the period are the half-sunken buddha in pashupatinath, the sleeping vishnu in budhanilkantha, and the statue of buddha and the various representations of vishnu in changu narayan. another buddhist text, the manjushrimula kalpa, mentioned manadeva as the king of nepal mandala. researchers believe the mulasarvastivadavinaya was written in the 2nd century ce, and that the manjushriulakalpa was written 67 the national and international conference on bhuddhism, arts & culture during manadeva’s reign. the swayambhu purana, the ancient buddhist purana text, and a licchavi inscription all mentioned nepal mandala. buddhist inscriptions and chronicles and tibetan sources also record a few tantric buddhist deities, namely akshobhya, amitabha, vajrayogini, vajrabhairava, usnisavijaya and samantabhadra. strong influence from animism resulted in belief in buddhist deities such as the pancaraksas. religious tolerance and syncretism were stressed during the licchavi period. king manadeva paid homage at both hindu and buddhist sites. his family subsequently found expression for their beliefs in various religions. the worship of the caitya and the rath jatra cart festival of avalokitesvara were introduced around this period. many ancient sites in the kathmandu valley were identified with major buddhist caityas, such as swayambhu, boudhanath, kathmandu and the four “ashoka” stupas of patan, and another two hundred stone [cetiya|caityas] dating from the licchavi period, were testified to the widespread antiquity of [cetiya|caitya] worship. it is possible that this practice, in its earliest incarnation, was related to the worship of stones, which may have originated in the early, rival kirata inhabitants of the valley, prior to the licchavis. according to one of the earliest licchavi inscriptions, caitya worship ordinarily consisted of ritual circumambulation of the caitya and offering standard items such as incense, colored powder, oil lamps and ablutions. at times, the inscriptions indicate, it could even involve resurfacing an existing caitya and covering the new surface with many elaborate paintings. caitya (dutt, n.,(1966) worship was an important factor in bringing more of the proto-newar tribal inhabitants into the buddhist fold, as it was a devotional practice designed for the general public. thus, the masses probably began practicing the cart festival of avalokitesvara/matsyendranath (jana baha dyah jatra and bunga dyah jatra) during the latter half of the seventh century ad. this festival was celebrated by hundreds or even thousands of people, who helped to construct and transport a huge, wheeled cart that bore the image of avalokitesvara for several days or weeks along a specific route. the introduction of this festival must have been an instant success among the majority 68 the national and international conference on bhuddhism, arts & culture of the kathmandu valley population. this strengthened buddhism’s standing in relation to the other hindu and animist faiths of the valley at the time. forty stone inscriptions made some mention of buddhism throughout the licchavi period. most of the references are concerned with monasticism. however, almost nothing is known about the day-to-day life in the vihara monasteries or how they functioned administratively. the names of the fifteen buddhist monasteries are known, and it is clear from the context in which some of these are named that they are among the most important religious sites of that time. it is not known for certain what schools of buddhism were most prominent at the time. but the strongest early influences (aside from an even earlier probable substratum of pali buddhism) probably came from the mahasanghika, sammitiya and the sarvastivada schools. the makhyamaka and yogacara schools were thought to be more influential in the later period with the emergence and growth of the vajrayana school. inscriptional evidence also proves that there was a string of traditional methods of making religious gifts. these offerings were used for earning blessing and making merit, and the women of the buddhist seem to have taken the lead in offering these gifts. strikingly, parallel points within the buddhist cave contain inscriptions of maharashtra, which predated the licchvi nepal. the references in the licchavi inscriptions to the mahayana and vajrayana will be mentioned below in connection with buddhist art and notable buddhist figures of the licchavi period. buddhism during the licchavi period (600-1200) a licchavi king, amshuverma, married his daughter bhrikuti to the ruler of tibet, king songtsen gampo. according to legend, she received the begging bowl of the buddha as part of her wedding dowry. it is believed that she introduced buddhism into tibet. she is also believed as a reincarnation of the green tara of tibetan buddhism, who is seen in many buddhist thangkas. lichhavi period is known as the golden time for buddhism. buddhism during the malla dynasty (1200–1769) the malla dynasty saw to the golden period of the syncretism of hindu and buddhist art forms by the newar. the paubha, the newar counterpart of the 69 the national and international conference on bhuddhism, arts & culture tibetan buddhist thangka, flourished in this period. during the reign of jayasthiti malla, after implementation of manudharmasastra, celibate monks were banned from practicing in (nepal.citation needed) this gave way to the decelibate newar buddhism. because of this, theravada buddhism was lost in nepal only to be revitalized in the beginning of the 20th century. (wikipedia, 2014: online) buddhism during the shah dynasty (1769–1846) the shah dynasty saw the decline of buddhism in nepal where it eventually merged with hinduism as the hindu gurkha rose to prominence. (citation needed) in the north, the mustang kingdom ruled by the buddhist loba and the thakali saw to the flourishing of vajrayana (tibetan buddhism) in the north buddhism during the rana dynasty (1846–1951) there is an incorrect assumption that, due to perceived similarity to tantric hinduism, that modern newar buddhism in nepal has largely been absorbed into mainstream hinduism. however, newar buddhism has retained a distinct identity, and nearly all practices, art forms and castes remain. in the north, people of tibetan origin continued to be the much-unchanged practises of tibetan buddhism, especially in the case of the nyimba of northwest nepal. on the other hand, the thakali, who had traditionally played an important role in the nepali society but yet retained tibetan buddhism, have begun to embrace hinduism as well in the recent years. it is significant to note that during the autocratic rana regime, several theravada buddhists were banished from nepal for preaching buddhism.[10][11] the banishment of buddhist monks from nepal in 1926 and 1944 was prompted by an attempt to suppress the revival of theravada buddhism (archive, 2013: online). which began in the 1920s. also, the rediscovery of lumbini, the birthplace of buddha, occurred in this era with contributions from among others, general khadga sumsher rana. shah dynasty (1951–2006) after the overthrow of the rana dynasty in 1951, buddhism gradually developed in the country. theravada buddhists played a greatly significant 70 the national and international conference on bhuddhism, arts & culture role for the buddhist revival campaign in modern nepal since the 1920s. this revival movement has changed buddhism from a religion of some ethnic groups and castes to going beyond the caste and ethnic religion in nepal. presently, there are three main buddhist schools; tibetan buddhism, newar buddhism and theravada buddhism. tourism is an important factor for promoting nepali buddhism to the world. every year, kathmandu can receive more than 10,000 travellers from all over the world just to visit the boudha stupa boudhanath and the swyambhu maha chaitya swayambhunath stupas. these are the remarkable and significant architectural sites, which are only found in nepal. apart from these two main buddhist monuments there are hundreds of buddhist monuments in kathmandu and in other main cities of nepal. international buddhist meditation center operates in kathmandu.demographics according to 2011 census, the adherents of buddhism are as follows (bikash bista, 2014) neg denotes newly listed ethnic group, for which 2001 census figures are not available. ethnic group buddhist percentage 2001(%) total population 2011 total buddhist 2011 buddhist percentage 2011 (%) tamang 90.26% 1,539,830 1,344,139 87.29% magar 24.47% 1,887,733 340,608 18.04% gurung 69.03% 522,641 327,813 62.72% newar 15.35% 1,321,933 141,982 10.74% sherpa 92.83% 112,946 111,068 98.34% bhote 59.40% 13,397 13,173 98.33% ghale neg 22,881 11,451 50.05% hyolmo 98.45% 10,752 9,819 91.32% thakali 65.01% 13,215 8995 68.07% chhantyal 64.2% 11,810 0 0.00% jirel 87% 5,774 0 0.00% 71 the national and international conference on bhuddhism, arts & culture lepcha 88.8% 3,445 0 0.00% other ethnic groups 0.81% 21,028,147 87051 0.41% total 10.74% 26,494,504 2,396,099 9.04% summary between 2001 and 2011 census, the percentage of buddhists have declined by 1.7%, from 10.74% to 9.04%. all major ethnic groups (except sherpa, bhote and thakali) showed decline in percentage of buddhists. it is interesting to note that in the 2011 census not a single chhantyal, jirel and lepcha reported themselves as buddhist. in the 2011 census, a total of 11,233 chhantyal (95.1%) reported themselves as hindu. likewise, 4,604 jirel (79.7%) and 2,907 lepcha (84.4%) reported themselves as bon religion followers. of the ghale group, which was added in the 2011 census, more than 50% of them reported themselves as buddhist follower references bikash bista. (2014). population monograph of nepal. kathmandu. nepal: central bureau of statistics. parami. (1 march 2015). dhammaduta: the theravada bhikkhu sangha in nepal. (30 january 2019). from https://www.parami.org/the-theravada-bhikkhu-sangha-in-nepal. wikipedia. (4 august 2014). theravada buddhism in modern nepal. (30 january 2019). from https://en.wikipedia.org/wiki/buddhism_in_nepal#cite_ ref-9 archive. (22 may 2013). theravada buddhism in modern nepal. (30 january 2019). from http://www.lumbini.org.uk/bd_n_thera_t.html dutt, n. (1966). “buddhism in nepal” (pdf). bulletin of tibetology. 3 (2): 27–45. 98 the national and international conference on bhuddhism, arts & culture a case study on the influence of buddhism on multiculturalism lim hui ling abstract multiculturalism is cultural diversity in which different race and ethnic groups come together in the society with their own cultural heritage and beliefs. the main question for discussion in this paper is: is buddhism the root for development in a multicultural society? in the following sections, we explore how buddhism and culture influence each other as they evolve with time. through the lens on singapore’s way to multiculturalism, we draw important lessons from the integration efforts of its ethnic and racial communities, formulation of practical national policies and social measures that focus on justice and equality, and establishment of a common national identity regardless of language, race or religion. of course, the social development of multicultural diversity is related to different practices in different cultural context and cultural expression. however, since culture is not purely based on religion and a multicultural society is made up of various ethnic and religious elements, it is difficult to determine that buddhism is the root of multiculturalism for societal development. introduction the origin of religion is complex, and its meaning is ambiguous. in the elementary forms of religious life (1995), emile durkheim observes that totemism, a belief on the relationship between man and nature, plants or animals, is the earliest religion available to mankind. man creates their own idea of religion and gives meaning to it as long as it remains relevant for man and answer the needs 99 the national and international conference on bhuddhism, arts & culture of society. religion continues to evolve and exist as a cultural and transmissible human activity, and it can only be defined by the characteristics that they are found. the idea of mysterious existences like the supernatural and spiritual beings is being ascribed with imaginations, symbols and rites to create connection and bond. in post-durkheimian vision of religion, clifford geertz argues in the interpretation of cultures (1977) that religion is a cultural system which is related to a particular social context where religious phenomena are manifested. in his theory, he explained that society with the same culture shares a system of concepts and symbols where individual has the fundamental understanding on the nature of reality. similar as cultural activities, religions can be subjected to empirical observation and study to enable deeper understanding on the society. whereas in religion explained (2001), pascal boyer argues that since religion is a cultural construct, it cannot fit into any definition of religion. to him, religious ideas are created inside individual minds because concepts in mind are constructed due to external influences. the result may fail or succeed during cultural transmission, if a cultural phenomenon takes place, the result is a successful selection. boyer (2001:40) asserts that all religions share a common characteristic, that is, the belief in supernatural agents, for instance, god, spirit or ancestor; and that people have religious ideas and beliefs since they acquire such concepts from others. the supernatural agent definition of religion by boyer is based on the concept of an unknown agent with strength and power, which is beyond the understanding of individual. of course, there are religions in the world where the concept of creator god is absent. this is in the case of buddhism. buddhism derives from the sanskrit word budh which signifies “to know” then “to wake up” and it means a doctrine of awakening, a doctrine of insight and knowledge. the oxford english dictionary recorded the earliest usage of “buddha” as 1681, “dharma” as 1796, “buddhism” and “buddhist” as 1801 (bluck 2006:4). when buddha discovered the truth, it was 100 the national and international conference on bhuddhism, arts & culture dhamma-vinaya. dhamma refers to the truth, which the buddha discovered and taught; and vinaya refers to the discipline, which he formulated as precepts of behavior for the renunciants. buddhism is not his invention and he is not a creator of religion. it is impossible to reduce dhamma-vinaya into a vast collection of literature or a philosophical system of thoughts. it is a way of life, a mental cultivation, a deep awakening with the ultimate goal of self-transformation. so the main question for discussion in this paper is: is buddhism the root for development in a multicultural society? multiculturalism is the co-existence of different race and ethnic groups of different language and religion in the society with their own cultural heritage and beliefs. in other words, multiculturalism is associated with cultural and religious diversity. in the following sections, we explore singapore’s approach to diversity and draw lessons on how the social strategies and government policies help to build a cohesive multicultural society. we further examine the cultural tools in singapore and discuss how buddhism and culture influence each other. multiculturalism – the case of singapore according to a pew research study by cooperman and lipka (2014), singapore is the most religiously diverse country in the world. it also implies that there are a mix of religious affiliations even within the same racial group. for instance, the dominant racial group is chinese and singaporean chinese could identify themselves as a buddhist, taoist, catholic, christian, muslim or others. while singapore allow religious freedom for people, the government disallow any religion’s involvement in politics. they promote religious harmony by working closely with communities to reduce communal tensions. one of the government initiatives to reduce communal tensions is the setup of inter racial and religious confidence circles (irrcc) in every constituency since 2002 to deepen residents’ understanding of various beliefs and practices through inter-faith dialogues and religious festivities. further, i want to bring to attention three main points that contribute to the social cohesion in a multicultural singapore. 101 the national and international conference on bhuddhism, arts & culture first is the implementation of practical social measures. singapore is a country of immigrants, mainly from china, india, malaysia, indonesia and middle east. it is a secular state based on meritocracy but not based on any race, language or religion. each citizen is classified under one of these categories on personal identification card – chinese, indian, malay or others. each race has their own language and religion. self-help groups from each race to provide assistance are setup to ensure representation for all ethnic and religious communities in singapore. the compulsory national service for all singaporean men provides opportunities to come together and understand each other. importantly, singapore’s aim is integration and not assimilation, and this constitutes the uniqueness of a singapore case. any drafting of national policies is based on the above-mentioned classification. for instance, a bilingual policy implemented in 1966 requires all students to learn english and their mother tongue (or the “official” language of their race) in school. second is the implement of appropriate national policies, singapore model of multiculturalism relies on social cohesion or social harmony. the government focus on integration instead of assimilation to promote cohesion. in singapore, more than eighty percent of citizens live in public housing with ethnic diversity in all its neighborhoods. among the more prominent policies include the ethnic integration policy implemented by singapore housing and development board in 1989 that requires every block to have ethnic quotas with a specific cap on the number of chinese, indians, malay or others depending on singapore demographic makeup. in addition, the national pledge in four official languages were formulated to recite in school assemblies and national ceremonies to overcome the differences resulted from potential divisive factors of race, language and religion. the expected commitment from the people is illustrated in singapore’s pledge (national heritage board website): “we, the citizens of singapore, pledge ourselves as one united people, regardless of race, language or religion, to build a democratic society based on justice and equality so as to achieve happiness, prosperity and 102 the national and international conference on bhuddhism, arts & culture progress for our nation”. third, as a multicultural society with several cultural communities, the british rule in singapore in the past has provided two useful cultural tools. the first cultural tool is the english law and the english legal system that have helped to govern over the affairs of various communities. over the years, the english common law evolves to become the singapore common law to regulate social and political life, and it is indispensable for global economic system. the second cultural tool is the english language as the common language for all the communities in singapore. under the constitution of singapore, english, malay, mandarin and tamil are designated official languages in singapore even though malay is the national language. and english language is the language of government and administration, and the neutral common language to unite people as singaporeans. hence, besides the political will to plan social strategies and implement government policies, multiculturalism would not be possible without these two important cultural tools. this is crucial for peace and harmony as singapore is a chinese-majority city in a malay-majority part of southeast asia. significantly, the attitude of openness and expansion remains as its own culture and belief evolve, each race is expected to allow itself to be influenced by the culture and belief of other races. as a result, multiculturalism becomes the fundamental principle for a sustainable development of distinctive variants of singaporean culture not based on race and religion but on a growing common singaporean identity that everyone shares. how buddhism shapes singapore culture from the lessons drawn, singapore multiculturalism is premised on respecting the differences that conform to well defined race and religion, and buddhism cannot be the sole determinant element to influence such multicultural society. being a more inclusive religion in singapore, buddhism was brought in by the chinese immigrants in a syncretic nature and in evolving diversity. as a result, buddhism in singapore slowly evolves to have its own interpretation and practice. 103 the national and international conference on bhuddhism, arts & culture here i highlight three main observations how buddhism has influenced the culture in the context of singapore. the first observation is that the buddhist community in singapore is not unitary and homogeneous. there exists a buddhist network, however, there is no centralized religious authority that can claim legitimately to represent and manage different traditions. there are also mega transnational buddhist organizations like tzu chi foundation and buddha’s light international association in singapore that can gather a large membership of active followers participating in major buddhist festivals like vesak day. and i observe a growing trend of engaged buddhism with an expansion in welfare services and cultural activities in singapore. one can also see different “brands” of buddhism based on ethnic and nationality with a spectrum of buddhist lineages and traditions, for instance, sinhalese buddhism, thai buddhism, burmese buddhism, japanese buddhism, zen buddhism and tibetan buddhism. even within the same ethnic and nationality, there is a difference in traditions according to the spiritual teacher, and singaporeans have numerous options to support or participate according to their preference. the second observation is an increasing focus in buddhist education among the lay buddhists opting to attend dhamma classes and talks organized by the theravada tradition. there are more options for meditation and retreat activities organized by buddhist temples and societies. some mahāyāna buddhist temples offer dhamma classes based on the works of reformist chinese masters, tai xu (太虚 1890-1947) and yin shun (印順 1906-2005), who were pioneers in the renewal of mahāyāna buddhism. due to the economic and political turmoil in china, and partly due to the influence of political writings and christianity, both buddhist masters were determined to end the decline in buddhist teachings and to clear misconceptions and superstitions by reforming the sangha and chinese buddhism. the reformed buddhism in the mahāyāna world is referred to as the humanistic buddhism (人间佛教) that has adapted the buddha’s teachings and practices to address contemporary worldly 104 the national and international conference on bhuddhism, arts & culture issues. this humanistic approach inspired a buddhist revival movement among the buddhists, though often met with resistance from the conservative and traditional elders, and also the practitioners of certain buddhist sects. the third observation is the existence and growing strong chinese cultural elements in mahāyāna buddhist organizations. some mahāyāna monastics remain well connected with the chinese network overseas and continue with the practice of chinese syncretic religion. due to a shortage of monastics in singapore, many chinese monastics are invited over from china to be the spiritual leader of some mahāyāna organizations, to perform religious ceremonies or study in buddhist college of singapore (bcs) which is centered only on mahāyāna ฅtradition. for a few years, kong meng san monastery (or bright hill temple) has offered confucius teachings. in chinese culture, filial piety is the greatest virtue. hence, there are popular sutras related to filial piety like the fundamental vows of the bodhisattva ksitigarbha bodhisattva for certain rites and ceremonies. during the seventh lunar month in singapore, buddhist rites are performed for the salvation of deceased in all mahāyāna places including some theravada temples. some chinese singaporeans with mixed religious heritage of taoism and buddhism might participate since it is a part of the chinese tradition. in the culture of globalization and capitalism, certain aspects of buddhism have been packaged into a commodity for sale. some places commodify it into a product, give it an identity and tag a value to it. for instance, the reification of “merit” into a commodity with a price tag. even though such practice has increased the cultural and religious capital, it has already misconstrued the true meaning of karma. according to sociologists, the process of migration usually increases the intensity of religious faith. as buddhism needs to co-exist with other cultural systems, and in the process of being embraced as an “migrant”, the integration often evolves itself into a “syncretic buddhism”. in other words, the transmigration of buddhism and its transnational network has mixed with the local syncretic religion and form its own unique mahāyāna buddhism with elements of local chinese 105 the national and international conference on bhuddhism, arts & culture culture in singapore. during buddha’s lifetime, he has allowed his teachings to be transmitted and taught according to local culture so that everyone can study and practice the dhamma in their own language. in order to further understand the interrelationship of buddhism and culture, it is meaningful to look back at the history of mahāyāna buddhism before its spread to singapore. how chinese culture shape mahāyāna buddhism to understand how chinese culture has shaped buddhism, i have analyzed three strategic moves that are related to buddhist practices when indian buddhism encountered the social and cultural fabrics of china in our history, and most importantly, they mirror the buddhism in countries that practice mahāyānabuddhism as well. the first strategic move was the creation of zen lineage in genealogical table to justify the establishment of a new school that would not conflict with then existing social system of confucianism that considered renunciation as an irresponsible, selfish and unfilial act. in a chinese society, ancestry relationships and family values are particularly strong and significant. in order for the monastics to gain acceptance in the society, renunciation was interpreted as a form of merit making act to benefit nine generations of ancestors, especially their parents, thus, making it a great filial piety act in order to repay back the kindness of their parents. hence, in this cultural context, renunciation might not carry the right motivation – which is to end suffering and attain liberation (or enlightenment). the second strategic move was the translation of sanskrit texts into chinese with the influence of linguistic logics and cultural elements of confucianism and taoism. buddhism has built on some elements of confucian and taoist beliefs in order to co-exist coherently, for instance, adaptation of the outer appearances of monastery and building, and adaptation into local customs and political situation was obviously necessary. i want to highlight that the given circumstances for the transmission of buddhism have led to problematic interpretation and translation of buddhist scriptures in rendering sanskrit to 106 the national and international conference on bhuddhism, arts & culture chinese (meisig ed. 2010, mizuno 1989:52-5). the third strategic move when bringing buddhism to china was to modify the vinaya for buddhism to integrate in the strong confucian society. in the tang dynasty, a famous zen master bai zhang huai hai (百丈懷海, 720-814 ce) reformed buddhist monastery structure and adapted vinaya to zen. dumoulin (1988:170) records that the pure rule of paichang (百丈清規) is a new set of precepts drawn on the traditions of theravada and mahāyāna. the mahāyānatradition follows the bodhisattva precepts listed in brahma net sutra (梵网 经) that states 10 major precepts and 48 minor precepts to follow in the bodhisattva path. it was brought into china and translated by kumārajīva in 406 ce, as adamek mentioned in the teachings of master wuzhu: zen and religion of no-religion (2011:160), “internal evidence suggests that it could not have been compiled before 431 ce”. however, there was no agreement by the scholars on this. as buddhism evolves over time in china, there are numerous cultural adaptations for the continuity of the religion. in terms of alms-round practice, the ancient traditional chinese society considers such image as begging and it constitutes a “loss in face”. in line with the traditional chinese value of diligence, zen master bai zhang promotes hard labor work in the life of a monk as a form of practice and to work for a meal, as the zen saying goes “a day without work, a day without meal” (一日不做，一日不食) (dumoulin 1988:171). for selfsustainability issues, daily farming to get the source of food has evolved to providing ancestral tablets and columbarium, and chanting services and puja for the deceased. to work around the precepts of no food to be taken after lunch in the vinaya, the innovative idea was to treat dinner as “medicinal food” to sustain health. with the economical background of the monk, plant-based diet from the farm was the most practical source of food. hence, having dinner and vegetarian diet has become part of mahāyānatradition till modern times. 107 the national and international conference on bhuddhism, arts & culture conclusion these social and cultural forces continuously shape buddhism, and in turn shape different cultures. just as a plant absorbs oxygen and releases carbon dioxide, buddhism absorbs the cultural elements of the chinese, evolves organically and releases its unique culture, and in turn, interacts and influences the chinese culture back again. the above analysis has shown that culture and buddhism are interrelated and interdependent on each other. the social development of multiculturalism may contain elements of buddhism, but it is impossible to conclude that buddhism is the root of multiculturalism for societal development. as the buddha taught about the paṭiccasamuppāda (interdependent co-arising), there are conditions that lead one factor to the arising of another, there are conditions that lead one factor to the ceasing of another (lim 2019). this core principle of buddhism on the interconnected relationship of everything in reality and in the world can be expressed in the formulae below: when this exists, that comes to be; with the arising of this, that arises. when this does not exist, that does not come to be; with the cessation of this, that ceases. (bodhi 2012 p.1463) finally, it is meaningful to look at the reason why buddha gave the spiritual path he taught as dhamma-vinaya. the goal of the buddha is to teach dhamma in its practicality and applicability way to benefit sentient beings and lead them to liberation. the goal of the teachings is to offer the truth and morality as a guide in a relevant way, to motivate one to live life to the fullest in every mindful way and to transform oneself towards the path of awakening. the history and evidences have indicated that both the teachings and discipline are inseparable and interdependent of each other, suggesting a strong foundation in understanding and practice is needed in transforming oneself. in other words, given any cultural context, the importance of the relationship of dhamma and vinaya cannot be underscored. 108 the national and international conference on bhuddhism, arts & culture references adamek, wendi leign. (2011). the teachings of master wuzhu: zen and religion of noreligion. new york: columbia university press. bluck, robert. (2006). british buddhism: teachings. practice and development. london: routledge. bodhi, bhikkhu. (trans.). (2012). numerical discourses of the buddha: a translation of the aṅguttara nikāya. boston: wisdom publications. boyer, pascal. (2001). religion explained: the evolutionary origins of religious thought. new york: basic books. cooperman, alan and lipka, michael. (2014). us doesn’t rank high in religious diversity, 4 april. available online: https://www.pewresearch.org/facttank/2014/04/04/u-sdoesnt-rank-high-in-religious-diversity/ (accessed on 23 august 2019). durkheim, emile. (1995). the elementary forms of religious life. translated by fields, karen. original published as 1912. new york: the free press. geertz, clifford. (1977). the interpretation of cultures. new york: basic books. lim, h.l. (2019). environmental revolution in contemporary buddhism: the interbeing of individual and collective consciousness in ecology. religions 2019, 10, 120, doi:10.3390/rel10020120. meisig, konrad. (ed.). (2010). translating buddhist chinese: problems and prospects. weisbaden: harrassowitz verlag. mizuno, kogen. (1989). buddhist sutras: origin, development, transmission. tokyo: kosei publishing. national heritage board. national pledge. available online: https://www.nhb.gov. sg/what-we-do/our-work/community-engagement/education/resources/nationalsymbols/national-pledge (accessed on 23 august 2019). 50 the national and international conference on bhuddhism, arts & culture mangalatthadīpani in lān nā version viroj inthanon philosophy and religion department, faculty of humanities, chiang mai university. abstract the objective of this article is to analyse mangalatthadīpanī in lān nā version by studying from the copies of wat laihin, lampang province that were written in the year 2329 b.e.totally 13 volumes. after collecting all datas then analyse and present them by descriptive way. from the study it was found that mangalatthadīpanī in lān nā version was the work of mahosattha or mahosot of pahin school. it was the summarised translation from mangalatthadīpanī in pāli version that was the work of phrasirimangalacāriya ; the great scholar of lān nā. later, the poranacāriya in lān nā translated it into lān nā version with the translation that call nissaya, that is, to raise the pāli then translated into lān nā language word by word or sentence by sentence. this was written by the selection of content that is easy to understand. the pāli word / sentence that deeply explain dhamma, hard to understand, will not be written. the content related to the life-stype of the common people in each of mangala and made it easy to understand with story, the author took out that story to write too. therefore, it can be said that, this mangalatthadīpanī in lān nā version was written to serve as the teaching for the common people. introduction mangalatthadīpanī was a book written to explain the mangalasutta by taking pāli mangalasutta as a preface and then explaining with the subject-matter in the tipitaka, the commentary, the dīkas or the words of other teachers to accompany or support the opinions of writer. it was the 4th work of phrasirimangalacāriya which was specified to be completed in 2067 b.e. previously, phrasirimangalacāriya had already written 3 books, namely ; vessantaradīpanī in 2060 b.e. cakkavāladīpanī and samkhyāpakāsakadikā in 2063 b.e. the reason or motivation for composing mangalatthadīpanī was difficult 51 the national and international conference on bhuddhism, arts & culture to understand. because nothing has happened in this era in contrast to vessantaradīpanī, cakkavāladīpanī and samkhyāpakāsakadīkā, which was assumed to be composed to explain the mahajātigamluang which king boromtrilokanātha of ayutthayā ordered his royal teachers wrote in 2025 b.e. tephumikathā which king lithai wrote in 1888 b.e. and samkhyāpakāsakapakorn of phranānavilāsa whose lived in the period of 2000 2070 b.e. respectively. phrasirimangalacāriya wrote mangalatthadīpanī in pāli language with lān nā characters in the year of 2067 b.e., then the borānācāriya in lān nā has been copied (written) into many palm leaves, and translated pāli into lān nā language by the method called nissaya, that is ; a translation by raising the pāli word then translate to lān nā language word by word and by the method called vohāra, that is ; a translation by raising only one pāli word then translate to lān nā language. the scriptures were kept at various temples, especially at big temples. there may be full version, or not, because the scriptures were long. the author has explored the original mangalatthadīpanī lān nā versions at chiang mai university which explored ancient documents at various temples in the 10 northern provinces then made a list of names, selected and borrowed to photograph microfilm and collected in the microfilm archive of the lān nā research department of social research institute from the year of 2521-2533 b.e., a total of 7 copies and collected at the library, amount 6 copies, selected the oldest version is the version of wat lai hin, ko kha district, lampang province, which was written in 2329 b.e. to transliterate, examine pāli word and analyse its content. objectives 1. to transliterate mangalatthadīpanī in lān nā version of wat lai hin, ko kha district, lampang province from lān nā characters to thai characters. 2. to analyse mangalatthadīpanī in lān nā versions of wat lai hin, ko kha district, lampang province. scope and method of study in this study the researchers divided the scope of the study into 1. data scope 52 the national and international conference on bhuddhism, arts & culture main data was mangalatthadīpanī in lān nā version of wat lai hin, ko kha district, lampang province, then examine pāli words with the pāli that is used as a course in the study of the thai sangha at present. 2. content scope to transliterate mangalatthadīpanī in lān nā version of wat lai hin, ko kha district, lampang province from lān nā characters to thai characters, then analise its edioms, method of presentation of the author. results of the study in order to get a picture of mangalatthadīpanī in lān nā version clearly, the researcher has studied the biography of the author, the content of mangalatthadīpanī in pāli version, as well as translated version in thai, and then study the copies of lān nā version by selecting the copy of wat lai hin, ko kha district, lampang province without comparision with other versions because each version has its own method of translation, it is not a copy at all. 1. biography of the author of mangalatthadīpanī in pāli version. according to the text that appears at the end of mangalatthadīpanī specifies the author’s name as iccāyam navapurassa dakkhinadisābhāge gāvute thāne vivitte sampattānam pasādajanake sunnagāre vasantena vivekabhiratena mahussāhena tipitakatharena saddhābuddhiviriyappatimanditena sakaparesam kosallamicchantena sirimangaloti garuhi gahitanāmena mahātherena paramende navapure issarassa lakavhayarajanattuno rājatirajassa manujindassa sapparajunam tilakabhutassa paramassaddhassa patthitasabbannutannānassa buddhasāsane pasannassa kāle chalasityathikatthasatasakkaraje makkatavassekatā mangalatthadīpanī sa antarayavajja sijjhittha yathā tathā pajāyasa sundarakā yā siddhā bhavatam sakalavā sā asā. translation phra mahā thera, whom all the teachers call his name as sirimangala who stay in sunnāgāra which was the faithfulness of all those who had come to rest in a savory place which had one gāvuta of rightside of navapura (chiang mai). he who rejoiced in solitude, who had great effort, had knowledge in tipitaka, adorned with beliefs, knowledge, and perseverance, who desired intelligence for oneself and 53 the national and international conference on bhuddhism, arts & culture others. he wrote this mangalatthadīpanī in the year of the monkey in 886 b.e. in the time of the king who was the grandson of the king laka of navapura, the king wha had great faith, who desired for enlightenment and devoted himself in buddhism. phrasirimangalacāriya was a native of chiang mai, formerly known as sri ping muang, by holding the vision on the day of his birth which the great storm blew until the house collapsed. at that time, his mother was old pregnant. she dodged the storm to live at the base of the bodhi tree. being pregnant and giving birth at the base of the bodhi tree. the boy was named sri ping muang by his father. sri ping muang ordained as a novice at a young age. while he was 13 year old, he persuaded the villagers to build a temple in the tamnak village and called wat veruvanarām (wat pā phai). villagers popularly called simply wat phai kao kor because the temple is located in the 9 groups of bamboo area sri ping muang novice has been at wat veruvanāram or wat phai kao kor all along. when his age was 20 year old he was ordained as a monk with the bhikkhu-name “sirimangala”. after being ordained, he still stayed at wat veruvanaram there. later, king muang kaew appointed phra sirimangala as the abbot of wat mahabothāram (wat chet yot) and gave his title as phrasirimangalacāriya. later he became an abbot of wat buppharam (wat suan dok) until his death (vimutthiya (suphannaphan n.bangchang), 2011: 16) wat veruvanaram appeared at the end of all 4 books of phrasirimangalacāriya which stated that he wrote all books while staying at the vihara of suankwan which was in the southwest of wat siharām 1 gāvuta far from chiang mai town 2. mangalatthadīpanī in pāli version phrasirimangalacāriya has written mangalatthadīpanī with the content -structure consisting of a. the humility (panāmagāthā) b. occurrence (uppattikathā) c. content d. conclusion (nigamanagāthā) panamagāthā (mahamakuttarajavidyalaya, 2000) a verses that show humility to the triple gem composed by patthayāva54 the national and international conference on bhuddhism, arts & culture tarachanda 7 verses buddho yo mangalatthinam mangalam iti vissuto desako mangalatthānam mangalantam namāmiham dhammo yo mangalatthinam mangalam iti vissuto jotako mangalatthānam mangalantam namāmiham sangho yo mangalatthinam mangalam iti vissuto karako mangalatthānam mangalantam namāmiham ฯ translation (mahamakuttarajavidyalaya, 2000) the buddha who the world known as auspicious of the gods and humans who have auspicious desires, he who preaches the contents of auspiciousness. i would like to respect to that auspicious buddha. the dhamma that the world known as auspicious of the gods and humans who have auspicious desires, it shines the contents of auspiciousness. i would like to respect to that auspicious dhamma. the sangha who the world known as auspicious of the gods and humans who have auspicious desires, he who is the doer of the contents of auspiciousness. i would like to respect to that auspicious sangha. ฯ b. uppattikathā a section that describes the occurrence of auspicious. c. content because of the buddha has preached auspiciousness based on the way of life of people in society at that time that called the âshrama which exists in all 4 steps including 1) âshrama of virgins. those who practice themselves in this âshrama are called brahmacarin, responsible for studying the vedas and preserving the virgins. 2) âshrama of householder. after studying the vedas in the pulpit and able to memorize the vedas by heart, staying in the school of the teacher until becoming a graduate. the teacher then allows him to return to his family to live as a householder. 3) âshrama of vanaprasatha. after living in the house until getting into 55 the national and international conference on bhuddhism, arts & culture old age, there is a feeling of boredom in the world because seeing the danger of life, that is, the impermanence of the body that has happened, then could not last long, because it must eventually lead to decay. therefore, he thinks that it is time to leave the family and houses and ordains as religious ascetics in the forest in order to find knowledge and methods to enable himself to be liberated from the cycle of life that he does not have to experience with the grief caused by the inaccuracy of the body. 4) âshrama of sannayasa or sannayasi. after learning how to lead to liberation from the cycle of life and diligent practice to follow the way that has been learned to completely abandon sexual desire. he entered to the sannayasa or who is already a sannayasi. he may live in society to perform to help the world which is a good example of living and transferring brahmavidya to the qualified people to be liberated from the cycle of life. considering the principles of the 4 âshramas, we can classify 38 auspicious activities as follows: from the mangala no 1 to 11 arranged in the âshrama of virgins, from the mangala no 12 to 25 arranged in the âshrama of householder, from mangala no 26 to 30 arranged in the âshrama of vanaprasatha, from mangala no 31 to 38 arranged in the âshrama of sannayasa. phrasirimangalacāriya has relied on auspiciousness as a setting point, then explain the auspiciousness to each verse by taking the contents from the tipitaka, atthakathā (its commentary), dikā (commentary on atthakathā), and anudikā (commentary on dikā) to explain each topic, that is, in the former auspiciousness he has given more explanation by using comparision and the story, for example, in the auspicious number 1-2 uses a total of 16 stories, in the auspicious number 3 uses a total of 13 stories and gradually decreases until the end. d. nigamanagāthā (mahamakuttarajavidyalaya, 2000). in the ending chapter of mangalatthadīpanī, phrasirimangalacāriya has ended his work by telling his working that can be accomplished without obstacles, then specified his name and address while composing this work, and set the mind to pray. in this nigamanagāthā he composed both verse and prose as follows 56 the national and international conference on bhuddhism, arts & culture patinnātā mayā esā yā mangalatthadīpanī ãnayitvāna sārattham anekam pitakattaya katā sā nitthitā sutthu passitabbā hi vinnunā passantena imam laddhā chekatā sappamangale suttāphidhammavinayesu vicāranāno siryadimangalaphidhanayutoruthero ussāhāva rājayi buddhavirassa sisso mangalatthadīpanīmimattharasaphiramam. ฯ translation (mahamakuttarajavidyalaya, 2000) for this mangalatthadīpanī i has made a declaration of this much, has brought the essence as a multi-purpose from tipitaka. this mangalatthadīpanī has been accomplished that the wises should look carefully, when watching this mangalatthadīpanī they would get intelligent in all auspiciousness. the monk who is the good, consisting of a name that sirimangala who is the follower of phrabuddhavīra who has a discretion in sutta, aphidhamma and vinaya and is diligent, has written this mangalatthadīpanī that has a very joyful comment 3 mangalatthadīpanī in thai version since mangalatthadīpanī has been used as a textbook in the pāli education curriculum in pāli grade 4 5 6 7, therefore it is translated into thai in many version ; mangalatthadīpanī in pāli language, inspected by somdej phramahasamanacao kromphrayavajirananavaroros, published by mahamakut rajavidyalaya press. there were 2 volumes. they were used as a curriculum for pāli grade 4-5-6-7. mangalatthadīpanī translation of the committee of textbooks mahamakutrajavidyalaya in the royal patronage, amount 5 volumes, foe the first edition there was no year printed, but appeared in the 2nd edition, 1948, and the number of continuous printing was counted more than 10 times, several thousand copies at a time. volume 1 composed of 6 mangalas, totaling 195 pages. volume 2 composed of 8 mangalas, totaling 356 pages. volume 3 composed of 7 mangalas, totaling 265 pages 57 the national and international conference on bhuddhism, arts & culture volume 4 composed of 9 mangalas, totaling 239 pages. volume 5 composed of 8 mangalas, totaling 177 pages. the mangalajivita of col. pin muthukan, 1959, 3 volumes, by klangvidya press. they were translated and expanded into thai idioms, did not maintain the pāli language book 1 composed of 10 mangalss, totaling 448 pages. book 2 composed of 10 mangalss, totaling 414 pages book 3 composed of 18 mangalss, totaling 408 pages. the 38 mangalas of phra thammathirajamahāmunī (chotaka nanasitthi), 6th edition, 1990, the year of the first print was not appeared, published and distributed by meditation center wat mahathatu, group 5, bangkok, amount 311 pages. the mangalayodjivita of somdej mahaviravong (pim thamatharo) is a translation, collection and further explanation as poets, totaling 676 pages. dhammasabha press without the year of printing. the 38 mangalas of sirigutto phikkhu is a translation of thai idiomatic expressions, 1971, published by the kallayanathamma club, samut prakan. 4. mangalatthadīpanī in lān nā version after phrasirimangalacāriya wrote mangalatthadīpanī in pāli language with lān nā characters in the year 2067, then the boranacāriyas (the teachers in the past) in lān nā has been copied (written) into many palm leaves, and translated pāli into lanna language despite being a translation which was called nissaya, that is ; to raise a pāli word then translate it into lān nā language word by word or sentence by sentence, another was called vohara, that is; to raise only one pāli word or sentence then translate it into lān nā language more than a word or sentence. the inscriptions on the palm leaves were kept at various temples, especially large temples. there may be some, not some, because the scriptures were long. the original texts of mangalatthadīpanī written with lān nā characters the chiang mai university explored ancient documents at various temples in the 10 northern provinces, then made a list of names, selected and borrowed for micro film and kept them in the micro-film archive of the lān nā research department from 1978-1990. in this survey, it could get the the original texts of mangalatthadīpanī from the following temples: 58 the national and international conference on bhuddhism, arts & culture no name year source no.microfilm volumes/ pages social research institute, cmu. 1 mangala dīpanī not found wat ngamaeng chiang mai 84.136.01e.016-026 11/328 2 mangala dīpanī not found wat boromthatu tak 85.142.01e.055-063 9/412 3 mangala dīpanī not found wat indrapibool chiang mai 84.133.01e.066-076 11/434 4 mangala dīpanī not found wat umong chiang mai 84.126.01e.001-001 1/112 5 mangala dīpanī 2453 wat nakotloung lampang 81.077.01e.017-085 15/586 6 mangala dīpanī not found wat bupparam chiang mai 78.017.01e.024-032 9/416 7 mangala dīpanī 2416 wat uposoth chiang mai 82.111.01e.001-014 14/495 library, cmu. 8 mangala dīpanī 2329 wat laihin lampang lp.01.02.023.00 13 9 mangala dīpanī 2389 wat sungmen prae pr.01.02.083.00 13 10 mangala dīpanī 2360 wat napang lampang nn.09.02.008.00 13 59 the national and international conference on bhuddhism, arts & culture 12 mangala dīpanī 2465 wat nakotloung lp.05.02.008.00 15 13 mangala dīpanī 2377 wat sungmen prae pr.01.02.052.00 13 4. mangalatthadīpanī in lān nā version of wat lai hin, ko kha district, lampang province, it was the work of the unidentified monk and the year of writing. this transliterated book is a work of mahosattha or mahosot of pahin school in the year 2329 b.e.totlely 13 volumes. the original works were preserved at wat laihin, korga district, lampang province. the center for the promotion of arts and culture of chiang mai university made copies and preserved them at the library of chiang mai university. brief content it began with the pāli word as in mangalasutta, which is evamme sutam ekam samayam bhagava savatthiyam viharati jetavane anadhapindikassa arame, and then translated it word by word or sentence by sentence until the end. in the first verse ; not associating with fools, associating with the wise, expressing respect to those worthy of respect. in the first part, the text was easy to understand, along with the taking of many stories to show. it didn’t explain the difficult contents. in the second verse; living in an amenable location, having meritorious deeds (good karma) in one’s past, setting oneself up properly in life. this section described living in an amenable location just a little bit along with bringing only one story. as for having meritorious deeds in one’s past and setting oneself up properly in life. it provided explanations and accompanying tales in large numbers, and also did not explain difficult words as the first verse. the third verse ; learnedness, artfulness, self-discipline, and artful speech. in this section it described the many arts and disciplines that have been studied and practiced well, with examples of more than 2 mangalas remaining. the fourth verse ; support father & mother, cherishing one’s children, 60 the national and international conference on bhuddhism, arts & culture cherishing one’s spouse, peaceful occupations. in this section it gave more explanation in the first and second mangalas together with the accompanying tales. the fifth verse ; generosity, dhamma practice, caring for extended family, blameless actions. it gave more explanation in generosity and blameless actions while in dhamma practice it mentioned only a little. the sixth verse ; avoiding unwholesomeness, not drinking intoxicants, non-recklessness in the dhamma. in this section it has explained not drinking intoxicants too much as well as explained the dangers of drinking intoxicants. as for non-recklessness in the dhamma it was spoken only the topic. the seventh verse ; respect, humility, contentment, gratitude, listening regularly to dhamma teachings. in this spell, it gave more explanation in contentment than another one. while respect only brough about topics. the rest took a little together with a story to accompany each story. the eighth verse ; patience, be easily admonished, sight of a true monk, regular discussion of the dhamma. in this section, it gave only a little explanation on each subject, especially regular discussion of the dhamma quoted only the topic, no explanation at all. the ninth verse ; practising austerities, practising the brahma-faring, seeing the four noble truths, attainment of nirvana. they were described only a topic. the tenth verse ; mind free of worldly vicissitudes, sorrowlessness, free of subtle defilements, blissful mind. in this chapter were the same as the previouse chapter. as for the last chapter or volume ; number 13, it described the occurrence of auspicious events. in this part, mangalatthadīpanī in pāli version was initially mentioned, so when the researcher transliterated and examined this scripture, it was put in the preliminary part of the content, such as in pāli version. conclusion and analysis a. mangalatthadīpanī has shown the prosperity of buddhism in lān nā in the era of phrasirimangalacāriya very much. at that time buddhist scriptures, such as the tipitaka, the commentary, the dikas or the words of other teachers to accompany or support the opinions of writer and other special passages we re complete. unfortunately, these texts have disappeared, even the tipitaka in lān nā characters did not have a complete set. therefore, it was appropriate that the 61 the national and international conference on bhuddhism, arts & culture relevant departments have to collect and examine them, that would bring the grory to buddhism in lanna. b. the wisdom of phrasirimangalacāriya in writing this work has shown that he was a scholar. he has relied heavily on diligence in this work and with his deep knowledge, this work can be considered as the original literature of pāli in thailand. c. using the tale or story to explain for the readers to understand more. he brought tales from jatakas, dhammapada as well as some stories from the tipitaka to illustrate. these were look easy, but actually it was the use of examples that are appropriate for the mangala very much. as mentioned from the beginning that the auspiciousness of the buddha was represented by using the 4 ãsharmas of the brāhminism. therefore phrasirimangalacāriya has selected fairy tales that were appropriate for the ages in each period of the ãsharmas to accompany. and from all the accompanying stories it can be seen that in describing the previouse auspiciousness, he used many stories to explain and all of stories the children can easily read and understand, such as stories about horses, elephants, mango, etc. in the last auspiciousness, there were not many tales. bibliography mangalatthadīpanī. 13 volumes. 2329 b.e. wat lai hin, ko kha district, lampang province. microfilm no.02.023.00. phrarajpariyatti (sarit siritharo). (2006). research and literature in buddhism. bangkok: mahachulalongkorn university. mahamakuttarajavidyalaya. (2000). mangalatthadīpanī. (pathomaphakho). bangkok: mahamakut printing. mahamakuttarajavidyalaya. (2000). mangalatthadīpanī. (tutiyophakho). bangkok: mahamakut printing. mahamakuttarajavidyalaya. (2000). mangalatthadīpanī. (translation, volume 1).bangkok: mahamakut printing. mahamakuttarajavidyalaya. (2000). mangalatthadīpanī. (translation, volume 5).bangkok: mahamakut printing. vimutthiya (suphannaphan n.bangchang) (2011). chakkavaladipani ; characteristic, wisdom and values. chiang mai: chotana print company limited. viroj inthanon. (1999). indian philosophy. department of philosophy and reli62 the national and international conference on bhuddhism, arts & culture gion, faculty of humanities, chiang mai university. udom rungrueangsri (2004). lan na-thai dictionary. mae fah luang edition.1st update. chiang mai: mingmuang printing. 748 english communication skills under the project to propagate dhamma to foreigners of monk chat mahachulalongkornrajavidyalaya chiang mai campus phra hongthong souksavanh, phra aphiwat charungkhiri zhang yan, phra chanchai thatinjan mahachulalongkornrajavidyalaya chiang mai campus e-mail cc.bridgefoundation@gmail.com abstract the objectives of this research were: 1) to examine the process of developing english communication skills within the monk chat mcu chiang mai project for propagating dhamma to foreigners, and 2) to propose models for improving english communication for dhamma propagators involved in the project. the findings showed that 1) the monk chat mcu chiang mai project uses english communication methods such as discussions, question-and-answer sessions, presentations, and meditation retreats to share buddhist teachings with international audiences. 2) effective models for english communication for dhamma propagators emphasize the four key characteristics of the buddha’s teachings: clarity (making the teachings understandable), engagement (inviting the listener to participate and practice), motivation (inspiring the listener to be active and diligent), and comfort (providing reassurance and mental clarity). however, the development of 21st-century english communication skills needs to be integrated with the five qualities of dhamma propagators (dhammadesaka). the project provides a valuable platform for buddhist monks to improve their english skills and enhance cross-cultural communication with foreign visitors. nevertheless, some students continue to face challenges in areas such as english listening, speaking, vocabulary, and grammar, which can impact effective communication with foreigners. addressing these issues will ensure that the monk chat project benefits both the monks and participants, leading to even greater success. 749 keywords: monk chat mcu chiang mai, english communication skills, innovation education, propagation of buddhism, and mahachulalongkornrajavidy alaya chiang mai campus introduction in the 21st century, innovation and sustainable development of communication skills for various purposes are essential. according to visit ketratanakul, natthawat sutthiyotin, and karn bunsiri (2020), communication has played a vital role throughout history, serving as a mechanism for progress in all sectors of society. in ancient times, oral communication was the primary means of exchanging information, typically limited to specific groups within a community. however, with advancements in communication technology and the integration of media, exchanging information has become more efficient and accessible, benefiting communities at large. today, buddhism has gained widespread acceptance in western societies, with english being the primary language for the exchange of ideas (arkom ukhote, phacharaphong phaenthong, & phra supawat sukhawattano, 2023, p. 75). however, while english communication skills are crucial for propagating buddhism to foreigners, they alone are not sufficient. as phrachonyanmune, boonton dockthaisong, and phramaha boonlert indhapanyo (2017) note, the process of disseminating buddhism must be open to global society by providing opportunities for people of all levels, nations, and languages to access education. the successful propagation of buddhism by exemplary monks like phra dhammamongkol (viriyong) and phra bhavanavitesa (khemmadhammo) followed five key virtues of teaching: 1. structuring lessons with progressive detail, 2. using reasoning and cause-and-effect in instruction, 3. teaching with compassion for the benefit of others, 4. teaching without expecting financial gain, and 5. teaching in a way that avoids harming oneself or others. 750 in addition to these virtues, a solid education and deep understanding of dhamma are essential. the use of 21st-century innovations to develop education, communication skills, and the propagation of buddhism is necessary because the conditions of ancient times differ significantly from the present. these innovations will be beneficial for various purposes (somboon watana & yaoping liu, 2021). globalization, facilitated by the use of online social media, has accelerated worldwide communication. if thai buddhism does not embrace social media, it will face challenges in spreading the buddha’s teachings and promoting morality and ethics in society. however, some monastic students participating in the monk chat mcu project still face challenges in communicating with and understanding foreign guests. some students reported difficulty understanding english, especially when foreign visitors spoke quickly. others mentioned that their limited language skills hindered meaningful conversations, particularly when translating pali words into english, as some pali terms lack direct equivalents in english and require additional explanation for clarity. these students need to improve their oral english communication skills to avoid misunderstandings and enhance their proficiency in the language. content 1. the propagation of buddhism in the buddha era buddhism was able to expand throughout india during the lifetime of the buddha because he adopted an approach of journeying from person to person, preaching on different occasions using various teaching philosophies and styles. later, during the period of king ashoka, nine buddhist ambassadors were sent to propagate buddhism throughout various nations (phra srisittivites & phra mahamit thitpanyo, 2021:234). the main characteristic of the buddha’s teaching was oral communication. as phra krusunthornsangkhapinit and phra751 khrubhaitighaatippanangorn laolee (2015) explained, the buddha initially propagated his teachings orally to mankind, traveling from village to village and city to city. in the digital age, humans must adjust their daily activities to the evolving instruments of technology. for instance, while humans used to speak face-toface, we now connect through digital tools like smartphones. in conclusion, the teaching and propagation of buddhism during the buddha’s time were conducted by the buddha himself, and later this duty belonged to the four buddhist assemblies. the method of teaching and propagation at that time, both by the buddha and buddhist ambassadors, was oral communication using various methods. there are four characteristics of the buddha’s teaching: 1. sandassana: explaining clearly—explaining, analyzing, and giving reasons until the listener understands. 2. samādapanā: inviting the mind to accept and practice. 3. samuttejana: arousing courage—stimulating the mind to be active, diligent, strong-minded, and confident of success. 4. sampahaṃsana: comforting the mind—making it bright and clear, nourishing joy by pointing out the benefits to be received. the five qualities of buddhist propagators, known as the dhammadesaka-dhamma—teaching methods that teachers must know and adjust appropriately to suit the time and place—are: 1. anupubbikathā: speaking in order—explaining the principles or content sequentially, from the simple to the profound. 2. pariyāyadassāvī: explaining and citing reasons to make it understandable—clarifying each aspect and issue thoroughly. 3. anudayatāpaṭicca: teaching with loving-kindness—aiming to benefit the audience. 4. anāmisa: not teaching for the sake of gain—not seeking profit or benefits in return. 752 5. attaṇañca parañca anupahacca: teaching without harming oneself and others—adhering to principles and content. (mahidol university, n.d.: online) there are many methods of teaching or preaching, such as: 1. lecture: this method is always used, mostly in settings with a large audience. 2. conversation: often used because the audience has the opportunity to express their opinions, making teaching engaging. 3. question-and-answer: divided into four types: (1) answering directly without evasion or conditions. (2) asking back before answering; some questions require clarification before a proper response. (3) separating the issues; sometimes answers are divided into different issues. (4) declining to answer, which is called “avyākata” problems. (payutto.net, n.d.: online) in conclusion, the history and methods of spreading buddhism during the time of the buddha involved the buddha himself teaching, allowing buddhism to spread throughout india during his lifetime. after the buddha passed away, the propagation was undertaken by the four groups of buddhists: monks, nuns, laymen, and laywomen. the buddha preached through various conversations containing his teachings. his method involved setting the purpose of each teaching, preparing the content or subjects, and considering the audience’s ability to understand and apply the teachings, thereby creating a desire to learn and increasing interest. 753 effective english communication skills in the 21st century english offers numerous advantages, including fostering connections within the global speech community and enhancing modern education. as a result, english is considered a global language for those who value effective communication with people from different countries. in today’s society, where exchanges and communication are more frequent, thai people increasingly utilize english. given its significance, english is essential not only for professionals who use it for various purposes but also for its impact on education (wongkumsai, 2023, p. 237). in the 21st century, effective communication skills in english are key to success in various contexts. globalization and cross-cultural communication demand an understanding of diverse cultural norms, nonverbal cues, and differences in directness and formality. communicators must develop cultural sensitivity, active listening, and the ability to adapt their communication styles to different audiences (morreale, osborn, & pearson, 2000). additionally, proficiency in digital literacy and multimodal communication is crucial. this includes using a range of digital platforms and tools, such as email, videoconferencing, and social media, and effectively combining text, visuals, audio, and other multimedia elements (pulakos, arad, donovan, & plamondon, 2000). moreover, adaptability and a mindset of lifelong learning are essential for staying current with emerging communication trends and technologies. effective communicators must be able to adjust their strategies in response to a rapidly evolving landscape. the british council thailand (n.d.) also emphasizes critical thinking, problem-solving, creativity, and innovation as necessary 21st-century skills. in conclusion, effective communication in today’s globalized and digital world requires a multifaceted approach that includes cross-cultural sensitivity, digital literacy, audience-centered attention, critical thinking, collaboration, adaptability, and lifelong learning. by mastering these skills, individuals can successfully navigate modern communication challenges, engage meaningfully with 754 others, solve problems creatively, and thrive in a rapidly changing environment. overall monk chat project of muc chiang mai campus 1. propagate dhamma to foreigners under the monk chat mcu chiang mai project monk chat.net (n.d.) provides communication guidelines for foreigners interested in contacting the monk chat program at mahachulalongkornrajavidyalaya university (mcu), chiang mai campus. visitors can reach the program via email at monkchat2023@gmail.com or through the website https://www.monkchat.net/web2020/index.php. the website welcomes foreign tourists to visit the “monk chat” program, which allows informal conversations with monks. through these discussions, participants can learn about the monk’s life, thai culture and traditions, buddhism, meditation, and more. for those interested in the “meditation retreat,” contact monkchat2023@gmail.com or the academic affairs office at mahachulalongkornrajavidyalaya university, chiang mai campus, located at wat suan dok, suthep road, chiang mai 50200, thailand. the monk chat program operates monday through friday, from 4:00 pm to 7:00 pm (private groups are required to schedule in advance). visitors and tourists can also drop by at any time to get information about meditation retreats, and if monks are available, they can engage in a monk chat session. the monk chat program also offers a weekly meditation retreat for those interested in practicing meditation. the retreat schedule is as follows: 1-day retreat: mondays & fridays, from 9:30 am to 5:00 pm 2-day retreat: tuesdays & wednesdays, starting at 1:30 pm 4-day retreat: tuesdays, starting at 1:30 pm, and finishing on fridays at 3:00 pm. 755 according to phramaha varasaya varasayananda and chanomkorn prakrai (2020), monks who serve as instructors rely heavily on english for instruction and communication. if monks serving as ambassadors of the dhamma are proficient in english, they can translate the tipitaka and interpret buddhist texts to propagate buddhism in other countries. therefore, monks must have strong english communication skills. wongsi, katbandit (2018) emphasizes that one of the primary roles and responsibilities of monks in monasteries is to impart the knowledge of the dhamma, or the buddha’s teachings. as a result, monks have long played a crucial role in spreading the dhamma of the buddha. 2. the problems of the students using english with foreign tourists at monk chat mcu chiang mai several students mentioned that they continued to face challenges in understanding and interacting with foreign visitors. some reported difficulty in comprehending english when spoken quickly by international visitors. others stated that their limited language skills prevented them from effectively communicating with foreign visitors, particularly when trying to form complete or complex sentences (chaiyasit, 2018, pp. 49-50). a significant number of first-year students struggle with using english to communicate with foreigners, especially since english is the primary language used in thailand when interacting with international visitors. despite this, many thai people still find it difficult to communicate with and understand westerners. improving oral communication skills in english is crucial for thai people, particularly those who regularly interact with foreigners, to eliminate misunderstandings and enhance their proficiency in the language. effective communication in english is especially important in the business sector, where it can help boost foreign investment and trade. furthermore, it plays a significant role in promoting thailand’s domestic tourism industry (leelaviriyawong, 2015, p. 1). 756 3. the process of english communication skills under the monk chat mcu chiang mai project to propagate dhamma to foreigners. mahachulalongkornrajavidyalaya university, chiang mai campus, launched the monk chat initiative in 1999 to teach buddhist principles. the three main tenets of this initiative—dialogue, q&a sessions, and mindfulness exercises—serve as a platform for student buddhist monks to practice english while sharing their knowledge with foreigners on various topics, including buddhism and thai culture. this conversational format begins with an overview of the subject and progresses to a deeper understanding of how buddhism is integrated into everyday life. the monk chat mcu project also provides monastic students with the opportunity to enhance their english skills and engage in the exchange of knowledge, religion, culture, and other related subjects (phongsiri, 2017, p. 1). additionally, monk chat offers foreigners the chance to discuss dhamma with monks from sangha university, which benefits both the monks’ english language training and the dissemination of buddhism to a global audience. it also supports academic services related to buddhism (creative chiang mai, n.d.). in conclusion, the monk chat project of mcu chiang mai campus, initiated in 1999, aims to propagate buddhist principles through informal conversations with monks. participants can learn about the life of a monk, thai culture and tradition, buddhism, meditation, and more. while the language monks use for instruction and communication is primarily english, some monks face challenges in understanding and interacting with foreign tourists, particularly due to the fast pace of spoken english. despite these challenges, the three main tenets of dialogue, q&a sessions, and mindfulness exercises continue to be effective tools for propagating buddhism, improving english communication skills, and sharing knowledge on general topics, buddhism, and thai culture. 757 figure no.1 the processes of monk chat project of mahachulalongkornrajavidyalaya chiang mai campus) 758 new theory knowledge figure no. 2 new theory knowledge for international dhamma propagators conclusion 1. the process of developing english communication skills under the monk chat mcu chiang mai project, aimed at propagating dhamma to foreigners, revealed that the dhamma propagators use various forms of english communication, including discussion, q&a sessions, presentations, and meditation retreats to teach buddhism to foreigners. 2. the models for enhancing english communication skills for dhamma propagators in the monk chat mcu chiang mai project include: 759 1). integrating the four characteristics of the buddha’s teachings: (1) sandassana: explaining clearly. (2) samathpanana: inviting the mind to accept and practice. (3) samattechana: arousing the mind to be active and diligent. (4) sampahangsana: comforting the mind, making it bright and clear. these characteristics should be incorporated into teaching methods to spread buddhism to non-native speakers of english. 2) developing effective 21st-century english communication skills while enhancing the five characteristics of buddhist propagators (dhammadesaka), which involve using appropriate language, order, and intent to share the dhamma with an international audience. suggestions: 1. enhance students’ english listening and speaking training to improve cross-cultural communication skills. innovative teaching methods such as multimedia tools and role-playing can be employed. 2. establish interaction mechanisms between teachers and students, encouraging communication with foreigners. provide timely feedback and improvements. additionally, focus on expanding the english vocabulary related to buddhism to support effective dhamma propagation. 3. maximize the potential of the monk chat project by further enriching interactive formats and increasing the appeal and impact of dhamma dissemination to foreign audiences. this approach will foster better communication skills, encourage the sharing of buddhist teachings, and promote effective cross-cultural dialogue. 760 bibliography arkom ukhote&phacharaphong phaenthong&phra supawat sukhawattano. (2023). english utilization of thai overseas dhammaduta monks in buddhism propagation. international journal of sociologies and anthropologies science reviews. 3(1), 75 books.google.co.th.(n.d.: online). hofstede, g. (2001). culture’s consequences: comparing values, behaviors, institutions and organizations across nations. retrieved august 11, 2024, from https://shorturl.asia/idgoy british council thailand. (n.d.: online). what skills do children in the 21st century need?. retrieved 11 august, 2024, from https://www.britishcouncil.or.th/english/tips/general /miscellaneous/what-skills-dochildren-need-in-the-21-century creative chiang mai. (n.d.:online). monk chat mcu (wat suan dok). retrieved august 12, 2024, from https://creativechiangmai.com/en/ creative_map/monk-chat-mcu-wat-suan-dok/ mahidol. (n.d.:online). the educator (a teacher, mentor or preacher). retrieved august 12, 2024, from https://www.mahidol.ac.th/budsir/ part2_4.htm monk chat .net. (n.d.:online). welcom to monk chat. retrieved august 12, 2024, from https://www.monkchat.net/web2020/index.php morreale, s. p., osborn, m. m., & pearson, j. c. (2000). why communication is important: a rationale for the centrality of the study of communication. journal of the association for communication administration, 29(1), 1-25. payutto.net. (n.d.: online). the buddha’s teaching methods. retrieved august 12, 2024, from https://shorturl.asia/ucfss phra chonyanmune & boonton dockthaisong & phramaha boonlert indhapanyo. (2017). model monk for buddhism preaching to the global society. journal of mcu social science review. 6(4), 130 phra krusunthornsangkhapinit & phrakhrubhaitighaatippanangorn laolee. (2015). propagating buddhism in the digital age. journal of buddhist educa761 tion and research. 1(2), 9-10 phramaha varasaya varasayananda, chanomkorn prakrai. (2020). english buddhism propagation 21st century. journal of mcu nakhondha. 7 (10), 98-122 phra srisittivites & phrase mahamit thitpanyo. (2021). the buddhist propagation model of dhammaduta monks in the hong kong special administrative region of the people’s republic of china. journal of graduate mcu khonkaen campus. 8(2), 234 pulakos, e. d., arad, s., donovan, m. a., & plamondon, k. e. (2000). adaptability in the workplace: development of a taxonomy of adaptive performance. journal of applied psychology, 85(4), 612. supitchaya wongkumsai. (2023). the importance of english in thai society and in technology. neu academic and research journal. 13(2), 237 sittisak leelaviriyawong. (2015). foreign tourists’ satisfaction towards english oral communication with thai vendors in bangkok. (master of arts in english for careers language institute). n.p. somboon watana & yaoping liu. (2021). thai buddhism and online social media. journal of mcu social development. 6(2), 18 visit ketratanakul & natthawat sutthiyotin & karn bunsiri. (2020). using innovation communication to establish cooperation in sustainable community economic development. sarn sue sin journal. 3(5), 4-5 weerayut phongsiri. (2017). monk chat: forms of buddhism propagation to foreigners by monks in the mueang district chiang mai province. journal of buddhist studies. 8 (2), 34 wongsi, katbandit (2018) “buddhist ideologies from dhamma aphorisms in monasteries in chiang mai, thailand. journal of letters. 47 (2), 84-85 wisuttichai chaiyasit. (2018). the development of english skills of english major students to communicate with tourists about buddhism and culture at mahachulalongkornrajavidyalaya university, chiang mai campus thailand. asia pacific journal. 2 (2), 49-50 762 innovative solar energy technologies: a pathway to sustainable development and carbon footprint reduction in urban areas of yangon hninn oo wai phra vilakanta (kyi naing htwe) sompoch wowong abstract this paper studies how innovative solar energy technologies can promote sustainable development in yangon by addressing climate change challenges. it assesses current energy consumption patterns and the city’s dependence on non-renewable sources, highlighting their environmental impact. the study reviews various solar technologies, such as photovoltaic systems and building-integrated photovoltaics, and explores the policies, financial models, and incentives needed for effective implementation. by aligning solar energy initiatives with global frameworks like the sustainable development goals, this research emphasizes the potential of solar technologies to advance yangon’s sustainability objectives. it also addresses the technical, logistical, environmental, and health challenges associated with solar energy, offering a comprehensive analysis of how it can reduce the city’s carbon footprint and support its sustainability goals. keywords: carbon footprint, solar energy, sustainable development, urban areas of yangon 763 introduction 1. background and rationale this paper focuses on how solar energy can help yangon, myanmar’s largest city, achieve sustainable development by reducing its carbon footprint. sustainable development, as defined by the united nations, means meeting current needs without harming the future generations’ ability to do the same. this concept is key to balancing environmental, social, and economic challenges. the un’s sustainable development goals (sdgs), particularly sdg 7 (affordable and clean energy) and sdg 11 (sustainable cities and communities), highlight the importance of this balance in urban areas. yangon faces challenges in sustainable development due to its rapid urbanization, which has led to increased energy demand mostly met by fossil fuels. this has caused significant carbon emissions, contributing negative impact to climate change and endangering public health. the city’s reliance on conventional energy sources, especially for transportation, has worsened its environmental impact, making the transition to cleaner energy solutions more urgent and important. solar energy is a promising alternative. as a renewable energy resource, it can reduce carbon emissions in urban areas. advances in solar technology have made it more efficient and affordable, offering a sustainable solution to yangon’s energy and environmental challenges. this study aims to assess yangon’s current energy use and emissions, explore new solar technologies, and evaluate their potential to reduce carbon emissions. the findings will contribute to the academic literature on sustainable development and provide practical insights for policymakers and planners in yangon and other rapidly developing cities. the paper will review relevant literature, outline research methods, present findings, and offer recommendations for future research and policy. 2. research question and objectives the primary research question is: how can innovative solar energy technologies contribute to sustainable development by reducing carbon footprints in urban areas of yangon? the objectives are to: 764 1. evaluate the potential of various solar energy technologies. 2. assess the socio-economic impacts of adopting solar energy. 3. discuss policy frameworks and financial models to support solar energy implementation. literature review 1. overview of sustainable development and carbon footprints 1) concept of sustainable development: the 1987 brundtland report, led by norwegian prime minister gro harlem brundtland and sponsored by the un, introduced sustainable development. it defined it as “development that meets the needs of the present without compromising future generations’ ability to meet their own needs.” the report highlighted the need to balance development with environmental protection and influenced major environmental agreements like the 1992 rio summit. 2) carbon footprints in urban areas: a carbon footprint is a measurement of total greenhouse gas emissions, shown as tons of co₂ equivalent per year. in cities, high carbon footprints from energy use, transportation, and industry lead to global warming and pollution. managing these footprints is crucial for urban sustainability 2. solar energy and sustainable development 1) benefits of solar energy solar energy offers several benefits: environmental impact: it significantly reduces carbon emissions and pollution compared to fossil fuels, contributing to lower urban carbon footprints. economic advantages: the solar energy industry creates jobs, promotes local economies, and lowers energy costs for businesses and households. social benefits: solar power enhances living conditions by providing clean energy and improving public health through reduced air pollution. 765 improved health and comfort: solar energy contributes to healthier indoor environments with better air quality and natural lighting. 2) challenges and opportunities challenges initial high costs: solar panels and installation require a large upfront investment, which can be a barrier, especially in developing regions. however, costs are decreasing due to manufacturing advances and economies of scale. energy storage issues: solar energy depends on sunlight, so reliable storage solutions like advanced batteries are needed for consistent power. progress is being made, but more advancements are needed. land and space requirements: large-scale solar farms need significant land, which is tough in crowded cities. solutions like rooftop panels and integrating solar into existing structures help address this. maintenance and durability: solar panels need regular maintenance to stay efficient. while they last long, factors like dust and weather can impact their performance. more in-depth research are required to enhance their durability. opportunities policy support: governments and organizations are increasingly offering incentives like subsidies and tax credits to make solar energy more affordable and attract investment. economic growth: the solar industry creates jobs and boosts local economies, promoting innovation and development in related sectors. environmental impact: solar energy helps reduce greenhouse gas emissions and combat climate change. as technology becomes more available, its role in achieving global sustainability goals grows. by overcoming challenges and seizing these opportunities, solar energy can greatly support sustainable development and contribute to a cleaner, more resilient energy future. 766 solar technologies 1) technological advancements in solar energy recent advancements in solar technologies have significantly enhanced their efficiency and affordability. key innovations include: photovoltaic cells: modern photovoltaic (pv) cells have seen substantial improvements in efficiency and cost-effectiveness. advances in materials, such as perovskite and other novel compounds, have increased energy conversion rates. innovative manufacturing processes have also reduced production costs (smith, 2022; zhang & liu, 2023). solar thermal systems: improvements in design and materials have enhanced the efficiency and cost-effectiveness of solar thermal systems. while traditionally more suitable for non-urban areas, research indicates their potential for large-scale urban applications (jones & williams, 2021; gupta, 2023). emerging innovations: technologies such as perovskite solar cells and bifacial panels are pushing the boundaries of solar energy efficiency and cost reduction. these innovations are expected to drive further growth in the sector (lee & kim, 2023; hernandez, 2023). 2) applications in urban settings solar technologies are increasingly applied in urban environments: rooftop solar panels: rooftop installations on residential and commercial buildings help reduce energy costs and lower carbon footprints in cities. solar farms: urban solar farms, placed on underutilized land or integrated into existing infrastructure such as parking lots, provide large-scale energy solutions and contribute to sustainable urban energy systems. impact of solar energy on carbon footprints 1) reduction in carbon emissions: adopting solar energy significantly reduces carbon emissions. studies across residential, commercial, and industrial sectors show that solar energy can markedly lower carbon footprints and con767 tribute to climate change mitigation. 2) comparative analysis: comparative studies indicate that solar energy is more effective at reducing carbon footprints than fossil fuels and often more advantageous than other renewable sources due to its lower lifecycle emissions and scalability in urban settings. socio-economic impacts of solar energy 1) economic benefits: solar energy adoption in urban areas, including yangon, drives economic benefits such as job creation, cost savings, and economic growth. local solar projects generate employment and stimulate the economy. 2) social impact: transitioning to solar energy improves public health by reducing air pollution and respiratory issues. it also addresses equity by providing affordable and clean energy, with positive community acceptance and support. gaps in existing research despite significant advancements in solar energy research, several gaps remain, particularly concerning its adoption in urban areas like yangon. key research gaps include: there are key research gaps in studying solar energy adoption in yangon. first, studies often overlook local factors like climate and infrastructure. second, few financial models are tailored to developing cities like yangon. third, research on integrating and scaling solar energy within the city’s infrastructure is limited. fourth, more work is needed on the socio-economic impacts, including job creation and community acceptance. lastly, the effectiveness of current policies in yangon remains underexplored. addressing these gaps will help create more effective, locally relevant solar energy solutions for sustainable urban development 768 methodology 1. research design this study employs a qualitative research design to explore the potential of innovative solar energy technologies in reducing carbon footprints in yangon’s urban areas. utilizing secondary data sources, including academic articles, government reports, industry publications, and case studies, this approach enables a comprehensive examination of existing energy consumption patterns, current carbon emissions, and the potential impact of solar energy technologies in yangon. the focus is on providing empirical evidence and detailed insights into the feasibility and effectiveness of integrating solar energy. 2. data collection and analysis data is gathered from secondary sources, including recent research, national energy statistics, and international reports on renewable energy and carbon emissions. research by ms. thi thi soe min indicates myanmar’s total carbon emissions from conventional energy sources amount to 842.75 million tons, with national initiatives aiming to reduce these by 244.52 million tons and international support potentially contributing an additional 414.75 million tons. myanmar is expanding its renewable energy portfolio to reduce dependence on coal, focusing on solar, wind, mini-hydro, biomass, and tidal energy. with 44% of the country lacking access to electricity, the government is working to provide affordable, clean electricity, although challenges in technical capacity, policy, and financing remain. 769 figure 1 myanmar aims to phase out coal by 2050 and expand its use of renewable technologies. the period from 2021 to 2030 will be pivotal for testing new measures, building capacity, and enhancing investments. rural areas are expected to benefit from mini-grids, micro-hydro systems, and solar home systems, supported by feed-in tariff systems and net metering as the national grid expands. 3. renewable energy adoption and current energy landscape myanmar is making significant strides in adopting renewable energy sources to diversify its energy mix and reduce greenhouse gas emissions. by 2030, the country aims for renewable energy to comprise 9% of its energy portfolio, focusing on solar and biomass projects. this shift is critical in reducing dependency on fossil fuels and curbing emissions from the energy sector, one of the largest contributors to greenhouse gas emissions in the asia-pacific region. statistics: 1) target: 9% renewable energy in the energy mix by 2030. 2) key projects: solar and biomass energy developments. 3) case study: solar power project the shwe taung group’s solar power initiative in mandalay exemplifies myanmar’s renewable energy efforts. the project generates 50 mw of clean energy, significantly contributing to the 770 national grid and demonstrating the potential of solar power in reducing emissions. this project not only supplies sustainable energy but also creates jobs and stimulates the local economy by involving local businesses and communities in its operations. yangon’s energy use relies on non-renewable sources like natural gas and oil, causing high carbon emissions. key analysis points are: energy mix: proportions of different energy sources. consumption patterns: the way energy is used in homes, businesses, and industries. infrastructure: current capacity for renewable energy. this analysis shows the need for renewable energy and solar solutions. carbon footprint analysis the carbon footprint of yangon’s urban areas is a key factor of environmental impact. this section includes: emission sources: to identify the primary causes of carbon emissions, such as transportation, industrial activities, and residential energy consumption. current carbon footprint: to assess the current levels of carbon emissions using existing data. reduction potential: to evaluate how adopting solar energy technologies could reduce the carbon footprint and support environmental sustainability. the goal of this analysis is to measure current carbon emissions and evaluate how integrating solar energy can help reduce these emissions. solar energy technologies: an overview 1) concentrated solar power (csp) and photovoltaic (pv) systems in photovoltaic (pv) systems, sunlight is directly transformed into elec771 tricity through the use of semiconductor materials. recent advancements in pv technology, including improved efficiency and reduced costs, have significantly increased their viability for urban applications. this section explores the latest innovations in pv systems, such as: high-efficiency panels: new materials and designs that enhance the energy conversion rate. cost reduction: decreases in manufacturing and installation costs making pv systems more accessible. urban deployment: strategies for integrating pv systems in densely populated areas. the potential for deploying advanced pv systems in yangon is to be evaluated by considering factors like installation space and integration with existing infrastructure. concentrated solar power (csp) uses mirrors to focus sunlight and generate heat for electricity. this section explores different csp designs, its practicality in urban areas like yangon, and the challenges and benefits of integrating csp into city energy systems, based on budget and space constraints. 2) building-integrated photovoltaics (bipv) building-integrated photovoltaics (bipv) combine solar panels with building design for energy and aesthetics. innovations include transparent solar panels for windows, solar roof tiles, and seamless design integration. this section explores how bipv could enhance yangon’s architecture, focusing on improving energy efficiency and visual appeal while considering technological advancements and implementation challenges. implementation of solar energy in urban yangon 1. policy and regulatory framework effective solar technology use in yangon relies on supportive policies. key policies include: 772 myanmar sustainable development plan (msdp): this plan supports energy and environmental goals. it needs to better align with solar energy objectives. energy efficiency and conservation policy (eecp): this policy promotes efficient energy use and advanced technologies. it should be used to support solar energy more effectively. international agreements: myanmar’s commitments, like the paris agreement, should guide policy improvements to boost solar energy adoption. policy support: effective policies are crucial for boosting solar energy in places like yangon. in reference, india offers tax incentives and subsidies through the jawaharlal nehru national solar mission whereas vietnam uses feed-in tariff (fit) for fixed payments to solar energy producers. financial models: microfinancing: small loans for solar home systems in bangladesh help low-income families access solar energy. community solar programs: shared installations in kenya lower costs and broaden access. international grants: funds from the green climate fund support solar projects in developing countries. these examples show how policy and financial models can support solar energy adoption in yangon. socio-economic impacts of solar energy adoption 1. job creation and economic growth the adoption of solar energy technologies can significantly stimulate job creation and economic growth in yangon. this section explores the economic benefits associated with solar energy, including: new job opportunities: solar energy projects can create a variety of jobs in manufacturing, installation, maintenance, and related services. 773 increased energy security: by reducing reliance on imported fuels, solar energy can enhance the stability and security of the local energy supply. energy costs savings: solar energy can lead to lower energy costs for consumers and businesses, promoting economic efficiency and growth. 2. health impacts and transportation the reduction of carbon footprints through solar energy adoption has significant health benefits: improved air quality: reducing emissions from transportation and energy production leads to cleaner air, which can decrease respiratory and cardiovascular diseases. enhanced public health: lower levels of air pollution contribute to overall better health outcomes, reducing healthcare costs associated with pollution-related illnesses. quality of life: healthier air quality improves living conditions and supports a higher quality of life for residents. myanmar is tackling transportation-related carbon emissions by promoting electric and hybrid vehicles through companies like khaingkhaing sangda. additionally, the country is modernizing public transit to reduce car usage, ease traffic, and improve air quality. 3. energy security and independence and social acceptance and public awareness solar energy boosts energy security by reducing reliance on imported fuels, offering stable costs compared to fluctuating fossil fuel prices, and increasing resilience to geopolitical risks that affect fuel availability. public acceptance is key to solar energy success. this involves education campaigns to raise awareness, community engagement to encourage local support, and demonstration projects as examples for broader adoption. these efforts help ensure a smoother transition to solar energy and boost yangon’s urban sustainability. 774 alignment with global sustainability frameworks 1. sustainable development goals (sdgs) integrating solar energy in yangon advances several sustainable development goals (sdgs). for goal 7 (affordable and clean energy), solar provides a renewable and cost-effective power source, improving energy access and reducing reliance on fossil fuels. for goal 11 (sustainable cities and communities), solar energy helps create a greener urban environment by lowering the city’s carbon footprint and improving air quality. for goal 13 (climate action), solar reduces greenhouse gas emissions, supporting yangon’s efforts to combat climate change and increase resilience. adopting solar energy in yangon aligns with global sustainability goals and addresses local challenges. 2. energy efficiency energy efficiency plays a crucial role in myanmar’s sustainable development strategy. key aspects include: promoting energy-efficient technologies: using energy-efficient appliances and practices helps lower overall energy consumption and emissions, aligning with myanmar’s aim to enhance efficiency across different sectors. supportive policy frameworks: myanmar has implemented policies that encourage the adoption of energy-efficient technologies and practices, supporting the broader goal of reducing energy consumption and minimizing environmental impact. initiatives: one significant initiative involves distributing energy-efficient cookstoves to 5 million households. this effort aims to reduce dependence on firewood, lessen deforestation, and improve indoor air quality. industrial energy efficiency programs: these programs, focusing on sectors like manufacturing and construction, aim to optimize energy use and reduce waste. 775 challenges and solutions 1. technical and logistical challenges implementing solar technologies in yangon faces challenges like limited space for installations. solutions include using rooftops, building facades, and unused areas for solar panels. integrating solar power into the grid requires updates to manage variable outputs, using smart grids and microgrids. effective energy storage is needed due to solar intermittent nature, with advances in batteries and other storage solutions addressing this issue. conclusion integrating innovative solar energy technologies in yangon’s urban areas offers a viable path toward sustainable development and reduced carbon footprints. advancements in solar technology, combined with supportive policies and active public engagement, can facilitate a transition to a low-carbon future. this paper highlights the importance of blending technological progress with socio-economic considerations to achieve sustainable urban development, aligning with global sustainability goals. references asean centre for energy. (2022). myanmar vows to slash carbon emissions by hundreds of millions of tonnes. retrieved 1 august 2024, from https://aseanenergy.org/news-clipping/myanmar-vows-to-slash-carbonemissions-by-hundreds-of-millions-of-tonnes/ foster, h. (2023). global perspectives on local actions: achieving sustainability in myanmar. sustainable development review. retrieved 1 august 2024, from https://www.sustainabledevelopmentreview.org/ gupta, s. (2023). solar thermal systems: applications in industrial urban areas. energy & buildings. retrieved 2 august 2024, from https://doi. org/10.1016/j.enbuild.2023.110758 776 hernandez, r. j., et al. (2023). innovations in solar energy: challenges and opportunities for the future. renewable energy reviews. retrieved 5 august 2024, from https://doi.org/10.1016/j.rer.2023.102110 international renewable energy agency (irena). (2020). renewable energy outlook: myanmar. retrieved 7 august 2024, from https://www.irena. org/publications/2020/nov/renewable-energyoutlook-myanmar jarvie, m. e. (2016, may 20). brundtland report. encyclopedia britannica. retrieved 4 august 2024, from https://www.britannica.com/topic/ brundtland-report jones, r. t., & williams, p. k. (2021). design and material advancements in solar thermal systems for urban energy production. international journal of solar energy. retrieved 3 august 2024, from https://doi.org/10.108 0/01425921.2021.1854007 lee, h. s., & kim, y. j. (2023). perovskite and bifacial solar panels: emerging technologies in solar energy. journal of solar energy science and engineering. retrieved 1 august 2024, from https://doi.org/10.1016/j. soleng.2023.03.005 min, t. soe. (2023). renewable energy situation in myanmar. retrieved 7 august 2024, from https://www.nstda-tiis.or.th/wp-content/uploads/2023/10/06_renewable-energy-situation-in-myanmar_ttsm. pdf ministry of electricity and energy. (n.d.). renewable energy target of myanmar. retrieved 1 august 2024, from https://aseanenergy.org/policy/renewable-energy-target-of-myanmar/ the republic of the union of myanmar. (2018). myanmar sustainable development plan (2018–2030). ministry of planning and finance. retrieved 6 august 2024,from https://www.mopf.gov.mm/en norton rose fulbright. (2019). renewable energy snapshot: myanmar. retrieved 5 august 2024, from https://www.nortonrosefulbright.com/en/ knowledge/ microsoft word 01-บทความภาษาอังกฤษ-01.docx 1 9 1 5 bupais the 3rd national and international buddhist conference practicing meditation in artificial intelligence (ai) age phra kyow wang marma phrakhrubidhikha tippanakorn laolee phrakhru dhammathornchaivichit mahachulalongkornrajavidyalaya chaingmai campus abstract this article is about teaching meditation in the artificial intelligence age. meditation has been regarded as a meaningful, sensible, successful option as well as a complementary treatment to tackle and lighten stress-related psychosomatic disorders. there are numerous scientific experiments, studies and results thereof which have uncovered the novel phenomenon that meditation can be utilized for defeating cardiovascular ailments, stress and psychological illness. scientists and researchers have reliably shown that meditation practices can improve emotional stability. our reach indian ethos, the base of spirituality and meditation practices has helped mankind to transcendent at the highest level of consciousness. however, with the advent of science and technology and new generation examining life with a scientific outlook, a new drift and phenomenon throwing light on efforts and opportunities that can be explored by synergizing the two different fields of meditation and artificial intelligence and future challenges that can be posed before by accessing the advent of science and technology. there are advantages as well as challenges also. after reaching the level of self-realization, a new horizon is created and that is “the world is one family” and one thrives for global peace and harmony. in addition, this paper examines the possibility of two paths viz. the traditional path of ethos, meditation, and second one designing and articulating the path of self-realization synergizing the phenomenon of artificial intelligence. there lie advantages as well as challenges ahead of the path towards reaching the milestone of global peace and harmony through the higher levels of consciousness. this being a conceptual study & paper, there remains a future scope of having empirical research taking a base on the concept of synergizing the phenomenon of meditation and artificial intelligence. keywords: consciousness, meditation, spirituality, artificial intelligence 2 9 1 5 bupais the 3rd national and international buddhist conference introduction artificial intelligence (ai) is viewed as the "new and the key-power" of the 4th industrial revolution, which offers an advanced level services to serve like anything in mankind's history because of its speed and scope (velarde, 2019). ai is a growing science which has applications in numerous fields (murali & sivakumaran, 2018) and having a huge potential to explore the new horizons. to be exact, artificial intelligence (man-made intelligence) is a part of software engineering dealing all about causing machines to act astutely. artificial intelligence is at the present scenario is the latest and at the peak level invention and research outcome of the human mind and personality. an ai framework is a computer program that settles on choices to accomplish an objective. when you take a look at what it does, it seems, by all accounts, to be savvy: it's really great at accomplishing its objective with swiftness and preciseness. the expression "artificial intelligence" was authored in the late 1950s, however having machines that may believe was presented during the 1940s, when two of the early designers and articulators of computers, mr. alan turing and mr. john von neumann, composed books about how the brain functions and talked about whether computers could emulate it. the technologists are practically and pretty much excited and enthusiastic for the innovation in the fled of ai. the organizations are amped up for profiting, yet, we need someone holding up the most elevated values of humanity to state, "this is a dream for where we might want to finish up" and that is the karmic viewpoint: what are our goals as we push ahead? (omohundro & mirghafori, 2018). in 1950, one of the century's incredible personalities, mr. alan turing, guessed that, by any operationally unequivocal meaning of intelligence, computers could be made smart and intelligent. he even proposed a definition, which most researchers, scientists and philosophers have acknowledged: the capacity to connect with a person without uncovering its way of life as a machine. endeavors have been in progress as far back as to build a machine ready to pass through turing's test, a field of research called artificial intelligence (computer based intelligence) (scialabba, 2007). 3 9 1 5 bupais the 3rd national and international buddhist conference object the object of this paper is to throw light on efforts and opportunities that can be explored by synergizing the two different fields of artificial intelligence and meditation and future challenges that can be posed before. design/methodology/approach this is a cross-sectional study. methodology is based on descriptive arguments, analytical logic developed through the understandings constructed on the responses received while conducting interviews, various research papers, reports, books, journals, media coverage, training modules, magazines etc. literature review to start with, it shall be necessary to know the “blue brain” as explained by (rathod & shah, 2018). human brain is the most valuable creation of the god. the main is intelligent because of the brain. “blue brain” is the name given to the world’s first ever virtual brain. that means a machine can function as human brain. virtual brain is an artificial brain, which does not actually the natural brain but, can act as the brain. it can think like a brain and can take required decisions depending upon the earlier occurrences, experience and responses as the natural brain can. it is possible by using a super computer having an enormous quantum of storage capacity, huge and swift processing power and an efficient interface between the human brain and this artificial one. despite the fact that this interface, the data stored in the natural brain can be transferred / uploaded into the computer, so, the brain and the information, knowledge, intelligence, learning of anyone can be kept and used for ever, even after the death of the person so, we will not loose the knowledge, intelligence, personalities, feelings and memories of that man and the same can be used for the development and advancement of the human society. (wilson, 2018) narrates that a simulated intelligence machine is a self-governing element like people they will have their free capacities with respect to taking choices and activities. it will be a major danger to mankind in the event that we use them as war machine. it will be enormous open door for humankind on the off chance that we use them for empathetic service to mankind. artificially intelligent frameworks with mind computer interfaces are definitely improving for the individuals who are rationally handicap or deadened too. extending, to this (sadhguru, 2019) very aptly says that any intelligence is great and 4 9 1 5 bupais the 3rd national and international buddhist conference without intelligence, there is no truth. falsehoods have not generally happened due to duplicity. falsehoods have likewise happened as a result of obliviousness. intelligence, intelligence and intelligence is the main answer for making the truth standard into the mainstream. innovation is moving toward a path where artificially, a computer will most likely think a million times superior to human being, since thought is on a very basic level computing. information is absorbed and afterward it turns out with something reasonable from that. as computers develop, a computer will most likely show better performance over a person / human being. this advancement isn't going to take an extremely prolonged stretch of time. it will occur in a brief span. at that point there will be no an incentive for human idea. every one of the scholars will be free!. going beyond the basics, it will be worthwhile to go through the vision of dr. amit ray. he says the idea of compassionate artificial intelligence (cai) is comparatively new and clear. dr. amit ray is the pioneer in the compassionate artificial intelligence development. in his book compassionate superintelligence ai 5.0, he characterized the terms and implications of empathetic artificial intelligence as pursues: "compassionate artificial intelligence (cai)” is the subject which manages human and machine co-advancing clever frameworks, that centers around counteracting and evacuating the agony and sufferings of mankind and living creatures, and serving the world with affection, care and happiness." it incorporates the investigation of hypothesis, strategies, structures and usage of smart calculations, equipment, programming, human-machine interfaces for better support of the humankind and the world. compassionate artificial intelligence development profoundly centered on profound service to the mankind. compassion is a type of emotional commitment that is helpful to the sufferer and the mankind. compassion includes the sharing of sentiments of another as a method for going to a comprehension and thankfulness for how they feel. thus, compassion is the sentiments, internal encounters and related endeavors to expel the torment of others. compassion is an inbuilt human instinct. it is the human potential to achieve the higher development of consciousness. compassion includes sentiments, feelings, supposition and comprehension. compassion includes passionate commitment with some specialist. the specialist can be an individual, gathering, machine, nation and so on. it likewise includes understanding their reality. artificial intelligence is refining innovation. 5 9 1 5 bupais the 3rd national and international buddhist conference artificial consciousness consciousness is the connection between abstract internal discernment and target physical reality. human encounters, sentiments, feelings, dreams, and dreams are a piece of consciousness. machine mindfulness is a piece of artificial awareness/ consciousness (ray, 2019). meditation is a psychological exercise where one guides one’s brain to think deep down by closing one’s sense organs to outside incitements. it is a vedic exercise which can be utilized as an amazing instrument to limit sense organs, control autonomic sensory system and furthermore to accomplish super awareness. dhyana is the nonexclusive sanskrit expression for meditation, which in the yoga sutras alludes to both the demonstration of internal thought in the broadest sense and all the more in fact to the intermediate state between mere attention (dharana) and complete ingestion in it (samadhi) (anand & das, 2016). it is a key practice for mental hygiene (shanthini, 2018). meditation includes concentrating on an item or a phenomenon, subject matter. it is accepted to give the capacity to intellectually manage attention and feeling. a few studies have found useful impacts of meditation. be that as it may, not many logical examinations have endeavored to comprehend the mechanisms and system causing meditation. now, mobile apps have been developed which helps to manage the mood, feel of human being using the ai technology. robotics and computerization, are the beginnings of such a push from the divine. by constraining individuals to surrender ordinary tasks, employments, and things that should effectively be possible by machines, the higher power is pushing individuals up the developmental winding. or on the other hand more inconspicuously, it is making the conditions where people will pick mental, emotional nd spiritual development over everything else. they will do that when their survival and occupation is compromised. at first, they might be willfully ignorant or anticipate that others should keep on sponsoring them and their needs. in the end, they'll understand that there's no alternative left yet to prepare themselves with abilities and experience required for subtler and various types of jobs. yet, there is another type of intelligence that not many individuals think about, it's better either artificial intelligence or the human intelligence that is obtained through learning, training and experience. this is the intelligence we tap into through our capacity of instinct inside us. the intensity of instinct turns out to be genuine and substantial when you practice sahaja meditation. this is on the grounds that we open up another element of mindfulness and consciousness inside us once our inconspicuous vitality 6 9 1 5 bupais the 3rd national and international buddhist conference system inside is initiated. all in all, what do individuals have that ai can't supplant? natural intelligence inside them. this is a subtler type of intelligence that lives in our unobtrusive vitality system. today, on account of sahaja meditation and comparable strategies, it's conceivable to take advantage of our natural intelligence. an edified mind is a positive wellspring of natural intelligence. we as a whole realize that people utilize under 4% of their brain power and intuitive intelligence. an enlightened brain is one that is in somebody who has experienced self-realization or activated and channelized their unpretentious vitality system and approaches the collective unconscious. this causes our most profound internal being to approach the universal intelligence of the universe (ramani, 2017). meditation contributes in increasing emotional awareness and develop emotional management skills (chu, 2010, lomas, edginton, cartwright & ridge, 2013). (singh, mohan & kumar, 2011) in their study on a group of 20 participants who were regular practitioners of “sahaj marg”, a type of meditation system for last one year and the results indicated that the practice of sahaj marg raj yoga meditation enhanced the physical health, psychological health and emotional intelligence of the participants. (shanthini, 2018) upon carrying out the study noticed that emotionally intelligent meditators are good at the task performance, complete their assigned tasks adequately, fulfill their responsibilities and perform tasks that are expected of them. what robots cannot do here's the uplifting news. robots will begin battling as they attempt to supplant individuals in satisfying anything past the last two levels in maslow's pyramid. everything to do with the requirements of the higher levels will be finished by people. what are a few instances of this? robots can't be food / sustenance testers or smell. they can't be holistic mentors that require a comprehension of human sentiments and feelings. they can't do reputation, image management. they can never deliver the imaginative and creative work of artists. they can't make individuals feel effective and satisfied. furthermore, it's not simply these sorts of jobs. each zone of work has the zenith or the most unpretentious type of expertise that lone human beings can give. nuance and what bids to human faculties and feelings can never be computerized or supplanted. in any case, that is just intelligence and not consciousness. our idea, our feeling, these have nothing to do with consciousness. once everything is well, what are people expected to do? people should be happy, ecstatic and accomplish something that no mechanical thing can do. a robot can do everything that you 7 9 1 5 bupais the 3rd national and international buddhist conference can do – with the exception of it can't think in light of the fact that there is no consciousness. thus, at last, just meditators will be having a count of presence! (sadhguru, 2019). in this day and age ai is increasingly required in managing feelings like outrage, restlessness, dissatisfaction, disappointment, astonishment, joy, and appreciation (ray, 2019). discussion in late decades, meditation has been regarded as a meaningful and successful option as well as complementary treatment to tackle and lighten stress related psychosomatic disorders. there are numerous scientific experiments, studies and results thereof which have uncovered the novel phenomenon that meditation can be utilized for defeating cardiovascular ailments, stress and psychological illness. scientists and researchers have reliably shown that meditation practices can improve emotional stability. our reach indian ethos, base of spirituality and meditation practices has helped mankind to transcendent at the highest level of consciousness. analysis and findings there are numerous characteristics which are inconceivable for the computer. a computer can't be infatuated. you can keep numerous computers together they won't become falling on love! a computer can't have any understanding of magnificence. a computer can't know any joy. a computer can't have any mindfulness. a computer is unequipped for inclination quiet. what's more, these are the characteristics which demonstrate that man has something more than man-made reasoning. man-made reasoning can do logical work, numerical work, figuring extraordinary estimation and extremely snappy and all around effectively, in light of the fact that it is a machine. in any case, a machine can't know about what it is doing. a computer can't feel fatigue, a computer can't feel aimlessness, a computer can't encounter anguish. a computer can't begin a request about truth, it can't repudiate the world and turn into a monk, it can't go to the mountains or to the cloisters. it can't consider anything past the mechanical and all that is noteworthy is beyond the mechanical. however, ai and technology in large, offers advantages as well as creates challenges also. after detailed feedback, responses and careful analysis and interpretation thereof, it has been analyzed that there is a tremendous scope for the ‘‘contemplative 8 9 1 5 bupais the 3rd national and international buddhist conference sciences’’ which refers to an interdisciplinary approach to mind that aims at a better understanding of alternative states of consciousness, like those obtained trough deep concentration and meditation, mindfulness and other ‘‘superior’’ or ‘‘spiritual’’ mental states. however, with the advent of science and technology and new generation examining life with a scientific outlook, a new drift and phenomenon throwing light on efforts and opportunities that can be explored by synergizing the two different fields of meditation and artificial intelligence and future challenges that can be posed before by accessing the advent of science and technology. there are advantages as well as challenges also. after reaching to the level of self realization, a new horizon is created and that is “vasudhaiv kutumbakam” (means “the world is one family”) and one thrives for the global peace and harmony. this paper examines the possibility of two paths viz. traditional path of ethos, meditation and second one designing and articulating the path of self realization synergizing the phenomenon of artificial intelligence. there lies advantages as well as challenges ahead the path towards reaching the milestone of global peace and harmony through the higher levels of consciousness. practical implications this paper can provide a base to academicians, scholars in the field of artificial intelligence, organisational behaviour, psychology, spirituality etc. compassionate superintelligence will spare mankind from atomic war, earth quake and different catastrophes. meditation is additionally going to change itself, nearby the subtler economy made by robots and computerization / automation. the 5-minutes and 10-minutes stress relief and relaxation based meditations will be supplanted by those types of meditation that are more profound and have benefits at numerous dimensions. from a specialist's stance, meditation will turn into a lifetime journey and interest as opposed to a momentary course for a tight advantage like pressure or tension. we will require something much more than the meditation that only makes us mindful. originality/value in late decades, meditation has been viewed as a compelling option and reciprocal treatment to ease stress related psychosomatic disorders. substantial proof and evidences have uncovered that meditation can be utilized for checking cardiovascular sicknesses, stress and psychological illness. researchers have reliably shown that long term meditation can 9 9 1 5 bupais the 3rd national and international buddhist conference improve emotional intelligence and stability. in such a scenario, ai and meditation having achieved synergy can go a long way in a minimal time for achieving the goal of serving the mankind at the apex level of consciousness so as to achieve the state of welfare state. conclusion humanity is on the verge of digital slavery. presently the essential necessity of an ai based framework is that it should serve humankind as well as ought not to do any harm to the human freedom, society, condition and the mankind at large. additionally, ai should act ethically, socially, responsibly and empathetically. a few researchers assert that emotional intelligence insight represents 75 percent of a individual's prosperity and maybe that will be all the more valid for the accomplishment of future ai based cyborgs and different frameworks. ai insight is the capacity of the machine to perceive human feelings and after that react suitably. the acknowledgment and comprehension of human feelings is essential for ai frameworks to carry on in fitting ways as indicated by the circumstance and easily incorporate with all the various parts of human life. the five segments of ai with emotional intelligence are as per the following; profound learning, mindfulness, wellbeing and morals, external awareness and huge information accumulation and handling modules. emotions are fundamental part and parcel of human knowledge. without emotional intelligence, ai is fragmented. creating mindfulness of the machine is the main test of genuine ai based frameworks. presently creating emotional intelligence is one of the essential worry for ai research. (ray, 2019). references dr. (cs) bhavesh a. kinkhabwala, company secretary, ahmedabad orcid id: https://orcid.org/0000-0003-0063-4209 https://analyticsindiamag.com/how-machine-learning-connects-with-meditation-or-vipassana/ july 2020xi'an shiyou daxue xuebao (ziran kexue ban)/journal of xi'an shiyou university 16(7):69-77 doi:10.2139/ssrn.3644213 http://www.abhidhamma.com/samatha_and_vipassana_ebook.pdf (take a look) https://www.forbes.com/sites/kasiaborowska/2020/07/29/meditation-and-machine-learning-a guide-to-acceptance-and-equanimity/?sh=4d1c8b2b6d21 https://www.researchgate.net/publication/342708210_can_meditation_practices_be_elevated for_the_higher_level_of_consciousness_taking_help_of_artificial_intelligence 10 9 1 5 bupais the 3rd national and international buddhist conference https://www.artofliving.org/in-en/meditation/meditation-experiences/let-meditation-being your-guiding-experience http://www.meditatio.co.uk/science-technology/ https://irishtechnews.ie/the-importance-of-mindfulness-and-spirituality-in-the-age-of-artificial intelligence/ https://www.jstor.org/stable/27505877 https://medium.com/@mr5iff/vipassana-and-machine-learning-a89058165088 haggard, p. (2008). human volition: towards a neuroscience of will little, a. c., jones, b. c., waitt, c., tiddeman, b. p., feinberg, d. r., perrett, d. i., apicella, c. l. & marlow, f. w. (2008) symmetry is related to sexual newell, b. r., lagnado, d. a., & shanks, d. r. (2007). straight choices: the psychology of decision making dimorphism in faces: data across culture and species stirrat, m., & perrett, d.i. (2010). valid facial cues to cooperation and trust: male facial width and trustworthiness. vipassana meditation, as taught by s.n. goenka in the tradition of sayagyi u ba khin (https://www.dhamma.org/en/about/vipassana) vipassana meditation 10-day course, s.n. goenka wegner, d. m. (2002). the illusion of conscious will. bradford books/mit press. microsoft word 01-บทความภาษาอังกฤษ-01.docx 49 9 1 5 bupais the 3rd national and international buddhist conference buddhist wisdom and artificial intelligence dhirawit pinyonatthagarn school of liberal arts shinawatra university, pathum thani phisit kotsupho mahachulalongkornrajavidyalaya university, chiang mai campus, thailand email: dhirapin@gmail.com abstract technology is growing at a rate quicker than most of us can comprehend. whether we agree with such a trend or not, the influence of technology in society is moving forward, and quickly. where we go from here and how we handle our own inventions comes with a certain responsibility that computer scientists cannot handle alone. leaders in science, philosophy, and religion need to work together to ensure that all people will benefit from the exponential growth of technology. when it comes to artificial intelligence (ai), buddhism plays an especially interesting role. this paper aims to examine and explore the interplay of buddhist wisdom and artificial intelligence through documentary research. the expected outcome is the mutual benefits for both buddhism and artificial intelligence that will finally contribute to the growth and development the human mind in particular and the global development in general. key words: buddhism, wisdom, artificial intelligence introduction the philosophy and practices of buddhism directly relate to a.i. as a study of the mind, buddhism speaks to highly relevant topics in a.i, including consciousness and identity. in light of both the potentially positive and disastrous outcomes of a.i. buddhism can and should continue to serve as a grounding ethical, informing force. not only does it provide a comprehensive framework for comprehending a “smart” computer, but its philosophy can provide clarity for those experiencing data overload. the five aggregates in buddhism, or the five factors that constitute a sentient being, are physical form, feelings, perceptions, mental formations, and consciousness. (mahachulalongkornrajavidyalaya ,tipitaka,abhidhamma vibhanga, 33/32 p. 17. consciousness 50 9 1 5 bupais the 3rd national and international buddhist conference here is an integrated factor of experience, or an impression and awareness of each object. consciousness is not unique but rather one of several parts from which sentience emerges. the buddha taught that consciousness is everywhere at different levels, so humans should have compassion to help alleviate suffering for all beings. if being conscious means having the ability to feel something, then it is an intrinsic property of everything. therefore, although a material thing such as an a.i. computer may have a form of consciousness, it would probably lack certain states of consciousness that human beings possess. or maybe it could create new ones. scientists and buddhists agree that consciousness is everywhere. panpsychism, or the belief that every material thing has an element of individual consciousness, is one of the oldest philosophical theories attributed to many prominent thinkers, including pythagoras. neuroscientist christof koch has worked with researcher giulio tononi to create a tool to measure phi, a theoretical amount of consciousness, in a human brain by sending a pulse into it and watching the pulse reverberate through the neurons. the more intense the reverberation, the higher the amount of consciousness. through this test, they are able to determine if a subject is awake, asleep, or anesthetized. it could be that consciousness was gained through millions of years of evolution, because as a process of awareness, it is beneficial for our use. we actually do not know much about the human brain, but computer scientists have had ai self-learn based off of a human brain model of neurons. this is at once unpredictable but also reveals how the ai responds in a way different from how it was taught. the point at which an ai is considered a sentient being, if it comes to that point, can be guided by the ethical complexities that buddhism teaches. buddhist wisdom in buddhism, any sentient being is combined by the 5 factors or aggregates as mentioned above. summarily speaking it is composed with 2 elements namely the concrete or material element in buddhist term known as “rupa”, on the other part, the non-material element in buddhist tern known as nãma. 1) rupa; the material element according to buddhism, has no consciousness because it is made of mainly 4 elements, i.e., the earth element, the water element, the fire 51 9 1 5 bupais the 3rd national and international buddhist conference element and the air element. it stays unconscious like a table, a grass, the sun or the stars. when sentient beings die, their physical body lay down on the ground having no any feelings of pain or happiness or it could nor run away from the dangerous. this implies that the physical body does not have consciousness. as the buddha said to the ill monk thus: “bhikkhu ayam tava kayo apetavinnano nirupakaro hutva kalingaram viya pathaviyam sayissatiti (monk this your body having rejected without consciousness, will lie down on the earth like a useless log of wood). mahamakuttarajavidyalaya, dhammapadatthakatha, part ii, cittavagga, 7 putigattabhikkhu, bangkok : mahamakuttarajavidyalaya press, 2530, p. 147. said the buddha 13.41| aciram vatayam kayo pathavim adhisessati chuddo apetavinnano niratthamva kalingaram. “before long, alas, this body will lie on the earth, rejected without consciousness, like a useless log of wood.) pts, the word of the doctrine, dhammapada, iii the thought(cittyavagga) 41, london: oxford university, 2004,p.7. 2) nãma, the mind, the mental or nonmaterial element is subdivided into 4 aggregates namely: vedanã; the feeing or sensation, saňňã; perception sankhãra; the mental formation or volitional activities and viňňãna; the coscinousness. (tipitaka samyuttanikaya, khandhavaravagga, pp 58-59.) now come to citta or consciousness’s explanation, the citta ;mind or consciousness is a kind of nature which is aware of objects. mind is the knower agent. what the mind knows is object; what the mind knows is object. in other words, it shows that the mind is that perceives, remembers, thinks and knows objects. in pali, cintetiti cittam, arammanam vijanatiti cittam(the agent that thinks named as citta or awares of the object. in the pali maha vagga patisambhida presents that this mind has 10 synonym names : mano, hadayam, manasam, pandharam, manayatanam, maninthriyam, vinnananam, vinnanakhandho, tajja manovinandhatu. (abhidhammatthasamgaha and abhidhammatthavibhavini tika pp.66-67.) citta operates with mental factor; cetsikas; the left 3 mental aggregates; feeling, perception and mental formations. therefore, mind in a whole is what make physical body alive. as the buddha said “mental phenomena are preceded by mind, have mind as their leader, are made by mind. if one acts with or speaks with an evil mind or a pure mind from 52 9 1 5 bupais the 3rd national and international buddhist conference that sorrow or happiness follows him as the wheel follows the foot of the ox or like a shadow not going away.(pts, the word of the doctrine, dhammapada, i the pairs (yamakavagga) 1 and 2 , london: oxford university, 2004,p.1). the interplay of a.i. and buddhism generally, humans need a sense of stability, of solidness, as well a sense of compassion and connection, to feel safe. on the surface, buddhist teachings on emptiness seem to challenge our need for a stable foundation from which to operate. at the same time, however, they point to a sense of interconnectedness and interdependence suffused with care and compassion. fields such as cognitive science, artificial intelligence (a.i.) and the applied technology of the internet often assume the stability and permanence of things as a foundation, while nonetheless confronting the reality of interdependence. in this series of discussions, we’ll look at the implications of emptiness and compassion from the perspective of these contemporary fields as a means to better understand the foundational buddhist teachings as they play out in the world of science. the deal with a.i. ethics, on this stand point, prof. dr. soraj hongladarom had written article which is reasonable to considered. i will recite all his presented article as the follows: buddhism teaches us to focus our energy on eliminating suffering in the world. “the explosive growth of artificial intelligence has fostered hope that it will help us solve many of the world’s most intractable problems. however, there’s also much concern about the power of a.i. and growing agreement that its use should be guided to avoid infringing upon our rights. many groups have discussed and proposed ethical guidelines for how a.i. should be developed or deployed: ieee, a global professional organization for engineers, has issued a 280-page document on the subject (to which i contributed), and the european union has published its own framework. the a.i. ethics guidelines global inventory has compiled more than 160 such guidelines from around the world. unfortunately, most of these guidelines are developed by groups or organizations concentrated in north america and europe: a survey published by social scientist anna jobin and her colleagues found 21 in the us, 19 in 53 9 1 5 bupais the 3rd national and international buddhist conference the eu, 13 in the uk, four in japan, and one each from the united arab emirates, india, singapore, and south korea. guidelines reflect the values of the people who issue them. that most ai ethics guidelines are being written in western countries means that the field is dominated by western values such as respect for autonomy and the rights of individuals, especially since the few guidelines issued in other countries mostly reflect those in the west. guidelines written in different countries may be similar because some values are indeed universal. however, for these guidelines to truly reflect the perspectives of people in non-western countries, they would need to represent the traditional value systems found in each culture as well. people both in the east and the west need to share their ideas and consider those from others to enrich their own perspectives. because the development and use of ai spans the entire globe, the way we think about it should be informed by all the major intellectual traditions. with that in mind, i believe that insights derived from buddhist teaching could benefit anyone working on ai ethics anywhere in the world, and not only in traditionally buddhist cultures (which are mostly in the east and primarily in southeast asia). buddhism proposes a way of thinking about ethics based on the assumption that all sentient beings want to avoid pain. thus, the buddha teaches that an action is good if it leads to freedom from suffering. the implication of this teaching for artificial intelligence is that any ethical use of ai must strive to decrease pain and suffering. in other words, for example, facial recognition technology should be used only if it can be shown to reduce suffering or promote well-being. moreover, the goal should be to reduce suffering for everyone—not just those who directly interact with ai. we can of course interpret this goal broadly to include fixing a system or process that’s unsatisfactory, or changing any situation for the better. using technology to discriminate against people, or to surveil and repress them, would clearly be unethical. when there are gray areas or the nature of the impact is unclear, the burden of proof would be with those seeking to show that a particular application of ai does not cause harm. 54 9 1 5 bupais the 3rd national and international buddhist conference do no harm a buddhist-inspired ai ethics would also understand that living by these principles requires self-cultivation. this means that those who are involved with ai should continuously train themselves to get closer to the goal of totally eliminating suffering. attaining the goal is not so important; what is important is that they undertake the practice to attain it. it’s the practice that counts. designers and programmers should practice by recognizing this goal and laying out specific steps their work would take in order for their product to embody the ideal. that is, the ai they produce must be aimed at helping the public to eliminate suffering and promote well-being. for any of this to be possible, companies and government agencies that develop or use ai must be accountable to the public. accountability is also a buddhist teaching, and in the context of ai ethics it requires effective legal and political mechanisms as well as judicial independence. these components are essential in order for any ai ethics guideline to work as intended. another key concept in buddhism is compassion, or the desire and commitment to eliminate suffering in others. compassion, too, requires selfcultivation, and it means that harmful acts such as wielding one’s power to repress others have no place in buddhist ethics. one does not have to be a monk to practice buddhist ethics, but one must practice self-cultivation and compassion in daily life. we can see that values promoted by buddhism—including accountability, justice, and compassion—are mostly the same as those found in other ethical traditions. this is to be expected; we are all human beings, after all. the difference is that buddhism argues for these values in a different way and places perhaps a greater emphasis on self-cultivation. buddhism has much to offer anyone thinking about the ethical use of technology, including those interested in ai. i believe the saame is also true of many other non-western value systems. ai ethics guidelines should draw on the rich diversity of thought from the world’s many cultures to reflect a wider variety of traditions and ideas about how to approach ethical problems. the technology’s future will only be brighter 55 9 1 5 bupais the 3rd national and international buddhist conference for it.” soraj hongladarom is a professor of philosophy at the center for science, technology, and society at chulalongkorn university in bangkok, thailand. soraj hongladarom archive page january 6, 2021) in this sense a.i. robot works without intension dislike human being’s action motived be their extensionalities. a.i. robot’s activities could not be counted as good or bad, then, the a.i. robots have to response whatever the deeds they had done in the future. since they have no consciousness played as motif that intends to do or work. so, on this case, ethical response should belong to the owner of that a.i. robots. it should be like any weapon by itself is neither good nor bad, but it is regarded as good or bad depends upon the one who use that weapon. buddhist wisdom for more or less artificial intelligence the coming idea about how buddhist wisdom concerns to a.i. in buddhism the wisdom arises or originates from 3 sources:(d.iii.219 sutta pitaka vol 3 dighanikaya patikavagga,11/128/321) namely: 1) sutamayapanna; the wisdom resulting from study, knowledge that is learned from others)wisdom gained from hearing of external experiences, 2) cintamapanna; the wisdom resulting from reflection; knowledge that is thought out, the thoughtful reasoning or contemplation, the internal experience 3) bhavanamapanna; wisdom resulting from mental development; knowledge that is gained by development or practice, the practical meditation, the intuition. the process of learning or thinking according to buddhism, is the function of mind that i mean the consciousness(citta) functions with mental factors(cetasikas). in the internal function of mind it composed of feelings (vedana), perceptions(sañña) and thought(sankhara) having activated systematically inside the consciousness. it is the mental state that cannot observed be sensory organs but it can be understood how it functions by reasoning of mind. to understand how mind internally activates is to compare with the functions of the 5 parts of a computer : 1) motherboard. all components of a computer communicate through a circuit board called the motherboard or mainboard compared as the glue holding everything else together. 56 9 1 5 bupais the 3rd national and international buddhist conference 2) central processing unit (cpu). the cpu is often called the “brain” of a computer having direct plug connected to the motherboard, and communicated with all of the computer’s other components. whenever you write a line of code (in python, java, c++, or any other programming language), it's broken down into assembly language—which is a language that the processor can understand. it fetches, decodes, and executes these instructions. thai means all the processes a computer handles are taken care of by the cpu. 3) graphics processing unit (gpu). graphics cards often communicate directly with the display monitor, meaning a $1,000 graphics card won't be of much use if there isn't a high-end monitor connected to it. 4) random access memory (ram). ram, also known as volatile memory, stores data regarding frequently accessed programs and processes. ram helps programs and games start up and close quickly. 5) storage. all computers need somewhere to store their data. modern computers either use a hard disk drive (hdd) or solid state drive (ssd). hdds are made of an actual disk onto which data is stored. the disk is read by a mechanical arm. ssds (think sim cards) have no moving parts and are faster than a hard drive, because no time is spent waiting for a mechanical arm to find data on a physical location on the disk.(https://www.idtech. com/blog/parts-of-a-computer, available on 12 may 2021) from the above parts of computer, the motherboard works like human body, the central processing unit (cpu) functions like human brain that controls all activities of components, the graphics processing unit (gpu) works as bodily and verbally performants while the random access memory (ram) works as conscious mind and finally the storage function as the unconscious memory that will be ready to recall whenever needed. so, some parts of computers function lie human mind that is to say, they can automatically think and feedback towards the input arousing. nowadays, the ai works in the factory robots or in the present the human robots like sophia and the other human robots. but a.i. robots cannot automatically develop their deep learning and thinking, i think, because a.i. robots are just only the instruments or the tools that human created for their convenience in such a repetitive work by preprograming them. therefore, they operate according to the prior setting orders. 57 9 1 5 bupais the 3rd national and international buddhist conference according to this opinion i would like to recite the article written by subodh saxena in the article “deep learning ai and buddhist wisdom” in 2019 as he had pointed out that: “there was a striking similarity between the deep learning ai and buddhist wisdom. for over 2,500 years, buddhism has investigated the mind which is non-matter and different from the brain although both are interconnected and interdependent. buddhist wisdom is key to the mind. despite extensive research by the neuroscientists on the anatomy and functioning of the brain, there is very little understanding of the mind, thought, consciousness, intuition, and intelligence. artificial neural networks miss out on brain to mind translation. the performance of deep learning ai, which mimics the biological brain, can be bolstered by assimilating buddhist learning. deep learning, a statistical process, mimics the mammalian brain. the artificial neurons (perceptron) are simplified homogeneous digital versions of biological neurons. the human brain has about 100 billion neurons and 1000 trillion synapses (neural connections). the artificial neural networks differ to a large degree from brain structure in the number of neurons & synapses, shape, size & pattern of activation of neurons, innate structure, generating and inserting new neurons in existing circuits, and selectively using particular areas. in the artificial neural networks, the neurons (perceptrons) are arranged in input, hidden, and output layers. the input data is assigned weight and bias as it reaches another neuron in the adjacent layer. this input passes through an activation function and the output goes to next layer neurons. the process goes on until artificial neuron triggers reach the output layer. here they are subjected to optimization (loss) and back-propagation algorithms. the actual and desired outputs are compared and the difference is propagated back to the input layer to optimize weights and biases. the iterative process continues until the near desired output is achieved. the structures of ‘shallow’ and ‘deep’ neural networks are illustrated in figure 2. after optimizing weights and biases, the artificial neural network model provides more accurate output parameters for training, validating, and testing the model. sub-sequential tasks can learn from transfer learning. deep learning algorithms require millions of training examples. ingesting tons of quality data, deep learning ai is still far short of human capabilities of reasoning, understanding, and common-sense. 58 9 1 5 bupais the 3rd national and international buddhist conference buddhist wisdom (prajna) comprises three tools namely hearing (sutas), contemplation (cinta), and meditation (bhavana). for intellectual understanding, we have to hear, learn, and study (sutras). we can internalize this knowledge through the wisdom of contemplation and reflection (cinta). based on these two pearls of wisdom, we begin to practice meditation (bhavana) further awakening our inner understanding. during the stabilization (samatha) meditation and insight (vipassana) meditation the brain is the object of a cognitive process that is turned inward rather than outward. the values are assigned to certain states to increase their prevalence. the synaptic connectivity changes accordingly. it is somewhat similar to what happens in the learning process through interactions with the outer world. the three buddhist wisdom tools are symbolically represented in figure 1. figure 1 — hearing, contemplation, and meditation for brain-mind translation deep learning seems to have taken a leaf out of buddhist wisdom. the practice of deep learning comprising of input, assigning weights & bias, optimization and output are similar to buddhist wisdom tools of hearing, contemplation, stabilization (samatha) meditation, and insight (vipassana) meditation. whereas stabilization meditation covers loss function and backpropagation perturbations until optimization, insight meditation is like getting outputs giving 59 9 1 5 bupais the 3rd national and international buddhist conference inputs to a trained model. this correspondence, in-process steps, is illustrated in figure 2 below. figure 2 — deep learning steps follow buddhist wisdom tools (image created by saurabh saxena) buddhist learning to bolster deep learning deep learning ai’s dependence on massive data and complex computations is the source of its woes like ‘black box’ nature (not knowing which inputs or links are important), inability to use abstract concepts for different applications (due to maze of data), and difficult to engineer models (unwieldy number of layers and neurons in each layer and difficulty in selection of activation and loss function algorithms especially in case of complex problems). integrating buddhist learning, ai will use less data, minimize large mathematical operations, and combine the algorithms with human experience and intuition to solve problems like climate change and incurable diseases facing humanity. the following finding named after ai researcher hans moravec is relevant in this context. moravec’s paradox contrary to traditional assumptions, high level reasoning requires very little computation, but low-level sensorimotor skills require enormous computational resources. 60 9 1 5 bupais the 3rd national and international buddhist conference the assimilation of buddhist learnings in ai is a complex subject. it will require a coordinated effort of buddhist scholars, neuroscientists, and ai specialists to identify how buddhist learnings will benefit the current approach we are taking in ai and devise methodologies for their integration. some of the representative examples are listed below. incorporating innate brain structure: a child, unfamiliar with buddhist practices, is capable of reasoning and understanding scriptures using small data. this innate brain structure is present at birth in the child’s brain. ai has to acquire a semblance of it to be closer to nature rather than depending on nurture. the brain circuitry indicates a wide variety of neurons to shape neural transmission and information processing. there are different types of neurons like motor, sensory, and interneuron, and the ones having synaptic connectivity with their neighbour, local, and long-distance neurons. beyond early processing stages in perception, vision, hearing, etc., to capture later stage cognitive steps some heterogeneity in neuron types and connectivity has to be introduced in the over-simplistic uniform neurons in the artificial neural networks. precedence of outer layers using sparse topology: neuroscientists have studied the brain structure of long time practitioners of buddhist wisdom tools. the cortex, the outermost layer of the brain’s biological networks, has neurons both with local and long-range connections. it has been observed that the monks develop cortical thickening associated with increased neuron density & number of synapses in the brain regions associated with attention & sensory processing. in the ai network topology, it will translate to giving precedence to outer layers over the hidden layers. the standard architecture of artificial neural networks with fully connected layers should be modified. the synapses between feed-forward layers will be removed (sparse topology dropouts) and synapses that jump several layers can be created. a fully generic network topology that allows any node connected to any other with synapses, will facilitate outer layers getting precedence over hidden layers. using part of deep neural architecture: buddhist meditators develop significant left-sided brain activation. this signifies that only a particular area instead of a wider brain region or the whole brain is used in solving most of 61 9 1 5 bupais the 3rd national and international buddhist conference the problems. as a departure from traditional forward feed topology, artificial neural networks could use generic interconnected networks allowing the use of a particular area of the network. the processing units for such sparse deep neural topology are under development. the integration of benefits from buddhist wisdom tools in deep learning ai is feasible with available and in some cases under development processors. for example, as proof of the concept ‘precedence of outer layers using deep neural sparse topology’ can be implemented to solve a simple real-world problem using current technology. we can thus compare solutions obtained through ai integrating buddhist wisdom tools with results from traditional deep learning ai and actual measurements. such a transformed intuitive reasoning machine, using buddhist learning, will be scalable to address bigger problems like climate change using minimal data endorsing moravec’s observation that greater computational capability does not lead to more intelligent systems. deep learning ai in the present form ingests and analyzes a huge amount of data in its hidden layers to train a model. as the complexity of models increases, it becomes difficult to interpret how they work. it is not practical to solve complex problems using opaque models. deep learning ai resembles buddhist learning and can empower itself by assimilating buddhist wisdom tools. the architecture, key algorithms, optimization, and analysis of the model inspired by buddhist wisdom will require fewer data and build explainable and holistic technical solutions to big problems like disease and climate change. buddhist wisdom for ai will allay fears of another ai winter and ai posing an existential threat to humans.” conclusion on buddhist stand point, while turning to a.i.’s capacity to think, it is only mechanism that run automatically based on the software having pre-operated on batch files. it runs like no man controlled machine. another example it is like the voyager spacecraft operated by computer command system (ccs), the central controller of the 62 9 1 5 bupais the 3rd national and international buddhist conference spacecraft, is two 18-bit word, interrupt type processors with 4096 words each of nonvolatile plated wire memory. during most of the voyager mission the two ccs computers on each spacecraft were used non-redundantly to increase the command and processing capability of the spacecraft. the ccs is nearly identical to the system flown on the viking spacecraft. therefore, a.i technology is not at all a mind or consciousness which belongs to sentient beings. it is only instrument that has been operated computer command program. reference mahachulalongkornrajavidyalaya. tipitaka, mahachula version (pali). bangkok : mahachulalongkornrajavidyalaya press. b.e.2535. mahachulalongkornrajavidyalaya. tipitaka, mahachula version (thai). bangkok : mahachulalongkornrajavidyalaya press. b.e.2539. mahamakuttarajavidyalaya. dhammapadatthakatha, part ii, cittavagga, 7 putigattabhikkhu, bangkok : mahamakuttarajavidyalaya press, 2530. mahamakuttarajavidyalaya. abhidhammatthasamgaha and abhidhammatthavibhavini tika. bangkok : mahamakuttarajavidyalaya press, 2530. pts, the word of the doctrine. dhammapada, iii the thought (cittyavagga) 41, london: oxford university, 2004. pts, the word of the doctrine, dhammapada, i the pairs (yamakavagga) 1 and 2 , london: oxford university, 2004. pts, d.iii.219 : sutta pitaka vol 3 dighanikaya patikavagga,11/128/321. bapas v.p. (ed.). 2500 years of buddhism. new delhi : the publication division, govt.of india, 1956. rahula walpola. what the buddha taught. new york: grove press. 1974. microsoft word 01-บทความภาษาอังกฤษ-01.docx learning innovation and ethics in the artificial intelligence age lim hui ling independent scholar, singapore email: huilinglim@hotmail.com for 3rd national and international buddhist conference at mcu chiang mai campus introduction to artificial intelligence (ai) what is ai? ai, in simple terms, is basically mathematics translated into source code. in other words, it is a set of algorithms๑ building on various ideas and concepts, and trying to learn from human intelligence to make decision. it is building capable smart machines to perform tasks that usually require human intelligence. since it does not require expensive computer hardware and it infrastructure, it has become the most popular digital technology enabling digital transformation. ai started with a discussion in the 1940s between two inventors of computers on how brain works and if computers could mimic it. in 1950s, a computer and cognitive science coined the term “artificial intelligence”, and ai research as an academic discipline started in dartmouth college๒. when internet started in 1991, sharing of data began on website and this conditioned the growth of ai. in 2011, ibm’s watson๓ won the human players of the tv game jeopardy!, which is a language-based ๑ ai refers to pieces of software with the ability to lean and reason like humans, and able to translate real-life problems into mathematical models called algorithms. ๒ dartmouth conference in 1956 gave birth to the name “artificial intelligence”. ๓ watson is the work of ibm to develop “cognitive computing” through machine learning to work out what information it needs, and what it is expected to do, based on a collection of dataset and constantly updated valuable information such as the latest scientific studies, news articles, statistics and encyclopaedias. ๗๓ ๗๓ 9 1 5 bupais the 3rd national and international buddhist conference and creative thinking game. that same year, apple launched siri๔, a virtual assistant that provides personal “individualised experience”. over the decades, there were many research done to train networks with multiple layers of units, and only in 2012, there was a significant breakthrough with “deep neural network” on solving many problems including advancement in speech and image recognition. the past decade has been immensely important for ai innovation, and we continuously see ai embedded in our day-to-day existence. machine learning and deep learning are the two major branches of ai. deep learning engages artificial neural networks to process digital information, and these artificial neural networks have to be trained by big data or large training databases. governments and companies use big data to solve real-world problems, predict trends and consumer behaviours, and in all areas possible. currently, the knowledge of ai is still limited by the amount of information humanity has. with the evolution of ai, technology has the potential to transform everything and revolutionize the world. hence, the need for innovation in learning and development is urgent and important. government and organizations would need to explore new ways to develop talents. country-based learning innovation in the age of artificial intelligence in terms of country-based ai strategies, china has the largest governmentbacked ai initiatives with the goal to become the world leader in ai by 2030๕. in recent years, china has passed many policies to promote ai. china has a huge and vibrant market that is receptive to ai technologies and ai products, and is conducive to the adoption and improvement of ai. the huge volume of market brings large economies of scale and offers an opportunity to gather big databases. china has incorporated stem (science, technology, engineering and mathematics) courses in ๔ the siri voice recognition is supported by big data, which basically refers to the collection and analysis of data by businesses and governments in the digital age. ๕ ai policy – china. ๗๔ ๗๔ 9 1 5 bupais the 3rd national and international buddhist conference the main curriculum and school exams. with the strong support from government, china tops the world in ai patents, papers and funding, and is currently at the global frontier of ai in terms of technological development and market applications๖. in response to china’s growing ai capabilities and rising strategic rivalry, the 45th us president donald trump signed an executive order in february 2019 to direct us government to prioritize and support national development of ai๗. it seems that the rise of china constitutes a national security threat๘, and this motivates the us government to seriously consider the nation’s economic and infrastructure situation, and its role in technology. in comparison with china, us has an advantage in designing ai technique of deep learning, as it has the highest number of ai talents and ai companies like google๙, facebook๑๐ and amazon๑๑. both us and china realize that government should promote and guide innovation. another highly active country in ai implementation is singapore. recognising the lack of critical mass of a big country, singapore government is determined to carve out a niche for itself in the global ai ecosystem and be the driver of the process. ai is one of the main ways singapore plan to grow its digital economy๑๒. singapore’s vision is ๖ china ai development report in 2018. ๗ maintaining american leadership in ai. ๘ ai ambitions: challenges to innovation as the us and china drive global tech. ๙ big data is at the heart of google’s business model. google accounts for the most internet search use (marr, 2016:246). as google has built efficient ways to connect users with data that they need so that the world’s information is available anytime anywhere. this is similar to an interface between computers and human. ๑๐ facebook is the world’s biggest social network (marr, 2016:69). facebook has transformed the way we share personal information about our lives, and changes the way we network and communicate with each other. ๑๑ amazon is the largest online retailer in us and a globally recognised brand (marr, 2016:290). ๑๒ ai policy – singapore. ๗๕ ๗๕ 9 1 5 bupais the 3rd national and international buddhist conference to “develop, cultivate, deploy, and scale ai solutions”. singapore aims to train 25,000 professionals in basic coding and implementation. besides taking a human centric approach in the application of ai technologies and making sure that workers are skilled in the use of new technologies, singapore also aims to stay open and connected to ensure good governance of new technologies. the national artificial intelligence (ai) strategy has an important plan to use ai technologies to transform singapore’s economy and recreate new areas of growth. there are five areas of ai applications to deliver strong social and/or economic impact for singapore. the adoption of ai technologies will be enhanced in these five identified areas: transport and logistics, smart cities and estates, healthcare, education, safety and security๑๓. singapore recognises the global shortage of quality workforce in the stem industries, the government integrates stem education teaching and learning activities and experiences in school curriculum. they look to build and nurture a stem-educated workforce. ai is poised to transform our society in profound way. education, healthcare, transportation, energy, and even national security will be reshaped by ai. in education, it will be the pivot point where the future of a country will revolve. if we want to embrace the full range of changes that ai technologies will introduce, we need to invest our resources in training and development for the youth and prepare everyone in our country for this digital age. case study 1: developing countries learning innovation needed in developing countries would be to train their population on new technologies to take advantage for local use. for instance, rwanda, in africa, has invested and modernised its healthcare and technology infrastructure since 1990s, more than ninety-five percent of its population is covered by 4g cellular ๑๓ national artificial intelligence strategy: the next key frontier of singapore’s smart nation journey. ๗๖ ๗๖ 9 1 5 bupais the 3rd national and international buddhist conference networks๑๔. drones have been used to send medical supplies to remote area with poor infrastructure in rwanda. rwanda has all kinds of challenges, but its government uses ai technologies strategically to solve its domestic problem to maximise potential benefits. education is the government’s priority, rwanda has replaced french with english as the official language of instruction in schools. ai technologies in areas of health, agriculture and education can bring enormous benefits to the lives of poor countries if these frontier technologies (innovative or new technologies) are managed properly. social norms could limit the access to technologies for discriminated or disadvantaged groups in developing countries. while developing countries have diversified their economy to create more jobs by transforming their relatively lower productivity agricultural sector to higher productivity manufacturing and services, economic progress would still need an improvement in literacy and digital skills. technological changes impact inequalities in every country through its impact on profits, jobs, and wages. due to the level of development and its economic structure in developing countries, the rapid development of ai will outgrow the society’s readiness to adapt and respond. with technological advancement, the automation of jobs will reduce employment and displace jobs. without right and timely social and economic policies from government, social inequalities will arise. most importantly, the cultivation of innovative talents depends largely on education and is crucial to a country’s progress. case study 2: the association of southeast asian nations (asean) ๑๔ paul kagame, the current president of rwanda, tries to replicate singapore’s system and policies as he has an ambition to make rwanda the “singapore of africa”. the country’s vision 2020 seeks to transform rwanda into a middle-income country by 2020 and recently adopted national strategy for transformation and vision 2050 with aim of turning rwanda into upper middle-income country by 2035 and high-income country by 2050. ๗๗ ๗๗ 9 1 5 bupais the 3rd national and international buddhist conference five years ago, asean education ministers gathered to discuss about integrating technology in education and information and communication technologies (ict) education in national curriculum to develop digital and transferable skills among students๑๕. moving forward, learning innovation in the fast-moving digital age would require an understanding and appreciation of the latest frontier technologies like ai, and how they can be integrated effectively into educational and organizational settings. trainings in planning, implementation, and management of ai technologies, coupled with technology-enhanced learnings are necessary for higher education. a basic skill needed in this digital age is being literate so that one can learn the different types of ai and able to communicate the process and outcomes effectively. one major mistake of higher education system is the termination of learning relationship after graduation, that is, the failure to provide lifelong learning to upgrade skills and capabilities to meet changing industry needs. hence, a rethinking and revamp in education system is urgently needed as it plays an important role in the future of our society. for the next five years, the goal of asean is to become both a digital economy and a digital society. to meet this goal, every country will need a widespread and high-quality digital infrastructure, relevant digital services which support economic and social development, and an asean population with the skills to use these digital services and a workforce with the skills needed to develop and implement them๑๖. one of the challenges in transforming๑๗ education is the teacher’s technical mastery of ict skills in integrating ict into ๑๕ from final review of asean ict masterplan 2020 that discusses the role and implementation of ict in all economic sectors that drive growth and development. ๑๖ from asean digital masterplan 2025. the vision is to have all societies in asean to use digital services to enhance their daily life, make business more productive, and create a sustainable economy. ๑๗ from cna. the rise of the digital economy and how education may be transformed. ๗๘ ๗๘ 9 1 5 bupais the 3rd national and international buddhist conference student learning, is insufficient in most asean countries, despite much investment in ict infrastructure. organizational-based learning innovation in the age of artificial intelligence our daily decision-making process is built on information and experiences. we use logic and reasoning to think through problems. in the age of ai, the challenge is that no human can solve a problem the way a machine does as proven in reinforcement learning. reinforcement learning is a type of machine learning technique where a computer agent learns to perform a task through repeated trial and error interactions using feedback from its own actions and experiences. machines have become highly developed and insight can be gained through extensive analysis of structured data using machine learning. for instance, google has successfully designed its next generation of machine learning chips that humans take months to design a chip, whereas ai completes in less than six hours๑๘. similar systems also win against human in board game go๑๙. the technology of ai can be applied to many different sectors and industries in a country. new product development and information technology are already using ai technologies, like machine learning (teaches computer to think and acts like humans do) and natural language processing (teaches computer to understand and analyse human language), to structure and automate processes to optimize results. for instance, the google search, google translation, and the spam filters on email. in the healthcare industry, ai is commonly being used to optimise and personalise healthcare treatment recommendations. ai can even be used for different treatments in patients ๑๘ google brain scientist publishes in nature on using ai’s deep reinforcement learning technique to design the next generation of tensor processing units, google’s specialised ai processors. ๑๙ google deepmind publishes in nature on using ai’s deep learning method to create a computer program that plays board game go, and it won against human players in games. ๗๙ ๗๙ 9 1 5 bupais the 3rd national and international buddhist conference and for surgical procedures in the operation theatre. human surgeons may be replaced by robotic surgeons with hundred percent precision in surgery. right now, only big organisations can afford powerful and sophisticated computing hardware for such complex and highly accurate machine algorithms. these big organizations tend to have collected a lot of data and transactions done with customers. as for smaller companies, implementation would need an awareness and understanding of what is possible and an understanding on how they work. a contentious issue is how it has affected human employment as many jobs have now been automated and human labour have been replaced with machines. every different case that either assist or replace human in the process must have a consequence that we have to analyse further. case study 3: facebook facebook has adopted ai as the key differentiation for its online business. it develops a system of human level intelligence and derives knowledge from collected unstructured data. according to facebook’s record, half of its users do not speak english, so the ai research team built an ai-based automatic translation system๒๐ to help non-english speakers to read translated post in their news feed. based on a high-resolution photo of a crowd, facebook uses facial recognition technology to tag names to many faces. in addition, based on personal profile collected, facebook targets advertisement to relevant people. in fact, facebook has faced numerous privacy issues. users’ identities, including their personal lives, are being compromised without their permission. the revenue model of the company is collection of users’ data and selling users’ ๒๐ facebook ai has developed the first multilingual machine translation (mmt) model to directly translate between any pair among 100 languages without relying on english data as an intermediate. ๘๐ ๘๐ 9 1 5 bupais the 3rd national and international buddhist conference information. moreover, facebook changes its policies frequently. from users to advertisers, everyone living in it needs to comply. case study 4: development bank of singapore (dbs) dsb uses ai to improve its services and operations. they focus in using ai to optimize business processes across the bank, from human resources to investment trading. it can predict the turnover rate of its salespeople and achieve eighty-five percent accuracy using machine learning to digest inputs, such as holiday period, medical leaves taken, and employees response time in answering email๒๑. it launches initiatives to help employees embraces technological changes and train them with relevant digital capabilities, thus empowering them to live with a digital mindset. one of their projects is the creation of a “robo-advisor”๒๒ to recommend clients on wealth management and investment opportunities. this advisor gives advice to bank relationship managers and their clients based on client’s existing portfolio, research reports, company news, market, and economic indicators. for individuals who wish to invest in a robo platform, dbs offers personal digital advisory investment services driven by an algorithm based on chosen financial goals and risk appetite. there are many potential business values from ai technologies. as for trading, ai can be used to detect fraud, for chatbots in customer service and algorithmbased lending models. this efficiency in process can reduce headcounts by ninety percent as compared to traditional bank, as seen in the dbs digital bank in india. ๒๑ from the straits times. the ai system in dbs human resource department was developed through data gathering and the development of algorithm was completed by their data scientists and data analysts. ๒๒ dbs robo-advisors are digital platforms that provide automated investment services. there are more than 10 robo-advisors platform today in singapore offering diverse investment options. ๘๑ ๘๑ 9 1 5 bupais the 3rd national and international buddhist conference however, there are criticisms that such digital automation lacks personal (human) touch and does not bring better customer experiences๒๓. the ethical awareness in using artificial intelligence we are at the crucial point in the evolution of digital technology. the widespread adoption of ai technologies presents ethical challenges that deserve our attention and action. ai is neutral, it can either be used for good or bad. however, we need to be aware of the potential ways that ai can be misused. the ai applications continue to proliferate today, and ai decisions could also be involved in life-or-death circumstances, for instance, self-driving vehicles. in event of crash and injury involving fully autonomous vehicles, who is to blame and how are blame and causal responsibility shared across human and machine drivers? other than social responsibilities, another challenge for implementing ai solutions in various sectors is the privacy issue. ai relies on lots of data, good data. in any one minute on internet๒๔, there are millions of searches on google, millions of email communications, and millions of videos being watched on youtube. social media applications, like facebook, with millions of users’ login in just one minute, has accumulated a goldmine of data. the collection and usage of users’ private data from personal website to social media has posed considerable risks for non-intended purposes. especially now with covid 19 pandemic, many people work from home and businesses have moved online. users are often unaware of how their collected data will be processed, used and even sold. ๒๓ from cna. forget digital banks – many still prefer the trip to the branch. ๒๔ from statista. covid-19 has changed our lives in many unexpected ways and in many areas of life as internet has transformed our lives tremendously. e-commerce and transactions are booming. most activities have moved online since and a lot of things can happen in an internet minute. ๘๒ ๘๒ 9 1 5 bupais the 3rd national and international buddhist conference another privacy risk is that facial recognition system can capture facial features and analyses individual patterns and the concern about how accurately it can be identified with the exact person. such information is usually stored in a database and can be used in a search process to find a match. the market for this technology is growing exponentially, especially in surveillance and marketing. however, due to a lack of regulation, the issue of accuracy and accountability may present a challenge in the justice system in event of misidentification that leads to wrongful convictions. using facial recognition technology as a powerful tool in surveillance can cause harm with privacy and security issues, and law makers need to seriously legislate and monitor the use. case study 5: facebook – cambridge analytica data scandal cambridge analytica is an uk-based political consulting firm that specializes in leveraging data mining techniques for the expansion of potential voter bases. from 2013 to 2016, cambridge analytica did a behavioural targeting for all americans based on their social media usage, reportedly from about 87 million facebook profiles, including extracting information from facebook’s likes, and building a personality model for every americans. they then micro-target political messages based on these models for brexit propaganda and trump’s campaign. in all cases, they successfully manipulated human’s thoughts and emotions in order to achieve their goal without ethical compass or consideration for what was best for its audiences. facebook is a massive tech-conglomerate known fondly for its social media platform. it acquired at least ninety other companies, including messenger, instagram and whatsapp. the facebook-cambridge analytica data scandal๒๕ that involved the 2016 presidential candidate donald trump exposed facebook’s ethical conduct in handling user data in respect to third parties. personal data harvested and optimised ๒๕ wikipedia. facebook–cambridge analytica data scandal. ๘๓ ๘๓ 9 1 5 bupais the 3rd national and international buddhist conference by cambridge analytica are available for all digital marketers and advertisers. facebook needs advertisement to sustain its business, advertiser needs facebook to sell their products, and users rely on facebook to socialise and network. in this co-dependent world, this is an awakening call for all to reckon the extent of personal data that is held about everyone online. however, one must be prepared to make trade-offs to access information online and to connect to our digital world daily. for the future of humanity, the personal data used in an ethical manner implies a common goal to improve personal life. to apply behavioural science tactics in a moral way, we need to have a goal to bring positive social change. in brief, it is important to have enough understanding of the data and behavioural science tactics, the ethical and right application is everyone’s responsibility. case study 6: the future of robot priest mindar in japan, robot priest is used for blessing and performing rituals in buddhist temples. for instance, “mindar”๒๖ robot priest has been created for a kyoto 400-yearold buddhist temple in japan to enhance interest in buddhist teachings. the chief of this temple believes that if an image of the buddha speaks, then the buddhist teachings will be easier to understand. it can help to perform rituals and funerals when priest is not around. another advantage of having this robot is the belief that the teachings can be stored permanently in the robot. interestingly, robot creators are planning to give machine learning capabilities for this robot to address devotees’ spiritual and ethical issues. they design mindar to look like kannon (avalokitesvara bodhisattva) and it can continuously recite heart sutra. the japanese, who believe in lotus sutra, have accepted the manifestation of bodhisattva kannon in machine form, as this resonates with the ๒๖ mindar is a robot (samuel, 2020). ๘๔ ๘๔ 9 1 5 bupais the 3rd national and international buddhist conference humans of a given time and place. this digitisation process has slowly changed how people experience faith and rituals. as robots continue to change our religious experience, ai technologies may become an object of worship one day. so it is important for us to think what role the robot can play and what kind of relationship we want to have with robot. the ethical use of ai must be in line with maintaining and increasing happiness, reducing and stopping suffering of all. but how to achieve this? i strongly advocate those who are involved in ai technologies like designers and programmers to recognise the importance of ethical standards and maintain the basic common value system. they should strive towards this goal by continuously undertake ethical training. conclusion as discussed above, ai technologies have the ability to improve education by supporting teachers and learners in the classroom with more personalised experiences and provide potential applications for education. while ai can make education more personalised and accessible, the next question is whether the teachers today is ready to develop the leaders for tomorrow. and the most important and urgent task now is how we use education to prepare our next generation of leaders so that the country can retain its strategic advantage in critical fields and remain relevant in the emerging digital environment. the ai technology is in the process of transforming everything. ai reshapes country and organizations on how innovation management is organized. it can increase productivity and increase profits for companies. individual or business may use ai to collect data and hence intruding into people’s privacy. government can even create weapons, robot police or robot soldier. there is a danger where it can lead to. countries need to work together on ai ethical security risk prevention to include the protection of personal rights and social security. ๘๕ ๘๕ 9 1 5 bupais the 3rd national and international buddhist conference the goal of ai has indeed raised many questions and many debates. this moment is critical in human history as ai is mostly made by technologists and investors. there is a clear struggle between individual greed and collective responsibilities. if technology is so powerful that can control human or destroy humanity, then we have to be very careful what and where we want the future of ai to be. and the most important aspect in working out the direction is to figure out our intention as we move forward. this is the karmic aspect, the cause and consequences, that we have to be careful with. references ackerman, evan and kozoil, michael. 2019. the blood is here: zipline’s medical delivery drones are changing the game in rwanda. ieee 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head foundation. 2017. ict in asean education: challenges and new opportunities. policy brief no.2. retrieved from https://headfoundation.org/wpcontent /uploads/2020/11 /thf-policy-briefno-2.pdf wikipedia. facebook–cambridge analytica data scandal. retrieved from https://en.wikipedia.org /wiki/facebook%e2%80%93cambridge_analytica_data_scandal wikipedia. history of artificial intelligence. ieee spectrum. retrieved from https://en.wikipedia.org/ wiki/history_of_artificial_intelligence 714 lanna cultural heritage: an examination of lanna architecture through the visions of khruba srivijaya’s creations phrakrudhammathorn angkhan yanamethi, phrakrupariyajethiyanurak wisuttichai chaiyasit, phra theeratphid salawinphonphana mahachulalongkornrajavidyalaya university, chiang mai campus steven jay epstein independent researcher email: singhasalawin@gmail.com abstract this academic article explores the cultural heritage of lanna through the seminal works of khruba srivijaya, a revered northern thai monk who played a crucial role in shaping the region’s spiritual and artistic landscape in the early 20th century. the study delves into the profound beliefs, concepts, and philosophies that inform his masterpieces, highlighting the unique techniques and stylistic elements that define lanna’s buddhist art. special attention is given to khruba srivijaya’s most notable architectural achievement—the construction of the road leading to phrathat doi suthep temple. this project not only demonstrates his devotion but also underscores his influence in promoting pilgrimage and religious practices within the region. furthermore, the article emphasizes khruba srivijaya’s pivotal role in restoring and revitalizing lanna’s sacred sites, showcasing his efforts to preserve the region’s rich cultural and spiritual heritage. the findings reveal khruba srivijaya’s significant contributions to safeguarding and rejuvenating lanna’s buddhist legacy. through his artistic endeavors, he masterfully integrates lanna’s artistic traditions with the profound teachings of theravada buddhism, creating works of sublime beauty and spiritual depth. these masterpieces resonate with the unwavering faith and enduring convictions of the lanna community, serving as invaluable treasures of the region’s cultural heritage. the article concludes by highlighting the importance of continued research, conservation, and the transmission of these legacies to future generations. 715 keywords: lanna cultural heritage, perspective, lanna architecture, khruba srivijaya introduction khruba srivijaya was born in ban pang, mae tuen subdistrict, li district, lamphun province on june 11, 1878, corresponding to tuesday, the 11th waxing day of the northern thai month 9, in the year of the tiger (1240 be) (singha wannasai, 1979: preface). today, his birthplace is located in si wichai subdistrict, li district, lamphun province. originally named fuen, he was the third of five children born to nai kwai and nang usa, a family with a lineage of elephant tamers who served chao dara direkrit pairoj (chao daoruang), the 7th ruler of lamphun (1871–1888), during the reign of king inthawichayanon, the 7th ruler of chiang mai, and under king chulalongkorn’s (rama v) rule. also known as phra srivijaya sirivijayo or khruba siladhamma, khruba srivijaya was renowned for his steadfast adherence to traditional lanna monastic practices. deeply respected across northern thailand, he was often addressed with the honorific “khruba,” reflecting the high regard in which he was held. noted for his strong will, determination, and individualism, khruba srivijaya followed the monastic traditions of the chiang mai and yong sects, which were prevalent in ban hong, pa sang district, lamphun province. his distinct appearance, characterized by his “kumpha” cloth worn across the chest, a hat, a rosary, a walking stick, and a fan, made him easily recognizable, especially in the lanna region. revered as a “ton bun” (a term meaning “source of merit” or saint), he symbolized local resistance against siamese government policies and was considered a monk with special spiritual qualities. he often referred to himself as phra jaiya bhikkhu or phra sivijaya bhikkhu (wilak siriphasang, 1999: 12). khruba srivijaya’s life coincided with a period of significant change, as the lanna region underwent administrative reforms under siamese rule. his emergence as a “ton bun” figure symbolized the local resistance to these gov716 ernment policies. as the ideological and practical conditions of lanna society shaped his role, he became a leader who embodied the traditional values and beliefs of his community. his status as a “ton bun” reflected not only his spiritual leadership but also his involvement in significant local events, such as the restoration and renovation of temples, which involved close cooperation with villagers (sopa chanamool, 1991: 23). this period also saw the introduction of the monthon administrative system, which incorporated lanna into the monthon phayap, leading to widespread resistance. notable events such as the phaya phap war of 1889 and the shan rebellion in phrae in 1903 formed the backdrop of khruba srivijaya’s upbringing and his role in resisting siamese centralization (sopa chanamool, 1991: 24). khruba srivijaya’s early life in ban pang, li district, was marked by hardship, as the area was remote and prone to aridity. famine and food shortages, particularly affecting the karen people in mae tuen subdistrict, were common during his youth. reports from 1905 describe widespread starvation in the phayap region, with fears of escalating conflict due to food scarcity (goch., r.5 m.25/57, 1905). these difficult conditions shaped khruba srivijaya’s early life and likely influenced his later commitment to the well-being of his community. according to the family history of khruba srivijaya, his father, nai kwai, moved to ban pang following his grandfather, muen phap, who worked as an elephant tamer for chao dara direkrit pairoj (chao daoruang), the seventh ruler of lamphun (1871–1888). their original residence was in san payang, lamphun province. they relocated to ban pang, li district, to capture elephants and pioneered farming in the region (singha wannasai, 1979: 6). at that time, ban pang was characterized by a stream known as “huai mae pang,” and the village had around 20 households. most villagers made a living through farming and selling forest products. muen phap and his grandson, nai kwai, claimed farmland in an area that was previously a muddy marsh, which is now in front of wat ban pang (singha wannasai, 1979: 6). nai kwai settled in ban pang, married nang usa, and together they had five children, with khruba srivijaya being their third child. at 717 the age of 18, in 1895, he was ordained as a novice monk by khruba khattiya, also known as khruba khaengkhae, during his pilgrimage to ban pang. khruba srivijaya began his formal education at the age of 17, studying under khruba khattiya. at the age of 21, he was fully ordained as a monk by khruba samana from wat ban hong, lamphun province, and received the monastic name “srivijayo bhikkhu” or “phra srivijaya.” his education followed the traditional lanna curriculum, which included the study of buddhist scriptures, reading, writing, and knowledge in various fields such as traditional medicine, astrology, construction, magic, and self-defense. at that time, the lanna monastic education system allowed students to study at any temple and, upon completing their studies, become teachers and potentially abbots. if the knowledge at their temple was insufficient, they could move to other temples to continue their education in different fields. for instance, khruba wat fai hin (phra aphaisaratathama, the first sangharaja of lanna from 1831 to 1914) completed his studies at wat fai hin before studying at wat pa daeng, chiang mai, and eventually returning to wat fai hin as abbot and teacher (lannasihophikkhu [pseudonym], 1973: 44). this tradition continues today, with each temple offering specialized teachings. for example, wat nantaram in chiang mai is known for traditional medicine, while wat mokhamtuan is recognized for its expertise in astrology and is linked to the northern astrology association (arunrat wichienkhew, 1984: 35). khruba srivijaya continued his studies at wat doi tae, ban tha kad, where he was exposed to the teachings of the aranyavasi tradition, which emphasized vipassana meditation. this temple lineage was famous for its teachings, and it included notable monks such as khruba somdet of wat doi khrang, who once served as the sangharaja of lamphun, as well as monks from wat tae and wat doi kham. these monks established numerous monastic centers across lamphun, and it is believed they traced their lineage back to phra yan khamphi. after completing his studies, khruba srivijaya returned to ban pang and succeeded khruba khaengkhae as the abbot. his study of vipassana med718 itation marked a significant turning point in his life and deeply influenced his practices and resolutions. he soon became one of the most renowned monks in lanna, recognized for his leadership in various religious and public works, especially in the construction and restoration of religious structures, which earned the admiration and faith of the people. his notable actions led to his being revered as a “ton bun” (a person of great merit). from 1904 to 1938, khruba srivijaya’s life unfolded amidst societal changes and conflicts related to the dynamics of state power, traditions, and social context. he faced charges on three occasions but continued his work until his passing on march 22, 1938, at the age of 60. to this day, khruba srivijaya’s virtues and accomplishments are remembered, and he is posthumously honored as the “ton bun of lanna.” building temples to practice meritorious deeds. 1. after completing his studies under khruba uppala and a revered monk from wat doi kham, khruba srivijaya returned to his preceptor, khruba samana, to continue his spiritual education with renewed dedication. this period of further study was instrumental in deepening his understanding and practice of the dhamma. upon completing this intensive learning phase, khruba srivijaya returned to ban pang, embodying a profound humility despite the significant advancements in his spiritual journey (singha wannasai, 1979: 10). 2. in ban pang, khruba srivijaya began to implement the meditation techniques he had acquired, fully integrating them into his daily practice with great devotion. for him, meditation was not only a practice but also a reflection of his deeply held spiritual values. his rigorous meditation routine, combined with his strict adherence to monastic discipline, further enhanced his reputation and earned him admiration from his followers. 3. in addition to his disciplined practice, khruba srivijaya occasionally embarked on pilgrimages to remote forests and mountains, seeking solitude. these journeys were in keeping with the forest monastery tradition, which em719 phasizes seclusion and introspection to deepen one’s spiritual practice (stanley tambiah, 1984: 303). these pilgrimages allowed him to fully immerse himself in nature, away from daily distractions, providing him with the opportunity for intensive meditation and reflection. his commitment to these ascetic ideals of the forest tradition garnered profound respect and admiration from those who witnessed his unwavering dedication to spiritual growth. 4. one of the most admired aspects of khruba srivijaya’s life was his unwavering commitment to a strict and disciplined monastic life. his conduct was marked by deep modesty and an unyielding adherence to monastic discipline, distinguishing him as a paragon of spiritual dedication. one of the most notable features of his lifestyle was his firm decision to abstain from meat, reflecting his deep commitment to the buddhist principles of non-harm and compassion. this characteristic was particularly emphasized in contemporary accounts, such as that of chao suriyawong warorot (1929: 6), who highlighted how khruba srivijaya’s modesty and asceticism left a lasting impression on those who observed his way of life. 5. khruba srivijaya’s strict observance of the 227 precepts, the foundation of the theravada buddhist monastic code, also earned him deep respect from his followers. his adherence to these precepts was not merely a matter of routine, but a testament to his profound dedication to the dhamma, the teachings of the buddha. his discipline and commitment to these ascetic practices led to a level of spiritual attainment that was recognized and revered by those around him. the spiritual achievements he gained through his relentless pursuit of purity and discipline strengthened the faith of his followers, who saw in him a living example of the transformative power of the dhamma. through his exemplary conduct, khruba srivijaya not only embodied the ideals of the monastic life but also inspired countless others to pursue a similar path of spiritual growth and discipline. 6. a further defining aspect of khruba srivijaya’s life was his aspiration to attain extraordinary dhamma, as reflected in his meritorious vows. he 720 declared, “...aspiring to reach dhamma, clinging only to nirvana...” (chao suriyawong warorot, 1929: 3). while the practice of making vows was already a tradition in lanna society, khruba srivijaya’s vows focused on practicing meritorious deeds with the aim of buddhahood. in buddhist teachings, merit is categorized into three levels: parami (basic merit), upaparamita (higher merit), and paramatthaparamita (highest merit), collectively known as the thirty perfections (phra dhammapitaka [p.a. payutto], 1985: 253). khruba srivijaya referred to these as the thirty perfections (khruba srivijaya yachana bhikkhu, 1989: 17-18). 7. thus, after his studies with khruba uppala and the revered monk from wat doi kham, khruba srivijaya returned to his preceptor, khruba samana, for further spiritual refinement. this period of study deepened his understanding of the dhamma and led him back to ban pang, where he incorporated advanced meditation techniques into his daily life. his unwavering dedication to meditation, alongside his strict observance of monastic discipline and his commitment to a vegetarian lifestyle, earned him immense admiration. his rigorous adherence to the 227 precepts of theravada buddhism and his aspirations for supreme enlightenment, as reflected in his practice of the thirty perfections, solidified his revered status and served as an inspiration to others on their spiritual journeys. building temples according to the bodhisattva (ton bun) approach the meditative vows of khruba srivijaya are considered profoundly significant, as they reflect qualities befitting someone who would later be honored as a “ton bun” (a person of great merit). these vows are frequently inscribed at the end of palm-leaf manuscripts, a common practice among lanna monks. in these inscriptions, khruba srivijaya consistently expressed his personal aspiration to attain supreme enlightenment and become another buddha. this intention is evident in every manuscript he inscribed, such as the jataka tale usabhorasa (singha wannasai, 1979: introduction). through this concept, khruba srivijaya’s practices further enhanced his admirable qualities among the people, particularly the local villagers and hill 721 tribes, who were among the first to recognize him as a “ton bun.” in charles f. keyes’ study, a “person of merit” is described as someone who has accumulated merit from previous lives. this merit brings happiness and can be shared with others who have faith in that individual. moreover, a “person of merit” demonstrates special characteristics and qualities that make others perceive them as possessing powers beyond those of ordinary people. a person of merit is also believed to use their accumulated merit to help others in this life. this concept is closely related to the idea of a “bodhisattva,” one who strives for supreme enlightenment (keyes, 1973: 48-49). in summary, khruba srivijaya’s meditative vows, often inscribed at the end of palm-leaf manuscripts, revealed his aspiration to achieve supreme enlightenment and become a buddha. these vows played a pivotal role in solidifying his reputation as a “ton bun” or “person of merit,” recognized by the locals and hill tribes for his exceptional qualities. as keyes outlines, a “person of merit” is believed to have accumulated merit from past lives, possesses extraordinary powers, and is able to share that merit with others. this aligns with the concept of a “bodhisattva,” someone on the path to enlightenment. khruba srivijaya’s practices and vows elevated his revered status among his followers. building temples according to khruba siwijaya’s visions khruba srivijaya’s practice of traveling to restore religious sites throughout lanna, which sought to preserve the roots of traditional lanna customs (often viewed as a form of fundamentalism), is closely tied to the concept of accumulating merit in pursuit of becoming a bodhisattva. his pilgrimages to restore temples across lanna reveal two significant aspects of his spiritual approach: 1. manifestation of visions: one key aspect of khruba srivijaya’s practice was his reliance on meditative visions to guide his restoration efforts. during vipassana meditation, khruba srivijaya would make solemn vows and seek visions to determine the likelihood of success in his projects. according to 722 lanna belief, such visions indicated that the person had accumulated significant merit. part of khruba srivijaya’s success as a leader in restoration work stemmed from the villagers’ belief that if he received a vision, the task would surely be completed successfully. his meritorious vows and visions were seen as divine indications of the outcome. khruba srivijaya first experienced a notable vision in 1904 while meditating in the forest, where he saw a halo around the moon, which he interpreted as a sign of success for the rebuilding of wat ban pang, later renamed “wat sahree (sri) don chai sai moon rueang” upon its completion (chao suriyawong warorot, 1929: 4-5). these visions were perceived as symbols of his status as a “ton bun” (a person of great merit), as only those with considerable merit were believed to receive such prophetic insights. khruba srivijaya’s ability to foresee the outcomes of his restoration efforts not only helped build faith in his leadership but also contributed to his growing reputation. as word spread of his sacred visions and successful undertakings, his followers increasingly provided financial and labor support for his religious activities. khruba srivijaya often mentioned that “there will be deities who will help,” further reinforcing the belief in his extraordinary abilities. 2. legends of religious sites: another important aspect of khruba srivijaya’s work was the connection between the sites he restored and their accompanying legends. these legends often described the buddha or other revered figures appearing in visions at the very sites khruba srivijaya sought to restore. for instance, the legend of wat phra phutthabat tak pha in pa sang district, lamphun province, recounts a vision in which the buddha tells ananda, “this place will be known as ‘phra phutthabat tak pha’ because of the vision of me, the tathagata, resting and drying my robe here. it will be a revered site for people of great faith in buddhism, bringing benefits to people for 5,000 years...” (sanguan chotisukarat, 1973: 10). these legends, coupled with khruba srivijaya’s restoration efforts, reinforced his commitment to preserving traditional lanna customs and ad723 vancing his spiritual goal of accumulating merit toward bodhisattva status. the connection between his meditative visions and the legends surrounding the sites he restored further solidified his reputation as a “ton bun” and enhanced his standing as a revered spiritual leader. the visions and legends, such as those linked to wat phra phutthabat tak pha, became powerful symbols of khruba srivijaya’s profound merit and spiritual power, drawing more people to support his religious activities. in summary, khruba srivijaya’s practice of temple restoration and his meditative visions reflect his deep connection to the traditional lanna belief in merit accumulation and spiritual leadership. his visions, like the one in 1904 predicting the success of the restoration of wat ban pang, elevated his reputation and attracted considerable support for his work. additionally, the legends tied to the religious sites he restored, such as the vision of the buddha at wat phra phutthabat tak pha, reinforced the perception of khruba srivijaya as a “ton bun,” further highlighting his role as a custodian of lanna’s religious heritage and a figure of great spiritual merit. building temples with the aspiration of buddhahood additionally, khruba srivijaya’s concept of restoring religious sites is likely related to the significance of these sites. in lanna cultural tradition, the construction of a temple involves placing a buddha statue in the vihara (main hall), while the relics of the buddha are enshrined within the stupa. for example, wat phra buddha and wat phra dhatu. in this context, the buddha statues and the relics represent buddhahood. the concept of defining that the vihara, ubosot (ordination hall), mondop (square pavilion), and stupa are places for enshrining the buddha statues, and the layout of the entire group of buildings serves as a symbolic representation of buddhahood (lanna architecture and painting study group, 1981: 11). 724 works on temple construction and restoration by khruba srivijaya the places that khruba srivijaya traveled to for restoration were often old lanna temples that were in a state of disrepair or abandoned and neglected. most of these temples were significant and spread throughout lanna, such as wat phrathat cho hae (phrae), wat phrathat hariphunchai (lamphun), wat phra that lampang luang (lampang), wat phra si khom kham (phayao), wat doi mae chedi (chiang rai), wat phra singh, and wat suan dok (chiang mai). almost all of these temples mention the arrival of the buddha (sa-nguan chotisukarat, 1972: 10). khruba srivijaya’s journey to preside over the restorations can be likened to a pilgrimage throughout the lanna cultural area, serving as a means of accumulating merit (chao suriyawong warorot, 1929: 41-42). therefore, khruba srivijaya’s journey to restore and renovate the temples was an exceptionally intriguing and meaningful endeavor. this religious movement, characterized by his meticulous efforts to revive and maintain these sacred sites, can be viewed as a practical embodiment of the ideals associated with a “ton bun,” a revered figure known for his saintly attributes and profound commitment to supporting and upholding buddhism. by dedicating himself to the restoration of these temples, khruba srivijaya not only preserved the physical sanctity of these religious sites but also invigorated their spiritual significance, reflecting his deep reverence for the buddhist tradition. in addition to temple construction, khruba srivijaya had many other significant achievements, such as building roads, bridges, schools, and hospitals. he dedicated himself to developing communities and helping people, earning respect and faith from the general populace. lanna cultural heritage is mainly from the works of khruba srivijaya which is expressed in various religious activities. these activities highlight khruba srivijaya’s practice and his aspiration to attain nirvana as the primary goal. the second goal is to cultivate perfections (paramitas) according to the thirty perfections, with the ultimate aim of achieving the dhamma assembly, a foundation for receiving the prophecy from the buddha. these activities reflect different types of merit, such as: 725 1. propagation of buddhism: khruba srivijaya’s ordination activities were akin to spreading buddhism following the buddha’s path. these activities often included ordinations, with khruba srivijaya acting as the preceptor for young men along his pilgrimage routes. ordination was a continuous practice for him, even towards the end of his life he wished to conduct a grand ordination ceremony in the forest but passed away before it could happen. ordination is considered a type of meritorious giving (dana), providing others with the opportunity to see and experience the dhamma. 2. transcription of the tripitaka, dhamma vinaya, and dhamma scriptures: although copying scriptures was common in lanna culture as part of monastic education and for ceremonial offerings, khruba srivijaya’s efforts in writing the dhamma aimed to provide a great offering to sustain buddhism. this is evident from his activities at wat phra singh, where he gathered scriptures from various temples and commissioned new copies, spending 4,231 rupees for 235 bundles containing 2,726 texts, including the dhamma vinaya, sutras, and jatakas. this act of giving the dhamma was a significant practice for him, reinforcing the spread of buddhism. khruba srivijaya also built two scripture repositories, one at wat phra singh and another at wat pa daeng in chiang mai, underscoring his commitment to this cause. 3. construction and restoration of religious sites and public infrastructure: this was the most significant activity in khruba srivijaya’s practice, seen as creating immense merit. his architectural works included pagodas, vihara, ubosots, scripture halls, and other religious buildings, as well as public works like roads and bridges. these constructions served the community, providing places for worship and utility, representing the most important form of merit-making for khruba srivijaya. his first project was building wat sri don chai sai mool boon reung in 1904 when he was 26. later, in 1910, after being released from detention at wat phra that hariphunchai, he began renovating the temple, which was in disrepair, constructing five new viharas. in 1920, after being released from his first trial in siam, khruba sri726 vijaya’s restoration activities intensified and spread across northern thailand, including chiang mai, lamphun, lampang, phrae, phayao, chiang rai, and mae hong son. his architectural works included pagodas, viharas, ubosots, scripture halls, cloisters, and later public works like bridges and roads. according to channarong srisuwan (1997), he completed 105 architectural projects in 89 temples, including 36 viharas, 55 pagodas, 2 scripture halls, 3 dining halls, 4 temples, 2 walls, 1 road, and 1 bridge. these structures are categorized into two main types: these structures are categorized into two main types: 1. religious sites: this includes temples, pagodas, viharas, scripture halls, dining halls, and temple walls, reflecting khruba srivijaya’s dedication to buddhist religious sites. 2. public infrastructure: built later in his life, these include roads, bridges, and hospitals. his most famous work is the construction of the road to wat phra that doi suthep in 1934, an 11-kilometer road completed in just 5 months and 22 days, which stands as one of his greatest achievements. body of knowledge the principles guiding khruba srivijaya’s works can be summarized into four main categories. firstly, he focused on constructing temples to cultivate spiritual merit. secondly, he implemented temple designs following the sacred animal motifs (ton bun). thirdly, he adhered to his visionary principles in temple construction. fourthly, he dedicated efforts to building temples to enhance buddhist prosperity, thereby contributing significantly to the cultural heritage of the lanna region. his endeavors resulted in three key cultural contributions: the propagation of buddhist teachings, the preservation and dissemination of the tripitaka, buddhist ethics, and scriptures, and the establishment and renovation of buddhist places of worship and public utilities. 727 conclusion a significant part of the cultural heritage of the lanna region stems from the works of khruba srivijaya, rooted deeply in faith in the legend of the lord buddha’s relics of lanna. monks and villagers collaborated to reconstruct shrines according to these legends, marking the beginning of temple restoration across lanna. khruba srivijaya, deeply understanding lanna culture, is commemorated with statues at nearly every temple he built or renovated in the region, often featuring the tiger symbolizing his birth year. he earned community respect as a leading monk in shrine restoration efforts, known as “nang nok.” khruba srivijaya fostered community solidarity through faith, showcasing resistance against central monkhood authority’s influence over northern monk communities during his time. 728 recommendation 1. there should be a study of beliefs to analyze the religious beliefs, rituals, and philosophies evident in buddhist architectural works. this study should explore meanings, symbols, and implicit meanings embedded within them. 2. there should be an analysis of forms and components to study the architectural styles, sculptures, murals, fine arts, and various components of buddhist architectural works. analyzing the relationships between components, creative techniques, and the communicated meanings is essential. 3. there should be a study of social and cultural contexts to examine the societal changes in social, cultural, economic, and political aspects during different historical periods. this analysis should explore influences on the patterns and components of buddhist architectural works. 4. conservation studies should be conducted to explore conservation methods, management guidelines, and preventive measures against the degradation and loss of buddhist architectural works. 5. tourism studies should be conducted to study methods of presenting buddhist architectural works for cultural tourism, promoting knowledge and understanding, and generating income for local communities. references anuwit charoensupakul. (1986). the unique character of lanna thai architecture: a study for the creative work of wat phra that lampang luang. lanna studies seminar: fine arts. center for the promotion of fine arts, chiang mai teacher’s college. channarong srisuwan. (1997). study of temples built under the kruba chao si wichai process (2447-2481 b.e.). (master’s thesis, silpakorn university). chao suriyawong warorot. (1929). the history of phra si wichai wat ban pang. american printing. charles f. keys. (1980). ethnic adaptation and identity: the karen on the thai 729 frontier with burma. institute for the study of human issues. department of fine arts. (1987). survey report of chiang mai ancient sites. conservation and restoration project of the historic city, planning section, ancient site conservation department, archaeology document no. 5/2530. kruba chao si wichai yachana bhikkhu, compiler. (1989). gamatanrom (2nd ed.). publisher unknown. lanna architecture and painting study group. (1981). seminar report: fine arts and sommai premjit and others lanna thai chedi: analysis and conservation of lanna thai art and architecture. lanna thai architecture research project, social research institute, chiang mai university. lannasiho bhikkhu (pseudonym). (1973). the first supreme patriarch of lanna thai. viboonkan printing. nidhi eoseewong, translator. (1982). social science journal (cmu), 6(1), 3. paitoon phromwichit. (1988). yantra: the charm of lanna. art and culture, 9(3), 61-70. phra dhammapitaka (p.a. payutto). (1985). expanded edition of buddhadhamma. mahachulalongkornrajavidyalaya university printing. r.5 m.25/57. (2448). on the occurrence of famine in the karen village, mae tuen subdistrict, and within the phayap region (september 29, r.s. 124). sanguan chotisukrat. (1972). collection of lanna thai legends. odeon store. sanguan chotisukrat. (1973). history of phra bat tak pha temple, makok subdistrict, pa sang district, lamphun province. phra singh printing. singha wannasai. (1979). the biography of kruba chao sri wichai: the saint of lanna thai. chiang mai book center. sommai premjit. (1980). palm leaf manuscripts and the tradition of reciting dharma in the north. buddhism in lanna thai, 13th general meeting of the world buddhist federation. sopha chanamun. (1991). kruba chao si wichai ‘ton bun’ of lanna (2421-2481 b.e.). (master’s thesis, thammasat university). 730 stanley tambiah. (1984). the buddhist saints of the forest and the cult of amulets. cambridge university press. sriwichaiyabhikkhu. (1965). thirty perfections prayer. khon muang printing. udom rungruangsee, editor. (1981). traiphum of lanna edition. unit for the promotion of fine arts and culture, faculty of humanities, chiang mai university. wiluck sripasang. (1999). carrying on lanna: continuing the breath of the land. rajamangala university of technology lanna, northern campus, chiang mai. shigeharu tanabe. (1986). yellow and black cloth: the legend of the lanna thai peasant leader. creative. 731 active learning management using soft power as a medium to develop english-speaking skills for foreigners: a case study of english major at mahachulalongkronrajavidyalaya university, chiang mai campus phra chanchai thatinjan, wisuttichai chaiyasit mahachulalongkronrajavidyalaya university, chiang mai campus email: wisuttichai.chai@mcu.ac.th abstract the objectives of this research were: 1) to study active learning management using soft power as a medium to develop english-speaking skills for foreigners: a case study of an english major at mahachulalongkronrajavidyalaya university, chiang mai campus; and 2) to propose guidelines for active learning management using soft power as a medium to develop english-speaking skills for foreigners, based on the same case study. the findings revealed that 1) constructivist theory and bloom’s taxonomy were used to enhance effective learning outcomes for the students. these theories were integrated with active learning strategies to engage students, including study-trip projects with related lesson plans and the monk chat mcu project. soft power, such as culture, was utilized as educational material to create a lively, participatory learning atmosphere where students actively engaged in their education, resulting in increased comprehension and retention of the material. 2) the effectiveness of active learning and teaching using soft power, specifically culture, for developing english-speaking skills among foreigners was demonstrated. this case study highlighted the following key components for success: readiness, skills, foundation, and active learning strategies. the new theoretical knowledge of active learning management using soft power as a medium to develop english-speaking skills for foreigners can be summarized as follows: 1) readiness: readiness: the readiness of the soft power institute, using culture as a base for active learning. 2) skills: effective teaching skills of instructors. 3). foundation: the variety of 732 students’ learning goals and prior knowledge impacts the effectiveness of learning outcomes. 4) active learning strategy: hands-on practice by learners, after being taught and trained in the classroom, involves regularly using those skills in real-life interactions with native speakers. therefore, the success of active teaching and learning can be successfully supported by the fully integrated four elements: the effectiveness of active learning management using soft power as a medium to develop english-speaking skills. keywords: active learning; soft power; english-speaking skills; english major; mahachulalongkronrajavidyalaya university, chiang mai campus introduction active learning is an educational approach that emphasizes student engagement and participation in the learning process through activities that promote critical thinking and problem-solving. this method contrasts with traditional passive learning, where students primarily receive information from instructors. strategies such as think-pair-share, case-based learning, and interactive simulations are commonly used to facilitate active learning (grabinger & dunlap, 1995: 10-12). research has shown that active learning improves retention, understanding, and motivation among students. soft power is the ability of a country to influence others through cultural appeal, political values, and diplomacy rather than coercion or military force. coined by joseph nye, it emphasizes attraction and persuasion over compulsion. soft power includes cultural exports, international broadcasting, and educational exchanges, which help shape global perceptions and build positive relationships (pál, n.d.: online). utilizing soft power in education helps build strong, positive connections that facilitate deeper and more effective learning. this approach includes fostering a supportive and inclusive classroom environment, encouraging collaborative learning, and integrating culturally relevant materials. therefore, soft power in supporting learning involves using influence through positive relationships, cul733 tural engagement, and intellectual appeal to enhance educational experiences. buddha’s teachings are currently attracting attention from all around the world, and as english is the official language, better communication is required. due to their limited experience and linguistic skills, meditation masters may find it difficult to communicate with outsiders, which makes it challenging for foreigners to completely comprehend the buddha’s teachings. many foreigners have been unable to fully comprehend the teachings of the buddha because of this limitation (kittitaro (jungwatt), phra naraset, 2018: 1-2). english major students at mcu chiang mai campus face four medium-level (3.13) english skill problems: listening (3.19), speaking (3.16), writing (3.10), and reading (3.09). some struggle with understanding and interacting with foreign visitors due to their quick english language and limited vocabulary. some students claim that their limited vocabulary prevents them from speaking in full, lengthy, or complex phrases, making it difficult for them to converse effectively (wisuttichai chaiyasit, 2018:49-50). therefore, this article aims to study and suggest the guidelines of active learning management using soft power as a medium to develop english-speaking skills for foreigners: a case study of an english major at mahachulalongkronrajavidyalaya university, chiang mai campus. objectives 1. to study active learning management using soft power as a medium to develop english-speaking skills for foreigners: a case study of an english major at mahachulalongkronrajavidyalaya university, chiang mai campus. 2. to propose the guidelines of active learning management using soft power as a medium to develop english-speaking skills for foreigners: a case study of an english major at mahachulalongkronrajavidyalaya university, chiang mai campus. 734 literature review 1. active learning management 1.1 definition of active learning active learning centers around student engagement and emphasizes the process of learning over the content learned. it encourages students to actively think and engage with the material rather than just passively receiving information from the teacher. research indicates that understanding cannot be effectively conveyed merely through direct instruction; instead, teachers need to challenge students’ thinking. in active learning, students play a crucial role in their learning journey by building knowledge through opportunities created by their teachers (cambridge assessment international education, [n.d.]: online). active learning is a 21st-century teaching approach that shifts the focus from teachers to students, promoting greater student engagement. it involves students actively practicing and thinking through various activities to shape their learning experiences. through interactions with peers and teachers, students build knowledge by engaging in activities such as listening, talking, reading, writing, and discussing. the approach follows five instructional steps: 1) spark interest, 2) present challenges, 3) facilitate reflective discussions, 4) build knowledge, and 5) encourage collaboration, using methods like role-playing, drama, simulations, case studies, and group work (phoyen kamon, 2021: 11). active learning is a contemporary teaching method designed for the 21st century that empowers students to engage actively in their education. it involves organizing activities where students read, write, interact, and analyze issues, fostering advanced thinking skills such as analysis, synthesis, and evaluation. this approach enables learners to generate knowledge and structure their own learning processes, preparing them to be effective participants in the modern world (kuha, a., & puti s., & nochi, h., 2019: 2). active learning is the learning that promotes participating in learning which will occur when learners’ thoughts or behaviors have been changed through direct experiences from interactions and the environment (phra 735 chatsaphon surapanyo, 2021:7). in conclusion, active learning emphasizes active student engagement and the learning process itself rather than just the content. it encourages students to actively think, interact, and practice through various activities, enhancing their learning experiences. this approach incorporates advanced thinking skills and a structured process involving sparking interest, presenting challenges, and fostering collaboration. by enabling students to generate and organize their own knowledge, active learning prepares them to effectively participate in the modern world and adapt to their environments. 1.2 active learning management 1.2.1 six levels of learning to structure the learning outcomes mcgrae (2019: online) bloom’s taxonomy (1956) of different objectives and capacities has six learning levels that promote learning outcomes; 1) remembering: such as pulling up relevant data 2) understanding: this includes understanding and making meaning of things. 3) applying: using what one has learnt 4) analysing: splitting data into its elements 5) evaluating: such as forming conclusions on data or concepts 6) making: this includes brainstorming. additionally, shabatura (2022: n.d.) clarified that these six levels can be used to organize the lessons, exams, and learning objectives for your course. 1.2.2 key elements of active learning key elements of active learning at uc santa barbara instruction development were divided into five topics; 1) creating a welcoming culture will help pupils feel valued and accepted. 2) encourage participation from the class by using the subject that was discussed. 3) request and incorporate student material contributions: conduct a brainstorming session and survey the students. 4) encourage students to consider their learning process 5) classroom logistics: consider everyone and everything in terms of time and space (barbara, n.d.: online). constructivism and constructive alignment connect students as active learners and emphasize the teacher’s role as an organizer of learning activities that push students’ boundaries intellectually (bosanquet, n.d.: online). 736 in summary, bloom’s taxonomy outlines six levels of learning— remembering, understanding, applying, analyzing, evaluating, and creating— that guide the structuring of lessons, exams, and learning objectives. active learning at uc santa barbara emphasizes creating a supportive environment, fostering class participation, incorporating student contributions, reflecting on learning, and managing classroom logistics. this approach connects with constructivism and constructive alignment, highlighting the teacher’s role in facilitating intellectual growth and active engagement. 1.3 benefits and challenges of active learning in language acquisition 1.3.1 the benefits of active learning in language acquisition based on squidll language learning (2023), active learning has the following advantages: 1) it boosts your motivation and engagement in the learning process. 2) communication skills are also enhanced by active learning. 3) additionally, you can practice your language skills in a supportive and safe setting, which gives you a boost in confidence. 4) it also contributes to the long-term maintenance of language abilities. moreover, natthakit nata & ketvirun tungsirivat (2017) stated that the four fundamental components of active learning are speaking, listening, writing, reading, and additionally thinking and reflection. therefore, active learning aids language acquisition by involving students in educational activities that enhance their communication skills. consistent practice helps maintain language proficiency and boosts confidence. the four language development skills are speaking, listening, writing, and reading. active learning allows learners to apply knowledge gained through experiences and active engagement in the learning process. 1.3.2 the challenges of active learning in language acquisition according to atwood (2022) in environments that promote active learning, educators create and support educational opportunities. however, the breakdown of barriers to active learning is as follows: 1 student-cantered challenge: instructor’s lack of requisite abilities 2) difficulties with instructors 737 and institutions: providing assistance and getting past early opposition 3) overall difficulties: students are working more. moreover, rodriguez (2023) negative aspects of active learning 1) being adaptable and spontaneous is crucial: most of the time, traditional lesson plans cannot handle last-minute questions from students. 2) it might be challenging for children to understand knowledge if they are presented with too much of it at once. 3) distraction control: younger students in particular require a teacher’s constant attention since they become easily sidetracked from their work. to sum up, active learning in language acquisition presents challenges such as managing distractions, being flexible, and dealing with information overload. these issues can be challenging for educators and educational institutions without the necessary experience, making it crucial to explore solutions to these challenges. 2. soft power 2.1 the definition of soft power according to tunyaluk, the term “soft power” refers to the use of the authority that permits others to carry out the will of the power user without the need for coercion (tunyaluk roongsangjun, 2023: 89). furthermore, piti sriseangnam described how joseph nye, a scholar of political science, developed the concept of soft power, classifying the three sources of soft power into the following categories: 1) culture: a nation’s culture has a greater potential of becoming a soft power of other nations if it is in line with their interests and values. 2) political ideals: a nation’s soft power in other countries is likely to grow if its political ideals coincide with those of those other nations. 3) foreign policy: there will be few opportunities to develop soft power if a nation adopts an aggressive, insincere, ineffective, and unresponsive foreign policy (piti sriseangnam, 2022: online). in conclusion, soft power refers to the ability to persuade others to accept and want what you want, without appearing under pressure. joseph nye, a scholar of political science, coined the term to describe the use of per738 suasion rather than coercion to achieve desired outcomes. he identified three sources of soft power: foreign policy, political values, and culture. the power user attracts attention and wins favor, allowing them to do as they please. 2.2 explanation of soft power and its role in educational contexts soft power is the ability to draw attention to innovations in learning management and encourage engagement to bring about changes in practice and thought (wichai wongyai & marut patpho 2020:3) panus junsrithong (2022:34) states that values and cultures can be extended, and spread, and preserved through the use of soft power in education by imparting knowledge using a systematic approach to teaching. it’s arguably one of the most significant worldwide instruments for influencing others’ actions or defining one’s goals. soft power in educational settings is an effective tool that promotes learning advancements, cultural exchange, and language acquisition. studying abroad exposes students to diverse cultures, ideologies, and perspectives, fostering understanding and empathy. mastering a second language also removes barriers to cooperation and communication between cultures, making it an essential resource in education. 3 overview of mcu chiang mai and its english program (mcu, chiang mai campus (2022) buddhist mahachulalongkornrajavidyalaya university (mcu) was founded by his majesty king rama the v of thailand, to provide buddhist monks and laypeople with access to higher education. the four missions of the mcu are as follows: 1) to grow and produce its graduates; 2) to conduct research that contributes to the body of knowledge and academic buddhism; 3) to advance scholarly services for society and buddhism; and 4) to support and produce study-appropriate educational materials for the preservation of art and culture wisuttichi chaiyasit (2018: 44-45) both ordinary people and monastic english majors at mcu are required to have a solid understanding of buddhism and its culture. when foreign guests arrive at the temples, english majors should be great hosts, conveying the main lesson of the buddha 739 and/or other important teachings and answering all of their questions. by then, tourists can clearly understand buddhism and culture. this is just another way that buddhism is supported and promoted. english majors can also improve their language skills in speaking, listening, reading, and writing to help them communicate with people from other countries. moreover, it contributes to the promotion of thailand’s cultural and buddhist tourism attributes, which greatly attract foreign tourists. 4. active learning management using soft power as a medium to develop english-speaking skills for foreigners: a case study of english major at mahachulalongkronrajavidyalaya university, chiang mai campus 4.1 active learning management techniques oral presentations are essential for students to practice speaking, reading, writing, listening, and other language system abilities, such as vocabulary, grammar, discourse, and phonology. they also allow them to share their knowledge and thoughts with others, furthering their professional development. practice makes perfect, and group work allows students to learn new things in an enjoyable setting. the concept of “unlimited learning” promotes independence in studying. to improve oral presentation skills, students should focus on several distinct elements and practice giving oral presentations. this practice can increase confidence and generate novel concepts, as they gain knowledge through reasoning (phra natthakit kittiyano, 2020a:58-59). bloom’s taxonomy’s six learning levels are used in student-centered active learning strategies, which involve students applying and analyzing their learning to assess and produce outcomes, with instructors providing opportunities and guidance to facilitate these processes. active learning, as outlined in 5 key elements of active learning, involves group work to exchange ideas and information, creating an environment where students feel free to learn. a friendly and well-organized classroom encourages unlimited learning, with the saying “practice makes perfect” describing how physical activity can improve content retention. students should be en740 couraged to contribute to the subject matter and reflect on their learning. an active learning strategy aims to increase participation, engagement, and motivation, reducing stress levels for both teachers and students. this approach fosters a sense of freedom and openness to learning (sitompul, d. r p. & sihombing, p., 2018, april) chitnarong iamsamang (2015) states that active learning is a student-centered approach that involves students in educational activities and uses various instructional tactics to help them apply their learning in various contexts. teachers provide feedback and guidance, using constructivism theory to ensure students are well-prepared for the real world. this approach fosters continuous learning and development. 4.2 the sample project and related teaching plans wisuttichai chaiyasit’s (2018) research focused on improving the english skills of english major students at mcu chiang mai to communicate with tourists about buddhism and culture. the study employed five learning activity plans: fishbone diagram, rural appraisal through participation, study vacation, discussions with monks, and study trip project. through motivation, enthusiasm, and firsthand experience, students gained self-assurance and competency to converse in english about buddhism and culture, enhancing their ability to share their knowledge with tourists. in addition, wisuttichai chaiyasit & phramaha angkan yanamethi (2019), who studied “a study-trip project on thai history and english instruction for third-year english majors at mahachulalongkornrajavidyalaya university, chiang mai campus” was highly successful. the monk chat mcu project promotes buddhism through discussion, question-and-answer sessions, and presentations, and offers a meditation retreat for monastic students to practice english and exchange knowledge about religion, culture, and other relevant subjects. (weerayut phongsiri, 2017). therefore, the monk chat mcu project aims to spread buddhism and culture globally, support academic buddhist service, and enhance students’ english skills while facilitating knowledge exchange with foreigners. therefore, buddhism and culture have been utilized as an educational tool to enhance english skills for english major students, par741 ticularly in communication with tourists. the study-trip project and monk chat mcu project demonstrate the integration of teaching methods. dogani, b. (2023) highlights the benefits of active learning, including increased student enthusiasm and involvement, which leads to greater interest and engagement in the subject matter shown in figure 1 below: figure 1: the processes of active learning management using soft power as a medium to develop english-speaking skills for foreigners: a case study of english major at mahachulalongkronrajavidyalaya university, chiang mai campus conclusion 1. active learning management using soft power as a medium to develop english-speaking skills for foreigners: a case study of an english major at mahachulalongkronrajavidyalaya university, chiang mai campus revealed that constructivist theory and bloom’s taxonomy were used to enhance effective learning outcomes for the students. these theories were integrated with active 742 learning strategies to engage students in learning, including study-trip projects with related lesson plans and the monk chat mcu project. soft power, such as culture, was used as an educational material to create a lively, participatory learning atmosphere where students actively participate in their education, resulting in increased comprehension and retention of the material. techniques such as interactive techniques, problem-based learning (pbl), flipped classroom, immediate feedback, technology integration, hands-on activities, peer teaching, self-assessment and reflection, case studies, and active listening and questioning were employed to improve their english language skills. students also shared information and cultural practices with foreigners through discussions, q&a sessions, and presentations about monastic life, buddhism, and other related topics. therefore, to help its english major students improve their english-speaking abilities, mahachulalongkornrajavidyalaya university, chiang mai campus utilizes soft power as an effective educational tool, fostering cultural exchange and language education. 2. guidelines of active learning management using soft power as a medium to develop english-speaking skills for foreigners: a case study of an english major at mahachulalongkronrajavidyalaya university, chiang mai campus revealed that the effectiveness of active learning and teaching using soft power, specifically culture, for developing english-speaking skills among foreigners. this case study highlights the following key components for success: readiness, skills, foundation, and active learning strategies. 1) readiness: the readiness of the soft power institute, using culture as a base for active learning, must facilitate the educational process and serve as a valuable instrument for active learning. 2) skills: effective teaching skills of instructors, their knowledge and understanding of the material, the implementation of active learning and teaching processes according to plan, and the ability to adapt these processes to immediate situations are crucial. additionally, integrating knowledge with active learning processes to accommodate students’ diverse interests and prior 743 knowledge is essential in a digital world. 3). foundation: the variety of students’ learning goals and prior knowledge impacts the effectiveness of learning outcomes. organizing learning and study by setting clear goals and building on prior knowledge helps students achieve successful learning outcomes. 4) active learning strategy: hands-on practice by learners, after being taught and trained in the classroom, involves regularly using those skills in real-life interactions with native speakers. using monk chat as a tool for practicing english-speaking skills exemplifies the concept that “practice makes perfect” through the lens of soft power and active learning. monk chat programs, where individuals engage in conversations with buddhist monks, provide a unique and culturally rich environment for language practice. this method fosters active learning by encouraging real-time, meaningful dialogue and utilizes the soft power of cultural exchange to make learning more engaging and effective. learners can improve their pronunciation, expand their vocabulary, and enhance their overall communication skills in a relaxed and supportive setting. the monks, who often speak english as a second language themselves, offer a non-judgmental space for learners to practice, make mistakes, and receive constructive feedback. this iterative process of speaking, listening, and adjusting based on feedback helps solidify language skills, making the learning experience both enjoyable and impactful. through monk chat, learners benefit from an immersive, culturally enriched approach that enhances their english-speaking proficiency while fostering greater intercultural understanding. new theory knowledge the new theory knowledge of active learning management using soft power as a medium to develop english-speaking skills for foreigners: a case study of an english major at mahachulalongkronrajavidyalaya university, chiang mai campus can be shown in figure 2 below: 744 figure 2: the four elements: effectiveness of active learning and teaching using soft power: culture for the development of english-speaking skills of foreigners: a case study of english major at mahachulalongkronrajavidyalaya university, chiang mai campus suggestions 1. active learning management using soft power as a medium can be applied to other skills or other subjects. 2. the effectiveness of active learning and soft power strategies at mahachulalongkronrajavidyalaya university can be compared with other universities in different regions or countries. references atwood, l. ma. 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(2019). the integrated instruction with thai history study-trip project in english for the third year students, english major, mahachulalongkornrajavidyalaya university, chiang mai campus. lanna journal of buddhist study and culture, 1(1), 117 120 the national and international conference on bhuddhism, arts & culture reflection of karma through a tale of phaya kan kak. prapaporn tanakittikasame general education, phathumwan institute of technology email: pumpim111@gmail.com abstract this article is a presentation of buddhist perspective on karma using a case study of a local north east thailand tale, phaya kan kak. in the story, karma of miss rohini in a buddhist exegesis mainly focuses on karma. the phaya kan kak is a tale that reflects the buddhist philosophy. the story relates to agricultural life of farmers by representing ways of living with the adaptation of human beings such as ritual for rain that comes with the local legend. from the study found that the tale, phaya kan kak, is consistent with buddha’s teachings reflected by doing good deed and ignoring bad deed. keywords: karma, phaya kan kak introduction “karma” once be born with the ugly gnarled body is considered as physically different of usual human beings. if we consider this case from science perspective, it uses the theory of genetics and sickness of human body but if we consider this case in buddhist philosophy, it can be considered as karma. what kind of karma can cause an ugly born human being in reality or in the notes of local legend, tales, newspaper or even electronic medium that we see in reality are researcher’s interests? karma that set to be born as a man/woman but finally be born with different appearances from usual human beings can be found in famous legend in north east region of thailand knowns as phaya kan kak. kan kak is originally a 121 the national and international conference on bhuddhism, arts & culture laos’ vocabulary that can be translated to official thai language as kang kok as known as a toad. the story states about the life of phaya kan kak, a royal highness born blood with the ugly appearances of a toad. sujit wongthes describes in matichon online that phaya kan kak is the tale in which people in north east of thailand normally talk about it during the sixth month of a year. it is a story about a traditional parade to ask for rain by flocking the toad. for thais who live along side of the khong river has a legend of a tradition on the naga rocket festival, this legend has been handed down from generation to generation for 3,000 years by native people who live both side of khong river. the story has been restated and different of the original but the main idea remains unchanged. phaya kan kak is a name of the son of phaya ekkarat and miss seeda of chompoo city. his life is surrounded with many vassals who will be there when ever he asks for but in contrast he struggles with his ugly gnarled appearances. once he grows up, he feels that his life also need somebody in order to be fulfilled as others but phaya ekkarat and miss seeda, his father and mother, stop him from getting married in order to wait for perfect time and a proper woman as a stated prophecy when he was born which makes him feel very disappointed (sujit wongthes, 2019, pp.1-4). karma that leads to cause an ugly body can be found in reality as we see in the news on social media about sickness of a monk who is currently 83 years old. he gains a provost status and lives in a temple in bangkok. according to the news, his sickness is caused by abnormality of his genetics and royal academy of thailand has defined his sickness as a kind of diseases that received of the ancestors (royal academy, 2003, pp.781). his illness has created a huge depression among readers by showing his photo struggling with his skin and abnormal tissue which has been created by diseases. the doctor says that his illness cannot infect anybody and sadly cannot be recovered. he continues to live with his illness for almost 40 years. (thairath online, 2019, pp.1-2). in a buddhist exegesis mentions about a woman with her ugly body. according to the uttayarndham foundation, a woman names as rohini experiences blister all over her skin. one day, the buddha 122 the national and international conference on bhuddhism, arts & culture travels during his pilgrimage. rohini sees and sends her servant to invite the buddha to her public dining space. the buddha asks to see the owner of the public dining space. he knows that the owner is a woman and refuse to see people because she thinks her body is a disgrace of human beings (uttayarndham foundation, 2019, pp.1-2). from the tale of phaya kan kak whose origin in unfortunate, the news of the illness of senior provost, and the disgraceful feelings of rohini bring us many interesting points to study and discuss about karma. what is karma? what are the factors to stop creating karma? how to stop karma? content what is karma? royal academy gives the definition of karma in 3 categories. first, karma is an action and can be divided in 2 types. first type of karma is good karma as known as good deed. second type of karma is bad karma as known as bad deed. second definition of karma is an action in the past which affect the well being of present or affect a person well being in the future. the third definition of karma is known as sin or luck (royal academy, 2003, pp 15). when we consider 3 definitions of karma, it appears that karma is a type of bad actions which acts against religion’s way of teaching or rules and can be considered as bad behaviors. if we consider phaya kan kak that is born as a toad, provost that has suffered from genetic illness for 40 years, there is no evidence to support that why do they need to be in this stage but there is a possibility that bad karma as known as bad deed in the past life affect their well being in the present. bad deed can decline the good thing coming to lives and increase the trends of sin. bad karma as known as bad deed, the royal academy gives the definition as unfortunate things. bad karma is the way that can lead a person to cause a bad thing which can be considered as 3 categories. the categories are consisted of physical corruption, verbal corruption, and thought corruption (royal academy, 2003, pp.1320-1321). bad karma is the 123 the national and international conference on bhuddhism, arts & culture root of corruption that consisted of loba (greedy), dosa (anger), moha (delusion). according to the buddha’s teachings, three of these feelings should be ignored because if three of these elements occur, it will be the root that lead a person to create bad actions. when a person is in need of having something, want to take an ownership of something or even want to be part of something, suffering is created in their heart. a person suffers to chase to get what he/she wants. if he/ she does not get what he wants honestly, it can be a conflict for them to chase for it dishonestly. a person chooses to dishonestly fulfill his wants. referring to the story of rohini after she had declined the buddha invitation to meet, the buddha sent his servant and finally told the story of rohini’s past life on what she did bad karma that affect her in the present as follow. once upon a time, rohini is a wife of the king of baranasi but she jealous on a concubine that king bimbisarn loves the most. she managed to persecute her with cowitch powder by putting it in her bed. the effect of the cowitch at that time led to the blister on king bimbisarn’s concubine. now, bad karma that she did with king bimbisarn’concubine shows the effects on her appearances in the present that look not different from the king bimbisarn’s concubine. when we consider base on the use of a word, karma, karma is created mainly by bad deed that lead to distress. phaya kan kak has his origin as a toad in the local tale of north east thailand, the provost has suffered from his genetic illness for 40 years and become the shocking news in social media. the buddhist exegesis of miss rohini whose body and covered with blisters. their lives suffer from external appearances. the effects of bad karma lead to suffering. they are not willing to meet anybody or even avoiding from public interactions because they refuse to show their ugly body and always feel the different. karma in buddhist morality perspective. phra depvedhi prayut payutto, thai famous monk, mentions about karma in budhist morality as buddhism tells the truth about reality that everything including human, animals, physical or non-physical stuffs, tangible or not 124 the national and international conference on bhuddhism, arts & culture tangible follows the factor of nature. through human perspective, we consider this truth as the law of nature or in bali language calls as definition defines as specific truth or possibility with orderliness. if anything has the origin with enough factors of karma, it will end with their factors in the same way of the origin (phra depvedhi p. payutto, 1998, pp.5). if we consider strictly with the definition that has defined in the book of buddhist morality, we can divide karma into 4 categories as follows. 1. ditthadhammavedaniya karm is known as karma that only affect a person well-being in the present. according to phaya kan kak that has his body looks like a toad with gnarled skin but during of his life, he creates a huge amount of good karma. at the end of the story, he finally turns himself into a man and govern the kingdom with great governance system. 2. uppajjavedaniya karm is known as karma that affect a person wellbeing in the next life as described in the buddhist exegesis as the story of miss rohini. miss rohini has an ugly body covered with blisters all over her skin because in the past life, she did three of a kind karma consists of loba (greedy), dosa (anger), mosa (delusion) that affect her in the present. 3. aparaparavedaniya karm is known as karma that can affect in the long run well being of a person. this king of karma can be either good deed or bad deed. it has a possibility to happen in lives of a person. if it does not happen in the next life, it can happen in the following life. according to the story of a provost genetic illness, as long as he remains to be born as human in the life cycle and he is not achieving nibbana, he cannot avoid receiving the effects of karma that he tries to avoid during his life. this type of karma can be compared as a behavior of a dog when mainly focus to chase a victim. 4. ahosi karma is karma that can be suspended. it consists of both good and bad karma that never have any possibilities to grow and time has passed. karma that has been done in the past is already affected the well-being of a person. with great and strong intention on doing good karma can suspend the 125 the national and international conference on bhuddhism, arts & culture karma or can make karma feel a little palliative to the owner of karma. according to phaya kan kak, he was born with his appearances look alike a toad because of his bad karma that he did in his last life. it affects his well being in the present by giving him even a royal blood family but he has a toad appearances all over his body and experiencing the feeling of postponing his married to be held in the proper time that his prophecy had been told when he was born. finally with his strong intention on believing on creating good karma, he finally turns to be a perfect handsome man and do not need to suffer with his appearances for all of his life anymore. in the case of miss rohini that her body is covered with blisters all over her body because of the bad karma that she did in her last life as putting the cowitch on a concubine of king bimbisarn due to her jealously behavior. at the end, she is fully recovered and the blisters on her body and skin is no longer with her because her bad karma are stopped by the good karma she does as building the public dining space for the buddha. understanding the rule of karma karma is all about actions on what we should do and how to behave. the understanding of the rule of karma will create the way of living for a person’s life and the community. the rule of karma teaches us to understand the logic and concepts that come along with factors of surrounded environment. it is a tool to improve our life’s standard and encourages us to do good things and being reasonable with the world and life in reality. karma teaches us to live in a logical life and trust in ourselves by not relying ourselves on asking or praying for things we have not built or created (suwat chanchamnong referred to sunthorn plamin, 2004, pp.468). even miss rohini suffers with her skin disease and her body is full of blisters, she does not neglect to do good deed. she builds the public dining area for buddha, takes care of the place and makes sure that it is clean and able to live regularly. she practices dhamma and listen to the buddha. the buddha tells her past life on what she did and the reason why bad karma brings her suffering. the buddha mentions about bad karma that she did with king bimbisarn’s concubine 126 the national and international conference on bhuddhism, arts & culture that made her passed away with suffering. once she listens to the buddha and finally achieve the wisdom. she understands that what she does will directly come back to her effects somedays. the uttayarndham foundation brings the buddha teachings mainly focus in the results of karma such as anger, jealously. the buddha mentions that even a small amount of bad feelings should not be created. a person should ignore anger, ego and then suffering will not be in their hands. a person also should have no worries about appearances. once miss rohini listens and carefully considers and finally achieve sodapattiphol (the first stage of achieving the truth in dhamma) with her skin turns bright as gold (uttayarndham foundation, 2019, p.1). in the case of the provost who suffers with his genetic illness. his way of life reflects the arts on understanding himself as he gives an interview to thairath online news. he reports that even he has experienced his genetic illness, he never feels bad about himself and he adds that nobody has a privilege on choosing to be born in any status or any health issues and he is happy that he was born here in thailand. he says that his life at the beginning is very difficult. most of the people abominate his ugly body and make him feel no sense of angry on them. there is a light at the end if the tunnel always. there are a lot of people giving help and support him along the way and there is not just him that experience this illness he adds. he says that he wants society to understand the truth and should not abominate people who is struggling with the same disease as him. he adds that people who is struggling with this kind of disease is already in pain and society should encourage them to continue to live their lives (thairath online, 2019, pp.2). the main fallibility of human is that human do not understand the cycle of life and receive the effects of environment which create feelings that is hard to follow. the way to stop the karma cycle is to achieve the real wisdom. a person can allow themselves to receive any information to proceed in their brain but should not let entirely sets of information approach to their hearts. brain can proceed thoughts and heart proceeds feelings. the feeling of liking or dislike lead to the creation of karma. the way approach the pathway to stop the creation 127 the national and international conference on bhuddhism, arts & culture of karma requires the skill of observing on the precise factors such as observing consciousness, observing his own feelings, observing the creation of feelings by using 6 senses that connect our body to the world is the best way to observe (som sujira, 2007, preface). the genetic illness of the provost makes him feel shy and refuse to meet anybody only at the beginning. once he understands and achieve the wisdom, he continues to do his own practice with no regrets. he accepts the reality and faces with the difficulties. he chooses to calm himself and continue to live for 40 years later. the core of karma in miss rohini in buddhist exegesis and the genetic illness of the provost in the news reflect the karma that affect in the form of skin diseases. it cannot be recovered but they are calm themselves and face the challenge with courage, creating only good karma. the happiness from making good karma heal them and finally live their lives as stated in miss rohini story and the genetic illness of the provost. the reflection on karma in a perspective of buddhadasa. karma is created regularly in the nature. buddhadasa explains the karma as the nature born elements. buddhism studies about karma in reality. karma is the stage of reality and science. karma does not need to have any victims or any creators. only nature is enough to create the karma. nature is the main factor of the life cycle on earth. the buddha treats karma as a product of feelings. neither happiness nor distress have the same root as the product of feelings. wants are the karma creates by feelings. the creators of karma are feelings. feelings are not only the composition of internal feeling creator such as eyes, ears, nose, tongue, body and soul but also external feelings factors such as visualization, auditory, smell, taste, touching, and thoughts. when all of the internal feeling creators and external factors meet another. it produces the senses of realizing what we see from eyes, hear from ears, smell from nose, taste from tongue, touch from skin and feel from heart. these elements can be seen as scientific feelings. (buddhadasa, 2005, pp.97-98). the study of karma by sticking with the buddha’s teaching tells us that there is nobody who controls the wheel of karma. it is the cycle of nature. the 128 the national and international conference on bhuddhism, arts & culture end is depending on its own beginning. karma is the product of feelings. if we want to stop create any karma, we need to clean ourselves by getting rid of feelings (buddhadasa, 2005, pp.117-118). karma in the perspective buddhadasa reflects the feeling that a person wants to maintain the beauty of their body. when a person sees his body and thinks that he should be more handsome. the feeling leads him to the dissatisfaction of his body. a person cares about external factors rather than internal feelings such as caring too much about what other people say rather than what he says, caring that people say he is ugly rather than what he thinks he is. it brings him dissatisfaction. he will not achieve the true happiness if he thinks about external factors. referring to phaya kan kak, he sticks his life in his feelings. he wants to have his body smart as a human. once he is ready to get married, he wants to have his married life as a human being. the provost sticks his life in feelings. he refuses to meet anybody because he afraid that people will ignore and judge him because his appearances. miss rohini sticks her life with feelings. she also refuses to meet anybody even he relatives who come to meet her at her place. new can reflect that getting rid of feelings is very difficult. karma is not entirely about people. karma only needs a small amount of feelings that can cause a distress in a person mind. the feeling that happens after thinking about anything can be seen as a product of karma. karma does not need to be seen in physical world. if a person can feel their feelings after thinking about anything, we can assume that he is received the product of karma. the karma in buddhadasa reflects that karma will not be demolished as long as we have experienced the senses of feelings. the news about the provost in social media, also miss rohini, and phaya kan kak have the same intersection on the perspective of karma as internal and external factors that produce the distress feeling. the key of achieving the wisdom is keeping their feelings in a calm stage, producing only good karma and be brave to face with any situations. a person should always realize that karma cannot be avoided. phra depvivedi prayut payutto says that most of the time, karma has been connecting with many elements such as happiness and distress because both 129 the national and international conference on bhuddhism, arts & culture happiness and distress are the product of karma. he says that as long as a person has karma, a person will face the cycle of feelings. if we focus on achieving the highest wisdom, we shall see karma bounded with distress feeling (phra depvedhi prayut payutto, 1988, pp.121) in the phaya kan kak tale, there are other interesting points about karma that we can discuss and study. according to the tale, karma has been introduced in the era that we all, including humans, animals, and the nature speak the same language. phaya thaen is a god in the heaven. he creates seasons and takes care of the nature. people respect and worship phaya thaen but later on earth, phaya kan kak develops a good connection with people and creatures on earth. they all respect phaya kan kak and forget to worship phaya thaen. once phaya thaen realizes about the situation. he is angry and abandon the world. the cities have been ignored and he does not even care about the problems and disasters. finally, humans and animals are asking phaya kan kak for help. phaya kan kak tries to negotiate but does not get any good deals. phaya kan kak decides to declare a war on phaya thaen. this tale leaves many interesting points for reader to discuss and study. karma in different contexts. sukanya patrachai mentions about phaya kan kak tale when she considers karma in the controversy perspective as bad and good karma. in different situation, humans do not get what they want in the present because of their karma in their past lives and they need to be patient on effects of their karma in the present in order to gain their happiness in their next lives. in conclusion, she says that human will receive and need to pay off their karma in the present (sukanya patrachai, 1995, pp.65). “phaya kan kak declares a war on phaya thaen” a tale from north east region of thailand. sujit wongthes tells the story of phaya kan kak on matichon online as once a upon a time, humans and ghosts connect one another and humans and animals can communicate with one another. in the chompoo city has a ruler named as phaya ekkarat. he has a wife and her name is seeda. seeda gives birth to a toad with an ugly gnarled body. while she is giving a birth, the weather is gone 130 the national and international conference on bhuddhism, arts & culture wrong all over the places. there are unexpected lightings. the fortune teller gives the prophecy that there will be a person with luck be born here from seeda. he will be a perfect man with a perfect wife in the future but we only need to wait for the proper time until his appearances will be changed back to a human being, the fortune teller adds. from the side of phaya kan kak, this is not a good news for him. he plead the god to help him turning back to a human. intra, a god, helps him because of his huge amount of good karma. intra turns him into human and brings his perfect match back from other era to be married with him. phaya ekkarat and seeda once hears about the situation. they abdicate their throne to phaya kan kak. once phaya kan kak accepts the throne and continues to govern the city with great government policy. people admire and respect his ability and well manners of his family. people start to forget about phaya thaen in heaven which makes him angry on phaya kan kak. once a city approach to the rainy season, phaya thaen provides drought due to the water gate close in the heaven. most of the agricultural crops on earth are dead. finally, people and animals together come to see phaya kan kak and ask for help. phaya kan kak once understand the story. he declares the war on phaya thaen. he gathers people together with animals to build to road straight to heaven. phaya thaen makes a false step and loses the war. he is forced to open the water gate by phaya kan kak. phaya thaen argues that he does not mean to stop opening the water gate but with his false memory he forgot to open. phaya kan kak hears the story and manages to send nagas from the earth to remind phaya thaen on opening the water gate in the rainy season. phaya thaen accepts the request and from that situation, it leads to the naga rocket festival tradition of the north east region of thailand (sujit wongthes, 2019, pp.1-6). phaya kan kak does good karma and governs the country with morality. phaya kan kan does good karma on declaring the war on phaya thaen to help people and other lives on earth. the choice he chose to declare a war is reasonable. he does not act as he is the king but gently gathers people form every corner of the city as asking nagas to curl up their bodies to use as a base layer for 131 the national and international conference on bhuddhism, arts & culture a bunch of termites to carry the soil to make a road to the heaven. he asks nagas to transform themselves to war elephants. he asks a group of frogs to be strikers. his behavior reflects that he follows the rule to achieve the enlightened life that contains 38 rules of a set of them. his behavior shows in the 23rd rule from the 7th set from 38 rules to achieve the enlightened life according to somdee jitpitsatharn. it says that a person should be decile but not excessively. a person should speak gently and has a kind heart not relentless (somdee jitpitsatharn, 2013, pp.21). it reflects that phaya kan kak does good karma. he follows the rules to achieve the enlightened life by behaving accorded to the 23rd rule of 7th set of it. in contrast, phaya thaen goes not follow the rules. he is haughty and being jealous to other people. he is jealous that people worship phaya kan kak and forget to warship him as a god. according to the story, he responds to the problem by showing that he is the best and people are dependent on him. phaya thaen does every to try to add more harmful creatures to his army and hopes that he will defeat phaya kan kak. it reflects that phaya thaen does not stop to make bad karma. he chooses to create bad karma. sondee jitpitsatharn mentions that if phaya thaen follows the rules to achieve the enlightened life from the buddha, he will not be misled by external feelings which leads everybody to suffer from his karma as states as the 24th rule of the 7th set of 38 rules. it states that a person should appreciate on what he has, appreciate on what he receives, and appreciates properly on things. the things a person should receive are, first, receive a proper status, second, receive a good ability, and third, receive a proper morality (sondee jitpitsatharn, 2013, pp.26-27). phaya thaen ignores that fact on the 24th rule from the enlightened life thoughs from buddha. he lacks the appreciation on that he has which leads him to live with unfulfilled life and try to gather status, eulogy and finally, be in the stage of distress feeling. wasin intasara refers to angkuttara belief as a clean person with clean heart and free from wants and needs. the philosophers call a group of clean people as sin cleaners. in reality, philosophers say that if there are people who 132 the national and international conference on bhuddhism, arts & culture make us feel bad, or libel us, and at the end, they realize and try to make us feel good, do good things for us and we feel that we understand them with forgiven hearts, his goods karma can also wash out their sin. if we want to compare it more precisely, we can take a look of a case study of a couple of dept owners and lenders. it is true that a person used to own lenders money but once they pay off their dept, they do not owe anything to one another. he will still receive a status that he used to own lenders money but currently, he does not own lenders any at all. creating sin or bad karmas can be seen as a story of lenders and dept owners as stated (wasin intrasara, 2012, pp.39-40). this story connects to the story of phaya kan kak as his good karma pays off his bad karma at the end. suwat chanchamnong mentions that sometime good thing in a perticuar culture can also be seen as bad things in other culture because the word good or bad have been both widely define in many perspectives between dhamma language and normal language for communication. if we consider words both good and bad in a perspective of buddhism, especially good, we see that it comes from the deepdown feelings from heart which controls body and soul by expectation (suwat chanchamnong, 2004, pp.447-448). phaya kan kak always maintains good habits and gets rid of bad habits as not jealously think of others, not enjoy the taste of power, not seeking for other people assets. phaya kan kak uses his wisdom to achieve the highest fact that help him separate bad and good habits. as result on his war wth phaya thaen, he did not achieve his goal on negotiation with phaya thaen because phaya thaen does not consider wisely on karma that phaya kan kak strictly obeys. wasin intasara explains that thought on buddha teachings on a war between phaya kan kak and phaya thaen as any karma that does in the present and cannot cause any trouble in the future can be considered as good karma. if a person does any karma and affect the well being of a person’s future, it cannot be considered as good karma. the standard of creating karma based on buddha’s teachings is that any karma that lead to the increase of wants is not considered 133 the national and international conference on bhuddhism, arts & culture as good karma. in contrast, any karma that lead to the decrease on wants is considered as good karma (wasin intasara, 2012, pp. 56-59). we can conclude that the karma in declaring war between phaya kan kak and phaya thaen is good karma because it creates the well being of people, it comes from the heart that is willing to help people from suffering of phaya kan kak. the war leads to the creation of many lives and happiness and the war ends the conflict and balance the benefits of everybody. phaya kan kak is praised by many people and obeys the rules to achieve the enlightened life. he behaves accordingly to the 3rd rule that is categorized in the 1st set of 38 rules from the buddha. it says that being a good person consists of 3 elements. the first element is not associating with any bad group of people. second is associating with only well-developed wisdom people. third is worshipping people who should be worshiped (somdee jindapitsatharn, 2013, pp.28-30). phaya kan kak follows the 10 characteristics of good governor on the good governance acts of the king as follows. 1st dana (giving) is giving or sacrificing for people. he should be doing good for his people and he does both physically and theoretically. in physically, he gives people factors of living. in theoretically, he helps and gives suggestion on politics. 2nd sila (morality) is that a person should behave in a correct manner and be a role model of doing good thing for people. phaya kan kak does not fear of doing what is right for their people. he does good karma and can maintain the happiness of his people. 3rd paricaga (donation) is mainly sacrificing his happiness for taking care of people happiness. phaya kan kak is already living his good life but once his people are struggling with suffering, phaya kan kan does not refuse to donate his happiness to fight for his people. 4th ajava (honesty) is seen as reliability. a person should reliable and trustworthy. phaya kan kak is not resisting and keeping his promise on his family as he needs to wait for his perfect match as stated in his prophecy. 134 the national and international conference on bhuddhism, arts & culture 5th maddava (gentleness) is seen as a perfect-taught manner. a person should not be arrogant and should always be gentle. phaya kan kan pays a lot of his attention to this characteristic and be kind to his people to create a balance to the world we live. 6th tapa (perseverance) is seen as personal perseverance. a person should continue to do good things and should not let any external incentives to chase away their intention on doing good things. phaya kan kan is a good governor. he is ready to do and sacrifice for his people and always maintains his passion on protecting, serving and taking care of his people. 7th akkodha (non-anger) is seen a stability of governor’s emotion. a person should maintain their good mood and always balances his emotions. phaya kan kak declares a war on phaya thaen with reasons not his emotions. he has reasons to help and sustain his people lives. phaya kan kak fights with phaya thaen without any angry emotion. 8th avihimsa (non-causing harm) is seen as a wise though on solving problem without using any unrelated force and power. phaya kan kak does not want to oppress anybody. after the war ended, he revives his soldiers lives after passed away from a war. 9th khanti (endurance or patience) is seen as personal endurance on being patient of any problem facing a person. phaya kan kak does not give up on fighting with phaya thaen even fights in many different strategies. 10th avirodhana (not going wrong) is seen as a fair governing policy. a person should be fair and be free from any external influence. a person should follow and always obeys the rule of law in ordr to maintain and sustain their country. phaya kan kak obeys the rule of law. he fight with phaya thaen with confident of what is right to be done to people. 10 characteristics of a great governor gives phaya kan kak the right to govern make him a great governor that people respect and worship. the principle of governing with dhamma and not being influenced by an ordinary world. 135 the national and international conference on bhuddhism, arts & culture phaya kan kak trusts and obeys the characteristics of great governor. he follows the teachings. he connects the ordinary world with dhamma by connecting both world with buddha’s teaching on the 38 rules to achieve the enlightened life. somdee jitpitsatharn refers to the 35th rule of the buddha’s teachings that a person should have a stability onnhis mind and should not be led by the thought of an ordinary world (somdee jitpitsatharn, 2013, pp.115). phaya kan kak does not fear on phaya thaen’s power. he understands the reason of declaring war as helping other lives on earth to continue to live peacefully. in contrast, phaya thaen loses the focus and does bad karma that leads to the suffering of other lives on earth. the first reason that makes phaya thaen lose his mind is that he worries that he will lose everything he used to live with such as the reputation from humans. he thinks people would never worship him again and he is fear that he will be ignored. the second reason is that phaya thaen loses the focus and let the thought of an ordinary world ruins his soul. once phaya kan kak is praised, phaya thaen is jealous on phaya kan kak. the third reason is that phaya thaen is influenced by 8 factors of an ordinary world. the 8 factors of an ordinary world can be separated into 2 categories. first category is a set of good feelings. it consists of happiness, status, luck praise. second category is a set of bad feelings. it consists of the opposite side of the first category. it can be felt as distress, gossip, declination of current status, declination of praise. the 8 factors are the main cause that makes people experience karma. it creates the confusion on trying to keep happiness in a person’s mind. a person should understand that nothing will be staying forever. everything has both up trend and down trend due to the 8 factors of an ordinary world. if we can accept that there is a fact that once there is an uptrend in life, we will not experience the terrible down trend in our lives because we understand the process of nature. once phaya thaen experiences the confusion in his mind, he tries to fulfil himself with external feelings and tries to gather everything that he thinks that it can fulfil him. it ends up with distress feeling in his mind. it leads to the bad karma that he does to human on closing the water gate. it reflects 136 the national and international conference on bhuddhism, arts & culture that even phaya thaen is in the higher status than people. he is still experiencing karma because he does not understand the process of nature. he is influenced by external factors that prevent him from realizing the real wisdom. finally, he cannot escape from the result of his karma which is a distress feeling in his mind from his bad karma. how to stop creating karma? phra depvedhi prayut payutto mentions about karma that cannot affect the well being of a person as karma that can be washed that is the good karma that can lead you to the highest wisdom of the human nature. if we consider 4 types of truth (ariyasuj 4) in buddhist philosophy, we will see that maak 8 has mentions on how we can prevent ourselves from experiencing and feelings from bad karma such as trisikkha. taking care of sila, meditation, and wisdom is the pathway to leave the karma behind. it is a philosophy on preventing the karma that has roots from aloba, adosa and amoha. buddhism mentions about karma as a result of an action. a person should have a strong intention that he want to avoid every way of causing karma. he should be very careful in his thoughts and he should have a strong personal endeavor to achieve the highest wisdom. a person should use his wisdom to lead himself and should not be led by any external feelings. once he is free from wants, anger and foolishness, karma will not be created. a person will be free from being a slave of his karma and wisdom in his mind will set he free from himself (phra depvedhi prayut payutto, 1988, pp.120-129). the story of karma reflects the ways to stop being led external factors and live the reality. it shows us that the only way to stop creating karma is to accept truths and we will be free from any bondages. suwat chanchamnong mentions about the rule of karma that the rule of karma reminds us that we should responsible for our duties. we should focus on what we do and keep creating good karma. we should ignore any bad karma and trust in our abilities that we are all contribute good things to earth (suwat chanchamnong, 1988 pp.468). phaya kan kak chooses to follow on creating good karma whereas 137 the national and international conference on bhuddhism, arts & culture phaya thaen is led by an ordinary world factors that lead him to a creation of bad karma. phaya kan kak accepts the 38 rules on achieving the enlightened life by following the 23rd as states about humility. in contrast, phaya thaen does not accept the 38 rules on achieving the enlightened life by ignoring the 24th as states about privacy. a person should try to enjoy the personal privacy and should not encroach any personal privacy of others. phaya thaen is influenced by external factors. phra depvedhi prayut payutto says that we all should try to manage our mind to not be influenced by external factors. he says that we all should not only creating good karma because the physically results of good karma but also do good karma in order to achieve to highest wisdom of a human nature. we should all try to understand to cycle of karma and study about karma with wisdom. a person should also understand that we all create good karma to achieve the highest wisdom that is free from karma (phra depvedhi prayut payutto, 1988, pp.95-96). phaya kan kak is a person who practice dhamma as a way to be free from karma. he does good karma and treats karma with wisdom. he encourages everybody to live peacefully together, he accepts reality and the cycle of earth. he governs his city with the 10 characteristics of a great governor. the results of his good karma make his story continue to be famous and most respected among north east region of thailand. his name is remined in the tale and bang fai tradition for many years. we can say that phaya kan kak is a legend of a tale that sits in people’s heart. 138 the national and international conference on bhuddhism, arts & culture reference buddhadasa bhikkhu. (2019). the perspective’s kamma of buddhadasa. bangkok: phetpraguy. chanchamnong, s. (2004). the buddha’s core teaching: english-thai edition. bangkok: tathata publication co.,ltd. dokkæw. (2019). the consequences of kamma in buddhist scriptures. retrieved june 17, 2019. from http://pioneer.netserv.chula.ac.th/~sprapant/ buddhism/past_deeds.htm. intasara, w. (2012). law of kamma and round of rebirth. (4th ed.). bangkok: tammada publishing house. jindapisatan, s. (2013). 38 steps towards enlightened living. (2th ed.). bangkok: usakanpim nintara. (2019, june 24). royal virtues. retrieved july 22, 2019, from http://www. goodlifeupdate.com /healthy-mind/124986. phra brahmagunabhorn (p.a. payutto) (1986). the meaning of kamma in buddhadham. bangkok: amarin printing group co.,ltd. patrachai, s. (1995). interpretation theory of local literature. bangkok: chulalongkorn university: printing house. royal academy. (2003). royal institute dictionary a.d.2003. bangkok: nanmeebooks publication. sujira, s. (2007). theory of self-awareness. (4th ed.). bangkok: amarin printing and publication. thairath online. (2 june 2013). retrieved. 18 june 2019 from http://www.thairath.co.th /content/ 348596. uttayarndham. (2019). princess rohini. retrieved. june 22 2019 from http://www. uttayarndham.org/ triptaka-mp3-files-individual-track/2688/. wongthes, s. (30 september 2016). pha ya khan khak. retrieved. 16 june 2019 from http:// www.matichonweekly.com/scoop/article_9785. _________. (13 may 2016). pha ya khan khak. retrieved. 19 june 2019 from http:// 139 the national and international conference on bhuddhism, arts & culture www.matichon.co.th/news-monitor/news_135189. _________. (14 may 2016,). pha ya khan khak. retrieved. 19 june 2019 from http:// www.matichon.co.th/columnists/news_136248. microsoft word 02-ven.dhamma thiri, rakhine.docx 12 9 1 5 bupais the 3rd national and international buddhist conference online tipitaka studies in a.i. age ven.dhamma thiri, rakhine state, myanmar, ven.sonethawee, ven.sonethavy viantien, loas. phisit kotsupho, phrakru pravitravaranuyut phisit1955@gmail.com abstract in the present day, people whenever need to study the doctrines of the buddha those were recorded and kept in the holy text, the pali cannon known as “tipitaka” they can easily find out what doctrine or the group of doctrine they really focus to study. with the help of digital technology this day, they can search for and touch whatever necessary data or information. from the world outside. turning to study buddhist tipitaka in a.i.age, this a.i. technology was instrument implied to robots those can do works in human place. in japan, the news about the a.i.buddha was presented to the world that the a.i.buddha can communicate the people like human being. people can greet and ask for some teachings from the a.i.buddha personly. then, a.i.buddha can reply them the suitable teachings to particular person. it is such a miracle in our time. anyhow, before people could get easily data and information about the doctrine of the buddha from tipitaka, there is the historical development of instruments applied to study the pali cannon or tipitaka. the first step of learning the doctrine was done by oral tradition, that is, from master to his students. about 400 year after passing away of lord buddha, tipitakas were written in palm leaves and buddhist followers had studied from those manuscripts. since those days to 23 buddhist centuries, tipitakas in manuscripts were transliterated and printed in the form of modern form of book. even through, we have got the many hard copies of tipitakas, but people have to take and study from the hard copies and it is not convention to study. to help people reach to the original doctrine in the short time, the tipitakas were transferred into cd – rom. about 20 year ago, the digital technology helps the author uploading the doctrines in to the internet or world wide wave. with the help of this a.i. technology, any person can study tipitaka quickly and effectively. in cm.mcu, the monk chat program run by the foundation of the 13 9 1 5 bupais the 3rd national and international buddhist conference region of mekhong river, has worked out the digital technological hand books of tipitaka studies. this program will be the usefully answer of anyone whoever needs to study tipitaka in a.i.age. keywords: online, tipitaka, a.i. age introduction 1. the history and development of tipitaka studies 1.1 in the buddha’s times the word tipitaka was not appeared in the buddha’s times. the teachings of the buddha are known as “dhamma-vinaya” or “pāvacanas” (the teaching and the discipline or twofold teaching). in mahāparinibbānasutta, the buddha said to monks on his dying bed that “now the blessed one spoke to the venerable ānanda, saying: "it may be, ānanda, that to some among you the thought will come: ended is the word of the master; we have a master no longer.’ but it should not, ānanda, be so considered. for that which i have proclaimed and made known as the dhamma and the discipline, that shall be your master when i am gone”. (pts, dīghanikāya : dialogues of the buddha vol 2 xvi.mahāparinibbānasutta chapter vi, 154, p. 171.) 1.2 after buddha passing away to the 3rd buddhist century after the passing away of the buddha, the elders had set the teachings in 2 groups the dhamma and vinaya in the 1st buddhist council. tradition of doctrine studies was performed orally from the masters to their students after the buddha's passing away, the buddhist council or the systematic organization of the buddha’s teachings(dhamma-vinaya) has been classified in to five groups or sections namely dīghanikāya (dialogues of the buddha, long length sayings), majjhimanikāya (middle length discourses of the buddha, middle length sayings), sanyuttanikāya (connected discourses of the buddha; the book of kindred sayings, and anguttaranikāya (numerical discourses of the buddha, the book of gradual sayings) and khuddakaikāya (minor sayings). at the first and the buddhist council(b.e.1-100), the buddha’s teaching was collectively called the dhamma(doctrine) and vinaya(discipline). but it is not called the as tipitaka(threefold basket). because the discipline was put together in khuddakanikaya (minor sayings). 14 9 1 5 bupais the 3rd national and international buddhist conference until the 230 b.e. in the third buddhist council having held on and been patronized by asoka, the great, the dhamma and vinaya were classified into three pitakas(3 baskets), namely the vinaya pitaka(basket of discipline) the suttanta pitaka(basket of teachings) and abhidhammapitaka(basket of higher teachings). that is to say, vinaya which included in khuddakanikaya has been separated as one basket called the vinaya pitaka. in addiotion, it went on the same way by separating only the ultimate teachings from all teachings into another pitaka called the abhidhamma pitaka. the remain teachings is a pikata called the suttantapitaka. all of them is named in pali tern as “tepitakam”. since those times, the buddha’s teachings were called tipitaka or tepikakam up to the present. (mahamakuttarajavidyalaya . tipitaka siamrattha, thai version. bangkok: mahamakuttarajavidyalaya press. 2559.p.4). the buddha’s teachings were directly listened by his disciples. they had remembered by heart. how did they continue to preserve the tipitaka? this issue must be divided into two periods (phra barmmagunabhorn p.a.payutto, the significance and preservation of tipitaka, bangkok, mahachulalongkornrajavidyalaya university press, http://oldweb.mcu.ac.th/mcutrai/index.htm) 1. the period that continued by oral memory and 2. the period that has been inscribed in letters, such as in palm leaves, etc. in the beginning, it was the period of preserving teachings by remembrance, by chanting or reciting by the way of praying and remembering teachings, tipitaka is more accurate preserved than the written period. phra barmmagunabhorn emphasized the way of remembrance is the more accurate way in keeping teachings thus “why is that? because of surfing to remember the tipitaka or the teachings of the buddha, which is called the discipline was kept in such a way of praying together. it is like what we pray today. when praying at the same time, for example, praying for 10 people, 20 people, 50 people, 100 people must pray exactly the same, every word cannot be lost or cut off. they can't add even a single word, because it will conflict or leading to the fall of group praying. therefore, to pray by a large number of people or to be in harmony with each other, it will have to pray the same words. monks, therefore, had kept the teachings of the buddha in this way i.e. to memorize the tipitaka by chanting with a large number of chanting at the same time. in present day of burma, there is still an official tradition of the country, namely, the examination of monks who apply to show their ability to memorize the tipitaka. any monk who passed the exam shows that he remembered all the tipitaka which if counted as 15 9 1 5 bupais the 3rd national and international buddhist conference modern book style total 45 books, over 22,000 pages, he will be honored in the high official designation as tipitakadhara dhammabhandagarika (“ the bearer of the three pitakas and keeper of the dhamma treasure.)” since be.2497(1954) one burmese monk in mandaley, was recorded on the guinness book of the world recorded named bhandanta vicitsarabhivamsa or minkun syadaw in year 1954..the guinness book of records of 1985 has this entry : human memory: bhandanta vicitsara (sic) recited 1 6 , 0 0 0 pages of buddhist canonical texts in rangoon, burma in may 1954. rare instances of eidetic memory the ability to project and hence "usually" recall material are known to science. nowadays( 2 0 17 ) in myamar, there are 8 tipitakadhara monks still living. this shows that human brain could remember teaching contents in burmese version tipitaka at least 16,000 pages.(guinness book of records of 1985). 1.3 upgrade tipitaka to manuscripts in palm leaves or other materials in the 4th buddhist council in ceylon(sri lanka) tipitaka was written in the form of manuscripts on palm leaves or other materials in b.e. 450. 1) palmleaf manuscript tipitakas were the sources of studies of buddhist followers. when buddhism had been propagated into neighboring lands i.e. 9 directions, by the dhammaduta(missionary monks) in the reign of asoka, the great. one line of dhammaduta had brought buddhism to sri lanka, and firmly established in that country. from b.e. 236 to 450, the tipitaka and its commentaries were brought from india to lanka. when buddhism was firmly established in lanka, around b.e.450, the simhalese sangha considered that “tipitaka, the compilation of all teachings of buddhism having been remembered from the past up to now. human memory, somehow, has deteriorated. if the buddhist scriptures were not inscribed, then, the teachings may be lost.” after that, they had set the council and wrote the pali tipitaka down in simhalese script on the palmleaves. pali scriptures in simhalese script have been occurred for the first time. the simhalese pali tipitaka, therefore, become the original from of the buddhist theravada scriptures since that time. (mahamakuttarajavidyalaya . tipitakasiamrattha, thai version. bangkok: mahamakuttarajavidyalaya press. 2559.p.5). 16 9 1 5 bupais the 3rd national and international buddhist conference when buddhism from sri lanka had spread to various lands in south-east asian countries such as mon, burma(myanmar), siam(thailand), laos, and cambodia, those countries also adopted the simhalese pali tipitaka by successive copying in their own scripts in their respective languages. this tradition was followed and handed down by many buddhist countries since the 4th buddhist century up to 23rd buddhist century. tipitaka had handed down by manuscript written on palmleaves as in srilanka, burma (myanmar), siamese(thai), loas, and cambodia. from those tipitakas they had belonged, buddha’s teachings were passed down through generations to generations by means of a manuscript-copying. therefore, the tipitaka in each country is somewhat different, but mainly the overall content is the same because they had come from the same original source. (mahamakuttarajavidyalaya . tipitakasiamrattha, thai version. bangkok: mahamakuttarajavidyalaya press. 2559.p.5). 17 9 1 5 bupais the 3rd national and international buddhist conference 2) the stone inscription tipitakas in mandaley, myanmar. the last capital of the burmese kingdom, mandalay was founded in 1857 (b.e. 2390) by king mindon (reigned 1853-1878). the 5th buddhist council was held in maandaley. the sangayana, or buddhist council, is the most important function of the buddhist religion. the first sangayana was held during the first rains retreat after the parinibbana of the buddha; the texts to be regarded as authentic were determined at this time. there had been three more sangayanas since, according to the theravada tradition. the council convened by the great emperor asoka, whose missionaries brought buddhism to myanmar, probably provided the most inspiration for mindon. the fourth council, the one prior to mindon's council, was held in sri lanka in the first century bc, at the aluvihara near matale, for the purpose of writing down the tipitaka, which up to that time had been passed on orally. king mindon himself presided over the fifth buddhist council, during which all the canonical texts were recited and the correct form was established from among any variant readings. the task took more than three years to accomplish, from 1868 to 1871. when the bhikkhus had completed their great project, the king had all of the buddhist scriptures, the tipitaka, engraved on 729 marble plates. it was inscribed on 2 stone plate sides, on the first side the tipitaka was inscribed in pali language, burmese script, on the other side inscribed its translation in burmese language. therefore, the tipitaka was inscribed in 729 plates with 1,428 pages. it was the largest version of the tipitaka having called the “world’s largest book ”. the great work accomplished by 2,400 buddhist scholar monks and the great lay followers headed by 3 prominent elders namely ven.jagarabhivamsa, ven. narindabhijja and ven.sumangkalasami who took turns being the chairman of the council. it took 5 months to complete that greate carreer. the inscribed plats were then housed each in a separate small pagoda about three meters high with a roof to protect the inscriptions from the elements. each one stone plate was protected by a small stone pavilion. https://curate.nd.edu/show/ft848p61h22 10 jun,2021). the small shrines were built around a central pagoda, the kutho-daw pagoda, the pagoda of the noble merit. to commemorate the great council, king mindon crowned the shwedagon pagoda in yangon with a new hti or spire.(roger bischoff, buddhism in myanmar a short history 1996, https://www.accesstoinsight.org/lib/authors/bischoff /wheel399.html available on 10 jan 2020.) the tipitaka was engraved on 729 stone plates in kuthodaw temple, mandalay. 18 9 1 5 bupais the 3rd national and international buddhist conference the stone-inscription, kuthodaw temple mandalay (photoed by phisit kotsupho) 1.4 printing tipitakas in the form of modern book tipitaka had been published in the for of modern books as the followings 1) thai version pali tipitakas were printed in thailand (former siam) during the time of king chulalonkorn, rama the v kingdom of thailand during 1889 – 1892 (b.e.24312435) for his 25 years of reign. for the tipitaka of thailand having considered to achieve original form from sri lanka since the sukhothai kingdom, some resources may have received through the mon, some from burma and some directly achieved from sri lanka at different times. thai buddhist had copied the aforementioned scriptures and transliterated into in their own language on palm leaves with khmer script and passed down through generations in this way. until the reign of king rama v of rattanakosin, his majesty king chulalongkorn, had supported to do the reconciliation of the tipitaka and transliterate it from the khmer script into thai script, then, published the pali tipitaka in form of modern book in thai script. this was the first time that the publication of the theravada scriptures in thai script and in the form of the modern book, in 1888. in the first printed tipitaka, only 39 volumes were printed. it was still incomplete leaving 6 volumes namely (1) volume no. 26 vimanavatthu, pettavatthu, theragatha, therigatha, (2 and 3) volumes no. 27,28 jatakas, (4) volume no.32. 19 9 1 5 bupais the 3rd national and international buddhist conference apadana, (5) volume no. 33, apadana, buddhavamsa cariyapitaka (6), volume no. 41 the patthana.. finally in reign of king prajathipok, rama the vii, all complete set 45 volumes of thai version pali tipitaka was printed in 1825-1830 (be 2468-2473). from those days, thai pali tipitaka has been continuous printed in many times lastly in 2006 (be 2549) (mahamakuttarajavidyalaya . tipitakasiamrattha, thai version. bangkok: mahamakuttarajavidyalaya press. 2559.p.(6). 2) pali text society (pts) https://www.palitext.com/ the society was founded in 1881 (be 2424) by thomas william rhys davids "to foster and promote the study of pāli texts". it publishes pāli texts in roman characters, translations in english and ancillary works including dictionaries, a concordance, books for students of pāli and a journal. most of the classical texts and commentaries have now been edited and many works translated into english. the society aims to keep almost all its publications in print and to produce at least two new books and a volume of its journal each year. the society is non-profit making and depends on the sale of its publications, on members' subscriptions and on the generosity of donors. alongside its publishing activities, it provides research studentships for a number of people in a variety of countries who are working in the field of pāli studies. sets of the pāli canon in english translation and in pāli (tipiṭaka) pāli canon in english translation, set 33 books in total included: the book of analysis,the book of discipline 6 volumes set, buddhist manual of psychological ethics, conditional relations 2 volumes set, connected discourses 2 volumes set, designation of human types, discourse on elements, dialogues of the buddha 3 volumes set, elder's verses 2 volumes set, group of discourses, 2nd edition, jātaka or stories of the buddha's former births 3 volumes set, middle length 20 9 1 5 bupais the 3rd national and international buddhist conference discourses of the buddha, minor anthologies, vol. iii, minor readings and the illustrator of the ultimate meaning, numerical discourses of the buddha, the path of discrimination, peta stories, points of controversy,the udāna and the itivuttaka,vimāna stories,word of the doctrine. (t.w.rhys davids, ed. journal of the pali text society 1910-1912) london: oxford university press, 1912. pp.155-158) w. furthermore, the theravada buddhist countries such as myamar, sri lanka, laos, and cambodia including devenagri version of india had their own tipitaka published in the form of modern book the same as thai. 1.5 the hard disk and compact disk(cd-rom) tipitakas around 25th buddhist century 1.5.1 midol university, thailand (program tipitaka study) budsir academic buddhist studies in the educational institutions. computer version of the pali tipitaka in 1988, mahidol university was recorded the pali tipitaka scriptures in thai script into a hard magnetic disk to play on computer. the searcher can search for any word in any book, any page, any lines to show on the screen immediately. it was for the first time in the world that the 45 pali tipitaka texts including tens of millions of characters had been transferred into a magnetic hard disk and displayed on screen successfully. it was a great honor for thailand that asst. prof. dr. supachai tangwongsan, director of the computer bureau who was the head of the operation committee. it is available on website https://www.mahidol.ac.th/budsir 21 9 1 5 bupais the 3rd national and international buddhist conference 1.5.2 mahachulalongkornrajavidyalaya university, tipityaka cd-rom and artificial intelligence, mcutri mahachulalongkornrajavidyalaya university is an educational institution of higher education that established by his majesty king chulalongkorn, rama v as a institution to study the tipitaka and higher education for monks, novices and lay people has foreseen the necessity of facilitating the study of the tipitaka according to the aforementioned royal wishes. therefore, university had examined and verified pali tipikata and translated in to thai covered all 45 volumes name as "pali tipitaka mahachulalongkornrajavidyalaya university version" and "thai tipitaka mahachulalongkornrajavidyalaya university version sine b.e. 2539. with foreseeing the benefits of studying and propagating buddhism by providing academic service to society through modern information technology systems phra dhammakosacaraya (prayoon dhammacitto), the president of mahachulalongkornrajavidyalaya university had run a project to develop a database system for searching tipitaka mahachulalongkornrajavidyalaya university version on cd-rom and distributed on cd-rom which can be used effectively with a general pc computer. the mahachulalongkornrajvidyalaya university tipitaka retrieving artificial intelligence cd-rom, mcutrai contained 45 volumes in to 2 cd-rom discs; disc no.1. contains a content about the evolution of the tipitaka, the meaning, importance, and development of the tipitaka from india to thailand via contemporary multimedia media and disc no.2. contents thai tipitaka mahachulalongkornrajavidyalaya university version covered 45 volumes with a fully searching system in b.e 2551(2008). it is available on website http://oldweb.mcu.ac.th/mcutrai/index.htm as below shown. 22 9 1 5 bupais the 3rd national and international buddhist conference http://oldweb.mcu.ac.th/mcutrai/index.htm 1.6 recently, the online tipitakas in this digital age, tipitaka is posted on line by many website domains. any one needs to find any topic, any content or whatever needed from tipitaka, he/she can search with the help of search engines, then get it effectively. the followings are the examples of online tipitakas posted by websites in online networks: 1.6.1 https://tipitaka.org : the pāḷi tipiṭaka is now available online in various scripts. although all are in unicode fonts, you may need to install some fonts and make some changes to your system to view the site correctly. tipiṭaka scripts are posted in cyrillic web, devanagari web | pdf, gujarati web, kannada web, malayalam web, roman web | pdf ,tamil web ,telugu web, other scripts such as bengali, gurmukhi, khmer, myanmar, sinhala, thai, tibetan. 1.6.2 www.84000.org: this website provides online titipitaka in thai pali tipitaka version, pali roman, thai translations, english tanslation, comentaries both in pali and thai translation, and romanized script. 1.6.3 http://www.kbrl.gov.mm : 23 9 1 5 bupais the 3rd national and international buddhist conference 1.6.4 https://store.pariyatti.org/video-streaming-and-downloads_c_611.html 2. a.i.technology for human facilitation 2.1 what is a.i. technology ? the artificial intelligence is the theory and development of computer programs that are able to do tasks and solve problems that usually require human intelligence. things like visual perception, speech recognition, decision-making, and word translation are all things that would normally need human intelligence, but now computer programs are able use their intelligence and capability to solve these tasks. artificial intelligence is a technological advancement that involves programming technology to problem solve. artificial intelligence is often talked about in conjunction with machine learning or deep learning and big data. this type of intelligence was born in june of 1965 where a group of scientists and mathematicians met at dartmouth to discuss the idea of a computer that could actually think. https://www.wgu.edu/blog/what-ai-technology-how-used2003.html#close 2.2 development and applied a.i. to workplace. in the beginning, a.i. works for man like robots in the industry. they have been preprogramed to work and work according to software programs created by programmers. nowadays, a.i.technology was controlled in the humanized robots and order robot work like real human. those robots can walk, talk, think and response towards arousing objects. 2.3 a.i. announcers from china (humanoid robot / look like human https://www.youtube.com/watch?v=hjcdvjkqiw8 china’s xinhua state news agency has introduced the newest members of its newsroom: ai anchors who will report 'tirelessly' all day, every day, from anywhere in the country subscribe to guardian news on youtube. china's xinhua state news agency on sunday used a lifelike robotic news anchor that mimics human facial expressions and mannerisms to present a story about delegates attending an annual parliament meeting arriving in beijing. the artificial intelligence robot named "xin xiaomeng" sported a short haircut and wore a pink blouse and earrings in a oneminute video presentation by xinhua. 2.4 a.i. robot gets saudi arabian citizen miss sophia https://www.youtube.com /watch?v =zqrkfaalxo4 in 2017, social robot sophia was given citizenship of saudi arabia – the first robot to be given legal personhood anywhere in the world. bestowed with this great gift, sophia has embarked on a distinguished career in marketing. 24 9 1 5 bupais the 3rd national and international buddhist conference sophia’s creator, david hanson, argues that the opportunity was used to “speak out on women’s rights”, a statement that sits somewhat awkwardly in saudi arabia, a country in which women have only just been given the right to drive and where “male guardianship” still exists, meaning many women have to ask permission from male relatives or partners to leave the house, get a passport, get married or even file police reports for domestic violence or sexual assault. the citizenship stunt seemed more akin to a marketing campaign – for sophia and saudi arabia – than it did a genuine statement on humanity, dignity or personhood. https://www.wired.co.uk/article/sophia-robot-citizen-womens-rights-detriot-becomehuman-hanson-robotics available on 11-4-2020. 2.5 a.i. buddha /japan in japan a spiritual robot is making the teachings of buddha more easily understandable. preaching in the kodaiji temple in kyoto, the aluminum and silicone robot priest stands almost two metres tall. its creators hope it will encourage people to take more of an interest in buddhism. a new priest named mindar is holding forth at kodaiji, a 400-year-old buddhist temple in kyoto, japan. like other clergy members, this priest can deliver sermons and move around to interface with worshippers. but mindar comes with some ... unusual traits. a body made of aluminum and silicone, for starters. “this robot will never die; it will just keep updating itself and evolving,” said tensho goto, the temple’s chief steward. “with ai, we hope it will grow in wisdom to help people overcome even the most difficult troubles. it’s changing buddhism.” https://www.vox.com/future-perfect/2019/9/9/20851753/ai-religion-robot-priestmindar-buddhism-christianity and https://www.youtube.com/watch?v=_xdqugsdz8e mar 15, 2019. robots are changing other religions, too. in 2017, indians rolled out a robot that performs the hindu aarti ritual, which involves moving a light round and round in front of a deity. that same year, in honor of the protestant reformation’s 500th anniversary, germany’s protestant church created a robot called blessu-2. it gave preprogrammed blessings to over 10,000 people. 3. buddhist guide for moral teaching based on tipitaka 3.1 purposes of project the foundation for study and propagation of buddhism in the region of mekong river mcu.cm, has set the project to help people in searching the teachings of the 25 9 1 5 bupais the 3rd national and international buddhist conference buddha whatever they need originally from tipitaka either in thai version or english version those had been translate by the pali text society(pts). this means that if they want to know for instance the five precepts, where is the teaching of five precepts appeared on which page of which volume in mcu tipitaka, at the same manner, it should be mutually searched from english pitaka published by pts. it was run under the “international reproduction and distribution of tipitaka for buddhism education and propagation” project of the foundation for study and propagation of buddhism in the region of mae khong river mahachulalongkornrajavidyalaya university (mcu), chiang mai campus 3.2 the scope of activities the following buddhist guide for moral teaching based on the tipitaka references sermons that are relevant to the tipitaka, with the purpose of developing teachings that can be utilized in a communal setting, thereby “giving life” to the tipitaka. there are 3 methods of teaching morality based on the tipitaka: providing lectures and sermons, which include contents that reflect the discussed topic, as well as questions that connect doctrine with practices within the tipitaka for conceptual understanding. organizing communal activities that promote teachings evaluating and concluding activities for further improvement and development each activity plan within this guide is comprised of the following components: order of sorting, which includes: unit – organized according to the three jewels of buddhism (buddha, dhamma, sangha) category – moral principles that appear within each unit section – teachings that are relevant to the category topic – certain teachings and principles that is relevant with a particular aspect of life, as discussed by the tipitaka purpose – the direction or expectation for activity participants to consider for developing knowledge, understanding and practice synopsis – summary of main points and contents within the activity activity – detailed plan and guide towards practicing its purpose, which includes lectures, sermons (referenced from the tipitaka) and narrations, as well as questions, media, tools, and evaluations results – expected outcomes from organizing the activity 26 9 1 5 bupais the 3rd national and international buddhist conference 3.3 the scope of resources and contents the resources are tipitaka both in thai and english versions. the table of the doctrinal references in tipitaka, mcu thai version compared to pali text society (pts) tipitaka english version, mcu, cm campus,wat suan dok, chiang mai. the project has set the topics according to the triple gems; the buddha in 71 topics, the dhamma in 267 topics and the sangha in 10 topics as shown below: 3.4 the present point performance. teaching framework for moral teaching based on the tipitaka unit category section activity plan/topic buddha the buddha the buddha before enlightenment 101. birth and early life of the buddha 102. understanding suffering 103. the buddha’s ordination the buddha after enlightenment 104. the buddha’s enlightenment 105. the buddha’s teachings 106. the buddha’s death and attainment of nirvana the buddha during performing meritorious acts 107. the buddha’s performing meritorious acts dhamma abstaining from sin common people 201. the five moral precepts 202. refraining from the six vice 203. avoiding the four false friends 204. refraining from the four prejudices 205. refraining from the 5 immoral business practices doing good common people 206. refuge in the three jewels 207. the four virtues for the present 208. the four true friends 209. making merit to the six directions 210. the four principles of service 27 9 1 5 bupais the 3rd national and international buddhist conference unit category section activity plan/topic 211. the four principles of a good household life 212. the five principles of managing wealth 213. the four principles of family prosperity purifying the soul common people 214. the five doctrines for the prosperity of followers 215. the four principles for approaching difficult fulfilling goals 216. the four principles for future prosperity and benefit 217. the four principles of attaining happiness for the follower abstaining from sin trustworthy people 218. abstaining from the five unjust deeds 219. maintaining the holy moral precepts 220. understanding, determining, and refraining from devices of suffering doing good trustworthy people 221. developing the 5 trustworthy doctrines 222. the 10 methods of creating merit 223. the 10 mindful recollections 224. the 7 doctrines for communal stability purifying the soul trustworthy people 225. the 2 components for correcting understanding 226. the 4 attitudes towards others 227. developing the 38 good omens 228. contemplating the 5 norms 28 9 1 5 bupais the 3rd national and international buddhist conference unit category section activity plan/topic 229. contemplating the three marks of existence 230. developing the 7 prognostications of the noble path sangha the duties of a buddhist being a faithful member of buddhism 301. practicing the teachings of the buddha 302. the preservation of buddhist ceremonies activity plan no. 101 – birth and early life of the buddha unit buddha category the buddha section the buddha before enlightenment topic birth and early life of the buddha purpose to learn about the life of an important figure of the world, from his birth into royal status abundant with comfort, wealth and pleasure, as well as a loving family, and highlight his boredom from happiness in the physical world encompassed by suffering and temporality. to understand the truth regarding happiness in the physical world that all seek to attain, in which it possesses sever consequences that hold back the development and liberation of humanity from suffering, remaining endlessly in the samsara cycle. to raise awareness about the consequences of sensual desires which trap an individual in samsara cycle, creating wisdom and rightful thinking. synopsis according to traditional sources, the buddha was a deity of the tusita realm, named the bodhisattva svetaketu, before his mortal conception. he was born into a hindu ruling family as the son of suddhodana, ruler of the shakya clan (located in modern day india, nepal, bangladesh, pakistan, and bhutan), and his wife mayadevi. the buddha was born in the gardens of lumbhini (modern day nepal), between the city-states of kapilavastu and devadaha, underneath a sal tree. his mother did not feel pain 29 9 1 5 bupais the 3rd national and international buddhist conference during labor, and after his birth he walked 7 steps, proclaiming “i am the noble one, the wise one, the elegant one of the universe, and this shall be my last life as i am now free from the cycle of life.” later on, 8 brahmans provided a prophecy to suddhodana that his son would either become a great king or a great holy man, though one brahman (kaudinya, who would later become the first member of the sangha) instead prophesized that he would be become the enlightened one, or the buddha. the child was given the name “siddhartha”, meaning “he who achieves his aims”. 7 days after siddhartha’s birth, his mother mayadevi passed away, and was reincarnated as a deity of the tusita realm. later, when siddhartha initiated his first practice of meditation under a java plum tree, it was as if time stood still; though it was during the afternoon, the plum tree did not lean towards the sun’s direction. this amazed suddhodana, who praised his son and such occurrence. as siddhartha grew older, he studied up to 18 subjects’ arts and practices under skilled mentors, of which he was able to complete rapidly. siddhartha married his cousin yasodhara at age 16, and at age 29 she gave birth to his only son, whom he named rahula, meaning fetter. this was because when rahula was born, siddhartha proclaimed, “another fetter has been bestowed onto me”. activities sermons with sutrapitaka (publisher.name of sutrapataka or title volume/section/page) pts.middle length discourses of the buddha / majjhima-nikāya / part no. 3 uparipannasapali: the final fifty discourses 123 acchariyaabbhutasutta, (entry no.) 1-23, pp.979-984 : the buddha’s life since the transmigration from tusita heaven to his birth pts.numerical discourses of the buddha / aṅguttara-nikāya :the book of gradual sayings, the book of one, xiii(13) one person, (entry no.) 170(1)-187(18), pp.107-108 : the miracle of the buddha pts.dialogues of the buddha vol.2 / dīgha-nikāya volume 2, no. of sutta 14 mahapadanasutta, the sublime story (entry no.) 17(12) -30, pp. 8-13 : the 16 natural laws of the bodhisatta; the next to be buddha 30 9 1 5 bupais the 3rd national and international buddhist conference pts.dialogues of the buddha vol.3/ dīgha-nikāya, xxx(30), lakkhanasuttanta, the marks of superman, (entry no.) 142-162, pp.137-153 : the 32 characteristics of the great one and the past deeds caused of achievement and the 32 characteristics of the great one pts.middle length discourses of the buddha / majjhimanikāya majjhimapannapali. part 2 sutta no.75 magandhiyasutta, to magandhiya, (entry no.) 1-28, pp.607-617 : the buddha spoke to magandhiya, a brahmin, about the sensual pleasure, the passion in sesual pleasure, the free form it, because of the arising of the boredom in the householder life. pts.middle length discourses of the buddha / majjhima-nikāya mulapannasapali part 1, division 2, sutta no.13 mahadukkhakhandasutta, the greater discourse on the mass of suffering, (entry no.) 7-17, pp. 179-183 : the profit, blemish and the renunciation from the sensual pleasure (the reader can study more related sermons/dhamma contents from tipitaka and other documents suggested for using with this book) 1) narrate the story of the buddha’s early life, explaining his comfortable status with prestige and power, unlikely to cause disinterest and displeasement. 2) narrate siddhartha’s disinterest in his comfort and leisure. when siddhartha left to become a holy man, he passed by the palace chambers, where he witnessed the disgusting state of the concubines and dancers sleeping, to which he remarked, “this is discord, this is troublesome.” questions to audience what was the buddha’s name before enlightenment? what was his previous life? who were his family? why does one think that siddhartha became disinterested in his pleasures and comfort? 31 9 1 5 bupais the 3rd national and international buddhist conference why does one think siddhartha wanted to ordain? tools to use in activities the diagram “what the buddha teach people” tipitaka other beneficial tools evaluation mentors interviewing about the effects of the activities based on the purpose. participants volunteered evaluation inspection of volunteers asking participants about the knowledge gained results mentors can study and understand the buddha’s early life and how to use this in activities. volunteers are involved in organizing activities related to studying the buddha’s early life. participants have a better understanding of the buddha’s early life. more participants become involved in buddhist-related activities. participants study the buddha’s early life. (the foundation for study and propagation of buddhism in the region of mae khong river, buddhist guide for moral teaching based on the tipitaka, chiang mai : international reproduction and distribution of tripitaka for buddhism education and propagation, 2021. pp.5-8. 4. conclusion in the ai age it is very easy to find out all the concerned knowledge via internet and search engine. the thing that all searchers have to keep in mind that they have to investigate analyze and evaluate the trustworthy sources, so that the true data or information posted by reliable sources shall be helpful and practicable. in study tipitaka, the buddhist text in this day, we call comparative study the same content from other languages or other editions from buddhist organizations. let say for mcu cm campus, we have run the english tipitaka study program for foreigners who come to chat with our monks in university. if we prepare the guideline of dhamma and the text references correctly, it will be interesting and 32 9 1 5 bupais the 3rd national and international buddhist conference more rational to one who come for study the buddha’s teachings from the real sources from the pali canon. reference bapas p.v. 2500 years of buddhism. new delhi : publications division, ministry of information and broadcasting, government of india, 1956. http://oldweb.mcu.ac.th/mcutrai/index.htm available on 201-2020. https://www.accesstoinsight.org/lib/authors/bischoff /wheel399.html available on 10 jan 2020.) https://www.mahidol.ac.th/budsir available on 15-1-2020. https://www.palitext.com/ available on 11-4-2021. https://www.vox.com/future-perfect/2019/9/9/20851753/ai-religion-robot-priest-mindarbuddhism-christianity available on 25-4-2020. https://www.wired.co.uk/article/sophia-robot-citizen-womens-rights-detriot-become-humanhanson-robotics available on 1-1-2020. https://www.youtube.com /watch?v =zqrkfaalxo4 available on 9-4-2020. https://www.youtube.com/watch?v=hjcdvjkqiw8 available on 11-4-2020. mahachulalongkornrajavidyalaya. tipitaka, mahachula version (pali). bangkok : mahachulalongkornrajavidyalaya press. b.e.2535. mahachulalongkornrajavidyalaya. tipitaka, mahachula version (thai). bangkok : mahachulalongkornrajavidyalaya press. b.e.2539. mahamakuttarajavidyalaya. tipitaka, siamrattha version(pali). bangkok : mahamakuttarajavidyalaya press. b.e.2523. panyasami. sasanavamsa. bangkok: fine arts department, be 2506 t.w.rhys davids, ed. journal of the pali text society 1910-1912. london: oxford university press, 1912. the foundation for study and propagation of buddhism in the region of mae khong river, buddhist guide for moral teaching based on the tipitaka, chiang mai : international reproduction and distribution of tripitaka for buddhism education and propagation, 2021. the pali text society. dīgha-nikāya : dialogues of the buddha vol ii, the 4th edition. mahaparinibbanasutta, pristol: the pali text society. 2013. 927 the intuitive experience in insight meditation practice in thailand: usac american student reports amelia celeste hailey neuburger grace ertel albion college senior 24’ psychology major gerald r. ford institute for leadership in public policy and service human services concentration psi chi psychological honor society vanessa rojo-merida ajarn phisit kotsupho mindfulness and mindfulness based intervention march 30, 2024 reflection focusing my thoughts into my palm during my first meditation helped me achieve a moment of clarity; it was almost as if the thoughts disappeared from my head. even though we had studied breathing techniques in the earlier meditations, on this occasion i felt my legs hurt and go numb, followed by drowsiness, and then, for a brief while, i was able to achieve clarity in which my body was at ease and my mind was clear. usually, when i’m in pain, i can’t concentrate and end up hyper focusing on the hurt. this time, even though i was in pain, i was able to focus on the task at hand by employing the strategies and acknowledging that my thoughts were distinct from me. later, i was no longer experiencing the discomfort in the present. the sound of the birds chirping contributed as well me in focusing. i found the sound to be wonderfully tranquil and it soothed me when my mind wandered. i applied the methods he described, which involved paying attention to my breathing and visualizing it as thoughts leaving my mind.the fact that we were timing everything and that i had only anticipated ten minutes, which seemed like a fair amount of time, may have also been helpful to me. i usually become quite impatient and 928 find it difficult to concentrate on anything but the timer, but this time i ignored it because i thought it would only last a short while. i believe that when i have a lot on my plate and i put things off, i still have trouble being totally present in the moment. however, there are times these days when i become aware that my thoughts are not in the here and now, and i am able to concentrate by focusing on sounds or other people’s remarks. with continued practice and dedication i think that i will be able to attain a more aware life vanessa rojo-merida ajarn phisit kotsupho mindfulness and mindfulness based intervention march 20, 2024 reflection my thoughts were disorganized before the class, but they were clearer after the meditation. during the walking meditation, i was lifting my heel up before the instructor indicated that there was another step, so at first i was unable to discern how the motions differed from the initial ones. although the actions were simple, they needed the greatest concentration. i found it harder and harder to focus as we covered additional walking meditation movements. the right-side walking meditation motions were difficult for me to perform completely. there are moments when i felt unbalanced even if my foot is healed. my thoughts were consumed with the possibility that i was doing the meditation incorrectly when i could only walk on my left foot. as time passed, the teaching monk’s encouragement helped me to concentrate. eventually, i let the thoughts pass through me and gave myself permission to try my hardest. i noticed in the prior meditation class that occasionally, even though i was calm and concentrated, i would occasionally hear outside noises like brooms being swept or birds singing. because i was so intent on the task at hand—lifting my legs—i did notice that my concentration levels had improved this time. i was only focused on positioning my feet to maximize balance, and i had no other thoughts going through my head. hailey neuburger <haileyneuburger@gmail.com> i prefer walking meditation because my mind is more calm than when i am practicing a sitting meditation. acknowledging each step of the walking 929 mediation; heal, lifting, moving, lowering, treading, and pressing, brings absolute presence to my mind. additionally, mindfulness keeps my mind from wandering to thoughts about the past or present. circling a stupa in an outdoor environment will bring distractions such as surrounding nature sounds, however, in my opinion this is grounding. when i hear these noises i allow them to be in the background, and i feel closer to universal love and connection. if i become too distracted, then i will repeat to myself, “noticing” which brings me back to my breathing and practice. amelia celeste <ameliacorner10@gmail.com> amelia corner ajarn phisit mindfulness 29 november 2023 mindfulness practice #4 i find indoor and outdoor meditations both peaceful in their own ways. i will say that with indoor meditations, i can sit in my silence more without outside noises pushing in, which makes it easier to control and be mindful. however, while outdoor meditations can be more challenging, i find that breathing in the fresh air and hearing the life around me allows me to be more at ease with myself and the world around me. so, i do not necessarily have a favorite, as both are equally rewarding. chazin, victoria <vrchazin@smcm.edu> victoria chazin 11/24/23 mindfulness reflection #4 personally, i enjoy outdoor practice more. i find it much easier to be mindful when i have other things stimulating my senses. for example when i can focus on the sun on my face or the bird chirping in my ears i can separate myself from my racing thoughts faster and focus on the sounds outside or my breathing. i find when i meditate inside while i am more comfortable temperature wise, but the silence tends to make me focus on my racing thoughts and it can be hard to disconnect from them and focus on my breathing. outside i feel more connected to nature which helps me feel more grounded and centered, connecting me back to my body and breathing aiding in mindfulness. the hot weather can make it complicated 930 to relax though. i like feeling the ground under my feet outside during walking meditation and there’s also prettier things to look at, feeling things under my feet helps me tune into the feeling of them and become more mindful. tyler, lily (tylerly) <tylerly@mail.uc.edu> mindfulness retreat #4 assignment lily tyler “between in-door and out-door practice mindfulness meditations which is easier to control you being mindful successively and why express your supported reason.” for me, it is easier to control my mindfulness and be able to be successfully mindful when i am practicing mindfulness indoors. i think this is because there is too much stimuli outdoors to keep my attention focused and controlled and mindful. when i am indoors, i find that there is less stimuli to distract me because it is quieter, fewer distractions, and everyone is doing the same thing. whereas outdoors, there are other people doing other things around me, airplanes flying above, dogs barking, etc. this abundance in stimuli makes it harder to focus on being mindful because when there is too much of it, i dwell on those distractions instead of accepting them and letting them go. when we are inside, i am comfortable, there are no bugs, not noise besides what is indoors, and i find that being mindful is much easier in a quiet indoor space like this. bugs also bother me a lot outdoors when trying to meditate because i become very aware of bodily sensations, so i will flinch at every feeling thinking it’s a bug crawling on me or something. i do really enjoy meditation and mindfulness in an outdoor setting when it is more quiet and less populated, so i can experience the sounds of nature in a non-distracting way. otherwise, i much prefer to be inside when being mindful because it keeps me more at focus with less distractions. ellen callender <ellencallender@gustavus.edu> between in-door and out-door practice mindfulness meditations which is easier to control you being mindful successively and why express your supported reason. i feel that indoor meditation practice is much easier for me 931 to control my mind, as there are less distractions present. i find it is easier to become lost in thought while i am walking. i feel that walking meditation is effective sometimes because it gives my mind something to focus on, whereas the sitting, indoor meditation is easier to remain still and have my eyes closed. i think when my eyes are closed, i am not tempted to look around. also, i believe that it is distracting when i can see everyone else doing the walking meditation, as i always start thinking about the way they are walking, the speed, or their posture. i think i may prefer sitting meditation because i have much more practice with it, so maybe if i practice walking meditation on my own i would find it easier to control my mind. however, the best way for me to control my mind is through yoga, because it feels much more intense than the walking meditation, so i can focus on the sensation a lot more. overall, i think indoor meditation is easier, but i want to practice outdoor more so i can be successfully mindful in all ways. wachter, mary <mkwachter@smcm.edu> mary wachter mindfulness retreat #4 between indoor and outdoor meditations, i prefer outdoor meditations because it is easier for me to be successively mindful. it is easier for me to be successively mindful when outdoors because i have more motivation to meditate in the first place. being indoors does not inspire me to meditate and be mindful as much as being outdoors does. i have a high respect towards nature and i value the time i get to spend in it. having natural beauty around me tends to give me happiness and a sense of calm. i feel grateful for nature and this feeling of gratitude gives me more passion to practice mindfulness meditations. having more passion for being mindful makes it easier to do and makes me incorporate it into my life more. amelia celeste <ameliacorner10@gmail.com> amelia corner, ajarn phisit, mindfulness, 8 november 2023 mindfulness practice #3 932 the walking meditation is performed in 6 steps, which are 1. heal 2. lifting 3. moving 4.lowering 5. treading 6. pressing. we begin by lifting the left foot, usually starting with three steps and working our way up. however, you can use whatever combo of steps you want that makes you most mindful. i use lifting, moving, treading, and pressing because i find it the easiest to remember and makes the most sense as i walk while also helping me keep a steady pace. i enjoy this meditation a lot as it forces me to be in the moment and mindful, as i have to keep my steps in order and be aware of my surroundings at the same time. chazin, victoria <vrchazin@smcm.edu> victoria chazin 11/22/23 mindfulness reflection #3 walking meditation begins with lifting the heel, then lifting the entire foot off the ground, moving the foot forward, slowly lowering the foot, touching the ground then finally pressing the foot into the ground and beginning the six step process over again with the other foot. you can also do the process with 5,4,3,2 or 1 steps as well. i find i am most mindful during the last step of the process, pressing my foot into the ground. feeling the sensation of my foot being pressed into the ground makes me focus on that and become more mindful rather than letting my mind wander grace ertel <ertelgrace08@gmail.com> grace ertel professor kotsupho buddhism in thailand 13 novemeber 2023 i went on a hike with someone the other day and they asked me what meditation looked like and if meditation was being in a state of nothingness. i thought about it for a while and then said maybe that is the word to describe how it feels to be in a deep meditative state for some people, but it is not the word i would dedicate to how i feel. i think i would choose abundance. i learned a lot in the last couple of visits to the meditation center. i have learned how to keep my mind focused on the stepping and sitting meditation guidelines and respected when it would wander. the last couple weeks, however, have been hard to stay 933 focused. my grandma was decreasing in the capacity of her usual liveliness for the last month and passed away. any time i sit down to meditaite, i go into a thought spiral of memories with her fom the past and it’s not a fun place to sit in. i’m not ready to sit with it yet. my grandma was truly my best friend in my lifeshe understood me more than any person ever can or will. she saw me for me and loved me. and her love was so warm and comforting. she raised me to be the person i am today and i am so grateful for her. my brain is having a hard time processing that she isn’t here. i love meditation and the meditation center we have visited and i heard everything the monk was telling us in how to better practice meditation. i saw what he showed us and there are a lot of aspects i will take with me back home and practice and show others later in life. right now, i am not in a good place to meditate. i feel that it is not good for my own well being to sit with emotions so deep i have never felt. my heart is broken right now. the other part of me thinks this might be the best time to get in touch with my internal self in the most raw way. i just lost the most important person in my life and if i take the mental choice to meditate now and apply things we have learned in the mediation center, then it will be easier to make it a habit in my everytday life when i am back to my status quo emotion set. i think i will continue to try standing meditation for the next few weeks as the movement helped me at least have some other physicality to think about as well. i really enjoyed when we added more steps to the usual “lifting, moving, stepping.” i liked when the monk went more detailed from the the lift the heel motion to the move the foot motion to the tap the ground motion to the press the foot into the ground motion. i will practice this more. i am hopeful for getting back to a place where i can mediatate daily again. 837 the differences paths between hinduism and buddhism from a nepalese perspective dhaniram ghimire santi sukhprasert nepal abstract this article explores the fundamental differences between hinduism and buddhism through the unique lens of nepalese culture and society. given nepal’s historical significance as the birthplace of the buddha and its deep-rooted hindu traditions, the nepalese perspective offers a rich and nuanced understanding of how these two religions coexist and influence each other. by delving into their origins, core beliefs, practices, and their impact on nepalese identity, daily life, and social structures, the article illuminates the dynamic interplay between these two spiritual traditions. hinduism, with its origins in the vedic traditions of ancient india, presents a complex tapestry of gods, rituals, and philosophies. it emphasizes the pursuit of dharma (duty), artha (prosperity), kama (pleasure), and moksha (liberation). buddhism, founded by siddhartha gautama (the buddha) in the 6th century bce, offers a path to enlightenment through the four noble truths and the eightfold path, focusing on the cessation of suffering and the attainment of nirvana. in nepal, these religious traditions are not only historical and spiritual pillars but also integral to the socio-cultural fabric. the article examines how hinduism and buddhism shape nepalese festivals, rituals, and daily practices, highlighting their distinct yet complementary roles. it also explores how nepalese society navigates the theological and philosophical differences, such as hinduism’s caste system versus buddhism’s egalitarian ethos, and the differing views on karma and rebirth. 838 furthermore, the article addresses the contemporary relevance of these religions in nepal, considering the challenges and opportunities posed by modernity and globalization. through documentary research and case studies, it presents personal narratives that reflect the lived experiences of nepalese people, illustrating how they harmonize the teachings of both hinduism and buddhism in their quest for spiritual and social fulfillment. keywords: nepalese culture, hinduism, buddhism introduction nepal is a remarkable confluence of religious traditions, predominantly characterized by hinduism and buddhism, which have coexisted for centuries within its diverse cultural landscape. lumbini is the birthplace of lord buddha, which is now in the nepal region. buddhism was quickly spread across the region and integrated with existing hindu traditions. lumbini holds a unique position in the history of both religions. the reverberations of this historical significance are deeply woven into the fabric of nepalese society, influencing cultural practices, social norms, and communal life. hinduism, with its vast pantheon of deities and rich philosophical texts, has shaped nepalese spiritual life for millennia. it permeates daily practices, from rituals and festivals to the moral and ethical frameworks guiding individual behavior. conversely, buddhism, introduced in the 5th century bce, has fostered a unique spiritual ethos characterized by compassion and mindfulness, leaving an indelible mark on nepalese art, architecture, and meditation practices. (hinduism and buddhism in nepal. 1974) throughout the centuries, nepal has been a crucible where hindu and buddhist ideas and practices have mingled and coexisted. the licchavi dynasty (circa 400–750 ce), known for its patronage of both religions, played a crucial role in this synthesis. many hindu temples built during this period often included 839 buddhist shrines, reflecting a harmonious blend of religious traditions. the malla period (12th–18th centuries) further exemplified this interweaving, as rulers and subjects alike practiced both religions simultaneously, fostering a unique cultural symbiosis. (ancient and medieval nepal. 1992) this article delves into the fundamental differences between hinduism and buddhism through the lens of nepalese culture, exploring their historical interactions, philosophical underpinnings, and the role they play in shaping nepalese identity. it is essential to understand these differences, not only for academic inquiry in a nation where both religions influence daily life. by examining their origins, core beliefs, rituals, and social implications, we aim to illuminate the unique ways in which these two great traditions coexist, interact, and enrich the spiritual landscape of nepal. through this exploration, we can better appreciate the complexities and nuances that define the nepalese experience of religion. religion in nepal religion in nepal is characterized by a remarkable diversity and syncretism, with hinduism and buddhism being the two most prominent faiths. hinduism is the predominant religion, with about 81% of the population identifying as hindus, influencing many aspects of daily life, from rituals and festivals to social structures and laws. major hindu festivals such as dashain and tihar are celebrated nationwide, and significant pilgrimage sites like the pashupatinath temple attract devotees globally. buddhism, practiced by around 9% of the population, has a profound historical and cultural presence, with nepal being the birthplace of siddhartha gautama, the buddha. the three main buddhist traditions—theravada, mahayana, and vajrayana—are represented in the country, and sites like swayambhunath and boudhanath stupas are major religious landmarks. a unique feature of nepalese religious life is the syncretism between hinduism and buddhism, with shared sacred sites and festivals, and the blending of religious practices and deities. beyond these two major religions, nepal is home to smaller communities of muslims, christians, jains, sikhs, and practitioners of indigenous 840 animist traditions, each contributing to the country’s rich cultural tapestry. nepal is celebrated for its religious tolerance and harmony, with its 2015 constitution declaring the country a secular state, underscoring the importance of religious freedom and equality. despite occasional inter-religious tensions, efforts to promote interfaith dialogue and education aim to reinforce the values of tolerance and coexistence. overall, religion in nepal is a dynamic and integral part of the nation’s identity, creating a unique and harmonious spiritual environment. (hindu-buddhist synthesis in nepal.” history of religions, 1993). philosophical foundations between hinduism and buddhism in hinduism atman and brahman is the major concept of hinduism. atman (the individual soul) and brahman (the universal consciousness or absolute reality). the realization of the unity between atman and brahman is seen as the ultimate goal of life, leading to moksha (liberation from the cycle of birth and rebirth). four vedas are the sacred texts form the foundation of hindu philosophy, containing hymns, rituals, and spiritual guidance. they emphasize the importance of dharma (moral duty) and the pursuit of knowledge. and moksha is the ultimate goal of hinduism. which is the liberation from samsara (the cycle of rebirth) is achieved through various paths, including jnana (knowledge), bhakti (devotion), karma (action), and raja yoga (meditative practices). in buddhism the four noble truths (truth of the nature) central to buddhist philosophy, these truths outline the truth of suffering, the truth of the cause of suffering, the truth of the end of suffering, and the truth of the path that leads to the end of suffering. middle way, in buddhism, complement of general and specific ethical practices and philosophical views that are said to facilitate enlightenment by avoiding the extremes of self-gratification on one hand and self-mortification on the other view of life. sanskrit: madhyama-pratipadā pāli: majjhima-patipadā the path comprises right understanding, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. it guides adherents toward ethical living and mental discipline. 841 one of the major different concepts from hinduism is anatta (non-self) buddhism challenges the notion of a permanent self, asserting that all phenomena, including the self, are impermanent and interdependent. this realization is essential for overcoming suffering. navigating theological and philosophical differences: hinduism and buddhism in nepalese society nepalese society demonstrates a remarkable ability to navigate the theological and philosophical differences between hinduism and buddhism, particularly concerning hinduism’s caste system and buddhism’s egalitarian ethos, as well as their differing views on karma and rebirth. hinduism’s caste system, which categorizes individuals based on their karma and dharma from past lives, significantly influences social status, occupation, and community roles. in contrast, buddhism rejects the caste system, promoting the idea that all individuals have the potential for enlightenment, regardless of their social status. this egalitarian ethos is particularly evident among nepal’s buddhist communities, such as the newar buddhists and tibetan buddhists, where social practices are more inclusive and merit-based (muni, 1987). nepalese society reconciles these differences through various means, including interfaith marriages, shared religious festivals, and community events that transcend caste boundaries, fostering mutual respect and social integration (pye, 2002). philosophically, while hinduism views karma as reinforcing the caste system by determining one’s future births, buddhism emphasizes ethical conduct and mental cultivation as paths to liberation, irrespective of birth status (fisher, 1987). syncretic practices are common, with many nepalese incorporating elements from both traditions in their daily lives, such as visiting both hindu temples and buddhist stupas. educational systems in nepal often include teachings from both religions, promoting a balanced and inclusive worldview (hutt, 1994). these practices and institutional efforts exemplify nepal’s cultural adaptability and commitment to religious harmony, 842 creating a unique environment where the hierarchical and egalitarian elements of hinduism and buddhism coexist, enriching the spiritual and social fabric of the nation. (nepalese buddhists’ view of hinduism, 1987) the role of the self (atman) vs. anatta (non-self) in hinduism, the concept of atman refers to the individual soul, which is considered eternal, unchanging, and fundamentally connected to brahman, the supreme reality. according to hindu philosophy, realizing the true nature of atman and its unity with brahman is the path to liberation (moksha). this realization brings an end to the cycle of birth and rebirth (samsara) and leads to ultimate freedom and bliss. the belief in atman fosters a sense of spiritual continuity and a profound connection between the individual self and the cosmic order. in contrast, buddhism fundamentally rejects the concept of an eternal, unchanging self. instead, it teaches the doctrine of anatta (non-self), which posits that what we consider the self is merely a collection of ever-changing physical and mental components (skandhas). according to buddhist teachings, clinging to the notion of a permanent self leads to suffering. the realization of anatta, along with the understanding of impermanence (anicca), is crucial for achieving nirvana, the liberation from suffering and the cycle of rebirth. this perspective encourages practitioners to let go of ego and attachment, fostering a path of personal transformation and liberation through mindfulness and insight into the true nature of reality. (indian philosophy: volume i: with an introduction :2009) nepalese interpretations with both religion in nepal, the philosophical foundations of hinduism and buddhism are deeply intertwined with local beliefs and practices, leading to unique interpretations that resonate throughout society. for instance, the hindu concept of dharma, which encompasses one’s duties and responsibilities, manifests in 843 the social fabric through practices such as community service and familial obligations. this idea of dharma not only guides individual actions but also shapes societal norms, fostering a sense duty and ethical conduct within various social contexts. similarly, buddhist teachings on compassion are pivotal in nepalese social interactions, encouraging individuals to cultivate empathy and altruism. this is evident in community initiatives such as food distribution during festivals or support for those in need, reflecting the buddhist principle of karuna (compassion) as a guiding force in daily life. (hindu-buddhist relations in nepal, 2012) the coexistence of these philosophies in nepalese thought promotes an environment of discuss and mutual influence, enriching the cultural landscape. for example, the hindu festival of dashain, which celebrates victory and prosperity, is often infused with buddhist themes of renewal and harmony, as families gather to honor ancestral spirits and reinforce communal bonds. this blending of traditions fosters a shared understanding of life, death, and the cosmos, allowing individuals to navigate existential questions through a composite lens. as a result, the philosophical teachings of both religions not only coexist but also evolve together, demonstrating their relevance in addressing contemporary social and ethical issues, and reinforcing a collective identity that is both diverse and unified. nepal is a unique country where hinduism and buddhism have coexisted harmoniously for centuries, resulting in a rich tapestry of cultural and religious practices. this syncretism is evident in various aspects of nepalese life, where elements of both traditions are blended seamlessly. historically, nepal has seen periods, such as the lichhavi and malla eras, which fostered the integration of these religions. many religious sites, like the swayambhunath and boudhanath stupas, are revered by both hindus and buddhists, and festivals such as buddha jayanti see participation from both communities. philosophical concepts like karma, dharma, and moksha/nirvana are often interpreted in ways that reflect both hindu and buddhist influences. deity worship also shows a blend, with figures like avalokiteshvara being identified with hindu deities such 844 as lokeshvara. socially, interfaith marriages and shared cultural practices further illustrate this syncretism. in art and architecture, symbols and motifs from both religions are commonly found, and the pagoda style is used in both hindu temples and buddhist stupas. this harmonious coexistence contributes to a unique national identity that emphasizes religious tolerance. however, there are challenges, and efforts are being made to promote interfaith discuss and religious education to strengthen mutual understanding and respect. overall, the nepalese interpretation of hinduism and buddhism not only enriches the spiritual lives of the people but also serves as a model of cultural and religious integration. religious practices and rituals through nepalese interpretations in nepal, the religious practices and rituals of hinduism and buddhism present distinct differences, shaped by their unique philosophies yet intertwined within the cultural fabric of the country. (hinduism and buddhism in nepal: an ethnographic, 2009) hindu rituals, such as puja, are central to worship, involving offerings to deities through a variety of practices performed in homes and temples. pilgrimages to sacred sites like pashupatinath temple play a significant role, drawing devotees for festivals that celebrate spiritual and community values. major festivals such as dashain and tihar feature elaborate rituals that underscore the themes of victory and light. in contrast, buddhist practices focus heavily on meditation, which is seen as a vital pathway to enlightenment. meditation techniques, alongside chanting sutras and mantras, are integral to buddhist devotion, particularly during celebrations like buddha jayanti, which emphasizes teachings of compassion and non-attachment. while daily life for hindus often includes morning prayers and community rituals influenced by the caste system, many buddhists integrate the principles of non-violence and compassion into their interactions. the cultural significance of both religions is evident in their syncretism; hindu deities may be revered alongside buddhist figures, particularly in festivals that blend practices from both traditions. tem845 ples and stupas not only serve as places of worship but also act as community hubs, fostering social cohesion and illustrating the coexistence of hinduism and buddhism in nepalese society. social and community life people following two traditional in nepal, the social and community life surrounding hinduism and buddhism reveals distinct structures and influences shaped by their respective teachings and practices. (religions in nepal: the dynamics of hindu and buddhist practices, 2009) hindu temples play a vital role in community gatherings, serving as centers for religious ceremonies, festivals, and social interactions. the caste system, deeply embedded in hindu society, often influences community organization and social relationships, dictating roles and responsibilities within both family and society. festivals like dashain and tihar foster a sense of unity among hindus, as they involve communal worship and shared rituals that strengthen family and social bonds. in contrast, buddhist stupas and monasteries serve as spaces for meditation, study, and communal worship, emphasizing community participation in the pursuit of enlightenment. buddhist teachings promote ideals of compassion and interconnectedness, encouraging followers to engage in altruistic actions and community service. unlike the hierarchical structure seen in hinduism, buddhist communities often emphasize egalitarian principles, where participation in rituals and decision-making is more inclusive. interfaith interactions in nepal highlight the coexistence of these religions, with many communities celebrating festivals that draw from both traditions, creating a rich tapestry of cultural practices. the blending of rituals, such as joint celebrations during significant religious events, illustrates a mutual respect and recognition of shared values. thus, while hinduism and buddhism offer distinct social frameworks, their interactions in nepalese society reflect a harmonious coexistence, fostering a rich cultural environment that values both traditions. 846 ethical and moral perspectives the ethical and moral frameworks of hinduism and buddhism differ significantly, influencing nepalese attitudes and societal norms. in hinduism, concepts such as dharma (duty/righteousness) and karma (the law of cause and effect) are fundamental. hindus believe that adhering to one’s dharma is essential for maintaining social order and achieving moksha, or liberation from the cycle of rebirth. this pursuit often involves balancing personal desires (kama) and material wealth (artha) within ethical boundaries, shaping a holistic approach to life that encompasses duty to family and community. ( hinduism: a very short introduction 2000) conversely, buddhism emphasizes the four noble truths and the eightfold path as guidelines for ethical conduct and spiritual development. central to buddhist ethics are the precepts, which advocate for non-harming (ahimsa) and the cultivation of compassion (karuna) and loving-kindness (metta). these principles encourage practitioners to transcend personal desires and attachments, fostering a mindset oriented toward reducing suffering for oneself and others. (buddhism, very short introductions, 2013) in nepal, these ethical perspectives manifest in various social contexts. hindu ethical teachings often inform social norms regarding family obligations and community responsibilities, influencing practices such as caste interactions and gender roles. meanwhile, buddhist ethics encourage communal harmony and social justice, often advocating for environmental conservation and interfaith dialogue. the blending of these frameworks in nepalese society fosters a rich tapestry of moral understanding, where compassion and duty coexist, reflecting the unique interplay between hindu and buddhist values in shaping nepalese identity and social interactions. 847 modern challenges and interactions: in contemporary nepal, both hinduism and buddhism face a range of modern challenges that impact their practices and interactions within society. the effects of globalization have introduced new ideas and lifestyles, leading some younger generations to question traditional rituals and beliefs. for hindu communities, the pressure to adapt has sometimes resulted in a dilution of ageold practices, while efforts to modernize festivals and rituals aim to engage the youth. conversely, buddhism, particularly its meditation practices, has gained popularity in urban areas, often attracting interest from those seeking spiritual alternatives outside traditional frameworks. (hinduism and buddhism in nepal, 1993) interfaith religion has emerged as an essential component in navigating these modern challenges, with both religions engaging in discussions aimed at fostering mutual respect and understanding. initiatives promoting interfaith cooperation often highlight shared values such as compassion and ethical living, which are central to both traditions. however, the rise of secularism and increasing individualism can create tensions, particularly as younger individuals explore spiritual paths that may diverge from traditional norms. religious communities also face challenges related to social issues, such as poverty and inequality, prompting collective efforts to address these concerns. while both hindu and buddhist groups may collaborate on social justice initiatives, the underlying ethical frameworks differ, with hinduism emphasizing concepts like dharma and karma, and buddhism focusing on compassion and the alleviation of suffering. as both religions continue to evolve in response to modern influences, their interactions will play a crucial role in shaping the future of nepalese society, highlighting the importance of coexistence and cultural belief. 848 knowledge from education educational discourse surrounding the contrasting paths of hinduism and buddhism in nepal provides valuable insights into the dynamics of cultural identity, interfaith relations, and social cohesion. first, incorporating these subjects into educational curricula can foster critical thinking and promote an understanding of the historical and philosophical foundations of both traditions. by examining key concepts such as karma, dharma, and the nature of reality, students can develop a nuanced perspective on how these beliefs shape individual and communal identities. second, education plays a crucial role in promoting interfaith dialogue. schools and universities can encourage discussions that highlight both the shared values and distinct practices of hinduism and buddhism, fostering respect and understanding among students from diverse backgrounds. this can be further enhanced through collaborative projects, workshops, and events that bring together students from different faith communities. additionally, integrating local narratives and examples into the curriculum can make the study of these traditions more relevant and engaging for students. by exploring how hindu and buddhist practices manifest in daily life, festivals, and rituals within nepal, learners can connect theoretical knowledge with lived experiences. moreover, fostering critical engagement with contemporary societal issues—such as caste discrimination, religious intolerance, and globalization— through the lens of these traditions can empower students to reflect on their roles in promoting social justice and harmony in their communities. lastly, encouraging academic research and projects that involve fieldwork can enrich students’ understanding of the dynamic interactions between hinduism and buddhism in nepal, equipping them with practical skills and insights that extend beyond the classroom. 849 conclusion this exploration of hinduism and buddhism from a nepalese perspective reveals key differences that are significant in shaping the cultural and social fabric of the nation. hinduism emphasizes concepts like dharma and moksha, which guide individuals in their moral and spiritual pursuits, while buddhism focuses on the four noble truths and the eightfold path, advocating a path of compassion and mindfulness. these differing philosophical foundations influence rituals, ethical practices, and community life, illustrating how both religions coexist and interact within nepalese society. the importance of these differences extends beyond theology; they play a crucial role in shaping nepalese identity and promoting social harmony. the blending of religious practices in festivals and daily life highlights a unique cultural synthesis that fosters mutual respect and understanding among adherents of both faiths. as nepal navigates the challenges of globalization and modernity, the continued coexistence and evolution of hinduism and buddhism offer a hopeful outlook for the future, encouraging dialogue and collaboration that can further enrich the nation’s diverse heritage. this dynamic interplay of beliefs and practices not only enhances nepal’s cultural landscape but also serves as a model for peaceful coexistence in an increasingly interconnected world. suggestions to enhance the discourse on hinduism and buddhism from a nepalese perspective, it is essential to adopt an interdisciplinary approach. this involves fostering collaboration among scholars from various fields such as history, philosophy, sociology, and anthropology, thereby enriching the academic conversation. additionally, promoting field studies can provide empirical insights into how these two traditions coexist and influence each other within nepalese communities. it is also crucial to contextualize cultural discussions within the unique socio-political landscape of nepal, emphasizing local narratives and 850 practices. making academic articles more accessible to a broader audience is vital; this can be achieved by translating key findings into local languages and creating simplified versions for the general public. furthermore, there is a need for more comparative analyses that delve into specific themes—such as rituals, festivals, or philosophical concepts—to illuminate the contrasts and similarities between hinduism and buddhism. in future academic writing, it is imperative to begin with a clear thesis statement that articulates the main argument or focus of the study, ensuring readers grasp the article’s intent from the outset. methodological rigor must also be emphasized, with researchers adopting robust qualitative or quantitative methods to support their findings effectively. a comprehensive literature review should be included in each article, engaging with existing scholarship on both traditions to identify gaps and position new research within the broader academic discourse. incorporating voices and perspectives from local practitioners, scholars, and communities will enhance the authenticity and relevance of the discussions presented. addressing contemporary societal issues—such as interfaith relations, migration, and identity—can highlight the practical implications of the contrasting paths of hinduism and buddhism in nepal. promoting interfaith dialogue through academic articles can foster mutual understanding and respect between the two communities. scholars should also consider targeting a variety of publishing platforms, including academic journals, edited volumes, and online mediums, to increase the visibility and impact of their research. finally, encouraging student involvement in research projects related to these themes will help cultivate a new generation of scholars dedicated to exploring the rich tapestry of hinduism and buddhism in nepal. by implementing these suggestions, scholars can significantly contribute to a deeper understanding of the contrasting paths of these two influential traditions and their broader implications for nepalese society. 851 references bhattachan, k. b. (1987). nepalese buddhists’ view of hinduism [pdf]. gellner, d. n. (2009a). hinduism and buddhism in nepal: an ethnographic study. oxford university press. gellner, d. n. (2009b). religions in nepal: the dynamics of hindu and buddhist practices. oxford university press. keown, d. (2013). buddhism: a very short introduction (2nd ed.). oxford university press. knott, k. (2000). hinduism: a very short introduction. oxford university press. lewis, t. (1993). hindu-buddhist synthesis in nepal. history of religions, 33(1), 25-40. lienhard, s. (1974). hinduism and buddhism in nepal. ratna pustak bhandar. radhakrishnan, s. (2009). indian philosophy: volume i: with an introduction by j. n. mohanty (2nd ed.). oxford university press. shaha, r. (1992). ancient and medieval nepal. manohar publishers and distributors. sharma, p. r. (1993). hinduism and buddhism in nepal: a historical perspective (vol. 10). tribhuvan university press. sharma, p. (2012). hindu-buddhist relations in nepal: historical and contemporary perspectives. himalayan journal of sociology and anthropology, 5, 73-90. ๒ online tipitaka studies in a.i. age ven.dhamma thiri, rakhine state, myanmar, ven.sonethawee, ven.sonethavy viantien, loas. phisit kotsupho, phrakru pravitravaranuyut phisit1955@gmail.com abstract in the present day, people whenever need to study the doctrines of the buddha those were recorded and kept in the holy text, the pali cannon known as “tipitaka” they can easily find out what doctrine or the group of doctrine they really focus to study. with the help of digital technology this day, they can search for and touch whatever necessary data or information. from the world outside. turning to study buddhist tipitaka in a.i.age, this a.i. technology was instrument implied to robots those can do works in human place. in japan, the news about the a.i.buddha was presented to the world that the a.i.buddha can communicate the people like human being. people can greet and ask for some teachings from the a.i.buddha personly. then, a.i.buddha can reply them the suitable teachings to particular person. it is such a miracle in our time. anyhow, before people could get easily data and information about the doctrine of the buddha from tipitaka, there is the historical development of instruments applied to study the pali cannon or tipitaka. the first step of learning the doctrine was done by oral tradition, that is, from master to his students. about 400 year after passing away of lord buddha, tipitakas were written in palm leaves and buddhist followers had studied from those manuscripts. since those days to 23 buddhist centuries, tipitakas in manuscripts were transliterated and printed in the form of modern form of book. even through, we have got the many hard copies of tipitakas, but people have to take and study from the hard copies and it is not convention to study. to help people reach to the original doctrine in the short time, the tipitakas were transferred into cd – rom. about 20 year ago, the digital technology helps the author uploading the doctrines in to the internet or world wide wave. with the help of this a.i. technology, any person can study tipitaka quickly and effectively. in cm.mcu, the monk chat program run by the foundation of the region of mekhong river, has worked out the digital technological hand books of tipitaka studies. this program will be the usefully answer of anyone whoever needs to study tipitaka in a.i.age. keywords: online, tipitaka, a.i. age introduction 1. the history and development of tipitaka studies 1.1 in the buddha’s times the word tipitaka was not appeared in the buddha’s times. the teachings of the buddha are known as “dhamma-vinaya” or “pāvacanas” (the teaching and the discipline or twofold teaching). in mahāparinibbānasutta, the buddha said to monks on his dying bed that “now the blessed one spoke to the venerable ānanda, saying: "it may be, ānanda, that to some among you the thought will come: ended is the word of the master; we have a master no longer.’ but it should not, ānanda, be so considered. for that which i have proclaimed and made known as the dhamma and the discipline, that shall be your master when i am gone”. (pts, dīghanikāya : dialogues of the buddha vol 2 xvi.mahāparinibbānasutta chapter vi, 154, p. 171.) 1.2 after buddha passing away to the 3rd buddhist century after the passing away of the buddha, the elders had set the teachings in 2 groups the dhamma and vinaya in the 1st buddhist council. tradition of doctrine studies was performed orally from the masters to their students after the buddha's passing away, the buddhist council or the systematic organization of the buddha’s teachings(dhamma-vinaya) has been classified in to five groups or sections namely dīghanikāya (dialogues of the buddha, long length sayings), majjhimanikāya (middle length discourses of the buddha, middle length sayings), sanyuttanikāya (connected discourses of the buddha; the book of kindred sayings, and anguttaranikāya (numerical discourses of the buddha, the book of gradual sayings) and khuddakaikāya (minor sayings). at the first and the buddhist council(b.e.1-100), the buddha’s teaching was collectively called the dhamma(doctrine) and vinaya(discipline). but it is not called the as tipitaka(threefold basket). because the discipline was put together in khuddakanikaya (minor sayings). until the 230 b.e. in the third buddhist council having held on and been patronized by asoka, the great, the dhamma and vinaya were classified into three pitakas(3 baskets), namely the vinaya pitaka(basket of discipline) the suttanta pitaka(basket of teachings) and abhidhammapitaka(basket of higher teachings). that is to say, vinaya which included in khuddakanikaya has been separated as one basket called the vinaya pitaka. in addiotion, it went on the same way by separating only the ultimate teachings from all teachings into another pitaka called the abhidhamma pitaka. the remain teachings is a pikata called the suttantapitaka. all of them is named in pali tern as “tepitakam”. since those times, the buddha’s teachings were called tipitaka or tepikakam up to the present. (mahamakuttarajavidyalaya . tipitaka siamrattha, thai version. bangkok: mahamakuttarajavidyalaya press. 2559.p.4). the buddha’s teachings were directly listened by his disciples. they had remembered by heart. how did they continue to preserve the tipitaka? this issue must be divided into two periods (phra barmmagunabhorn p.a.payutto, the significance and preservation of tipitaka, bangkok, mahachulalongkornrajavidyalaya university press, http://oldweb.mcu.ac.th/mcutrai/index.htm) 1. the period that continued by oral memory and 2. the period that has been inscribed in letters, such as in palm leaves, etc. in the beginning, it was the period of preserving teachings by remembrance, by chanting or reciting by the way of praying and remembering teachings, tipitaka is more accurate preserved than the written period. phra barmmagunabhorn emphasized the way of remembrance is the more accurate way in keeping teachings thus “why is that? because of surfing to remember the tipitaka or the teachings of the buddha, which is called the discipline was kept in such a way of praying together. it is like what we pray today. when praying at the same time, for example, praying for 10 people, 20 people, 50 people, 100 people must pray exactly the same, every word cannot be lost or cut off. they can't add even a single word, because it will conflict or leading to the fall of group praying. therefore, to pray by a large number of people or to be in harmony with each other, it will have to pray the same words. monks, therefore, had kept the teachings of the buddha in this way i.e. to memorize the tipitaka by chanting with a large number of chanting at the same time. in present day of burma, there is still an official tradition of the country, namely, the examination of monks who apply to show their ability to memorize the tipitaka. any monk who passed the exam shows that he remembered all the tipitaka which if counted as modern book style total 45 books, over 22,000 pages, he will be honored in the high official designation as tipitakadhara dhammabhandagarika (“the bearer of the three pitakas and keeper of the dhamma treasure.)” since be.2497(1954) one burmese monk in mandaley, was recorded on the guinness book of the world recorded named bhandanta vicitsarabhivamsa or minkun syadaw in year 1954..the guinness book of records of 1985 has this entry : human memory: bhandanta vicitsara (sic) recited 16,000 pages of buddhist canonical texts in rangoon, burma in may 1954. rare instances of eidetic memory the ability to project and hence "usually" recall material are known to science. nowadays(2017) in myamar, there are 8 tipitakadhara monks still living. this shows that human brain could remember teaching contents in burmese version tipitaka at least 16,000 pages.(guinness book of records of 1985). 1.3 upgrade tipitaka to manuscripts in palm leaves or other materials in the 4th buddhist council in ceylon(sri lanka) tipitaka was written in the form of manuscripts on palm leaves or other materials in b.e. 450. 1) palmleaf manuscript tipitakas were the sources of studies of buddhist followers. when buddhism had been propagated into neighboring lands i.e. 9 directions, by the dhammaduta(missionary monks) in the reign of asoka, the great. one line of dhammaduta had brought buddhism to sri lanka, and firmly established in that country. from b.e. 236 to 450, the tipitaka and its commentaries were brought from india to lanka. when buddhism was firmly established in lanka, around b.e.450, the simhalese sangha considered that “tipitaka, the compilation of all teachings of buddhism having been remembered from the past up to now. human memory, somehow, has deteriorated. if the buddhist scriptures were not inscribed, then, the teachings may be lost.” after that, they had set the council and wrote the pali tipitaka down in simhalese script on the palmleaves. pali scriptures in simhalese script have been occurred for the first time. the simhalese pali tipitaka, therefore, become the original from of the buddhist theravada scriptures since that time. (mahamakuttarajavidyalaya . tipitakasiamrattha, thai version. bangkok: mahamakuttarajavidyalaya press. 2559.p.5). when buddhism from sri lanka had spread to various lands in south-east asian countries such as mon, burma(myanmar), siam(thailand), laos, and cambodia, those countries also adopted the simhalese pali tipitaka by successive copying in their own scripts in their respective languages. this tradition was followed and handed down by many buddhist countries since the 4th buddhist century up to 23rd buddhist century. tipitaka had handed down by manuscript written on palmleaves as in srilanka, burma (myanmar), siamese(thai), loas, and cambodia. from those tipitakas they had belonged, buddha’s teachings were passed down through generations to generations by means of a manuscript-copying. therefore, the tipitaka in each country is somewhat different, but mainly the overall content is the same because they had come from the same original source. (mahamakuttarajavidyalaya . tipitakasiamrattha, thai version. bangkok: mahamakuttarajavidyalaya press. 2559.p.5). 2) the stone inscription tipitakas in mandaley, myanmar. the last capital of the burmese kingdom, mandalay was founded in 1857 (b.e. 2390) by king mindon (reigned 1853-1878). the 5th buddhist council was held in maandaley. the sangayana, or buddhist council, is the most important function of the buddhist religion. the first sangayana was held during the first rains retreat after the parinibbana of the buddha; the texts to be regarded as authentic were determined at this time. there had been three more sangayanas since, according to the theravada tradition. the council convened by the great emperor asoka, whose missionaries brought buddhism to myanmar, probably provided the most inspiration for mindon. the fourth council, the one prior to mindon's council, was held in sri lanka in the first century bc, at the aluvihara near matale, for the purpose of writing down the tipitaka, which up to that time had been passed on orally. king mindon himself presided over the fifth buddhist council, during which all the canonical texts were recited and the correct form was established from among any variant readings. the task took more than three years to accomplish, from 1868 to 1871. when the bhikkhus had completed their great project, the king had all of the buddhist scriptures, the tipitaka, engraved on 729 marble plates. it was inscribed on 2 stone plate sides, on the first side the tipitaka was inscribed in pali language, burmese script, on the other side inscribed its translation in burmese language. therefore, the tipitaka was inscribed in 729 plates with 1,428 pages. it was the largest version of the tipitaka having called the “world’s largest book ”. the great work accomplished by 2,400 buddhist scholar monks and the great lay followers headed by 3 prominent elders namely ven.jagarabhivamsa, ven. narindabhijja and ven.sumangkalasami who took turns being the chairman of the council. it took 5 months to complete that greate carreer. the inscribed plats were then housed each in a separate small pagoda about three meters high with a roof to protect the inscriptions from the elements. each one stone plate was protected by a small stone pavilion. https://curate.nd.edu/show/ft848p61h22 10 jun,2021). the small shrines were built around a central pagoda, the kutho-daw pagoda, the pagoda of the noble merit. to commemorate the great council, king mindon crowned the shwedagon pagoda in yangon with a new hti or spire.(roger bischoff, buddhism in myanmar a short history 1996, https://www.accesstoinsight.org/lib/authors/bischoff /wheel399.html available on 10 jan 2020.) the tipitaka was engraved on 729 stone plates in kuthodaw temple, mandalay. the stone-inscription, kuthodaw temple mandalay (photoed by phisit kotsupho) 1.4 printing tipitakas in the form of modern book tipitaka had been published in the for of modern books as the followings 1) thai version pali tipitakas were printed in thailand (former siam) during the time of king chulalonkorn, rama the v kingdom of thailand during 1889 – 1892 (b.e.2431-2435) for his 25 years of reign. for the tipitaka of thailand having considered to achieve original form from sri lanka since the sukhothai kingdom, some resources may have received through the mon, some from burma and some directly achieved from sri lanka at different times. thai buddhist had copied the aforementioned scriptures and transliterated into in their own language on palm leaves with khmer script and passed down through generations in this way. until the reign of king rama v of rattanakosin, his majesty king chulalongkorn, had supported to do the reconciliation of the tipitaka and transliterate it from the khmer script into thai script, then, published the pali tipitaka in form of modern book in thai script. this was the first time that the publication of the theravada scriptures in thai script and in the form of the modern book, in 1888. in the first printed tipitaka, only 39 volumes were printed. it was still incomplete leaving 6 volumes namely (1) volume no. 26 vimanavatthu, pettavatthu, theragatha, therigatha, (2 and 3) volumes no. 27,28 jatakas, (4) volume no.32. apadana, (5) volume no. 33, apadana, buddhavamsa cariyapitaka (6), volume no. 41 the patthana.. finally in reign of king prajathipok, rama the vii, all complete set 45 volumes of thai version pali tipitaka was printed in 1825-1830 (be 2468-2473). from those days, thai pali tipitaka has been continuous printed in many times lastly in 2006 (be 2549) (mahamakuttarajavidyalaya . tipitakasiamrattha, thai version. bangkok: mahamakuttarajavidyalaya press. 2559.p.(6). 2) pali text society (pts) https://www.palitext.com/ the society was founded in 1881 (be 2424) by thomas william rhys davids "to foster and promote the study of pāli texts". it publishes pāli texts in roman characters, translations in english and ancillary works including dictionaries, a concordance, books for students of pāli and a journal. most of the classical texts and commentaries have now been edited and many works translated into english. the society aims to keep almost all its publications in print and to produce at least two new books and a volume of its journal each year. the society is non-profit making and depends on the sale of its publications, on members' subscriptions and on the generosity of donors. alongside its publishing activities, it provides research studentships for a number of people in a variety of countries who are working in the field of pāli studies. sets of the pāli canon in english translation and in pāli (tipiṭaka) pāli canon in english translation, set 33 books in total included: the book of analysis,the book of discipline 6 volumes set, buddhist manual of psychological ethics, conditional relations 2 volumes set, connected discourses 2 volumes set, designation of human types, discourse on elements, dialogues of the buddha 3 volumes set, elder's verses 2 volumes set, group of discourses, 2nd edition, jātaka or stories of the buddha's former births 3 volumes set, middle length discourses of the buddha, minor anthologies, vol. iii, minor readings and the illustrator of the ultimate meaning, numerical discourses of the buddha, the path of discrimination, peta stories, points of controversy,the udāna and the itivuttaka,vimāna stories,word of the doctrine. (t.w.rhys davids, ed. journal of the pali text society 1910-1912) london: oxford university press, 1912. pp.155-158) w. furthermore, the theravada buddhist countries such as myamar, sri lanka, laos, and cambodia including devenagri version of india had their own tipitaka published in the form of modern book the same as thai. 1.5 the hard disk and compact disk(cd-rom) tipitakas around 25th buddhist century 1.5.1 midol university, thailand (program tipitaka study) budsir academic buddhist studies in the educational institutions. computer version of the pali tipitaka in 1988, mahidol university was recorded the pali tipitaka scriptures in thai script into a hard magnetic disk to play on computer. the searcher can search for any word in any book, any page, any lines to show on the screen immediately. it was for the first time in the world that the 45 pali tipitaka texts including tens of millions of characters had been transferred into a magnetic hard disk and displayed on screen successfully. it was a great honor for thailand that asst. prof. dr. supachai tangwongsan, director of the computer bureau who was the head of the operation committee. it is available on website https://www.mahidol.ac.th/budsir 1.5.2 mahachulalongkornrajavidyalaya university, tipityaka cd-rom and artificial intelligence, mcutri mahachulalongkornrajavidyalaya university is an educational institution of higher education that established by his majesty king chulalongkorn, rama v as a institution to study the tipitaka and higher education for monks, novices and lay people has foreseen the necessity of facilitating the study of the tipitaka according to the aforementioned royal wishes. therefore, university had examined and verified pali tipikata and translated in to thai covered all 45 volumes name as "pali tipitaka mahachulalongkornrajavidyalaya university version" and "thai tipitaka mahachulalongkornrajavidyalaya university version sine b.e. 2539. with foreseeing the benefits of studying and propagating buddhism by providing academic service to society through modern information technology systems phra dhammakosacaraya (prayoon dhammacitto), the president of mahachulalongkornrajavidyalaya university had run a project to develop a database system for searching tipitaka mahachulalongkornrajavidyalaya university version on cd-rom and distributed on cd-rom which can be used effectively with a general pc computer. the mahachulalongkornrajvidyalaya university tipitaka retrieving artificial intelligence cd-rom, mcutrai contained 45 volumes in to 2 cd-rom discs; disc no.1. contains a content about the evolution of the tipitaka, the meaning, importance, and development of the tipitaka from india to thailand via contemporary multimedia media and disc no.2. contents thai tipitaka mahachulalongkornrajavidyalaya university version covered 45 volumes with a fully searching system in b.e 2551(2008). it is available on website http://oldweb.mcu.ac.th/mcutrai/index.htm as below shown. http://oldweb.mcu.ac.th/mcutrai/index.htm 1.6 recently, the online tipitakas in this digital age, tipitaka is posted on line by many website domains. any one needs to find any topic, any content or whatever needed from tipitaka, he/she can search with the help of search engines, then get it effectively. the followings are the examples of online tipitakas posted by websites in online networks: 1.6.1 https://tipitaka.org : the pāḷi tipiṭaka is now available online in various scripts. although all are in unicode fonts, you may need to install some fonts and make some changes to your system to view the site correctly. tipiṭaka scripts are posted in cyrillic web, devanagari web | pdf, gujarati web, kannada web, malayalam web, roman web | pdf ,tamil web ,telugu web, other scripts such as bengali, gurmukhi, khmer, myanmar, sinhala, thai, tibetan. 1.6.2 www.84000.org: this website provides online titipitaka in thai pali tipitaka version, pali roman, thai translations, english tanslation, comentaries both in pali and thai translation, and romanized script. 1.6.3 http://www.kbrl.gov.mm : 1.6.4 https://store.pariyatti.org/video-streaming-and-downloads_c_611.html 2. a.i.technology for human facilitation 2.1 what is a.i. technology ? the  artificial intelligence is the theory and development of computer programs that are able to do tasks and solve problems that usually require human intelligence. things like visual perception, speech recognition, decision-making, and word translation are all things that would normally need human intelligence, but now computer programs are able use their intelligence and capability to solve these tasks. artificial intelligence is a technological advancement that involves programming technology to problem solve. artificial intelligence is often talked about in conjunction with machine learning or deep learning and big data.  this type of intelligence was born in june of 1965 where a group of scientists and mathematicians met at dartmouth to discuss the idea of a computer that could actually think. https://www.wgu.edu/blog/what-ai-technology-how-used2003.html#close 2.2 development and applied a.i. to workplace. in the beginning, a.i. works for man like robots in the industry. they have been preprogramed to work and work according to software programs created by programmers. nowadays, a.i.technology was controlled in the humanized robots and order robot work like real human. those robots can walk, talk, think and response towards arousing objects. 2.3 a.i. announcers from china (humanoid robot / look like human https://www.youtube.com/watch?v=hjcdvjkqiw8 china’s xinhua state news agency has introduced the newest members of its newsroom: ai anchors who will report 'tirelessly' all day, every day, from anywhere in the country subscribe to guardian news on youtube. china's xinhua state news agency on sunday used a lifelike robotic news anchor that mimics human facial expressions and mannerisms to present a story about delegates attending an annual parliament meeting arriving in beijing. the artificial intelligence robot named "xin xiaomeng" sported a short haircut and wore a pink blouse and earrings in a one-minute video presentation by xinhua. 2.4 a.i. robot gets saudi arabian citizen miss sophia https://www.youtube.com /watch?v =zqrkfaalxo4 in 2017, social robot sophia was given citizenship of saudi arabia – the first robot to be given legal personhood anywhere in the world. bestowed with this great gift, sophia has embarked on a distinguished career in marketing. sophia’s creator, david hanson, argues that the opportunity was used to “speak out on women’s rights”, a statement that sits somewhat awkwardly in saudi arabia, a country in which women have only just been given the right to drive and where “male guardianship” still exists, meaning many women have to ask permission from male relatives or partners to leave the house, get a passport, get married or even file police reports for domestic violence or sexual assault. the citizenship stunt seemed more akin to a marketing campaign – for sophia and saudi arabia – than it did a genuine statement on humanity, dignity or personhood. https://www.wired.co.uk/article/sophia-robot-citizen-womens-rights-detriot-become-human-hanson-robotics available on 11-4-2020. 2.5 a.i. buddha /japan in japan a spiritual robot is making the teachings of buddha more easily understandable. preaching in the kodaiji temple in kyoto, the aluminum and silicone robot priest stands almost two metres tall. its creators hope it will encourage people to take more of an interest in buddhism. a new priest named mindar is holding forth at kodaiji, a 400-year-old buddhist temple in kyoto, japan. like other clergy members, this priest can deliver sermons and move around to interface with worshippers. but mindar comes with some ... unusual traits. a body made of aluminum and silicone, for starters. “this robot will never die; it will just keep updating itself and evolving,” said tensho goto, the temple’s chief steward. “with ai, we hope it will grow in wisdom to help people overcome even the most difficult troubles. it’s changing buddhism.” https://www.vox.com/future-perfect/2019/9/9/20851753/ai-religion-robot-priest-mindar-buddhism-christianity and https://www.youtube.com/watch?v=_xdqugsdz8e mar 15, 2019. robots are changing other religions, too. in 2017, indians rolled out a robot that performs the hindu aarti ritual, which involves moving a light round and round in front of a deity. that same year, in honor of the protestant reformation’s 500th anniversary, germany’s protestant church created a robot called blessu-2. it gave preprogrammed blessings to over 10,000 people. 3. buddhist guide for moral teaching based on tipitaka 3.1 purposes of project the foundation for study and propagation of buddhism in the region of mekong river mcu.cm, has set the project to help people in searching the teachings of the buddha whatever they need originally from tipitaka either in thai version or english version those had been translate by the pali text society(pts). this means that if they want to know for instance the five precepts, where is the teaching of five precepts appeared on which page of which volume in mcu tipitaka, at the same manner, it should be mutually searched from english pitaka published by pts. it was run under the “international reproduction and distribution of tipitaka for buddhism education and propagation” project of the foundation for study and propagation of buddhism in the region of mae khong river mahachulalongkornrajavidyalaya university (mcu), chiang mai campus 3.2 the scope of activities the following buddhist guide for moral teaching based on the tipitaka references sermons that are relevant to the tipitaka, with the purpose of developing teachings that can be utilized in a communal setting, thereby “giving life” to the tipitaka. there are 3 methods of teaching morality based on the tipitaka: providing lectures and sermons, which include contents that reflect the discussed topic, as well as questions that connect doctrine with practices within the tipitaka for conceptual understanding. organizing communal activities that promote teachings evaluating and concluding activities for further improvement and development each activity plan within this guide is comprised of the following components: order of sorting, which includes: unit – organized according to the three jewels of buddhism (buddha, dhamma, sangha) category – moral principles that appear within each unit section – teachings that are relevant to the category topic – certain teachings and principles that is relevant with a particular aspect of life, as discussed by the tipitaka purpose – the direction or expectation for activity participants to consider for developing knowledge, understanding and practice synopsis – summary of main points and contents within the activity activity – detailed plan and guide towards practicing its purpose, which includes lectures, sermons (referenced from the tipitaka) and narrations, as well as questions, media, tools, and evaluations results – expected outcomes from organizing the activity 3.3 the scope of resources and contents the resources are tipitaka both in thai and english versions. the table of the doctrinal references in tipitaka, mcu thai version compared to pali text society (pts) tipitaka english version, mcu, cm campus,wat suan dok, chiang mai. the project has set the topics according to the triple gems; the buddha in 71 topics, the dhamma in 267 topics and the sangha in 10 topics as shown below: 3.4 the present point performance. teaching framework for moral teaching based on the tipitaka unit category section activity plan/topic buddha the buddha the buddha before enlightenment 101. birth and early life of the buddha 102. understanding suffering 103. the buddha’s ordination the buddha after enlightenment 104. the buddha’s enlightenment 105. the buddha’s teachings 106. the buddha’s death and attainment of nirvana the buddha during performing meritorious acts 107. the buddha’s performing meritorious acts dhamma abstaining from sin common people 201. the five moral precepts 202. refraining from the six vice 203. avoiding the four false friends 204. refraining from the four prejudices 205. refraining from the 5 immoral business practices doing good common people 206. refuge in the three jewels 207. the four virtues for the present 208. the four true friends 209. making merit to the six directions 210. the four principles of service 211. the four principles of a good household life 212. the five principles of managing wealth 213. the four principles of family prosperity purifying the soul common people 214. the five doctrines for the prosperity of followers 215. the four principles for approaching difficult fulfilling goals 216. the four principles for future prosperity and benefit 217. the four principles of attaining happiness for the follower abstaining from sin trustworthy people 218. abstaining from the five unjust deeds 219. maintaining the holy moral precepts 220. understanding, determining, and refraining from devices of suffering doing good trustworthy people 221. developing the 5 trustworthy doctrines 222. the 10 methods of creating merit 223. the 10 mindful recollections 224. the 7 doctrines for communal stability purifying the soul trustworthy people 225. the 2 components for correcting understanding 226. the 4 attitudes towards others 227. developing the 38 good omens 228. contemplating the 5 norms 229. contemplating the three marks of existence 230. developing the 7 prognostications of the noble path sangha the duties of a buddhist being a faithful member of buddhism 301. practicing the teachings of the buddha 302. the preservation of buddhist ceremonies activity plan no. 101 – birth and early life of the buddha unit buddha category the buddha section the buddha before enlightenment topic birth and early life of the buddha purpose to learn about the life of an important figure of the world, from his birth into royal status abundant with comfort, wealth and pleasure, as well as a loving family, and highlight his boredom from happiness in the physical world encompassed by suffering and temporality. to understand the truth regarding happiness in the physical world that all seek to attain, in which it possesses sever consequences that hold back the development and liberation of humanity from suffering, remaining endlessly in the samsara cycle. to raise awareness about the consequences of sensual desires which trap an individual in samsara cycle, creating wisdom and rightful thinking. synopsis according to traditional sources, the buddha was a deity of the tusita realm, named the bodhisattva svetaketu, before his mortal conception. he was born into a hindu ruling family as the son of suddhodana, ruler of the shakya clan (located in modern day india, nepal, bangladesh, pakistan, and bhutan), and his wife mayadevi. the buddha was born in the gardens of lumbhini (modern day nepal), between the city-states of kapilavastu and devadaha, underneath a sal tree. his mother did not feel pain during labor, and after his birth he walked 7 steps, proclaiming “i am the noble one, the wise one, the elegant one of the universe, and this shall be my last life as i am now free from the cycle of life.” later on, 8 brahmans provided a prophecy to suddhodana that his son would either become a great king or a great holy man, though one brahman (kaudinya, who would later become the first member of the sangha) instead prophesized that he would be become the enlightened one, or the buddha. the child was given the name “siddhartha”, meaning “he who achieves his aims”. 7 days after siddhartha’s birth, his mother mayadevi passed away, and was reincarnated as a deity of the tusita realm. later, when siddhartha initiated his first practice of meditation under a java plum tree, it was as if time stood still; though it was during the afternoon, the plum tree did not lean towards the sun’s direction. this amazed suddhodana, who praised his son and such occurrence. as siddhartha grew older, he studied up to 18 subjects’ arts and practices under skilled mentors, of which he was able to complete rapidly. siddhartha married his cousin yasodhara at age 16, and at age 29 she gave birth to his only son, whom he named rahula, meaning fetter. this was because when rahula was born, siddhartha proclaimed, “another fetter has been bestowed onto me”. activities sermons with sutrapitaka (publisher.name of sutrapataka or title volume/section/page) pts.middle length discourses of the buddha / majjhima-nikāya / part no. 3 uparipannasapali: the final fifty discourses 123 acchariyaabbhutasutta, (entry no.) 1-23, pp.979-984 : the buddha’s life since the transmigration from tusita heaven to his birth pts.numerical discourses of the buddha / aṅguttara-nikāya :the book of gradual sayings, the book of one, xiii(13) one person, (entry no.) 170(1)-187(18), pp.107-108 : the miracle of the buddha pts.dialogues of the buddha vol.2 / dīgha-nikāya volume 2, no. of sutta 14 mahapadanasutta, the sublime story (entry no.) 17(12) -30, pp. 8-13 : the 16 natural laws of the bodhisatta; the next to be buddha pts.dialogues of the buddha vol.3/ dīgha-nikāya, xxx(30), lakkhanasuttanta, the marks of superman, (entry no.) 142-162, pp.137-153 : the 32 characteristics of the great one and the past deeds caused of achievement and the 32 characteristics of the great one pts.middle length discourses of the buddha / majjhimanikāya majjhimapannapali. part 2 sutta no.75 magandhiyasutta, to magandhiya, (entry no.) 1-28, pp.607-617 : the buddha spoke to magandhiya, a brahmin, about the sensual pleasure, the passion in sesual pleasure, the free form it, because of the arising of the boredom in the householder life. pts.middle length discourses of the buddha / majjhima-nikāya mulapannasapali part 1, division 2, sutta no.13 mahadukkhakhandasutta, the greater discourse on the mass of suffering, (entry no.) 7-17, pp. 179-183 : the profit, blemish and the renunciation from the sensual pleasure (the reader can study more related sermons/dhamma contents from tipitaka and other documents suggested for using with this book) 1) narrate the story of the buddha’s early life, explaining his comfortable status with prestige and power, unlikely to cause disinterest and displeasement. 2) narrate siddhartha’s disinterest in his comfort and leisure. when siddhartha left to become a holy man, he passed by the palace chambers, where he witnessed the disgusting state of the concubines and dancers sleeping, to which he remarked, “this is discord, this is troublesome.” questions to audience what was the buddha’s name before enlightenment? what was his previous life? who were his family? why does one think that siddhartha became disinterested in his pleasures and comfort? why does one think siddhartha wanted to ordain? tools to use in activities the diagram “what the buddha teach people” tipitaka other beneficial tools evaluation mentors interviewing about the effects of the activities based on the purpose. participants volunteered evaluation inspection of volunteers asking participants about the knowledge gained results mentors can study and understand the buddha’s early life and how to use this in activities. volunteers are involved in organizing activities related to studying the buddha’s early life. participants have a better understanding of the buddha’s early life. more participants become involved in buddhist-related activities. participants study the buddha’s early life. (the foundation for study and propagation of buddhism in the region of mae khong river, buddhist guide for moral teaching based on the tipitaka, chiang mai : international reproduction and distribution of tripitaka for buddhism education and propagation, 2021. pp.5-8. 4. conclusion in the ai age it is very easy to find out all the concerned knowledge via internet and search engine. the thing that all searchers have to keep in mind that they have to investigate analyze and evaluate the trustworthy sources, so that the true data or information posted by reliable sources shall be helpful and practicable. in study tipitaka, the buddhist text in this day, we call comparative study the same content from other languages or other editions from buddhist organizations. let say for mcu cm campus, we have run the english tipitaka study program for foreigners who come to chat with our monks in university. if we prepare the guideline of dhamma and the text references correctly, it will be interesting and more rational to one who come for study the buddha’s teachings from the real sources from the pali canon. reference bapas p.v. 2500 years of buddhism. new delhi : publications division, ministry of information and broadcasting, government of india, 1956. http://oldweb.mcu.ac.th/mcutrai/index.htm available on 201-2020. https://www.accesstoinsight.org/lib/authors/bischoff /wheel399.html available on 10 jan 2020.) https://www.mahidol.ac.th/budsir available on 15-1-2020. https://www.palitext.com/ available on 11-4-2021. https://www.vox.com/future-perfect/2019/9/9/20851753/ai-religion-robot-priest-mindar-buddhism-christianity available on 25-4-2020. https://www.wired.co.uk/article/sophia-robot-citizen-womens-rights-detriot-become-human-hanson-robotics available on 1-1-2020. https://www.youtube.com /watch?v =zqrkfaalxo4 available on 9-4-2020. https://www.youtube.com/watch?v=hjcdvjkqiw8 available on 11-4-2020. mahachulalongkornrajavidyalaya. tipitaka, mahachula version (pali). bangkok : mahachulalongkornrajavidyalaya press. b.e.2535. mahachulalongkornrajavidyalaya. tipitaka, mahachula version (thai). bangkok : mahachulalongkornrajavidyalaya press. b.e.2539. mahamakuttarajavidyalaya. tipitaka, siamrattha version(pali). bangkok : mahamakuttarajavidyalaya press. b.e.2523. panyasami. sasanavamsa. bangkok: fine arts department, be 2506 t.w.rhys davids, ed. journal of the pali text society 1910-1912. london: oxford university press, 1912. the foundation for study and propagation of buddhism in the region of mae khong river, buddhist guide for moral teaching based on the tipitaka, chiang mai : international reproduction and distribution of tripitaka for buddhism education and propagation, 2021. the pali text society. dīgha-nikāya : dialogues of the buddha vol ii, the 4th edition. mahaparinibbanasutta, pristol: the pali text society. 2013. 2915 bupais the 3rd national and international buddhist conference image3.jpeg image4.jpeg image5.jpeg image6.gif image7.jpeg image8.jpeg image9.png image1.jpg image2.jpeg image10.png image11.png image20.png image21.png image22.png image35.png image36.png image37.png image38.png image39.png image40.png image41.png image12.png image42.png image43.png image44.png image45.png image46.png image13.png image14.png image15.png image16.png image17.png image18.png image19.png 740 developing sustainability through meditation samantha abstract focusing on the indian prison system, this research article presents two case studies to support the thesis that vipassanā meditation practiced by individuals can lead to sustainable outcomes at societal and global levels. the related literature was examined to glean confirmed benefits of vipassanā meditation. two case studies clearly identify that the benefits of meditation can be manifested at societal and global levels. the research also refers to burman (2009) to corroborate the benefits referred to in the literature, and to provide another example to indicate how the benefits can manifest at global levels. keywords: vipassana, prison, prison system, sustainability, tihar prison, nakkhu prison, wat rampoeng. introduction this research paper topic is within the broad context of innovation and sustainability. it posits that meditation as practiced by the individual, can lead to sustainability at the societal and wider levels, focusing in particular on several case studies within the prison system in india to exemplify how the benefits of individual meditation can lead to sustainability at societal, national and global levels. first, some definitions are provided. 741 innovation is described by the cambridge dictionary as “a new idea or method, or the use of new ideas or methods. while meditation itself is not new, this research examines meditation as a relatively new innovative approach to dealing with societal problems, and specifically, within prison systems. sustainability this research adopts the most widely accepted definition of sustainability provided by the brundtland commission in 1987: “sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs.” in this regard, improving the prison systems is a massive step forward in dealing with one of society’s significant problems, truly leading to more sustainable societies. ‘development’ in terms of meditation, is thus a process in which a person grows and becomes more advanced in their meditation. the case studies presented below exemplify the positive implications at societal, national and global levels. meditation is a practice that involves training the mind to focus and redirect the thoughts that arise. it is a technique that increases awareness and promotes calmness and relaxation. the focus is generally on the the breath, as is the case with vipassanā meditation, or can be a mantra (transcendental meditation (tm) or a bodily sensation. vipassanā the vipassanā research institute website, (https://www.dhamma. org/en/) states that vipassanā, as taught by s.n. goenka (in the tradition of his teacher, sayagyi u ba khin), means ‘to see things as they really are’. it is one of india’s most ancient techniques of meditation, taught in india more than 2500 years ago as a universal remedy for universal ills, in what is described by the institute as an ‘art of living’. 742 to delve a little deeper into this term, the vipassanā research institute refers to vipassanā as a meditative practice that involves observing the nature of reality through direct experience. it is about understanding the impermanent, unsatisfactory, and selfless nature of all phenomena. it focuses on the three characteristics of existence: impermanence (pali: anicca), suffering (pali: dukkha), and non-self (pali: anatta). if there is such a thing as ‘a goal’ of meditation, a meditator seeks to purify the mind and eliminate defilements. if such a path is followed, it would lead to wisdom and liberation from suffering. benefits of vipasana meditation the benefits of meditation are well documented, see, for example, pandey, (2022), whose research in nakkhu prison, lalitpur, nepal confirm that vipassanā meditation helps to develop positive and optimistic attitudes, reduce anger, irritation and anxiety; make self-correction of behaviour, improve physical and mental health and purify their mind and character. pandey used a paired t-test (where the same subjects are measured twice, under different conditions or at different times) to compare the differences in means before and after vipassanā meditation of the prisoners, and the results showed a significant difference of mean in the seven areas. individual sustainability through meditation what is interesting as far as this research is concerned, is the individual focus of meditation, which leads to personal sustainability. first of all, meditation involves focusing on the present, reducing scattered thinking and promoting more thoughtful actions. the mind becomes calmer, so stress and anxiety is reduced. personal choices become more conscious and less wasteful. this in turn leads to increased self-awareness; an increased understanding of personal habits and values which help to make sustainable lifestyle chances. according to google gemini, meditation also leads to a deeper appreciation for nature, 743 develops compassion and empathy, and builds resilience and adaptability. all of these qualities can be described as fostering more sustainable lifestyles for individuals. in burman s (2009), the research was carried out between 2004 and 2007 at wat rampoeng, an international vipassanā centre in northern thailand, where the researcher was, and continues to be, a volunteer. two meditation teachers, three meditation instructors, and 80 meditation students were each observed over 8 day-long sessions. meditation teachers, meditation instructors and meditation students were also interviewed, both formally (using a pre-written questionnaire) and informally; and observations made of reporting sessions between foreign meditation students and their meditation teachers. she also observed herself as a participant selfobserving retreatant at wat rampoeng. during the period between 2004 and 2007, she was also constantly in close contact with different vipassanā retreatants, and was thus able to identify significant subjective personal benefits they reported, which were corroborated by her own experiences as a participant observer on retreat. what is interesting about this research is the ‘global spread’ of vipasana taking the benefits of individual vipasana meditation to all corners of the globe with around 100 foreign retreatants per month. this is a clear example of how the benefits of individual meditation can quickly take on global proportions, taking with it massive steps to increased sustainability. the benefits of meditation at the individual level are widely documented, and at the societal and global level the tihar prison case study demonstrates the wider benefits. the first case study of this research is based on an independent documentary film produced by eilona ariel in 1997 at tihar prison, a high security complex of 4 prison in new delhi, india, which is one of the largest prisons in the world with 10,000 prisoners (1000 prisoners, 9000 awaiting trial in 1993).at this time, kiran bedi, the renowned indian police officer, took charge of tihar prison. she is credited with initiating signifiant prison reforms, of which the vipassana program has provided a key part. 744 she invited the renowned vipassanā meditation teacher s.n. goenka to teach the vipassanā meditation program at tihar prison. under his guidance, the first vipassanā centre within a prison was established, and the first ten day course for 100 prisoners and staff took place in november 1993. eilona ariel explains in the documentary that the idea of vipassanā meditation is to go inside the mind, and when you are quiet you can feel your sensations. continuous awareness of physical sensations within without reacting is the core of the vipassanā practice. every sound, vision, taste, smell everything that contacts the body instantly produces some sensation. the technique focuses on natural physical sensations as the crucial link between the mind and body. this, he explains, is the link between mind and body the key to understanding human behaviour. through vipassanā, one realises that one’s own attitudes and addictions, suffering and happiness are not caused by the outside world. it is the reaction to pleasant or unpleasant sensations the world evokes within the body that dictates one’s actions and conditions the mind. by day four of the retreat, meditators observe all sensations snd watch emotions come and go pain, pleasure, and understand that nothing is permanent, whether hatred and greed or passion are not abstract any more. by watching the physical sensations accompanying these emotions, and by understanding their impermanent nature, one can actually start changing the habit of blind reaction through mere observation. a further five courses were held at tihar for 1000 prisoners and staff, and as a result of its success they established a vipassanā centre with courses held twice a month. so this is the massively key point and directly relates to improved sustainability at all levels: vipassanā was used in a prison system with the ambitious aim to potentially reform large numbers of people. and if this showed results at the individual level then it could reform the whole prison system in the entire planet (quoted from the documentary). returning to the main thesis of this paper, the case study clearly demonstrates the benefits of meditation. similar vipassanā centres were set up throughout the indian prison system, and worldwide, leading to anecdotal 745 evidence and reports of positive transformation among prisoners. the film and the concept of using meditation for rehabilitation inspired a great deal of academic research. studies have been conducted to evaluate the effectiveness of vipassanā in reducing recidivism (re-offending) rates and improving the overall wellbeing of prisoners (rathi, 2021). many similar programs and initiatives that focus on mindfulness, meditation and rehabilitation within prisons were subsequently set up, with countries in asia, europe, and the americas reporting positive outcomes. such programs often draw inspiration from the success of vanā at tihar prison. the tihar case study clearly demonstrates the strong link between individual meditation practice and how it can lead to positive changes at societal and even global levels. the film’s legacy continues to influence prison reform and rehabilitation efforts globally. the documentary film reported on the overall success of the program in a prison environment, and as a result vipassanā has been implemented in many correction facilities throughout the world. the second case study, referred to above, is that of nakkhu prison, in lalitpur, nepal (pandey, 2022). in january 2022, the nepalese government enabled the nepalese vipassanā centre to hold vipassanā courses in a number of prisons. in 2022 pandey reported that ‘seeing the positive effects of vipassanā in prisoners, the ten day vipassanā course was adopted in other indian prisons, including two permanent centres in tihar, new delhi, and nasik, maharashtra which continue vipassanā courses today.” pandey further reports that the vipassanā course was similarly introduced in 15 other countries. both case studies highlight the transformative potential of mindfulness and meditation in a prison environment. several studies have indicated a correlation between vipassanā practice and lower recidivism rates (rathi, 2021). this suggests that vipasana programs can effectively help inmates reintegrate into society. 746 on an important note, vipassanā has been shown to reduce stress, anxiety, and depression among prisoners. it provides tools for emotional regulation and coping with challenging environments. it also fosters enhanced rehabilitation into society, through encouraging self-awareness, empathy, and discipline, which are essential for personal growth and rehabilitation. challenges and future directions as an aside, while the impact is undeniable, it is necessary to mention the fact that there are still various challenges to overcome. these include setting up a vipassanā centre in overcrowding situations; the need for highly effective staff training in both vipassanā and management of vipassanā retreatants. there is also a need for long term commitment and support, and community integration programs. (google gemini, accessed 16 august 2024) despite these challenges, the future of mindfulness and meditation in prisons is promising. as research continues to support its efficacy, it is likely that more correctional facilities will adopt similar programs. suggestions for future research the two case studies show overwhelming support for the thesis that vipassanā is a viable solution for some of the prison challenges, but in particular, can lead to sustainable outcomes at societal and global levels. future research could pay closer attention to the incredibly complex issue of recidivism to help make vipassanā programs more streamlined to this goal. other meditation techniques could be explored especially mindfulness-based programs. finally, there is insufficient research on meta-analysis reviewing multiple studies on mindfulness and meditation in prisons and other correction facilities (especially juvenile detention centres) might provide a broader picture of potential benefits. 747 conclusion this paper has explored and confirmed the thesis that vipassana meditation practiced by individuals can lead to sustainable outcomes at societal and global levels. so what are the next steps? those next steps are now already being taken in prison systems throughout the world. but prison systems are just one area that is benefitting by vipassanā programs. the next big steps clearly need to be that similar types of programs radiate to other areas of society. in recent years there has been a massive increase in interest in all kinds of meditation programs at the individual level, these programs could be introduced in just about any aspect of society and this is where the push for better and more sustainable societies should begin. references malvika rathi, student gargo college university of delhi, india. vol 09 no. 4 (2021) exploring vipassanā meditation in prisons: a ray of hope for a better future https://ijip.co.in/index.php/ijip/article/view/1139 accessed 12 august 2024 ‘doing time doing vipassanā’ (1997). an independent documentary film produced by eilona ariel. the film was created by two israeli filmakers, ayelet menahem and eilona ariel. https://palitextsociety.org/a-dictionary-of-pali-online/ brundtland, g.h. (1987) our common future report of the world commission on environment and development. the vipassanā research institute website: https://www.vridhamma.org and https://www.dhamma.org/en mukti prasad pandey. (2022). applying vipassanā meditation as a jail reform technique: 7. a case of nakkhu prison, lalitpur, nepal. international journal of law and society, 5(3), 242-250. https://doi.org/10.11648/j. ijls.20220503.11 and http://www.economicsj.org/article/10.11648/j. 748 ijls.20220503.11 burman s (2009), designing a curriculum framework in english for meditation instructors, papap university press geneva, un-dokument a/42/427. report of the world commission on environment and development : united nations digital library system. digitallibrary.un.org mukti prasad pandey. (2022). applying vipassanā meditation as a jail reform technique: a case of nakkhu prison, lalitpur, nepal. international journal of law and society, 5(3), 242-250. http://www.economicsj.org/article/10.11648/j.ijls.20220503.11 google gemini 852 the lanna golden age of pali literature composition phisit kotsupho yueng pannengpetch phra athiwat thammawatsiri phra witawat kochakan phra theeratphid salawin phonphana abstract this article explores the golden age of pali buddhist literature in the lanna kingdom (14th-16th centuries ce), focusing on the reign of king tilokarat and his successor, king kaew (tilokapanadda). it examines the historical, social, and religious context that fostered a vibrant intellectual environment, leading to the composition of numerous significant pali texts. the article highlights the contributions of prominent scholar monks like ñāṇakitti, ratanappañña, bodhiraṃsī, and sirimangalācariya, whose works continue to be influential in theravada buddhist studies. it also analyzes the unique characteristics of lanna pali literature, demonstrating its deep connection to sri lankan traditions while showcasing distinct local developments. the lasting impact of this literary flourishing on pali scholarship and buddhist practice in thailand is emphasized, particularly through the inclusion of lanna texts like the mangalattadīpanī in monastic education. this study underscores the lanna kingdom’s significant role as a center of theravada buddhist learning and literary excellence during its golden age. keywords: lanna kingdom, pali literature, theravada buddhism, buddhist scholarship king tilokkarat 853 introduction the lanna kingdom was a land with a flourishing civilization and culture, both socially and religiously, for a long time (ongsakul, 2552, p. 45). counting from the establishment of the lanna kingdom when phaya mangrai from chiang rai came to rule this region and founded a new city called abhinavapura, or commonly known as chiang mai, as the capital in 1839 be, it has been no less than 700 years to the present day (penth, 2548, p. 123). in terms of social culture, lanna people are gentle, generous, and have a way of life that integrates buddhist principles with traditional beliefs, such as the worship of guardian spirits and ancestors, in a harmonious way (premjit, 2556, p. 87). this is considered a unique characteristic of the lanna people or the “city way of life.” in the political dimension, the lanna kingdom was an independent and sovereign state, existing alongside the sukhothai and ayutthaya kingdoms (wannasai, 2522, p. 98). a prominent lanna ruler during the sukhothai period was phaya kue na, who invited venerable mahāsumana thera from sukhothai during the reign of phaya lithai to revive theravada buddhism of the original lanka lineage (known as the araññanikāya) at wat suan dok (na bangchang, 2539, p. 156). meanwhile, a powerful ayutthaya king, borommatrailokkanat, attempted to expand his power to conquer lanna but faced the formidable might of phaya tilokarat, who was equally powerful (ongsakul, 2552, p. 134). they fought many battles but neither could defeat the other. even the names of the two kings, “borommatrailokkanat” of ayutthaya and “tilokarat” of lanna, mean “the great ruler of the three worlds” (heaven, earth, and the underworld), similar to the god deva nārāyaṇa, whose name is “phra tri bhuvanat.” in the dimension of buddhism, the lanna land was a great melting pot that nurtured buddhist monks into leading scholars of buddhism in this region, no less than the monks in the pagan kingdom at that time, and alongside the 854 monks of sri lanka (premjit, 2013, p. 87). when phaya kue na invited phra sumana thera to revive theravada buddhism of the laṅkāvaṃsa lineage, it led to the flourishing of this lineage in lanna, with wat puppharam or wat suan dok as the center of propagation (na bangchang, 1996, p. 156). during the reign of king sam fang kaen, monks from lanna and neighboring lands like laos and cambodia went to study buddhism in sri lanka, bringing back the new laṅkāvaṃsa lineage to lanna and establishing the vanarattaram or wat pa daeng monastery in chiang mai (suksawadi, 2013, p. 112). the monks of both groups, suan dok and pa daeng, initially engaged in debates and criticisms (kotsupho, 2002, p. 98). however, when phaya tilokarat ascended to the throne after phaya sam fang kaen, he supported the return of the sihala sangha to chiang mai for propagation, while also providing patronage to the existing araññanikāya sangha (ongsakul, 2009, p. 134). due to the dedication of the new sihala sangha to the study of buddhist texts, especially the pali language, the existing sangha also had to strive to improve themselves and compete in studying the scriptures (kotsupho, 2002, p. 101). this was considered a competition in doing good for buddhism, leading to monks becoming proficient in the dhamma teachings, grammar, and phonetics, enabling them to accurately examine the main buddhist scriptures. as a result of the lanna monks’ expertise in pali, a buddhist council was held in chiang mai, lanna, in 2020 be at wat bodharam or wat chedi chet yot (penth, 2005, p. 234). this was considered the 8th buddhist council, called the “at�t�hama saṅgāyana,” and the first council held in lanna or thailand (suksawadi, 2013, p. 115). the result of the council was the inscription of the pali tipit�aka onto palm leaves, known as the lanna script pali tipit�aka, which took one year to complete. this led to the great flourishing of buddhism during this period, with its fame spreading throughout neighboring countries. as a result, king tilokarat was bestowed the title “phra chao siri dhammacakkavatti lokarāja mahādhammikarāja, phra chao nakhon ping chiang mai.” the tipit�aka revised during phaya 855 tilokarat’s reign is considered one of the most important buddhist scriptures in lanna, passed down to the present day (wannasai, 1979, p. 189). there is evidence that phaya phothisarat, the ruler of lan xang, requested a copy of the lanna script pali tipit�aka to be kept in luang prabang (ongsakul, 2009, p. 145). from the reign of phaya tilokarat (1984-2030 be) to the reign of phaya kaeo or phaya tilokapan�n�atti (2038-2068 be), a period of 84 years, almost a century, the country was peaceful, the sangha was united, and there was strong support for buddhism (ongsakul, 2009, p. 134). this led to the emergence of many buddhist scholar monks who composed buddhist scriptures in the pali language, known as the works of lanna master monks. the era of phaya kaeo can be considered the golden age of buddhist literature or the highest peak of buddhist literature in lanna, as many scholar monks emerged during this time (suksawadi, 2013, p. 115). each of them composed important buddhist and historical texts in pali, such as phra ñāṇakitti who composed the yojanā vinaya and yojanā abhidhamma, phra ratanappañña who composed the vajira sāraṭṭhasaṅgaha and the jinakālamālī, phra bodhiraṃsī who composed the cāmadevivaṃsa, and phra sirimangalācariya who composed four texts: vessantara dīpanī, cakkavāḷa dīpanī, saṅkhyā pakāsaka ṭīkā, and mangalattadīpanī, composed in 2067 be (phrabrahmarajapanya, 1987). another text, whose author is unknown but widely known, is the “paññāsa jātaka,” or “siṃhemā paññāsa” as it is called in myanmar, which is a collection of folk tales composed in pali, imitating the style of the jātaka tales. these are the results of the golden age of lanna governance, with righteous kings who patronized buddhism (penth, 2005, p. 234). the aforementioned atmosphere was a crucible that produced many scholar monks who could compose buddhist texts in pali with mastery. these texts are used by the three thai monastic orders today as the core curriculum for pali studies in levels 4-7 (kotsupho, 2002, p. 105). the teachings from these texts, translated into lanna or other local languages, are all important buddhist teachings that 856 have shaped the traditions, customs, and buddhist way of life of lanna, leaving a legacy for future generations to this day. land and kingdom land the original territory covered areas of chiang mai, lamphun, lampang, chiang rai, phayao, and mae hong son provinces (excluding phrae and nan, which were independently governed) (ongsakul, 2009, p. 115). the territory expanded during king tilokarat’s reign (1984-2030 be), capturing phrae and nan (1984-1994 be, constructing phra chao thong thip at wat suan tan, nan province) and thus incorporating phrae and nan into the kingdom (penth, 2005, p. 212). the influence extended to the shan states of burma, kengtung, mong nai, mong hsipaw, mong yong, the xishuangbanna area, and luang prabang (wannasai, 1979, p. 167). geographically, the lanna kingdom in the north is bordered by the daen lao range, with the thongchai range in the west, and the phi pan nam range and luang prabang range in the east (ongsakul, 2009, p. 23). the area is rich in natural resources, abundant forests, and sources of major rivers such as the ping, wang, yom, nan, mae kuang, pai, yuam, moei, tuen, chaem, kok, lao, and ing rivers (suksawadi, 2013, p. 56). the primary occupations include agriculture, farming, and forestry, primarily situated in valley plains in key city basins like chiang rai-phayao and chiang mai-lamphun, with some areas engaged in the forest industry (wannasai, 1979, p. 89). kingdom: the lanna kingdom was established by king mangrai in 1839 be, integrating the hariphunchai kingdom under queen cāmadevī from the 13th century (ongsakul, 2009, p. 115). chiang mai became the capital city, and the kingdom consisted of various ethnic groups, with the largest group referring to themselves as “khon mueang” (city people) (penth, 2005, p. 118). historically, the lanna kingdom flourished with high civilization and cultural development (wannasai, 1979, p. 167). the mangrai code was the ancient law for governance, 857 and the kingdom covered key cities such as lamphun, lampang, chiang rai, chiang saen, nan, phrae, phayao, mae hong son, kengtung, and xishuangbanna (suksawadi, 2013, p. 78). the primary language was lanna or tai tham, though other dialects like khün and lü were also spoken (penth, 2005, p. 124). religiously, the traditional beliefs in spirits and ancestral worship were prevalent (premjit, 2013, p. 87). buddhism, introduced to the region, became the primary spiritual foundation, integrating traditions such as the annual temple and relic worship ceremonies (na bangchang, 1996, p. 156). lanna culture is characterized by unique customs and traditions that blend ancient beliefs and buddhism, such as the temple worship, new year celebrations, yi peng festival (lantern festival), and the alms-giving ceremony on the full moon of wednesday (peng phut) (suksawadi, 2013, p. 92). the society values high social cohesion, gentleness, hospitality, and sincerity towards outsiders (kotsupho, 2002, p. 98). currently, the lanna kingdom remains in the upper northern provinces, with chiang mai as the cultural, economic, educational, and tourism center (ongsakul, 2009, p. 134). the government has expanded higher education institutions from the central region to the provines, with chiang mai university being the first regional university (penth, 2005, p. 289). other state universities include maejo university, chiang mai rajabhat university, and rajamangala university of technology lanna, along with private institutions such as payap university, mcu chiang mai campus, mbu lanna campus, north-chiang mai university, and far eastern university (suksawadi, 2013, p. 115). other provinces also have significant educational institutions like chiang rai rajabhat university, mae fah luang university in chiang rai, phayao university, lampang rajabhat university, yonok university, and thammasat university lampang center (wannasai, 1979, p. 201). indigenous people of lanna: according to the cāmadevīvaṃsa and the jinakālamālī, the original 858 inhabitants of lanna during queen cāmadevī’s time were the lua and mon people, led by khun wilangka (penth, 2005, p. 118). when the lanna people settled, they called themselves “khon mueang,” speaking the “khon mueang” language with their own script known as “tai tham” (ongsakul, 2009, p. 115). periods in lanna history in terms of social, political, and administrative aspects, the land of lanna has undergone various eras, from its inception to its peak and eventual decline. there are two primary perspectives on this: hans penth, a scholar specializing in inscriptions in northern thailand, divides lanna society into four periods (penth, 2005, p. 123): 1. the era of the tai migration and settlement in lanna (1600-1804 be): before king mangrai (204 years). 2. the founding era of lanna (1804-1914 be): from king mangrai to king kuena (110 years). 3. the golden age of lanna (1914-2068 be): from king saenmuangma to king kaew (105 years). 4. the decline of lanna (2068-2101 be): after king kaew to the burmese conquest (33 years). surasawadi ongsakul, a historian from the faculty of humanities, chiang mai university, divides lanna society into three periods (ongsakul, 2009, p. 134): 1. the founding era of lanna (1839-1898 be): early mangrai dynasty to the end of king payao’s reign (59 years). 2. the golden age of the lanna kingdom (1898-2068 be): from king kuena to king kaew (170 years), reaching its zenith during king tilokarat’s reign (1984-2030 be). 3. the decline and fall of lanna (2068-2101 be): from king kaechettharat (2068-2081 be) to the burmese conquest (2101 be) (33 years). 859 the golden age of the lanna kingdom: key components and conditions regarding the golden age or the prosperous period of lanna society, the author classifies it into two aspects: the golden age of the kingdom: hans penth defines the golden age of lanna to encompass various significant events (penth, 2005, p. 212): 1. strong military forces (political stability) 2. knowledgeable monks in dhamma and vinaya (strong religious institutions) 3. just laws (rule of law) 4. skilled craftsmen creating high-value art (lanna sculpture) 5. advanced agricultural and irrigation systems (mueang fai system) 6. economic stability (well-being of the people) among these six components, hans penth highlights the adoption of theravada buddhism from lanka as the most crucial factor for the golden age (penth, 2005, p. 212). this was brought to chiang mai during king kuena’s reign by venerable sumana thera from sukhothai, who established wat suan dok as an aranyavasi (forest monastery) (na bangchang, 1996, p. 156). this tradition continued, leading to ordinations in the lankan style on rafts in the kalayani river. during king tilokarat’s reign, the new laṅkāvaṃsa sect (sihala) was specially supported, leading to a flourishing scholarly pursuit of the pali canon, resulting in many scholars who wrote significant pali texts (ongsakul, 2009, p. 134). the economic factor also contributed to the golden age. both rulers and the populace actively supported buddhist activities, including building numerous monasteries and casting buddha images (suksawadi, 2013, p. 92). royalty and nobility often donated land for the benefit of the monasteries and provided 860 labor to maintain these religious sites (kotsupho, 2002, p. 101). the golden age of buddhism in lanna: the author outlines the key events that shaped and developed the golden age of buddhism in lanna into four periods: before king tilokkarat’s reign: during king sam fang kaen’s reign, a new monastic group that had studied in lanka, known as the sihala sect or lanka new sect, settled at wat pa daeng (suksawadi, 2013, p. 112). this group emphasized pali studies and strict adherence to the vinaya, leading to conflicts with the older araññanikāya sect, which they accused of improper practices (kotsupho, 2002, p. 98). these conflicts were addressed through debates and rulings, often mediated by the king. king tilokarat’s reign (1984-2030 be): king tilokarat was a major patron of buddhism, supporting the lanka new sect and appointing their leaders to high positions (ongsakul, 2009, p. 134). he built several significant temples, including wat mahābodhārāma (wat jed yod), where a significant council was held to review and purify the pali canon in 2020 be (penth, 2005, p. 234). this council, recognized as the 8th buddhist council, was attended by over 100 learned monks and resulted in the authoritative pali texts used in lanna (na bangchang, 1996, p. 156). king yod chiang rai’s reign (2030-2038 be): king yod chiang rai continued religious activities, including the purification of boundary markers for ordination halls (ongsakul, 2009, p. 134). he also conducted major religious ceremonies, reinforcing the kingdom’s commitment to buddhism. king kaew’s reign (2038-2068 be): king kaew, also known as king tilokapanadda, was a devout support861 er of buddhism (penth, 2005, p. 289). his reign saw significant construction and renovation of temples, support for all three major monastic groups, and the promotion of pali studies and scriptural composition (suksawadi, 2013, p. 115). this period is marked by the prolific output of pali literature, with numerous significant texts being written by lanna scholars. the peak of pali buddhist literature in lanna king kaew’s reign (2038-2068 be) king kaew, also known as king tilokapanadda, gave significant support to scholars who were well-versed in pali, leading to the creation of many important religious texts in the pali language (phrabrahmarajapanya, 1987). the tradition of composing treatises to explain the words and meanings in the tipit�aka has been affirmed by many scholars to date back to the time of the buddha (kotsupho, 2002, p. 105). notable works include the nettippakaran�a and pet�akopadesa, composed by the eminent disciple mahā kaccāna thera. approximately 400 years after the buddha’s time, the milindapañha was another prominent composition (na bangchang, 1996, p. 156). the most prolific period for composing pali commentaries (aṭṭhakathā) occurred in sri lanka during the anuradhapura era (10th-11th centuries be), while the peak of ṭīkā (sub-commentary) compositions was during the polonnaruwa era, also in sri lanka. in thailand, eight notable new pali literary works were identified, including vessantara dīpanī, cakkavāḷa dīpanī, saṅkhyā pakāsaka ṭīkā, mangalattadīpanī, vajirasāraṭṭhasaṅgaha ṭīkā, malaiyavatu dīpanī ṭīkā, loka sannatthana coḷatthaṅkhatī, and paritta saṅgahaṭṭhakathā (phisit kotsupho, 2002, p. 105). these works exhibit influences from sri lankan commentarial literature while also displaying unique developments in thailand. during king kaew’s reign, the flourishing of buddhist literature marked the peak of pali literary composition in lanna (suksawadi, 2013, p. 115). several notable scholars emerged, composing significant pali texts that continue to be esteemed: 862 1. venerable ñāṇakitti thera: composed around ten treatises, including the yojanā vinaya and yojanā abhidhamma (phrabrahmarajapanya, 1987). 2.venerable ratanappañña thera: composed the vajira sāraṭṭhasaṅgaha and the jinakālamālī (2059 be) (phyarattanapanya thera, 1974). 3. venerable bodhiraṃsī thera: composed the cāmadevivaṃsa (phrabodhirangsi, 1920). 4. venerable nanda ācariya: composed the sāraṭṭhasaṅgaha. 5. venerable suvaṇṇaraṃsī thera: composed the pat�t�hama sambodhasaṅghapa. 6. suvaṇṇadīpa thera: composed the aheggusaraṭṭhadīpanī. 7. venerable sirimangalācariya: composed four notable treatises: 1. vessantara dīpanī (completed in cs 879, 2060 be, at vihāra suan kwan) 2. cakkavāḷa dīpanī (completed in cs 882, 2063 be, at vihāra suan kwan) 3. saṅkhyā pakāsaka ṭīkā (completed in cs 882, 2063 be, at vihāra suan kwan) 4. mangalattadīpanī (completed in cs 886, 2067 be, at suññakara of veluvanārāma, or wat phai kao ko) one additional work, “paññāsa jātaka” or ‘siṃhemā paññāsa’ in burmese, is known widely but its author remains unidentified. it comprises local folklore written in pali, mimicking the style of jātaka tales. venerable sirimangalācariya is renowned for his exceptional scholarship, profound knowledge of pali, and expertise in the principles of buddhism (kotsupho, 2002, p. 105). he meticulously composed treatises, integrating narratives and substantiated references to facilitate future study. his works, such as the mangalattadīpanī, reflect an unprejudiced academic approach, presenting all perspectives before allowing the reader to form an informed judgment. this unbiased methodology exemplifies the ideal qualities of a scholar. despite being a native lanna monk with a different vernacular, ven863 erable sirimangalācariya thera excelled in pali, crafting texts with remarkable fluency and precision. his writings adhere strictly to factual information, showcasing thorough research and academic integrity. notable works: “mangalattadīpanī”: esteemed as a model literary work, praised for its structure, language, and balance of scholarly and artistic merit (kotsupho, 2002, p. 105). it stands on par with the “visuddhimagga” by buddhaghosa thera, a renowned indian commentator from the 10th century be. the pali texts composed by lanna scholars have had a lasting impact on pali studies, particularly the mangalattadīpanī, which serves as a foundational text for pali education in thailand (suksawadi, 2013, p. 115). the thai sangha has incorporated it into the curriculum for pali studies at various levels. the body of knowledge in this article conclusion the golden age of pāli literature in the laṅkā kingdom represents a period of remarkable intellectual and cultural prosperity that significantly 864 contributed to the theravāda buddhist tradition. the convergence of political stability, economic prosperity, and strong monastic support created an environment in which scholarly endeavors could thrive. the patronage of rulers like king tilokarat was crucial in supporting the religious and educational institutions that facilitated the production of pāli texts. key scholars, such as venerable ñāṇakitti thera, venerable ratanappañña thera, and venerable sirimangalācariya thera, played pivotal roles in this literary renaissance. their works, encompassing commentaries (aṭṭhakathā), sub-commentaries (ṭīkā), and independent treatises, showcased a profound understanding of the dhamma and mastery of pāli. these texts have left an enduring legacy, becoming integral components of buddhist education and practice. the laṅkā kingdom’s commitment to buddhism, exemplified by the 8th buddhist council at wat mahābodhārāma, reinforced the importance of preserving and disseminating the pāli canon. this era of scholarly activity not only enriched the religious life of contemporary laṅkā but also contributed to the broader theravāda buddhist world, influencing regions far beyond the kingdom’s borders. in conclusion, the lanna golden age of pāli literature stands as a testament to the kingdom’s intellectual vibrancy and cultural sophistication. the works produced during this time continue to be revered and studied, underscoring lanna’s pivotal role in the history of buddhist scholarship. this period remains a beacon of literary and religious excellence, reflecting the enduring impact of lanna’s contributions to the theravāda buddhist tradition. references phrabrahmarajapanya. (1987). rattanapimphawong (lt. col. sang manwithun, trans.). phrabodhirangsi. (1920). chamadevivong (phya pariyattidhamma thada, trans.). phyarattanapanya thera. (1974). jinakalamali (lt. col. sang manwithun, trans.). phisit kotsupho. (2002). philosophical concepts in lanna texts. 865 m.l. surasawat suksawadi. (2013). research report on buddhism in lanna. penth, h. (2005). compilation of lanna inscriptions, volume 10. sorasawadi ongsakul. (2009). lanna history (6th ed.). singha wannasai. (1979). mongthra ropes chiang mai. sommai premjit. (2013). buddhist literature in lanna. suvaphan na bangchang. (1996). evolution of pali literature in thailand. 971 the heritage and wisdom of our ancestors ancestors’ heritage and wisdom mali thip prajong kiti phong kotchantuek phra khru palad apinan chotithi ro (sunthorn phakdee) phra baitee suchinna aninchito apichaya rachachai phetchaburi sangha college email:thipprajongmali@gmail.com abstract the heritage and wisdom of our ancestors is very important in maintaining and promoting the culture of communities and society. this cultural heritage covers traditional practices, arts, and traditional medicine. and agricultural techniques this article aims to study the concepts and methods of transmitting the wisdom of our ancestors both in thailand and abroad. using case studies from many countries to compare. keywords : inheritance, wisdom, ancestors introduction the heritage and wisdom of our ancestors is an important part of our culture. through verbal transmission, documents, and everyday practice. these legacies not only help future generations understand own history and culture but also strengthens ethnic pride and participation in the cultural heritage community and the transmission of wisdom in thailand. thailand has a rich cultural heritage. covers both performing arts and performing arts. folk music and martial arts such as muay thai there is also 972 agricultural wisdom. thai traditional medicine and the invention of folk objects, an important example is thai silk weaving which is an art that has been passed down from generation to generation especially in the northeastern region the process of weaving thai silk is delicate and complex. thai silk weaving was registered as the intangible cultural heritage of humanity by unesco in 2019. case study from abroad: japan has passed on wisdom and cultural heritage through education and practice. such as the arts of tea brewing (sad ō ) and flower arranging ( ikebana) are taught in specialized institutes and schools. japan also has festivals that provide opportunities for cultural expression and transmission, such as the obon festival. where the bon odori dance is performed and ancestor worship in france the transmission of heritage and wisdom is outstanding in gastronomy and wine. different regions of france have passed down culinary knowledge and techniques from generation to generation, such as making world famous breads and cheeses. france also promotes the transfer of knowledge through education at leading gastronomy institutes. how to preserve and promote the heritage and wisdom of our ancestors education and training : creation of educational institutions and training centers to teach traditional wisdom, such as tea brewing schools in japan. or a culinary institute in france registration and conservation : unesco registration of intangible cultural heritage. to create awareness and conservation, such as thai silk weaving support from governments and organizations : support for festivals, training and research projects on cultural heritage. the meaning and role of the words “inheritance”, “wisdom” and “ancestors” are important matters in understanding the way of human life. including creating connections between the past, present and future. this article will delve into the meaning and role of each word. including how these three words are connected and important in our lives. heritage the word “inheritance” means property. or property that has been passed down from ancestors to future generations heritage can be divided into two main types: material heritage and cultural heritage. 973 1. heritage : refers to things. or tangible assets such as land, houses, money, and antiques these things are valuable not only in terms of assets. but it also has psychological and historical significance. 2. cultural heritage : refers to traditions, culture, knowledge, and wisdom that have been passed down from generation to generation. cultural heritage may include artistic expressions, dialects, and religious ceremonies. cultural heritage is also divided into tangible and intangible heritage. tangible heritage can be historical buildings, artefacts and antiquities. intangible heritage can be dance, music and local wisdom. it is important to preserve this legacy. so that future generations can learn and be proud of their own culture. knowledge wisdom is knowledge, abilities, and skills that have been accumulated and passed on from generation to generation. there are many types of wisdom. both related to living, working and solving problems in daily life. wisdom can also be divided into cultural wisdom. scientific wisdom and technical wisdom 1. cultural wisdom : refers to knowledge and skills related to the culture, traditions, and way of life of the community, such as cooking local food, weaving, and treating diseases with herbs. 2. scientific wisdom : refers to knowledge gained from research and experiments in science, such as the development of technology and innovations. 3. technical wisdom : refers to the skills and ability to perform tasks that require specific expertise, such as mechanics, construction, and artistic work. wisdom is a very valuable thing. because it is an accumulation of valuable knowledge and experience. especially in a society that is changing rapidly. it is important to preserve wisdom. so that it can be used to develop society and solve current problems. 974 gentleman ancestors are previous generations who founded and created the culture, traditions, and wisdom we have today. ancestors play an important role in passing on knowledge and skills from generation to generation. respect for ancestors is part of the culture that exists in many countries. in which various activities are performed to show respect and remember the ancestors. 1. respecting ancestors in asian cultures : in many asian countries, such as china, japan, and korea, activities to honor ancestors are practiced, such as burning gold and silver paper. arranging ceremonies at the cemetery and setting up an altar in the house 2. respect for ancestors in western culture : in some western countries respect for ancestors may not be as clearly expressed as in asian cultures. but respect is shown through the preservation of souvenirs. and telling the story of the ancestors in the family honoring ancestors expresses gratitude and preserves the connection between new generations and the past. maintaining traditions and remembering our ancestors is what helps us feel connected to our history and culture. the importance of heritage, wisdom and ancestors heritage, wisdom, and ancestors are very important in creating and maintaining the culture of a society. understanding and respecting the heritage and wisdom of our ancestors gives us a sense of self-esteem and community. it also creates a connection between the past, present and future, which has the effect of creating mental stability and building a strong society. 1. creating cultural pride : learning and preserving the cultural heritage and wisdom of our ancestors helps future generations feel proud of their own culture. having this pride is what helps build self-confidence and participation in the community. 2. creating a link between the new generation and the past : preserving traditions and wisdom helps create a link between the new generation 975 and the past. make the new generation learn and understand their own history and culture. having this connection is what fosters mental stability and community participation. 1. using wisdom to solve today’s problems : the wisdom of our ancestors is very valuable in solving current problems. knowledge and skills accumulated over a long period of time are what allows us to adapt and solve problems that arise effectively. 2. preserving and promoting the heritage and wisdom of our ancestors preserving and promoting the heritage and wisdom of our ancestors is important in maintaining the culture and traditions of society. these conservation and promotion methods include education, training, and registration. and support from the government and various organizations 3. education and training : creation of educational institutions and training centers to teach traditional wisdom, such as tea brewing schools in japan. or a culinary institute in france it can help in maintaining inherited knowledge and skills. education is important in creating awareness and understanding of the heritage and wisdom of our ancestors. 4. registration and conservation : unesco registration of intangible cultural heritage is one way to raise awareness and conservation, such as thai silk weaving. this registration allows traditional wisdom to be recognized and preserved for future generations to learn and pass on. 5. support from governments and organizations : supporting festivals, training and research projects on cultural heritage can help preserve and promote ancestral heritage and wisdom. in addition, financial support and incentives for learning and passing on traditional wisdom is still important. development of the heritage and wisdom of our ancestors the heritage and wisdom of our ancestors has evolved and changed with the times. preserving and passing on this wisdom is not simply passed on from generation to generation. but there are also improvements and develop976 ments to suit the environment and the needs of society in each era. this article explores the development of the heritage and wisdom of our ancestors from the past to the present. including the methods that society uses to preserve and promote these wisdoms. development and adaptation of cultural heritage cultural heritage evolves and adapts to the environment and social, economic and political changes. this development and adaptation is a continuous process and is linked to social change. examples of the development and adaptation of cultural heritage are as follows. 1. cultural integration : in an era where cultural exchange between countries is increasing cultural heritage integrates and adapts to foreign cultures, for example, adopting foreign culinary cultures and blending them with local culinary cultures. this integration not only enhances cultural diversity. but it also preserves the modernity and interest of traditional culture. 2. restoration and conservation : in some cases, cultural heritage that has been neglected or lost is restored and preserved, for example by restoring lost dance performances. and the preservation of restored ancient architecture. this restoration and conservation is a process that takes time and effort to gather information and hone lost skills. 3. application of modern technology : the development of modern technology plays an important role in preserving and promoting cultural heritage. for example, the use of 3d scanning technology in recording and preserving ancient sites. and the use of digital media to disseminate knowledge about cultural heritage. the application of this technology not only makes conservation more effective. but it also helps the new generation learn and understand cultural heritage more easily. 866 the use of english language among development monk scholars decha talanuek chalermphong tham-ngarn abstract this study examines the growing significance of english proficiency among buddhist monks in thailand, who have expanded their roles to include social development and education. english, as a global lingua franca, facilitates their participation in international buddhist scholarship, conferences, and academic collaborations, enhancing their ability to share teachings and engage in intercultural dialogue. benefits include better access to academic resources, improved communication across cultures, and the ability to develop and teach educational programs. however, monks face challenges such as limited resources, cultural barriers, and demanding schedules. to address these, strategies like partnering with educational institutions, using digital platforms, and integrating english into monastic curricula are suggested. case studies show that with appropriate support, monks can achieve proficiency, thereby contributing to global buddhist discourse and fostering a more educated and harmonious global community. keywords: english proficiency, development monk scholars, social develop ment, intercultural communication introduction the role of buddhist monks in thailand has undergone significant transformation over the centuries. traditionally seen as spiritual guides and custodians of buddhist teachings, monks have increasingly taken on roles that extend beyond the confines of monastic life. they are now active participants 867 in social development, education, healthcare, and community service. this multifaceted involvement necessitates new skills and knowledge, among which proficiency in the english language stands out as particularly crucial. english has emerged as the global lingua franca, facilitating international communication and access to a vast repository of knowledge. for development monk scholars, mastering english is not merely a beneficial skill but an essential one. it enables them to engage with global buddhist scholarship, participate in international conferences, and collaborate with academic and development organizations worldwide. moreover, english proficiency allows monks to disseminate buddhist teachings to a broader audience, thereby fulfilling their spiritual and educational missions more effectively. the increasing importance of english among monk scholars is reflective of broader trends in globalization and the internationalization of education and knowledge. as thailand becomes more integrated into the global community, the ability to communicate and engage in english has become a key driver of educational and developmental success. for monks involved in community development and education, english proficiency provides a critical tool for accessing international resources, engaging in scholarly discourse, and enhancing the quality of education and development initiatives within their communities. however, the journey towards english proficiency is fraught with challenges. monasteries, particularly those in rural areas, often lack access to qualified english teachers and adequate learning materials. the traditional monastic lifestyle, with its emphasis on spiritual practice and community service, can also present obstacles to language learning. furthermore, cultural perceptions of english as a secular, non-spiritual pursuit may deter some monks from fully embracing it. buddhist monks often face significant challenges when it comes to learning english due to the lack of opportunities and resources within their monastic communities. english language skills are increasingly essential, especially as buddhism gains global attention and monks interact more frequently with 868 international communities. one of the main issues is the limited access to formal education in english, as many monasteries prioritize religious studies over secular subjects. this educational gap leaves monks with few opportunities to learn english effectively, which can hinder their ability to engage with the global community and share their teachings more broadly. there are volunteer programs that aim to address this gap by offering english teaching opportunities within monasteries. however, these programs are not always widespread, and the quality of instruction can vary greatly depending on the availability of qualified teachers. additionally, the strict monastic schedules and rules can sometimes limit the time monks have to dedicate to learning a new language. efforts to improve english learning opportunities for monks are ongoing, but more support and resources are needed to make significant progress. this paper explores the significance of english proficiency for development monk scholars in thailand. it examines the benefits that english brings to their roles as educators, community leaders, and global citizens. additionally, it addresses the challenges they face in learning and using english and proposes strategies to overcome these obstacles. through case studies of successful english language programs in thai monasteries, this paper highlights how monks can achieve english proficiency and leverage it for academic growth and community development. by understanding the intersection of language, education, and social development, this paper aims to shed light on the critical role of english proficiency in empowering monks to fulfill their expanded roles in modern thai society. it underscores the need for targeted support and resources to help monks overcome language barriers and fully realize their potential as agents of change and development. 869 the role of monks in thailand has evolved significantly over the years, expanding beyond spiritual guidance to encompass social development and education. in this context, the use of the english language among monk scholars has become increasingly important. this article explores the reasons behind this trend, the benefits it brings, and the challenges faced by monks in learning and using english. importance of english for development monk scholars english has emerged as a global lingua franca, facilitating international communication and access to a vast repository of knowledge. for development monks, proficiency in english opens doors to global buddhist scholarship, international conferences, and academic collaborations. it enables them to disseminate buddhist teachings to a wider audience, engage in intercultural dialogues, and contribute to global discourses on buddhism and development (watson, 2020). the use of english among development monk scholars is not just a modern trend but a necessity born out of the increasing interconnectedness of the world. english proficiency is crucial for monks who are involved in development work because it enables them to access international resources, engage in scholarly activities, and communicate effectively with diverse populations. historically, buddhist monks have been at the forefront of education and social development in thailand. their roles have included teaching, providing healthcare, and engaging in community development projects. in recent years, as globalization has accelerated, the scope of their work has expanded further, necessitating the use of english. english as a global lingua franca in the contemporary academic and professional landscape, english has emerged as the predominant global lingua franca. this status is particularly significant in fields related to development, where english serves as a critical 870 medium for international communication, collaboration, and dissemination of knowledge. for development monks—scholars who integrate buddhist principles with contemporary development practices—the ability to engage with english is crucial for several reasons. access to global knowledge and resources english proficiency enables development monks to access a vast array of global knowledge and resources. many of the leading academic journals, research publications, and development reports are published in english. by mastering english, development monks can tap into these resources, staying abreast of the latest research, theories, and methodologies relevant to their fields. this access is vital for informing their own research and practice, ensuring that their work is aligned with current global standards and innovations. participation in international dialogues and conferences english facilitates participation in international dialogues and conferences, which are essential for scholarly exchange and collaboration. development monks often engage with global academic communities through conferences, workshops, and seminars. proficiency in english allows them to present their research, discuss ideas with international peers, and contribute to global conversations on development issues. this engagement not only enhances their visibility but also fosters cross-cultural and interdisciplinary collaborations that can lead to innovative solutions to development challenges. collaboration with global organizations many international development organizations, non-governmental organizations (ngos), and governmental agencies operate primarily in english. development monks working in or with these organizations need english to 871 collaborate effectively on projects, write proposals, and communicate their findings. english proficiency thus becomes a tool for building partnerships, securing funding, and implementing development initiatives that align with global priorities and standards. translation and dissemination of knowledge the role of english in translating and disseminating buddhist teachings and development strategies cannot be understated. many traditional buddhist texts and teachings are being translated into english to reach a broader audience. development monks, who are often involved in this translation process, rely on english to share buddhist perspectives on development with a global audience. this dissemination helps bridge cultural and linguistic gaps, promoting a more nuanced understanding of buddhist approaches to development. enhancing scholarly influence english proficiency enhances the scholarly influence of development monks. by publishing in english-language journals and participating in global academic networks, development monks can amplify their impact and contribute to the global discourse on development and buddhism. this influence can lead to greater recognition of their work and its relevance to contemporary development practices. navigating global challenges in an era marked by global challenges such as climate change, poverty, and inequality, development monks need to engage with international strategies and solutions. english enables them to understand and contribute to global efforts to address these issues, ensuring that their work is informed by and contributes to international frameworks and strategies. 872 benefits of english proficiency 1. access to knowledge: english proficiency allows monk scholars to access a broad range of academic resources, including books, research papers, and online courses. this access is crucial for staying updated with the latest developments in buddhist studies and related fields (smith, 2019). 2. intercultural communication: english serves as a bridge for intercultural communication. monks proficient in english can participate in international forums, exchange ideas with scholars from different cultural backgrounds, and foster mutual understanding (jones, 2018). 3. educational development: by mastering english, monks can improve their educational programs and teach english to their communities, thus enhancing the overall educational standards within their monasteries and communities (brown, 2017). the ability to access a wide range of knowledge resources is particularly beneficial. many of the latest research papers, books, and academic journals are published in english. by being proficient in english, monks can stay abreast of the latest developments in their fields of interest. this knowledge can then be shared with their communities, thus uplifting the overall educational standards. furthermore, english proficiency enables monks to engage in intercultural communication. in an increasingly globalized world, the ability to communicate across cultures is invaluable. monks who are proficient in english can participate in international conferences and forums, exchange ideas with scholars from different cultural backgrounds, and foster mutual understanding. this intercultural exchange not only enriches the monks’ own perspectives but also contributes to a more harmonious global community. in addition to accessing knowledge and fostering intercultural communication, english proficiency also enhances the monks’ ability to develop educational programs. by mastering english, monks can improve their own educational programs and teach english to their communities. this is particularly important in rural areas where access to quality education may be limited. by 873 teaching english, monks can help bridge the educational gap and provide their communities with the skills needed to succeed in a globalized world. challenges in learning english for monks despite the evident benefits, monks face several challenges in learning and using english: 1, limited resources: many monasteries lack sufficient resources, such as qualified english teachers and learning materials, making it difficult for monks to acquire and improve their english skills (williams, 2021). 2. cultural barriers: the traditional monastic lifestyle and cultural norms may sometimes hinder the learning of a foreign language, which is perceived as secular and outside the spiritual domain (davies, 2020). 3. time constraints: monks often have demanding schedules filled with religious duties and community service, leaving limited time for language study (clark, 2019). one of the primary challenges faced by monks in learning english is the limited availability of resources. many monasteries, particularly those in rural areas, lack access to qualified english teachers and adequate learning materials. this makes it difficult for monks to acquire and improve their english skills. moreover, the cost of english language education can be prohibitive for many monasteries. cultural barriers also pose a significant challenge. the traditional monastic lifestyle and cultural norms may sometimes hinder the learning of a foreign language, which is perceived as secular and outside the spiritual domain. this perception can create resistance to learning english among some monks. additionally, the monastic code of conduct and the emphasis on traditional buddhist teachings can limit the time and effort monks can devote to learning a new language. 874 time constraints are another major challenge. monks often have demanding schedules filled with religious duties and community service, leaving limited time for language study. balancing their spiritual responsibilities with the need to learn english can be a daunting task. this is particularly true for senior monks who have additional administrative responsibilities. strategies for overcoming challenges to address these challenges, several strategies can be employed. firstly, increasing access to english language resources is crucial. this can be achieved through partnerships with educational institutions and non-governmental organizations that can provide english language training and materials to monasteries. additionally, online platforms and digital resources can be utilized to provide english language education to monks in remote areas. secondly, fostering a supportive learning environment within the monastic community is important. this can involve integrating english language learning into the monastic curriculum and encouraging monks to view english proficiency as a valuable tool for their development work. providing opportunities for monks to practice english through conversations, group discussions, and language exchange programs can also be beneficial. finally, addressing time constraints requires innovative approaches to learning. flexible learning schedules, personalized learning plans, and the use of technology can help monks manage their time more effectively. for instance, mobile apps and online courses can allow monks to learn english at their own pace and according to their own schedules. case studies of successful english language programs several monasteries in thailand have successfully implemented english language programs for their monks. for example, wat phra dhammakaya in pathum thani province has established an english language center that offers 875 courses and resources for monks and novices. the center provides a structured curriculum, qualified teachers, and access to a wide range of learning materials. another successful example is the international buddhist college (ibc) in songkhla province. ibc offers english language courses as part of its undergraduate and postgraduate programs. the college also organizes workshops and seminars on english language teaching and learning for monks and laypeople. these case studies demonstrate that with the right resources and support, monks can overcome the challenges of learning english and achieve proficiency in the language. beside those two case studies, the monkchat program at wat suandok in chiang mai under the administration of mahachulalongkornrajavidyalaya university is a well-regarded initiative aimed at fostering cultural exchange and improving english language skills among buddhist monks. here’s an overview of the program and how it contributes to both the monks’ language proficiency and the propagation of buddhism: the monkchat program was established to provide monks with the opportunity to practice english with visitors, volunteers, and tourists, and to facilitate intercultural dialogue. this interaction not only helps monks improve their english but also enables them to share their knowledge of buddhism with a broader audience. 1. monks engage in informal conversations with visitors and volunteers, focusing on improving their english speaking and listening skills. these interactions typically cover various topics, including buddhism, thai culture, and daily life in the monastery. 2. visitors and volunteers gain insight into buddhist practices and monastic life, enriching their understanding of buddhism and thai culture. 3. the program may include workshops or structured sessions where monks receive targeted english language instruction and practice. 876 benefits for monks: 1. enhanced communication skills: regular practice with native english speakers helps monks improve their conversational skills, vocabulary, and overall language proficiency. 2. increased global outreach: by effectively communicating in english, monks can share buddhist teachings with a wider, international audience, promoting cross-cultural understanding and dialogue. 3. academic and professional opportunities: improved english proficiency opens up opportunities for monks to participate in international conferences, publish academic work, and engage in global buddhist scholarship. benefits for visitors: 1. cultural immersion: visitors have the chance to engage directly with monks, gaining a deeper understanding of buddhism and thai monastic life. 2. educational experience: the program provides an educational experience for visitors interested in learning about buddhist philosophy and practices from a first-hand perspective. 3. building bridges: the monkchat program fosters mutual respect and cultural exchange, helping to build bridges between different cultures and communities. recommendations for enhancement 1. expand language training: advanced workshops: introduce advanced language workshops focusing on specific topics like academic writing, public speaking, and intercultural communication. professional development: offer training for monks on how to present their research or teachings effectively in english. 877 2. increase digital integration: online platforms: develop online chat platforms or virtual exchange programs to reach a broader audience and provide more flexible learning opportunities. multimedia resources: utilize multimedia tools such as videos and interactive content to support language learning. 3. strengthen community partnerships: collaborations: partner with universities and language institutions for additional resources, support, and expertise. volunteer programs: expand volunteer programs to include more english-speaking participants who can offer diverse perspectives and language practice opportunities. 4. evaluate and adapt: feedback mechanisms: implement regular feedback mechanisms to assess the effectiveness of the program and identify areas for improvement. program adjustments: adjust the program based on feedback and evolving needs to ensure it remains relevant and effective. by continuing to develop and expand the monkchat program, the institute can further enhance the english proficiency of its monks, enrich the cultural exchange experience, and support the global dissemination of buddhist teachings. ways to improve the english proficiency among buddhist monks improving english proficiency among buddhist monks to enhance their ability to propagate buddhism involves a multifaceted approach which can be done from these practical suggestions: 1. establish english language programs 1. partnerships with institutions: collaborate with educational institutions or language schools to provide tailored english courses for monks. monastic curriculum integration: incorporate english language 878 studies into the existing monastic curriculum, ensuring it aligns with their schedules and duties. 2. utilize digital tools and resources online courses and apps: leverage online platforms and language-learning apps that offer flexible learning options and interactive content. educational websites: provide access to online resources such as english-language academic journals, buddhist teachings, and intercultural communication materials. 3. create a supportive learning environment language exchange programs: facilitate language exchange with native english speakers or other learners to practice conversational skills. english-speaking community: encourage english-speaking monks or volunteers to engage with monks in informal settings to provide practice and mentorship. 4. implement flexible learning schedules adaptive learning plans: design personalized learning plans that fit around the monks’ religious duties and community service. modular learning: offer short, intensive modules on specific areas such as public speaking, academic writing, or intercultural communication. 5. promote practical application of english organize workshops and seminars: hold workshops on english usage in academic writing, presentations, and discussions related to buddhism. facilitate international conferences: encourage monks to participate in international conferences and events, providing them with practical experience in using english in professional settings. 6. foster a community of practice study groups: create study groups or english clubs within the monastic community to promote regular practice and peer support. mentorship programs: pair monks with experienced en879 glish-speaking mentors who can guide their language development and academic writing skills. 7. provide access to resources and materials books and learning materials: supply english-language textbooks, buddhist literature, and academic resources relevant to their studies and teachings. media and technology: offer access to english-language media such as videos, podcasts, and lectures on buddhist topics. 8. encourage cultural exchange intercultural dialogues: facilitate interactions with scholars and practitioners from diverse cultural and linguistic backgrounds to enhance cultural awareness and language skills. cultural immersion programs: support short-term study or exchange programs in english-speaking countries for immersive learning experiences. by implementing these strategies, buddhist monks can improve their english proficiency, thereby enhancing their ability to share buddhist teachings and engage more effectively with the global community. development monk scholars who have developed english proficiency can effectively use the language to propagate buddha’s teachings in various ways. 1. teachings and dharma talks online dharma talks: monks can offer dharma talks in english through online platforms such as youtube, zoom, or podcasts. this allows them to reach a global audience, sharing teachings on mindfulness, meditation, and ethical living with english speakers worldwide. 880 international retreats and workshops: conducting retreats or workshops in english, either in their own countries or abroad, can help spread buddhist teachings to non-native communities interested in buddhism. 2. writing and publishing books and articles: monks can write books, articles, or blogs in english on buddhist philosophy, meditation practices, and spiritual insights. these can be published through traditional or digital means, making buddhist teachings accessible to a broader audience. translation of texts: monks proficient in english can translate important buddhist scriptures and texts from their original languages into english, helping to preserve and disseminate these teachings more widely. 3. engagement on social media social media presence: by creating and maintaining profiles on social media platforms like facebook, instagram, and twitter, monks can share daily wisdom, quotes, and reflections in english, reaching a diverse audience interested in buddhism. interactive q&a sessions: hosting live q&a sessions on social media or other platforms like reddit (e.g., ama sessions) allows monks to interact directly with followers, answering questions about buddhism and spiritual practices in english. 4. educational programs and courses online courses: monks can develop and offer online courses or webinars in english, covering topics such as meditation, buddhist philosophy, or ethical living. platforms like coursera or their own monastery websites can be used to host these courses. collaborations with educational institutions: partnering with universities or spiritual centers in english-speaking countries to offer guest lectures or workshops can help propagate buddhist teachings to students and spiritual seekers. 881 5. community outreach interfaith dialogues: participating in interfaith dialogues and conferences where english is the primary language allows monks to present buddhist perspectives on various global and ethical issues, fostering understanding and peace among different religious communities. local community events: organizing or participating in english-language community events, such as meditation sessions or mindfulness workshops, can help introduce buddhist teachings to local populations in english-speaking regions. 6. humanitarian and social work charity and social work: engaging in humanitarian projects or social work in english-speaking countries can be an avenue to practice engaged buddhism. monks can use their english skills to communicate buddhist values of compassion and mindfulness while providing practical help to those in need. advocacy and public speaking: monks can use their english proficiency to advocate for causes aligned with buddhist principles, such as peace, environmental sustainability, and social justice, through public speaking and writing in english. 7. cultural exchange programs hosting international visitors: monasteries can host international visitors interested in learning about buddhism, offering teachings and guided meditation sessions in english, which can deepen cultural and spiritual exchange. participating in international pilgrimages: monks can lead or join international buddhist pilgrimage tours where english is the medium of communication, allowing them to guide participants through sacred sites while imparting teachings. by utilizing these methods, buddhist monks can effectively spread the teachings of the buddha to a global audience, making the wisdom of buddhism accessible to english speakers around the world. 882 conclusion the evolution of the role of buddhist monks in thailand from solely spiritual guides to active participants in social development, education, healthcare, and community service underscores the increasing necessity for english proficiency among development monk scholars. this proficiency is not just a modern skill but an essential tool for engaging with global buddhist scholarship, participating in international conferences, and collaborating with academic and development organizations worldwide. moreover, it allows monks to effectively disseminate buddhist teachings to a broader audience and engage in meaningful intercultural dialogues. the benefits of english proficiency for monk scholars are manifold. it enhances access to a wide range of academic resources, facilitates intercultural communication, and enables the development of educational programs that can uplift their communities. by accessing the wealth of knowledge available in english, monks can stay abreast of the latest developments in buddhist studies and other relevant fields. this knowledge can then be shared with their communities, enriching their educational experiences and fostering a more informed populace. despite the clear advantages, monks face significant challenges in acquiring and using english. limited resources, such as qualified teachers and adequate learning materials, particularly in rural monasteries, are substantial barriers. cultural barriers and the demanding schedules of monastic life further complicate the pursuit of language proficiency. overcoming these challenges requires a multifaceted approach, including increasing access to resources, creating supportive learning environments, and integrating flexible learning schedules. successful case studies from thai monasteries illustrate that with the right support and resources, monks can achieve english proficiency and leverage it for academic growth and community development. these examples highlight the importance of targeted initiatives and structured programs in facilitating language learning. 883 in conclusion, the proficiency in english among development monk scholars is pivotal for their academic and professional growth, as well as for their ability to contribute to global buddhist discourse and community development. by addressing the challenges, they face and providing the necessary support, we can empower monks to use english effectively in their development work, thereby fostering a more harmonious and educated global community. this endeavor not only benefits the monks themselves but also enhances the overall progress and integration of thai society into the global context. suggestions to give more opportunities for buddhist monks to learn english, several strategies can be implemented: 1. partnerships with educational institutions: collaborate with universities and language institutes to offer tailored english courses, and provide access to online learning platforms. 2. volunteer teaching programs: establish volunteer teaching initiatives where native english speakers can teach in monasteries, potentially including long-term residencies for continuity. 3. incorporating english into monastic education: introduce bilingual curriculums and immersion programs within monasteries to integrate english learning into daily routines. 4. access to digital resources: ensure monasteries have the necessary technology for accessing digital learning materials and create digital libraries with english resources. 5. scholarships and exchange programs: offer scholarships for studying english abroad and establish exchange programs with english-speaking monasteries. 6. community support and engagement: organize local english classes and engage lay practitioners to help with tutoring and conversation practice. 884 these approaches can help monks improve their english proficiency, enabling them to engage more effectively with global audiences and it is a gateway to propagate buddha’s teachings worldwide. references: brown, j. (2017). educational development in monastic communities. journal of buddhist education, 23(4), 567-589. clark, m. (2019). time management for monks: balancing duties and learning. monastic studies quarterly, 15(2), 212-230. davies, r. (2020). cultural barriers in monastic education. buddhist studies review, 29(1), 45-67. jones, a. (2018). intercultural communication in buddhist monasteries. global buddhism journal, 11(3), 345-362. smith, l. (2019). accessing knowledge in a global language. buddhist academic review, 12(1), 78-96. watson, p. (2020). the global role of english in buddhist studies. journal of global buddhism, 14(2), 123-139. williams, t. (2021). challenges in learning english for monks. language learning journal, 19(2), 157-175. 749 the study on the operations of early childhood teachers in providing early intervention (ei) services for at-risk students in educational institutions jantira nanglae patchareewan kijmee jantanee kanto nantarsiri abstract this study aimed to study the operations of early childhood teachers in providing early intervention (ei) services for at-risk students in educational institutions. this was qualitative research. the data was collected from focus group discussions. the target group for this research consisted of 10 early childhood teachers in educational institutions under the chiang mai primary educational service area office 2. the data was presented in descriptive analytics. according to the result of this study, the interviewees emphasized the importance of special education in promoting inclusive opportunities and social integration for children with special needs. effective early intervention required adapting curricula, fostering collaboration among teachers, parents, and stakeholders, and addressing challenges like limited knowledge and communication issues. key strategies included comprehensive teacher training, curriculum adjustments, and enhanced communication with parents. regular monitoring, expert guidance, and multidisciplinary collaboration were vital for creating a supportive environment, ultimately improving developmental outcomes through coordinated efforts across schools, healthcare providers, and community organizations. keywords: early intervention, at-risk students, early childhood teachers 750 introduction in thailand, challenges remain in providing education for individuals with disabilities or special needs, despite their rights to receive comprehensive educational services from birth or the onset of disability across all levels, as mandated by the national education act b.e. 2542 and its amendments (b.e. 2545). article 10, section 2, of the act specifies that individuals with physical, mental, intellectual, emotional, social, communication, and learning impairments, or those unable to care for themselves, have the right to receive specialized basic education. the education for persons with disabilities act b.e. 2551 further emphasizes that individuals with disabilities are entitled to free education from birth or the time of disability diagnosis throughout their lives. this includes access to technology, educational materials, services, and other forms of assistance tailored to their abilities, interests, and specific needs. scholars such as dettmer, dyck, and thurston (1999), deiner (2010), and lewis & doorlag (1995) highlight the principles of “equity” and “normalization” in special education, focusing on basic human rights and freedom. however, in practice, challenges persist. children with intellectual disabilities, learning disorders, adhd, and autism, referred to as “special children,” often receive inclusive education with their peers, which may lead to inadequate support for their full potential development. early childhood teachers are critical in this process as they influence children’s development. yet, issues such as delayed development in various domains and the lack of clear teacher development plans highlight the need for better screening tools and professional training. the current screening methods primarily target students from grade 3 onwards, leaving a gap in early childhood education. therefore, there is a pressing need to develop early childhood teachers’ capacity in special education, in alignment with the national strategy (b.e. 2561-2580). continuous and effective professional development is essential for enhancing teachers’ skills, expertise, 751 and ethical standards, ensuring they can adapt to new challenges and promote students’ success in a diverse society. the 2023 report from the chiang mai primary educational service area office 2 highlights that out of 131 schools under its jurisdiction, 110 provide inclusive education. the quality development project for inclusive education, in collaboration with rajanagarindra hospital, aims to enhance the skills of teachers responsible for inclusive education. the project has two primary objectives: (1) to improve teachers’ understanding of how to support children with disabilities in reaching their full potential, and (2) to foster cooperation among multidisciplinary teams to create a consistent approach to student screening. five schools voluntarily participated in this study. the increasing need for inclusive education presents challenges for teachers, particularly in screening students to identify their individual developmental needs. effective initial screening is crucial for gathering relevant information that allows teachers to customize educational strategies for each child. the screening process should be clear, contextually appropriate, and continuously refined. educational institutions need to prioritize the development of early childhood teachers’ capabilities in delivering high-quality special education. given the reasons mentioned above, the researcher aims to conduct a study on the operations of early childhood teachers in providing early intervention (ei) services for at-risk students in educational institutions. this research will be beneficial to administrators and all relevant parties in utilizing the findings to improve the quality and effectiveness of special education services provided by early childhood teachers for special needs children, ultimately achieving the intended goals. early intervention (ei) guralnick (2001) defines early intervention as “a system of coordinated services that promotes the child’s age-appropriate growth and development and supports families during the critical early years.” he emphasizes that early 752 intervention is intended to mitigate developmental delays and enhance outcomes for children at risk. shonkoff and meisels (2000) describe early intervention as “an array of services provided to very young children who are identified as having or being at risk for developmental delays or disabilities and their families, to enhance the child’s developmental progress and the family’s ability to meet the needs of the child.” dunst and trivette (2009) define early intervention as “family-centered practices and a collection of interventions aimed at supporting both the child’s development and the family’s ability to promote and sustain that development.” they emphasize a family-centered approach where families play a central role in decision-making and intervention processes. hebbeler and colleagues (2007) define early intervention as “services provided to infants and toddlers who have developmental delays or disabilities, to support developmental outcomes and family functioning by addressing the child’s specific needs through individualized strategies.” in addition, early childhood intervention refers to systematic activities or services designed to support and promote the appropriate growth and development of children, particularly in infancy and early childhood. the goal of early intervention is to help children develop essential skills and abilities according to their age effectively, including motor skills, speech, cognitive abilities, and social learning (komonwatana, 2018 and theerasawat, 2021 theoretical foundations of early intervention 1. developmental systems theory (guralnick, 2001): guralnick’s theory views child development as an outcome of complex interactions between biological, familial, and environmental factors. early intervention should address these multiple layers to create optimal developmental conditions. 2. ecological systems theory (bronfenbrenner, 1979): bronfen753 brenner’s model highlights the significance of multiple environmental systems (e.g., family, community, societal context) in shaping child development. ei programs focus on interventions across these systems. 3. transactional model of development (sameroff & chandler, 1975): this model emphasizes the dynamic interplay between a child and their environment. the model advocates for interventions that promote positive transactions between the child and their surroundings. key aspects of early intervention 1. identification and assessment: early screening and evaluations to detect developmental issues. 2. individualized plans: develop tailored intervention plans, often through an individualized family service plan (ifsp). 3. multidisciplinary approach: involvement of a team of professionals including educators, therapists, and medical experts. 4. family-centered support: engaging and empowering families in the intervention process. core components of early intervention 1. identification and screening: early identification is a key element, involving regular developmental screenings and assessments to determine whether a child is experiencing delays. early identification ensures timely support, reducing the risk of more significant developmental issues later in life. 2. family-centered approach: ei services emphasize the role of the family as central to the child’s development. family-centered practices include involving parents and caregivers in decision-making, providing them with knowledge and skills to support their child’s development, and respecting the cultural and social values of the family. 3. individualized services: early intervention plans are customized to meet each child’s specific needs through an individualized family service plan 754 (ifsp) or individualized education program (iep), which outlines goals, strategies, and the specific services to be provided. 4. multidisciplinary teams: a multidisciplinary team of professionals (e.g., special educators, speech therapists, occupational therapists, and psychologists) collaborates to assess the child’s needs and deliver services, ensuring comprehensive and holistic support. 5. natural environments: ei services are often provided in natural environments such as the child’s home or early childcare settings. the rationale is to promote development in the context of the child’s everyday routines and interactions. 6. evidence-based practices: effective early intervention relies on evidence-based strategies and approaches, with interventions grounded in research on child development and learning. benefits and impact of early intervention early intervention has been shown to have significant long-term benefits, particularly in cognitive, social, and emotional development. research indicates that early and sustained support can improve outcomes for children with developmental delays and disabilities, reduce the need for more intensive services later, and contribute to better academic and social outcomes. challenges in early intervention despite its benefits, early intervention faces challenges such as inconsistent access to services, disparities in service delivery based on socioeconomic status, and variability in the quality of interventions. ensuring that all children and families have equitable access to high-quality services remains a critical focus. 755 findings from the focus group, ten issues were found as follows: 1. crucial things for improving preschool teachers’ implementation of early intervention services? interviewees emphasized the importance of special education in providing inclusive opportunities for students with special needs, ensuring they could integrate socially and develop effectively. they highlighted the necessity of adapting education to meet individual abilities and needs, aiming for equal educational opportunities, and screening for early intervention. differences opinions of the interviewees lay in the specific focus: the first point addressed social integration and mutual support; the second focused on adjusting educational content and assessments; the third was about directly helping special needs children; the fourth point discussed ensuring equal rights and opportunities; the fifth emphasized early screening and intervention; and the sixth point was about overall developmental improvements and the right to a fulfilling life for all students. 2. key factors for the success of early intervention services in schools the similarities among interviewees’ point of view were centered on the collaborative approach needed to support students with special needs, emphasizing the roles of both teachers and parents in creating an effective learning environment. they all highlighted the importance of assessment, involvement, and support to ensure appropriate educational development. the different opinions were in their specific focus: the first point emphasized the importance of assessing students’ basic abilities and needs to tailor education effectively; the second point stressed the collaborative efforts between parents and teachers; the third point underscored the involvement of all stakeholders; the fourth and point focused on parental support and active participation; the sixth point mentioned family involvement and educational resources; and the seventh point highlighted administrative support in providing resources and facilitating cooperation. 756 4. obstacles for preschool teachers in providing early intervention services in schools? the similarities among interviewees’ opinions involved challenges in supporting students with special needs, with a common theme of insufficient understanding and collaboration. they all addressed issues that hindered effective early intervention and inclusive education. the differences lay in their specific areas of concern: the first point identified a lack of teacher knowledge and an unsuitable learning environment; the second highlighted time constraints and additional responsibilities; the third emphasized the need for understanding and acceptance of the child; the fourth focused on communication issues and lack of parental cooperation; the fifth point deals with communication and familiarity with the child; the sixth addressed gaps in special education knowledge and parental understanding; and the seventh point reflected on parental acceptance and understanding as potential barriers. 1. ideas for developing the work of preschool teachers in providing early intervention services most interviewees highlighted the importance of comprehensive teacher development and early intervention support, emphasizing the need for collaboration among various stakeholders including schools, teachers, special education centers, hospitals, child development institutes, and communities. the focus was on providing diverse and effective training for teachers to enhance their ability to support students, including improving communication with parents and understanding individual students’ needs. the development should also involve updating technology and ensuring cooperation from all relevant sectors—medical, social, and familial—to achieve effective student development. 2. ideas on developing preschool teachers regarding curriculum, activities, and learning management suitable for inclusive education the interviewees underscored the need for adapting curricula and activities to better support students with special needs. they emphasized de757 veloping teacher knowledge and training to customize educational approaches according to individual student requirements and increasing numbers of special needs children, particularly in early childhood education. key areas included revising curricula, organizing appropriate and integrated activities, and ensuring that teachers receive adequate training. the focus was on creating an inclusive and effective learning environment that promotes both the academic and emotional well-being of students. 1. opinions on developing communication skills for preschool teachers to enhance communication with parents, fostering understanding and cooperation in supporting children with special needs the interviewees emphasized the crucial role of communication in the development of students, particularly those with special needs. effective collaboration between schools, teachers, and parents was essential for understanding and addressing student needs. teachers should develop strong communication skills to ensure clear, mutual understanding and gain parental acceptance. this included explaining the benefits for students, creating opportunities for discussion, and addressing parental concerns. overall, good communication fostered better cooperation and supports student development more effectively. 2. opinions on supervising and monitoring education management in schools with both special needs and typically developing children the interviewees highlighted the critical importance of communication between schools, teachers, and parents in developing students, especially those with special needs. effective communication helped align understanding, build trust, and foster cooperation among all parties involved. teachers needed to continuously develop their communication skills to explain and address student needs, ensure parental acceptance, and promote effective collaboration. the goal was to create a supportive environment where students could thrive and be accepted by their families and society. 758 1. organizations should be involved in promoting and supporting preschool teachers in providing early intervention services the interviewees emphasized the importance of regular supervision and evaluation in schools with special needs students to ensure educational effectiveness. monitoring was essential for assessing the success of previous efforts, identifying problems, and making improvements. regular evaluations helped teachers understand how to enhance their teaching methods and provide better support for students. the process should include periodic assessments, ideally monthly or at least once per term, to ensure continuous development and address any shortcomings. overall, consistent monitoring and feedback were crucial for improving educational practices and outcomes for students with special needs. 1. idea on special education management in schools? the interviewees emphasized the importance of involving experts and specialized resources in the development and support of teachers and students with special needs. schools were encouraged to collaborate with organizations such as special education centers, development institutes, and local education offices to provide training and guidance. experts should offer specialized knowledge and practical resources like easy-to-read manuals and assessment tools for special education. additionally, schools should include special education teachers and ensure that training programs were accessible and tailored to improve understanding and effectiveness. overall, effective development relied on the integration of expert advice and tailored educational support. 2. additional suggestions or perspectives on improving the work of preschool teachers in early intervention services in schools? the interviewees underscored the necessity of collaborative efforts from various sectors in providing early intervention support for students with special needs. effective assistance required the involvement of schools, administrators, teachers, parents, students, healthcare providers, community organizations, special education centers, local government, and private agen759 cies. this comprehensive cooperation ensured the most effective support and development for students. key contributors included medical professionals, therapists, educational institutions, and health departments, all of whom must work together to achieve optimal outcomes. discussion the key insights from the interviewees highlighted several crucial aspects of improving early intervention services in preschool education. first, the significance of special education was emphasized in promoting inclusive opportunities for children with special needs, ensuring their social integration, and enhancing developmental outcomes. effective early intervention required adapting curricula, focusing on social inclusion, adjusting educational content, and fostering equal opportunities through early screening and assessment. additionally, collaborative efforts among teachers, parents, and stakeholders were essential for tailoring educational strategies to individual needs and for creating an inclusive learning environment. challenges such as limited teacher knowledge, time constraints, and communication issues were barriers that need to be addressed for successful implementation. developmental strategies included comprehensive teacher training, stakeholder cooperation, curriculum adaptations, and enhancing communication with parents to achieve effective support for students. furthermore, consistent supervision, expert guidance, and multidisciplinary collaboration were key factors in improving educational practices. regular monitoring and evaluation, ideally through periodic assessments, were necessary for assessing and refining early intervention efforts. the integration of specialized resources and expert knowledge, along with community and organizational support, played a critical role in enhancing both teacher capabilities and student outcomes. the overall goal was to create a supportive and inclusive environment through coordinated efforts from schools, healthcare providers, special education centers, and other sectors to deliver effective intervention services. 760 new knowledge here’s a diagram summarizing the key points for improving preschool teachers’ implementation of early intervention services. each of the ten points is represented in a step-by-step flow, highlighting crucial aspects, key factors, challenges, and strategies for enhancing early intervention in preschool settings. the diagram visually connects the main ideas and organizes the points into a clear sequence for better understanding. conclusion early intervention provides targeted support for young children with developmental delays or those at risk, aiming to address their cognitive, social, emotional, and physical needs. it involves collaboration among educators, healthcare professionals, and families to create personalized strategies that improve development and prepare children for future learning. key aspects include adapting curricula, enhancing teacher training, and fostering collaboration among stakeholders to address challenges. regular monitoring and consistent supervision, supported by multidisciplinary efforts, are essential for creating an inclusive and supportive environment for children’s growth. references bronfenbrenner, u. (1979). the ecology of human development: experiments by nature and design. harvard university press. chiang mai primary educational service area office 2. (2023). annual report. chiang mai primary educational service area office 2. deiner, p. l. (2010). inclusive early childhood education: development, resources, and practice (6th ed.). cengage learning. dettmer, p., dyck, n., & thurston, l. p. (1999). consultation, collaboration, and teamwork for students with special needs. boston, ma: allyn and bacon. education for persons with disabilities act b.e. 2551 (2008). education for persons 761 with disabilities act b.e. 2551. [government gazette publication no. 125, part 15] guralnick, m. j. (2005). the developmental systems approach to early intervention. the journal of special education, 36(4), 319-328. hebbeler, k., spiker, d., bailey, d., scarborough, a., mallik, s., & simeonsson, r. (2007). early intervention for infants and toddlers with disabilities and their families: participants, services, and outcomes. journal of early intervention, 29(2), 138-162. komonwatana, p. (2018). promoting early childhood development: approaches and strategies. journal of educational research, 30(2), 112-125. lewis, r., & doorlag, d. (1995). teaching special students in general education classrooms (4th ed.). merrill/prentice hall. national education act b.e. 2542, b.e. 2545 (1999). national education act b.e. 2542 and its amendments b.e. 2545. [government gazette publication no. 116, part 1] rajanagarindra hospital. (2023). quality development project for inclusive education. rajanagarindra hospital. sameroff, a. j., & chandler, m. j. (1975). reproductive risk and the continuum of caretaking causality. in f. d. horowitz (ed.), review of child development research (vol. 4, pp. 187-244). university of chicago press. shonkoff, j. p., & meisels, s. j. (2000). early childhood intervention: the evolution of a concept. handbook of early childhood intervention. cambridge university press. theerasawat, s. (2021). evaluation of early childhood intervention programs in kindergarten schools. journal of education and child development, 10(1), 23-37. 728 integrating buddhist concepts into global citizenship education to promote sustainability nisara wangratanasopon chiang mai university e-mail: nisara.wang@cmu.ac.th abstract this paper explores the integration of buddhist concepts into global citizenship education (gced) to promote sustainability and foster interconnectedness. by examining arne naess’s deep ecology (1973), schumacher’s buddhist economics (1973), and p.a. payutto’s writings on economics in a buddhist way (2023), the study demonstrates how these philosophies offer a comprehensive framework for nurturing global citizens who are aware of their responsibilities toward both people and the planet. naess’s deep ecology advocates the intrinsic value of all living beings--a paradigm shift from an anthropocentric to an eco-centric worldview. central to deep ecology is its spiritual dimension, which resonates closely with buddhist teachings on the interconnectedness of all life. schumacher’s buddhist economics, outlined in his seminal work, small is beautiful, advocates for economic models that prioritize human well-being and environmental sustainability over mere profit and growth. his ideas of the ‘middle path’ and the ‘right livelihood’ challenge conventional economic practices. he urges a shift towards community-centered development, ethical consumption, and the pursuit of meaningful work. p.a. payutto’s writings of buddhist economics emphasize moderation, mindfulness, and ethical consumption. his teachings encourage a balanced approach to material wealth, advocating for mindful consumption, the reduction of harmful desires (lobha) and the cultivation of skillful desires (chanda). integrating these buddhist concepts into gced not only nurtures global citizens who are equipped to address environmental challenges but also fosters a worldview rooted in interconnectedness, non-violence, ethics, 729 and sustainability. this comprehensive approach can contribute to the development of a more just, peaceful, and sustainable global society. keywords: global citizen education, deep ecology, buddhist economics introduction the un’s global education first initiative wrote that the function of education is not just to teach people how to read, write, and count; instead, its duty is to assist people in bringing justice, peace, tolerance, and inclusiveness to our communities—an ideal that becomes the primary goal of global citizenship education (gced) to “nurture respect for all, build a sense of belonging to a common humanity, and help learners become responsible and active global citizens” (united nations). to achieve this, what core competencies should individuals develop to be “proactive” and “engage” with global issues? what values are needed to cope with the challenges of the 21st century? gced aligns with target 4.7 of the un sustainable development goals (sdg 4 on education)—education 2030 agenda and framework for action—which urges international communities to ensure that all learners are educated with the knowledge and skills to promote sustainable development, such as “sustainable lifestyles, human rights, gender equality, promotion of a culture of peace and non-violence, global citizenship, and appreciation of cultural diversity and of culture’s contribution to sustainable development” (united nations). in other words, gced is significant in our contemporary society because it is a teaching/learning approach for young learners to become global citizens who live together peacefully on one planet. according to unesco, whose work aligns with the un framework, global citizen education can be developed within four key areas: 1.adjusting curricula and content of lessons to provide knowledge about the world and the interconnected nature of contemporary challenges 730 and threats, 2. nurturing cognitive, social, and other skills to put the knowledge into practice and make it relevant to learners’ realities, 3. instilling values that reflect the vision of the world and provide purpose, such as respect for diversity, empathy, open-mindedness, justice, and fairness for everyone, and 4. adopting behaviors to act on their values and beliefs (unesco). being aware of the significance of gced, the bachelor’s program in english, faculty of humanities, chiang mai university, developed engl424 english for the global citizen as a major elective course for fourth-year students, focusing on english skills, exposure to various texts and media, promotion of critical literacy, and knowledge about global citizenship and a sustainable world. this led to the course learning objectives, which aim at students being able to 1) develop integrated skills in english to communicate as a global citizen with cultural creative awareness, 2) analyze various texts of global themes using critical literacy, and 3) discuss issues with critical, creative, and collaborative thinking. the course content covers key concepts of global citizenship, new paradigms for sustainability, communal spirit and common humanity, interaction with local, national, and international communities, and becoming a global citizen with cultural creative awareness. the content concerning new paradigms of sustainability are the core concepts of the course. this unit opens possibilities for incorporating knowledge from various disciplines such as life science, philosophy, history, literature, etc., to find a paradigm shift for our sustainable world. new paradigms of sustainability are neither about promoting environmental awareness nor finding a scientific solution to world problems, but adopting the right attitude toward the way of the world among young learners through learning about intrinsic values. the objective of this study is to explore buddhist-related concepts or knowledge with a spiritual dimension that can be incorporated into the course to introduce learners to intrinsic values necessary to become global citizens. the scope of the study includes philosophical ideas from arne naess’s deep ecology (1973), e.f. schumacher’s buddhist economics (1973), and p.a. payutto’s economics in a buddhist way (2023). 731 theoretical background arne naess’s deep ecology arne naess (1912–2009) is a norwegian philosopher, mountaineer, and activist who was an important intellectual and inspirational figure within the environmental movement of the late twentieth century. according to open air philosophy, naess is gandhian and holds on to gandhi’s notion of active non-violent resistance and strongly believes that non-violent communication can solve any human conflict. in his essay “the shallow and the deep, long-range ecology movements: a summary,” published in 1973 in the journal inquiry, arne næss coined the term “deep ecology.” naess (2005) distinguished “deep ecology” from what he called “shallow ecology” as follows: the shallow ecology movement is concerned with fighting against pollution and resource depletion. its central objective is the health and affluence of people in the developed countries. the deep ecology movement has deeper concerns, which touch upon principles of diversity, complexity, autonomy, decentralization, symbiosis, egalitarianism and classlessness. (p.1) the term “shallow ecology” is derived from his concern over deviations from the deep ecology movement. when ecologists have adopted “a one-sided stress” in solving the environmental issues, they concentrate on specific aspects of an environmental issue without considering broader impacts or industrial practices that cause it. without a deeper ecological or systemic view of the root cause of the problem, individuals will opt for surface-level solutions that can lead to unexpected consequences. the core concepts of deep ecology have been elaborated in detail in this article. the movement recognizes organisms as knots in the biospherical relationship; believes in the equal right to live, not to disregard our dependence; contends that survival of the fittest refers to live together, not to destroy, use, and control; adopts an anti-class stance as opposed to any class structures; fights 732 against pollution and resource exploitation with ethics of responsibility, rather than causing any ill effects; embraces complex and intricate values, rather than unwanted and complicated factors; and promotes self-government, not a hierarchy in decision-making process (naess, 2005, pp.1-3). in 1984, during an easter vacation in death valley, california, naess and sessions formulated the core concepts of deep ecology and called them the basic principles of deep ecology which are as follows: 1) the well-being and flourishing of human and non-human life on earth have value in themselves. these values are independent of the usefulness of the non-human world for human purposes, 2) richness and diversity of life forms contribute to the realization of these values and are also values in themselves, 3) humans have no right to reduce this richness and diversity except to satisfy vital needs, 4) the flourishing of human life and cultures is compatible with a substantial decrease of the human population. the flourishing of non-human life requires such a decrease, 5) present human interference with the non-human world is excessive, and the situation is rapidly worsening, 6) the dominant socio-political living situation must therefore end. this will affect basic economic, technological, and ideological structures. the resulting state of affairs will be deeply different from the present, 7) the ideological change is mainly that of appreciating quality (dwelling in situations of inherent worth) rather than adhering to an increasingly higher standard of living. there will be a profound awareness of the difference between big and great, 8) those who subscribe to the foregoing points have an obligation directly or indirectly to participate in the attempt to implement the necessary changes. (p.5) with a central theme revolving around inherent values, deep ecology is believed to be a concept that can lead to a radical shift in our consciousness, leading to a fundamental change that can help us cope with the environmental crisis. 733 according to fritjof capra, who views himself a life scientist, “deep ecology” is related to the term “ecological view” that he elaborates on in his book, the web of life: a synthesis of mind and matter (1997), as it holds that humans are not separated from the environment and the world is not a cluster of single objects but a phenomenal network that is “interconnected and interdependent”. capra (1997) discusses further the differences between deep ecology and shallow ecology. the former is eco-centric--it accepts the intrinsic worth of all living beings and regards humans as only a strand in the “web of life” while the latter is anthropocentric or human-centered--humans are above or outside nature, are a source of all values, and attribute instrumental value to nature. capra (1997) emphasizes that deep ecology is spiritual or religious awareness; it is perceived as the mode of consciousness. it is, therefore, not surprising that the emerging new vision of reality based on deep ecological awareness is consistent with the so-called ‘perennial philosophy’ of spiritual traditions, whether we talk about the spirituality of christian mystics, that of buddhists or the philosophy and cosmology underlying the native american traditions. (para 5) the concept of deep ecology has a spiritual dimension and aligns with the buddhism concepts of compassion (karuna) and non-harm (ahimsa) towards all beings. the principle of compassionate action extends to all forms of life. both deep ecology and buddhism advocate for the interconnectedness of life and the respect for intrinsic value of all beings, and they opposed killing or suppressing. practices such as meditation cultivate spiritual development, awareness, and mindfulness, which can lead to greater ecological sensitivity and compassion. by adopting deep ecology principles, students learn to develop an ecological view, foster a profound respect for the environment and all life forms, cultivate a sense of interconnectedness, and understand the urgent need for sustainable practices, which correspond to gced’s objectives. 734 e.f. schumacher’s buddhist economics e.f. schumacher (1911–1977) was a german economist and journalist who is best known for his proposal for human-scale, decentralized, and appropriate technologies, his advocacy of community-based economies, and his call for an end to excessive consumption. the term “buddhist economics” was coined by e. f. schumacher in 1955, when he travelled to burma as an economic consultant. the term was used in his essay, which was first published in 1966 in asia: a handbook and republished in his influential collection small is beautiful (1973). according to schumacher (1973), buddhist way of life is marvelous in its rational pattern in which--small yields an extremely satisfying outcome. thus, the characteristics of buddhist economics are simplicity and non-violence as it applies buddhist concepts such as middle way and detachment. it calls for technology that is “born of non-violence” (ahimsa) and “a relationship of man to nature.” he argues that technological production leading to endless consumption of our limited natural resources and deprivation of future generation’s benefits is not a viable solution. he emphasizes that what we truly need from people in scientific and technological fields include: … methods and equipment which are cheap enough so that they are accessible to virtually everyone, suitable for small-scale applications, and compatible with human’s need for creativity. (schumacher, 1973, p.35) schumacher (1973) discusses the conflicting views between modern economists and buddhist economists regarding the degree of consumption. he elaborates that, for modern economists, “standard of living” is measured by what they annually consume; therefore, more consumption is better than less consumption. in contrast, buddhist economists view consumption as a path to well-being, and thus, we should aim for higher well-being with lesser consumption (center for new economics, 2024, para. 12). schumacher emphasizes the different approaches to consumption between these two groups. modern economists claim that consumption is the 735 ultimate goal of all economic pursuits; therefore, production resources such as land, labor, and capital are considered the means to achieve this goal. they optimize their satisfaction through consumption while buddhist economists enhance consumption through productive effort (center for new economics, 2024, para. 13). in his essay of “buddhist economics,” published online on the center for new economics website, schumacher asserts that, “simplicity and non-violence are closely related” (para. 14). schumacher considers the optimal pattern of consumption is higher satisfaction from lower consumption. the modest use of resources to satisfy one’s need enables buddhist economists to live without much pressure as they adhere to the buddhist principle of “cease to do evil; try to do good,” unlike the modern economists (center for new economics, 2024, para. 14). self-sufficient local communities are another important trait asserted by schumacher in his essay. buddhist economists view that relying on production from local resources for local needs is the most rational practice of economic life while a lifestyle dependent on resources from afar--typically seen among modern economists--is a sign of failure (center for new economics, 2024, para. 15). the main distinction between these two is the attitude towards the use of renewable and non-renewable energy. modern economists do not differentiate between renewable and non-renewable energy; both are treated equally and quantified in unit and prices. on the contrary, buddhist economists contend that we should use non-renewable energy in the case that it is necessary, with the utmost care and an emphasis on preserving nature. wasteful and excessive exploitation is considered a violent action (center for new economics, 2024, para.18). to conclude his essay, schumacher criticizes modern economists that their way of life is not a sustainable living practice: “…a population basing its economic life on non-renewable fuels is living parasitically…such a way of life could have no permanence…is an act of violence against nature...” (center for new 736 economics, 2024, para. 19). schumacher (1973) also gives an alarming message to buddhist countries, not to ignore their eastern legacy of spiritual values while adopting the western values of materialism from modern economics. we can conclude that buddhist economics has originated from buddhist concepts and practices. schumacher views the world and see through our negligence and ignorance. with an economist’s eyes, he provides a lens to adjust our mindset using eastern philosophy of right livelihood to change our view on economic life. the approach incorporates buddhist concepts such as non-violence and the middle way, inherent values that can guide students to foster sustainable living practices and provides them insightful thoughts on comprehensive economic systems. the key concept of the approach also resonates with the goals of gced as it promotes economic systems that are both just and sustainable. p.a. payutto’s buddhist economics somdet phra buddhaghosacariya (p.a. payutto) (1939-present) is an honorary tipitaka scholar from navanalanda mahavihara, india. he teaches buddhist studies and gives lectures at various universities in thailand and abroad. he has written many books and proposed his theory of buddhist economics from the perspective of a buddhist monk. according to ven. payutto (2023), his theory examines the psychology of the human mind and the emotions that guide our economic activities. his buddhist economics aims to clarify harmful practices and beneficial ones across the range of human activities involving the production and consumption of goods and services, with the hope to teach human beings to become ethically mature. in his book buddhist economics, 15th edition, thai version, which was revised and reprinted from the 7th edition, a special section was written. this section is the focus of this paper. from the perspective of a buddhist, economics and other streams of knowledge cannot be separated--economics is part of a 737 concerted effort to solve the problems of humanity, while buddhist economics works with it to reach a common goal of sufficiency in society, the individual, and the environment (payutto, 2023). central to ven. payutto’s economics is the concept of “wise consumption” or “skillful desire” (chanda) which contrasts with ”unskillful desire” (lobha/tanha), which advocates for mindful consumption that respects ecological views and promotes sustainability. this concept can be incorporated into gced to introduce students to learn buddhist economics from a perspective of thai buddhist monk and to encourage students to adopt more responsible and ethical consumption practices. these principles can guide students in making conscious choices as a global citizen, contributing to both individual and collective well-being. integrating buddhist concepts into global citizen education effective teaching strategies for integrating ecological views from arne naess’s deep ecology to schumacher’s and payutto’s buddhist economics include collaborative learning, critical reflection, experiential learning and case studies. collaborative learning environments are provided where students can study global initiatives and sustainability challenges together before an oral report. working in groups can enhance understanding of the new paradigms as well as their role as a global citizen. critical reflection encourages students to critically reflect on their own values and actions upon interacting with philosophical ideas. discussions in a controlled setting, such as pinwheel, round robins and fishbowl, are an effective strategy to comprehend “deep ecology” together with classmates and reflect their opinion. reflective essays can help students ask “deeper” questions, connect the theories they learn to their personal and professional lives. presentations of social enterprises that adopt buddhist economics is a good means to demonstrate their critical skills. case studies introduce students to companies that have successfully integrated ethical and sustainable practices into their operations, making abstract concepts concrete, 738 tangible, and applicable. experiential learning from community-based projects and site visits complete the circuit of learning about mindful consumption and right livelihood. the observation of ecological view in real-world scenarios can enrich their learning experience. conclusion the intrinsic values in the buddhist-related concepts explored in this study can be integrated into global citizenship education, as they foster a worldview rooted in interconnectedness, non-violence, and environmental ethics—an inherent value that an active citizen should possess to promote a more just, peaceful, and sustainable world. this corresponds to the goal of gced. by incorporating an ecological view from these buddhist-related concepts, students can develop an eco-centric attitude and a deeper understanding of their role as active citizens in global society. as global citizens who are part of the deep ecology movement and embrace the stance of a buddhist economist, they will be better equipped to address the environmental and social challenges of our time with these new paradigms. challenges and suggestions first, it is essential to approach buddhist teachings with cultural sensitivity and respect for diversity. educational programs should acknowledge the diverse interpretations and practices within buddhism, as learners come from various backgrounds and beliefs. second, ensuring that theoretical concepts can be effectively translated into practical applications is challenging. educators must find ways to make abstract principles tangible for students. a dynamic classroom environment is necessary for learners to understand philosophical ideas and enhance critical thinking skills. lastly, gaining institutional support for incorporating buddhist concepts into the curriculum may require advocacy and demonstration of the benefits of such integration. 739 it is suggested that, apart from incorporating ecological views, we can move forward to include posthuman concepts in the gced classroom. this might involve considering how technology, artificial intelligence, and biological enhancements could fundamentally alter human identity and experience. references britannica. (2024, september 5). arne-naess.https://www.britannica.com /explore/savingearth/arne-naess capra, f. (1997). the web of life: a new synthesis of mind and matter. flamingo. center for new economics. (2024, september 5). buddhist economics. https://centerforneweconomics.org/publications/buddhist-economics/ naess, a. (1973). “the shallow and the deep, long-range ecology movement: a summary.” inquiry 16(1), 95-100. naess, a., & sessions, g. (1984). “basic principles of deep ecology.” ecophilosophy, 6, 3-5. payutto, p.a. (2023). buddhist economics. (15th ed.) (in thai – เศรษฐศาสตร์แนว พุุทธ). schumacher, e.f. (1973). small is beautiful: a study of economics as if people mattered. harper&row. united nations. (2024, september 5). global citizenship education. h t t p s : / / www.un.org/en/academic-impact/page/global-citizenship-education unesco. (2024, september 5). what you need to know about global citizenship education? https://www.unesco.org/en/global-citizenship-peace-education/need-know mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 | 1 creating digital art by ai art generators phra athiwat thammawatsiri, phisit kotsupho, boonchuay doojai, phatcharabot rittem mahachulalongkornrajavidyalaya university chiang mai phra witawat kochakan mahamamakut buddhist university, lanna campus email: athiwat.tham@mcu.ac.th abstract in the era of rapid technological evolution, artificial intelligence (ai) has emerged as a transformative force in digital art creation. ai art generators powered primarily by generative adversarial networks (gans) and diffusion models enable users to produce complex, high-quality visual content by simply providing text prompts. tools such as openai’s dall·e, midjourney, stable diffusion, and adobe firefly illustrate this paradigm shift by bridging advanced algorithms with user-friendly interfaces that make creative production accessible to the general public. this article explores the fundamental principles behind these systems, focusing on how gans and diffusion models differ in architecture and image generation logic. unlike traditional graphic design software, which relies heavily on the artist’s manual skills and iterative design processes, ai art generators automate tasks that were once labor-intensive. this automation democratizes artistic production but simultaneously raises critical questions about originality, authorship, and the role of human craftsmanship in the digital age. the widespread adoption of ai-generated art has sparked global debates about intellectual property rights, ethical training datasets, and the potential misuse of artists’ works without consent. recent lawsuits involving mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 |2 midjourney and stability ai highlight the need for clearer legal frameworks that balance technological innovation with respect for creators’ rights. the paper argues that ai should not be viewed solely as a replacement for human creativity but rather as a powerful collaborator that expands the boundaries of visual expression. by examining the technical foundations, creative implications, and ethical challenges surrounding ai art generators, this article contributes to an interdisciplinary understanding of how emerging technologies are reshaping artistic practice and cultural production. it calls for collaborative strategies among artists, developers, and policymakers to ensure that ai-driven creativity evolves responsibly and inclusively in the years to come. keywords : ai art generators, generative adversarial networks (gans), diffusion models, digital art ethics, creative collaboration introduction the evolution of digital art has been deeply intertwined with the advancement of computing technology. in the 1980s and 1990s, artists began employing basic software such as adobe photoshop, coreldraw, and microsoft paint to produce two-dimensional graphics. these tools enabled digital painting, photo retouching, and layout design. the development of high-resolution monitors and graphic tablets significantly enhanced the realism and precision of digital artworks (paul, 2015). by the early 21st century, digital art transitioned into a new phase marked by three-dimensional (3d) animation, lighting simulation, and virtual reality (vr). artists utilized software like autodesk maya, blender, and unity to render immersive environments. this era witnessed the emergence of interdisciplinary expressions—ranging from media art and interactive installations to data-driven visualizations (lovejoy, 2004; tribe & jana, 2007). mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 | 3 despite such technological sophistication, digital artistry still required extensive manual skill. artists had to master composition, color theory, and narrative design, resulting in a time-intensive creative process. however, a turning point arrived with the application of artificial intelligence (ai), particularly in fields like machine learning and computer vision. technologies such as generative adversarial networks (gans) and diffusion models enabled machines to learn artistic patterns from massive datasets and generate original imagery based on simple text prompts (goodfellow et al., 2014; ramesh et al., 2021). importantly, local research has explored how these techniques are practically adapted in southeast asia. athiwat thammawatsiri, phisit kotsupho, and phatcharabot rittem (2024) demonstrated how gans and ai art generators can be used to preserve cultural identity and innovate contemporary buddhist art the emergence of ai art generators including openai’s dall·e, midjourney, stable diffusion, and adobe firefly has revolutionized how digital artworks are conceptualized and produced. these tools can rapidly create complex images based on user-provided prompts, thereby democratizing access to creative production and reducing the time and technical skill previously required. dall·e, first launched by openai in 2021 and later refined into dall·e 3 (available via chatgpt plus and bing), uses transformer-based architecture and introduces prompt comprehension features with content filtering and watermarking (openai, 2023). midjourney, released as an open beta in 2022, quickly gained popularity on discord for its distinctive visual style. it has since evolved to version 7 as of april 2025. in contrast, stable diffusion, built on open-source principles and trained on laion-5b, enables local image generation and fine-tuned control over inpainting and outpainting processes (stability ai, 2023). adobe firefly emphasizes legal safety by relying exclusively on licensed adobe stock and public domain content, offering creators image protection systems (adobe, 2024). mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 |4 while ai art tools unlock new possibilities, they also introduce unresolved questions. first, there remains a gap in understanding the artistic and contextual precision of ai-generated imagery. while technical aspects of gans and diffusion models are well-documented, less is known about how well these tools replicate the aesthetic sensitivity and interpretive depth of human artistry (elgammal et al., 2017; mccormack et al., 2019). second, ethical and legal concerns have surfaced, particularly around copyright infringement and unauthorized data usage. in 2023–2025, midjourney and stability ai faced lawsuits over the use of artists’ works without consent, highlighting the urgent need for global regulatory frameworks (ap news, 2023). additionally, fears persist that ai-generated art may devalue craftsmanship and endanger traditional creative professions especially for emerging artists raising philosophical questions about authorship, originality, and creative intention in the ai era. this article aims to address these gaps by providing a comprehensive overview of ai art generators: their underlying technologies, artistic implications, ethical debates, and future trajectories. it seeks to bridge the divide between scientific insight, aesthetic theory, and social impact in the context of ai-driven creativity. ai art generators: concepts and technologies in addition, next-generation ai art generators have integrated prompt engineering techniques that allow users to specify image details more precisely, including color palettes, artistic composition, and visual style. they also leverage natural language processing (nlp) to interpret symbolic and contextual meanings within the user’s text prompts. this capability enables ai art generators to go beyond simple image replication and produce new, highly customized artworks that reflect contemporary concepts and individual user identity (ramesh et al., 2021). mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 | 5 1. how ai art generators work: generative adversarial networks (gans) and diffusion models ai art generators apply artificial intelligence (ai) and deep learning to create original digital artworks. a key approach is the generative adversarial network (gan), which consists of two main parts: the generator and the discriminator (goodfellow et al., 2014). the generator produces new images from random noise that mimic real data, while the discriminator distinguishes whether an image is real or fake. through this adversarial training, both parts improve over time, enabling the generator to produce highly realistic, complex outputs. gans are widely used to generate hyper-realistic portraits, contemporary digital art, and experimental graphic designs. another popular technique is the diffusion model, which works by gradually adding noise to an image until its details are completely erased, then training the model to learn how to remove the noise step by step in reverse, producing a clear image according to a given text prompt (ramesh et al., 2022). notable tools such as dall·e and stable diffusion demonstrate this method by turning short text descriptions into unique, highly detailed images. by combining gans and diffusion models, ai art generators have become powerful tools for expanding the boundaries of digital creativity. they allow artists to merge human imagination with ai’s computational power to create art beyond traditional limits (goodfellow et al., 2014; ramesh et al., 2022). 2. the underlying technologies the underlying technologies behind ai art generators combine cutting-edge innovations that enable systems to learn, generate, and process complex data to produce digital artworks with high accuracy. a fundamental pillar is the deep neural network (dnn), which mimics the structure of the human brain using layers of artificial neurons capable of recognizing patterns in images, sounds, and texts (lecun et al., 2015). the key advantage is the ability to learn directly from massive datasets through repeated training without relying on fixed rules. mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 |6 another critical enabler is parallel processing with graphics processing units (gpus), which significantly accelerates model training and large-scale data processing (raina et al., 2009). today, cloud computing services and specialized hardware such as tensor processing units (tpus) play a major role in pushing the limits of next-generation models. additionally, advanced algorithms like the attention mechanism and transformer architecture have become the backbone of modern ai art systems such as dall·e or stable diffusion, which can accurately link text prompts to images in flexible, creative ways (vaswani et al., 2017). in summary, the technologies behind ai art generators are not just about models alone but rather an integrated system of advanced neural networks, high-performance computing, and smart algorithms that enable limitless possibilities for contemporary digital art (lecun et al., 2015; vaswani et al., 2017). 3. difference from traditional graphic software ai art generators differ significantly from traditional graphic software like photoshop or illustrator. instead of manual pixel-level control, they rely on ai models trained on large datasets to learn visual patterns (elgammal, 2019). subsequently, these systems generate new images based on text prompts or image inputs, eliminating the need for detailed manual configuration. this ai-driven approach lowers the barrier for non-experts to produce complex artworks. in contrast, traditional graphic software requires users to specify every line, color, and composition detail, making creation heavily dependent on user skill (mazzone & elgammal, 2019). the impact of ai art generators on digital art ai art generators have significantly transformed the digital art landscape. they enable people without deep artistic or design skills to create unique artworks by converting text prompts or data patterns into images within mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 | 7 seconds (mccormack et al., 2019). this shift democratizes art production and opens up new markets such as nft art and interactive media (elgammal, 2019). however, this technology also raises questions about authorship and artistic authenticity. when works are generated by ai, it becomes debatable who should be considered the true creator, and the risk of duplication or unauthorized reproduction increases (mazzone & elgammal, 2019). while many traditional artists see ai as a tool rather than an artist in itself, this ethical debate will likely remain central to the evolution of digital art. 1. the transformation of artistic creation processes the rise of ai art generators has transformed the process of artistic creation. where traditional art relies heavily on manual skills and detailed composition, artists today can generate ideas and instruct ai systems through text or input data instead (elgammal, 2019). this means artists no longer need to draw every line or mix every color by hand but can focus more on conceptual design and selecting outputs from ai quickly and flexibly (mccormack et al., 2019). moreover, the creation process has shifted toward iteration, experimentation, and modification. ai models can generate multiple image variations within seconds, allowing artists to test new ideas without the long production time required by traditional methods (colton et al., 2015). this opens up a new dimension for art-making beyond the physical studio, extending into the digital realm and online communities where artists and ai co-create continuously. 2. expanding opportunities for emerging artists the emergence of ai art generators has opened doors for emerging artists to create artworks more easily without requiring advanced technical or manual skills typical of traditional art systems. ai tools allow new artists to experiment with ideas and produce works quickly, lowering material costs and barriers to entry. additionally, digital platforms such as nft marketplaces enable them to share and sell their works globally (mazzone & elgammal, 2019). as a result, emerging artists can generate income and gain recognition without fully relying on conventional galleries or agencies. this trend decentralizes art mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 |8 production and broadens creative opportunities for newcomers (mccormack et al., 2019). 3. reducing technical skill barriers one major advantage of ai art generators is their ability to reduce the technical skill barriers that have traditionally limited access to digital art creation. in the past, producing high-quality digital art required strong drawing, design, and specialized software skills. today, artists and general users can generate artworks simply by typing a prompt or idea into an ai system, which then processes and creates new images automatically (mccormack et al., 2019). this empowers newcomers or those without design backgrounds to experiment freely, shortens the learning curve for complex tools, and opens up creative opportunities for everyone (mazzone & elgammal, 2019). copyright and ethical issues although ai art generators expand the creative possibilities of digital art, they also introduce complex legal and ethical challenges. a major topic of debate is ownership rights over ai-generated works. many ai models are trained on vast datasets that often include copyrighted photos, paintings, or designs (elgammal, 2019). using these works without consent to train ai models may unintentionally infringe on the intellectual property rights of original creators (mccormack et al., 2019). at present, many jurisdictions do not clearly define whether the rights belong to the artist providing the input, the model developer, or the platform owner (vincent, 2020). ethical considerations add another layer of complexity. the automation of image creation by ai challenges the value of originality and craftsmanship that traditionally define art (mazzone & elgammal, 2019). some fear that automated production could marginalize professional artists or flood the market with mass-produced, soulless works. furthermore, ai can be misused to produce deepfake images or sensitive content that violates privacy or manipulates facts, raising serious legal and moral concerns (vincent, 2020). mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 | 9 to address these risks, scholars and artists advocate for shared ethical standards, such as source attribution, digital provenance certification, clear disclosure of the ai model used, and proper credit to original creators whose works contributed to training (elgammal, 2019; mccormack et al., 2019). therefore, copyright and ethics are central issues that must be resolved for ai art to grow responsibly and fairly in the creative industries. future trends: advancing ai art generators, human–ai collaboration, and impacts on art education 1. advancing ai art generators ai art generators will continue to improve, especially through next-generation models like diffusion models and generative adversarial networks (gans) combined with fine-tuning and style transfer techniques (ramesh et al., 2022). these advancements will allow artists to generate highly detailed, custom-styled works. in the future, integration with ar/vr will enable immersive art experiences that bridge the digital and physical realms (goodfellow et al., 2014). 2. human–ai collaboration another major trend is human–ai collaboration. artists increasingly use ai to generate drafts, experiment with colors, or create complex compositions, which they then refine and interpret to produce unique pieces (elgammal, 2019). this shifts ai’s role from a mere tool to a creative partner, expanding the artist’s conceptual process without replacing their human insight (mccormack et al., 2019). 3. impacts on art education and skills art education will need to evolve to keep pace. future students will learn traditional techniques alongside prompt engineering, ai ethics, and digital copyright awareness (vincent et al., 2021). new-generation artists will act as mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 |10 creative directors who guide ai’s output rather than manually creating every detail. this hybrid skill set—combining data handling, narrative design, and system thinking—will prepare artists to create contemporary works that resonate in a fast-changing digital world. conclusion the rapid advancement of ai art generators represents a significant milestone in the ongoing evolution of digital art. by integrating powerful machine learning models such as generative adversarial networks (gans) and diffusion models, these systems have made it possible for anyone—regardless of traditional artistic training—to create highly detailed, compelling visuals using simple text prompts. this paradigm shift has not only democratized creative production but has also fundamentally transformed the roles of artists, designers, and creative industries more broadly. leading examples such as dall·e, midjourney, stable diffusion, and adobe firefly illustrate the diverse technological paths this field has taken. dall·e’s transformer-based architecture demonstrates how diffusion models can generate contextually accurate images that align closely with textual descriptions. midjourney, with its community-driven evolution, emphasizes stylistic experimentation and user collaboration. stable diffusion stands out for its open-source model, which empowers users to run and fine-tune ai image generation locally, raising both innovation and legal questions. meanwhile, adobe firefly highlights the importance of copyright-safe ai training data and responsible usage by leveraging licensed assets from adobe stock and public domain collections. however, despite their immense potential, ai art generators pose unresolved challenges that require urgent attention. concerns about copyright infringement, the unauthorized use of artists’ works for training data, and the lack of clear international legal frameworks highlight significant gaps that the creative mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 | 11 community, policymakers, and technology developers must address. equally important are philosophical questions surrounding authorship and originality: if an ai can autonomously generate images that rival human-made art, how should society recognize the human element in the final output? this article argues that rather than viewing ai as a replacement for human creativity, it should be approached as a powerful creative collaborator. when used responsibly, ai art generators can expand the boundaries of artistic expression, accelerate ideation, and inspire new forms of hybrid human–machine creativity. yet, achieving this balance requires robust ethical standards, transparent data practices, and meaningful legal safeguards to protect artists’ intellectual property and ensure fair recognition of their contributions. ultimately, the future of ai-driven art depends on a collaborative effort between artists, researchers, developers, and policymakers to establish frameworks that encourage innovation while upholding artistic integrity. as ai continues to redefine how art is imagined and produced, embracing it as a co-creator—rather than a competitor—will be key to shaping a more inclusive and ethically grounded digital art landscape. recommendations 1. develop clear ethical guidelines for ai training datasets. 2. create international legal frameworks for authorship and copyright. 3. promote ai literacy and prompt engineering in art education. 4. implement transparency and attribution for ai-generated works. 5. encourage collaboration among artists, developers, and policymakers. mahachulalongkornrajavidyalaya universit, chiang mai campus lanna journal of buddhist studies and cultures vol.7 no. 1 | january december 2025 |12 references adobe. 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(2017). can: creative adversarial networks, generating “art” by learning about styles and deviating from style norms. arxiv preprint arxiv:1706.07068. retrieved from https://arxiv.org/abs/1706.07068 ian j. goodfellow, jean pouget-abadie , mehdi mirza, bing xu, david warde-farley, sherjil ozair† , aaron courville, yoshua bengio. (2014). generative adversarial nets. arxiv preprint arxiv:1406.2661. retrieved from https://arxiv.org/pdf/1406.2661 yann lecun, yoshua bengio, geoffrey hinton. (2015). deep learning. nature, 521(7553), 436–444. retrieved from https://www.nature.com/articles/ nature14539 margot lovejoy. (2004). digital currents: art in the electronic age. routledge. retrieved from https://www.routledge.com/digital-currents-art-inthe-electronic-age/lovejoy/p/book/9780415307819?srsltid=afmboorzhyzoz55iop6b41rfmtd7uvwwb0ve98v88a0hlr2-ubxtzcud marian mazzone, ahmed elgammal. 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(2021). the future of ai and art education. computational creativity bulletin, 5(1), 12–18. 786 buddhist meditation and mindfulness practices as tools for lifelong learning ven. phrakhrubaidika thippanakorn jayabhinando ven. yodhakandiye ariyawansa thero, atit thomma abstract buddhist meditation and mindfulness practices have gained global recognition for their profound impact on mental health and overall well-being. this abstract explores the potential of these ancient techniques as tools for lifelong learning. rooted in the rich traditions of buddhism, meditation and mindfulness offer more than just stress reduction; they foster a deep sense of awareness, concentration, and emotional regulation, which are essential skills for continuous personal and professional development. the practice of mindfulness involves maintaining a moment-by-moment awareness of thoughts, emotions, bodily sensations, and the surrounding environment. this heightened state of awareness promotes cognitive flexibility, resilience, and creativity, crucial attributes in an era characterized by rapid technological advancements and constant change. similarly, meditation practices, such as meditation practices, such as vipassana (insight meditation) and samatha (calm meditation), cultivate inner peace, compassion, and a balanced mind, further enhancing one’s ability to learn and adapt. this paper argues that integrating buddhist meditation and mindfulness into educational frameworks can revolutionize the learning process. by developing a mindful approach to learning, individuals can enhance their focus, reduce anxiety, and improve memory retention. furthermore, these practices encourage a reflective learning style, enabling learners to connect deeply with the material and derive meaningful insights. 787 empirical studies support the efficacy of mindfulness and meditation in educational settings. research indicates that students who engage in regular mindfulness practice exhibit improved academic performance, better emotional regulation, and increased empathy. educators can also benefit from these practices by fostering a calm and focused classroom environment, leading to more effective teaching and learning experiences. in conclusion, buddhist meditation and mindfulness practices are invaluable tools for lifelong learning. they not only enhance cognitive and emotional capabilities but also promote a holistic approach to personal growth. by embracing these practices, individuals can navigate the complexities of modern life with greater ease and continue to learn and grow throughout their lives. this paper highlights the transformative potential of integrating mindfulness and meditation into educational systems, advocating for a shift towards a more mindful, compassionate, and effective learning paradigm. keywords: buddhist, meditation, mindfulness, lifelong learning introduction in an era defined by rapid technological advancements and constant change, the pursuit of lifelong learning has become essential for personal and professional development. traditional educational models, however, often fall short in addressing the holistic needs of individuals navigating the complexities of modern life. this is where buddhist meditation and mindfulness practices come into play, offering timeless tools that can enhance the learning process and promote overall well-being. buddhist meditation and mindfulness practices have their roots in ancient traditions that date back over 2,500 years. these practices were originally developed to cultivate mental clarity, emotional balance, and spiritual insight. in recent years, they have transcended their religious origins and gained widespread recognition for their secular benefits. mindfulness, defined as the practice 788 of maintaining a non-judgmental awareness of the present moment, and meditation, a method to achieve focused attention and mental tranquility, are now integrated into various fields, including psychology, healthcare, and education. the relevance of these practices to lifelong learning is profound. meditation and mindfulness foster a state of heightened awareness and concentration, crucial for absorbing new information and skills. they also enhance emotional regulation, resilience, and cognitive flexibility—attributes necessary for adapting to new challenges and environments. by incorporating these practices into educational frameworks, learners can develop a more reflective and engaged approach to their studies, leading to deeper understanding and retention of knowledge. moreover, the benefits of mindfulness and meditation extend beyond cognitive enhancement. they promote physical health by reducing stress and anxiety, which can otherwise hinder the learning process. they also encourage a sense of inner peace and compassion, contributing to a supportive and collaborative learning environment. educators who practice mindfulness can create classrooms that are not only more focused and calmer but also more empathetic and inclusive. this paper aims to explore the potential of buddhist meditation and mindfulness practices as transformative tools for lifelong learning. it will examine empirical evidence supporting their efficacy, discuss practical applications within educational settings, and highlight the broader implications for personal growth and societal well-being. by embracing these ancient practices, we can foster a more mindful, compassionate, and effective approach to lifelong learning in the modern world. examine how meditation and mindfulness practices enhance cognitive abilities and lifelong learning meditation and mindfulness practices have garnered significant attention in recent years for their positive impacts on mental health and cognitive 789 functions. rooted in ancient traditions, particularly buddhism, these practices offer a range of benefits that extend beyond mere stress reduction. this paper explores how meditation and mindfulness can enhance cognitive abilities and foster lifelong learning. abdul manan h, mir ia, humayra s, tee ry and vasu dt, gave a conclusion in their research work that “mindfulness-based interventions are beneficial for improving coronary artery disease (cad) patients’ anxiety, depression and stress symptoms. nevertheless, it is imperative to conduct more rigorous and robust studies with an equal gender ratio and long-term follow-up.” (abdul manan h, mir ia, humayra s, tee ry and vasu dt (2024)). cognitive enhancement through meditation and mindfulness 1. improved attention and focus meditation, especially focused attention meditation, trains individuals to sustain their attention on a single object or thought, thereby improving their ability to concentrate. research indicates that regular meditation practice increases attention span and the ability to focus, which are crucial for effective learning and cognitive performance 2. enhanced memory and learning capacity mindfulness practices have been shown to enhance both working memory and long-term memory. mindfulness meditation helps individuals to process information more deeply, leading to better retention and recall. a study by jha et al. (2007: 109–119) demonstrated that participants who engaged in mindfulness training showed significant improvements in working memory capacity. 3. increased cognitive flexibility cognitive flexibility, the ability to adapt to new and changing situations, is vital for lifelong learning. mindfulness meditation fosters an open and accepting mindset, allowing individuals to approach problems and new information with a flexible and adaptive attitude. this adaptability is essential in the 790 ever-changing landscape of modern education and professional development 4. emotional regulation and resilience effective learning is not just about cognitive abilities but also about managing emotions. meditation and mindfulness practices enhance emotional regulation by promoting awareness and acceptance of one’s emotions. this regulation helps in reducing anxiety and stress, which are significant barriers to effective learning. enhanced emotional resilience allows individuals to cope better with academic and professional challenges (hölzel et al., 2011: 36-43). lifelong learning and mindfulness 1. cultivating a growth mindset mindfulness encourages a growth mindset by fostering an attitude of curiosity and openness to new experiences. this mindset is essential for lifelong learning, as it drives individuals to continually seek knowledge and self-improvement. by staying present and engaged, learners can fully immerse themselves in the learning process and derive deeper insights (dweck, 2006: 4). 2. promoting reflective learning meditation practices encourage reflective thinking, enabling individuals to assess their thoughts, behaviors, and learning processes critically. this reflection leads to a deeper understanding of the material and promotes continuous learning and personal development. reflective learning is particularly beneficial in adapting to new information and integrating it effectively (schonert-reichl & roeser, 2016: 3-16). 3. building resilience to change in an era of rapid technological and societal changes, the ability to adapt and learn continuously is crucial. mindfulness practices build resilience by enhancing individuals’ capacity to handle change and uncertainty. this resilience supports ongoing learning and the ability to thrive in dynamic environments meditation and mindfulness practices significantly enhance cognitive abilities, including attention, memory, cognitive flexibility, and emotional regu791 lation. these improvements are instrumental in fostering a mindset conducive to lifelong learning. by integrating these practices into educational and professional frameworks, individuals can enhance their learning capacity, adapt to new challenges, and pursue continuous personal and professional development. present research on the psychological and educational benefits of mindfulness mindfulness, the practice of maintaining a moment-by-moment awareness of our thoughts, emotions, bodily sensations, and surrounding environment, has gained significant attention in recent years for its psychological and educational benefits. this growing body of research highlights how mindfulness practices can enhance mental well-being and improve educational outcomes. psychological benefits 1. reduced stress and anxiety: numerous studies have shown that mindfulness practices can significantly reduce stress and anxiety levels. for instance, a meta-analysis by hélène poissan et al. (2019: online) found that mindfulness-based interventions (mbis) were effective in reducing symptoms of anxiety, depression, and stress across various populations. 2. enhanced emotional regulation: mindfulness helps individuals develop better emotional regulation skills. a study by simonsson et al. (2023: 1-9) demonstrated that mindfulness training could lead to significant improvements in emotional regulation and decreased negative affect. 3. improved mental health: mindfulness has been linked to better mental health outcomes. a review by hofmann et al. (2010: 169-183) found that mindfulness-based therapy was associated with significant improvements in depression and anxiety symptoms. 792 educational benefits 1. improved attention and focus: mindfulness practices have been shown to enhance attention and focus, which are critical for effective learning. research by hölzel et al. (2011: 36–43) indicated that brief mindfulness training improved cognitive functions such as attention, memory, and executive functioning. 2. enhanced academic performance: incorporating mindfulness into educational settings can positively impact academic performance. a study by warren et al. (2021: online) found that students who participated in mindfulness programs demonstrated improved academic performance and better classroom behavior compared to their peers. 3. increased empathy and compassion: mindfulness training fosters empathy and compassion, which are essential for creating a positive learning environment. research by dvořáková et al. (2019: 146–156) showed that teachers who practiced mindfulness reported increased empathy and better classroom management skills. the research on mindfulness underscores its substantial psychological and educational benefits. by reducing stress and anxiety, enhancing emotional regulation, and improving mental health, mindfulness contributes to overall psychological well-being. in educational settings, mindfulness practices enhance attention, academic performance, and empathy, creating a more conducive environment for learning. as mindfulness continues to gain recognition, its integration into psychological and educational frameworks holds great promise for fostering healthier and more effective learning experiences. provide examples of mindfulness programs in schools and workplaces promoting continuous education mindfulness programs have been increasingly integrated into educational and workplace settings to enhance continuous learning and personal development. these programs aim to cultivate mindfulness, reduce stress, and 793 improve overall well-being, leading to more effective learning and productivity. examples in schools 1. mindful schools program the mindful schools program offers comprehensive training for educators to integrate mindfulness into their classrooms. the program focuses on teaching students’ mindfulness techniques to improve attention, emotional regulation, and resilience. studies have shown that students participating in mindfulness programs exhibit better academic performance and social skills. 2. mindup curriculum developed by the goldie hawn foundation, the mindup curriculum is designed for prek-12 classrooms. it provides lessons on mindfulness, neuroscience, and social-emotional learning. teachers report that students who participate in mindup demonstrate increased focus, empathy, and a positive outlook on learning. 3. the inner resilience program founded by linda lantieri, this program offers professional development for educators to help them incorporate mindfulness into their teaching. it emphasizes building inner resilience among students, which translates into better stress management and enhanced learning capacities. research indicates that students involved in the program show improved emotional stability and academic results. examples in workplaces 1. google’s search inside yourself (siy) program the siy program, initiated at google, combines mindfulness with emotional intelligence training. it aims to reduce workplace stress, improve focus, and foster a culture of continuous learning and innovation. employees who undergo the program report higher levels of job satisfaction, creativity, and productivity. 2. aetna’s mindfulness at work program aetna, a leading health insurance company, introduced mindfulness 794 training for its employees to promote wellness and continuous learning. the program includes guided meditation sessions and resilience training. results show significant reductions in stress levels and healthcare costs, as well as improved employee engagement and performance. 3. general mills’ mindful leadership program general mills offers mindfulness courses and meditation sessions to its employees to encourage mindful leadership and continuous professional development. the program helps employees develop better decision-making skills, emotional intelligence, and work-life balance, contributing to a more productive and innovative workplace. integrating mindfulness programs into schools and workplaces has proven to be an effective strategy for promoting continuous education and personal growth. these programs not only enhance academic and professional performance but also foster a supportive and resilient environment for lifelong learning. the monk chat program: an academic exploration of its role in teaching vipassana meditation to foreigners the monk chat program is a distinctive initiative designed to facilitate informal interactions between buddhist monks and foreigners. initially intended to offer insights into buddhist philosophy, thai culture, and monastic life, the program has since evolved to include instruction in vipassana meditation. vipassana, or insight meditation, is a practice centered on developing mindfulness and gaining insight into the nature of reality, and it has become a crucial element of the program. this article delves into the significance of the monk chat program as a platform for introducing vipassana meditation to a global audience. background of the monk chat program launched in the early 2000s, the monk chat program was conceived as a means for tourists and expatriates in thailand to learn about buddhism 795 directly from monks. typically hosted in temples or university settings, the program creates a relaxed environment where participants can ask questions about buddhism, meditation, and thai culture. over time, the program has expanded to include structured meditation sessions, reflecting the growing global interest in mindfulness and meditation practices. vipassana meditation: core practice of the monk chat program vipassana meditation, deeply rooted in the teachings of the buddha, is a practice that emphasizes the development of mindfulness (sati) and clear comprehension (sampajañña). the practice involves observing the body, thoughts, and emotions without attachment, which leads to profound insights into the nature of impermanence, suffering, and non-self. within the monk chat program, vipassana meditation serves as the primary practice tool, offering participants a direct experience of buddhist principles. the program typically begins with an introduction to meditation, followed by guided sessions in which participants practice mindfulness of breathing (anapanasati) or body contemplation (kayanupassana). monks provide personalized guidance, answering questions and offering support as participants navigate their meditation experiences. this hands-on approach helps demystify meditation, making it accessible to individuals from diverse cultural and religious backgrounds. impact on foreign participants the inclusion of vipassana meditation in the monk chat program has had a significant impact on foreign participants, many of whom come to the program with little or no prior experience in meditation. for many, the program serves as their first introduction to the practice, and participants often report transformative experiences, including increased mindfulness, emotional balance, and a deeper understanding of buddhist teachings. 796 the program also fosters a sense of community among participants, who often form lasting connections with each other and the monks. these relationships frequently extend beyond the program, with many participants continuing their meditation practice and even returning to thailand for further study. in this way, the program serves as a gateway for deeper engagement with buddhism and meditation. challenges and considerations despite its success, the monk chat program faces several challenges. language barriers can impede communication, even though the monks make efforts to converse in english. additionally, participants’ varying levels of familiarity with meditation require the monks to adapt their teaching methods, sometimes leading to a more generalized approach that accommodates all participants. another challenge is the short duration of the program, which may not provide enough time for participants to fully grasp the depth of vipassana practice. this limitation highlights the need for follow-up sessions or more extensive meditation retreats, which some participants pursue after their initial experience in the program. the monk chat program plays a pivotal role in introducing vipassana meditation to a global audience. by offering foreigners direct access to meditation instruction from experienced monks, the program enhances participants’ understanding of buddhism and contributes to their personal growth and well-being. as global interest in meditation continues to rise, the monk chat program remains a vital resource for those seeking to explore the depths of mindfulness and insight meditation. 797 analytical knowledge of buddhist meditation and mindfulness practices as tools for lifelong learning 1. introduction to buddhist meditation and mindfulness definition of meditation: a practice where an individual uses a technique – such as mindfulness, or focusing the mind on a particular object, thought, or activity – to train attention and awareness, and achieve a mentally clear and emotionally calm state. definition of mindfulness: the quality or state of being conscious or aware of something. in a meditative context, it refers to maintaining a moment-by-moment awareness of thoughts, feelings, bodily sensations, and the surrounding environment. 2. types of buddhist meditation vipassana (insight meditation): focuses on seeing things as they truly are to gain insight into the nature of reality. it involves deep self-observation and understanding the impermanence, suffering, and non-self-nature of phenomena. samatha (concentration meditation): aims at calming the mind and developing deep concentration (samadhi). it often involves focusing on a single object, such as the breath, to bring the mind to a state of tranquility. 3. benefits of meditation and mindfulness cognitive benefits: improved concentration, memory retention, and cognitive flexibility. emotional benefits: enhanced emotional regulation, reduced stress and anxiety, increased empathy and compassion. physical benefits: lowered blood pressure, improved sleep, and better overall health. 4. integration into lifelong learning educational settings: programs like mindful schools, mindup curriculum, and the inner resilience program integrate mindfulness practices into school curriculums to improve student focus, emotional regulation, and academic performance. 798 workplace settings: initiatives such as google’s search inside yourself, aetna’s mindfulness at work, and general mills’ mindful leadership program promote mindfulness to enhance employee well-being, productivity, and continuous professional development. 5. empirical evidence and research studies in education: research shows that students engaged in mindfulness programs exhibit improved academic performance, better social skills, and greater emotional stability. studies in workplace: data indicates that employees participating in mindfulness programs report higher job satisfaction, reduced stress, and increased creativity and productivity. 6. practical applications daily mindfulness practices: simple exercises such as mindful breathing, body scans, and mindful walking can be incorporated into daily routines. structured programs: schools and workplaces can adopt structured mindfulness programs tailored to their specific environments and needs. 7. challenges and considerations cultural adaptation: ensuring that mindfulness programs are culturally sensitive and appropriately adapted to different contexts. sustainability: developing strategies to maintain long-term engagement and practice of mindfulness among participants. buddhist meditation and mindfulness practices offer valuable tools for lifelong learning. by fostering cognitive, emotional, and physical well-being, these practices enhance the ability to adapt and thrive in an ever-changing world. integrating mindfulness into educational and workplace settings can lead to a more mindful, compassionate, and effective approach to learning and personal development. 799 figure: the buddhist meditation and mindfulness practices as tools for lifelong learning conclusion buddhist meditation and mindfulness practices are powerful tools for enhancing lifelong learning. these practices, rooted in ancient traditions, improve cognitive functions, emotional regulation, and overall well-being. key types of meditation include vipassana (insight meditation) and samatha (calm meditation), each contributing to better focus and inner peace. integrating mindfulness into educational and workplace settings has proven effective, with programs like mindful schools and google’s search inside yourself showing significant benefits in academic performance and employee productivity. by adopting these practices, individuals can develop resilience, creativity, and a balanced approach to continuous personal and professional growth. 800 suggestion for further studies suggestion for further studies of buddhist meditation and mindfulness practices as tools for lifelong learning this article aims to explore the potential of buddhist meditation and mindfulness practices as effective tools for lifelong learning. to advance our understanding, it is essential to approach this topic through rigorous research methodologies, incorporating both qualitative and quantitative studies. key areas for further research include: 1. longitudinal studies: examining the long-term effects of consistent meditation and mindfulness practices on cognitive abilities, emotional intelligence, and learning adaptability across different stages of life. 2. comparative analysis: comparing buddhist meditation techniques with other mindfulness-based interventions to evaluate their unique contributions to lifelong learning. 3. cultural and contextual influences: investigating how cultural background and individual context influence the effectiveness of these practices as tools for lifelong learning. 4. neuroscientific research: utilizing neuroimaging and other advanced scientific techniques to study the impact of buddhist meditation on brain plasticity and cognitive function over time. 5.educational integration: researching the integration of buddhist meditation and mindfulness practices into formal and informal education systems, assessing their impact on learning outcomes, motivation, and student well-being. the findings from such research will be invaluable in understanding how buddhist meditation and 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e0250960.https://www.ncbi.nlm.nih.gov/pmc/articles/pmc8104379/ abdul manan h, mir ia, humayra s,tee ry and vasu dt (2024) research. effect of mindfulness-based interventions on anxiety, depression, and stress in patients with coronary artery disease: a systematic review and meta-analysis of randomized controlled trials. front. psychol. 15:1435243. doi: 10.3389/fpsyg.2024.1435243 906 the digital arts creation in the modern world’s innovation phra athiwat thammawatsiri, phisit kotsupho, phatcharabot rittem mahachulalongkornrajavidyalaya university chiang mai phra witawat kochakan mahamamakut buddhist university, lanna campus taviz tatnormjit pibulsongkram rajabhat university lipikorn makaew rajamangala university of technology lanna email: athiwat.tham@mcu.ac.th abstract in the modern era, the integration of technology and art h as fundamentally transformed the creative landscape, giving rise to new forms of artistic expression and innovation. this article explores the impact of technological advancements, such as artificial intelligence (ai), digital tools, virtual reality (vr), and augmented reality (ar), on the creation, distribution, and consumption of art. the fusion of traditional artistic methods with contemporary digital tools has not only expanded the possibilities for artists but has also challenged conventional notions of authorship, originality, and the role of the artist. ai-driven art, for instance, has introduced new ways of generating and interpreting art, often blurring the lines between human creativity and machine-generated content. moreover, digital platforms and social media have democratized art, allowing for greater accessibility and global reach. however, this technological shift also raises ethical concerns, particularly regarding the authenticity and sustainability of digital art. the article delves into these complexities, examining how the ongoing dialogue between art and technology continues to push the boundaries of what is possible, ensuring that art remains a dynamic and evolving force in the digital age. through this exploration, the article highlights the transformative 907 effects of technology on modern art and offers insights into the future directions of keywords : the digital arts, creation, modern world, innovation. introduction the fusion of technology and art has become one of the most defining aspects of contemporary culture. as technological advancements continue to permeate every aspect of life, the art world has not been left untouched. artists today are no longer confined to traditional media such as paint, canvas, or clay. instead, they are increasingly leveraging digital tools and technologies to push the boundaries of creativity, explore new forms of expression, and reach wider audiences. this intersection of technology and art has not only expanded the possibilities of what can be created but has also fundamentally transformed the way art is produced, distributed, and consumed (azuramagazine, 2024; smulovics, 2024). digital tools have evolved rapidly over the past few decades, giving rise to a variety of new art forms that were unimaginable in the past. software for digital painting, 3d modeling, and animation have become powerful allies for artists, enabling them to create intricate works with a level of precision and detail that traditional methods often cannot match. for instance, software like blender and zbrush allow artists to create highly detailed 3d models and sculptures that can be manipulated in ways that physical materials cannot (pixune, 2023). these tools provide artists with the freedom to experiment and iterate rapidly, leading to innovations in both technique and form. moreover, the advent of artificial intelligence (ai) has introduced a revolutionary approach to art creation. ai algorithms, such as those used in generative adversarial networks (gans), are capable of producing artwork that is not only innovative but also challenges our understanding of creativity. ai-generated art can blend styles, create entirely new images, and even produce works 908 that mimic the techniques of historical artists (starryai, 2024). this has sparked debates about the role of the artist and the machine in the creative process, as well as discussions on the nature of originality and authorship in the age of ai (lindenwood university, 2024). in addition to ai, other technological advancements like virtual reality (vr) and augmented reality (ar) have further expanded the horizons of artistic expression. vr allows artists to create immersive environments where viewers can experience art in a completely new way—by stepping inside it. this shift from passive viewing to active participation represents a significant transformation in how art is experienced. in vr, the audience becomes part of the artwork itself, interacting with it in real-time, which adds a dynamic and personal dimension to the experience (usa art news, 2024). ar, on the other hand, overlays digital elements onto the real world, allowing artists to enhance physical spaces with virtual content. this blend of the real and virtual creates a hybrid reality that challenges the boundaries between the two and offers new possibilities for site-specific art installations (it-rex group, 2022). the integration of technology into the creative process has also democratized art, making it more accessible to a broader audience. digital platforms and social media have enabled artists to share their work with a global audience instantly (smulovics, 2024). these platforms have not only increased visibility for artists but have also facilitated new forms of collaboration and interaction between artists and their audiences. moreover, the proliferation of online galleries, digital marketplaces, and virtual exhibitions has redefined the traditional art market, offering new avenues for artists to sell their work and for collectors to discover and acquire art (azuramagazine, 2024). however, this technological transformation of the art world is not without its challenges. the rapid pace of innovation raises questions about the sustainability of digital art, the preservation of digital works, and the ethical implications of ai in art. as digital art continues to evolve, so too will the frameworks for understanding, critiquing, and valuing it. the role of the artist in the age of 909 technology is being constantly redefined, and with it, the very nature of what we consider art. this article delves into the impact of technological innovations on art creation, examining how these advancements have reshaped the art world. by exploring the integration of digital tools, ai, and new media into the artistic process, this article seeks to highlight the transformative effects of technology on modern art and to provide insights into the future directions of artistic innovation. the ongoing dialogue between art and technology continues to push the boundaries of what is possible, opening up new realms of creativity and expression that were once the stuff of imagination. technological innovations in art creation the intersection of technology and art has profoundly altered the landscape of artistic creation, opening up new possibilities that were once confined to the realm of imagination. technological innovations have not only provided artists with new tools but have also fundamentally changed the processes by which art is conceived, created, and shared. these innovations encompass a wide range of technologies, from artificial intelligence (ai) and digital tools to virtual and augmented reality (vr/ar), each contributing to the expansion of artistic boundaries. one of the most significant technological advancements in art creation is the use of artificial intelligence. ai has become a powerful collaborator in the artistic process, offering artists the ability to explore uncharted creative territories. ai-driven tools can analyze vast datasets, learning from patterns and styles to generate entirely new works of art. this capability has led to the emergence of generative art, where ai systems produce visual and auditory compositions that blend human creativity with machine intelligence. artists like mario klingemann and sougwen chung have used ai to create complex, abstract artworks that challenge traditional notions of authorship and creativity 910 (starryai, 2024). for example, klingemann’s work often involves ai algorithms that generate surreal portraits and scenes, pushing the boundaries of what can be considered human-made versus machine-generated. moreover, generative adversarial networks (gans) have further revolutionized the field by enabling the creation of hyper-realistic images and videos. gans consist of two neural networks—a generator and a discriminator—that work in tandem to produce increasingly refined outputs. this technology has been utilized to create everything from photorealistic portraits of non-existent people to imaginative landscapes that defy the constraints of reality (lindenwood university, 2024). gans have made it possible for artists to explore new aesthetic possibilities, blending realism with abstraction in ways that were previously unattainable. the ability to generate high-quality, original content through gans is transforming the way artists approach digital art, offering a level of creative freedom that is both exciting and challenging. in addition to ai, digital sculpting has emerged as a crucial innovation in modern art creation. unlike traditional sculpting, which involves physically manipulating materials such as clay or stone, digital sculpting allows artists to create three-dimensional models using specialized software. programs like zbrush and blender enable artists to sculpt intricate details with precision, offering tools that simulate real-world sculpting techniques while providing the flexibility of a digital medium. this has been particularly transformative in fields such as character design, animation, and 3d printing, where the ability to create detailed, complex forms is essential (smulovics, 2024). digital sculpting has democratized the art of sculpture, allowing artists to experiment with shapes, textures, and proportions in ways that would be difficult, if not impossible, using traditional methods. another groundbreaking technological advancement is the integration of virtual reality (vr) and augmented reality (ar) into the art world. vr and ar have opened up new dimensions of artistic experience, allowing artists to create immersive environments that engage viewers in novel ways. in a vr setting, viewers are no longer passive observers but active participants who can interact 911 with and influence the artwork. this shift from a two-dimensional to a three-dimensional, interactive medium has profound implications for how art is both created and experienced. artists are using vr to build virtual galleries, where users can explore digital artworks in a spatial context, and ar to overlay digital elements onto the physical world, creating hybrid experiences that blur the line between reality and digital illusion (usa art news, 2024). these technological innovations have also impacted the way art is distributed and consumed. the rise of digital platforms and social media has democratized access to art, allowing artists to reach a global audience without the need for traditional intermediaries like galleries and curators. platforms such as instagram, deviantart, and artstation provide artists with the tools to share their work instantly with a global community, receive feedback, and even monetize their creations (it-rex group, 2022). this has led to the emergence of new art forms, such as digital collages, gif art, and meme culture, which thrive in the fast-paced, visually-driven environment of the internet. however, the integration of technology into art creation is not without its challenges. as technology continues to evolve, questions arise about the originality and authenticity of digitally created art. when ai plays a significant role in generating a piece, it challenges traditional concepts of authorship and creativity. furthermore, the ease with which digital art can be reproduced and distributed raises concerns about the value and uniqueness of art in the digital age (azuramagazine, 2024). despite these challenges, the potential of technology to enhance and transform art creation is immense. in conclusion, technological innovations have fundamentally reshaped the landscape of art creation. from ai and gans to digital sculpting and vr/ar, these tools have expanded the boundaries of what is possible in art, enabling new forms of expression and interaction. as artists continue to experiment with these technologies, the future of art promises to be more dynamic, inclusive, and innovative than ever before (lindenwood university, 2024). 912 the impact of technology on artistic expression technology has had a profound impact on artistic expression, fundamentally altering how artists conceive, create, and share their work. the advent of digital tools, artificial intelligence (ai), and immersive technologies such as virtual reality (vr) and augmented reality (ar) has not only expanded the boundaries of what is possible in art but also democratized the creative process, allowing a broader range of voices to contribute to the artistic dialogue. this technological evolution has led to new forms of expression, reshaping the art world in ways that are both exciting and transformative. one of the most significant impacts of technology on artistic expression is the democratization of art creation. digital tools have made it easier and more affordable for individuals to produce high-quality artwork without the need for traditional materials or training. software programs for digital painting, 3d modeling, and music production are widely available, often at low cost or even for free, making it accessible for anyone with a computer and an internet connection to explore their creative potential. platforms like adobe photoshop, blender, and garageband have become staples for digital artists and musicians, providing powerful tools that were once only available to professionals (it-rex group, 2022). this accessibility has led to a surge in the creation and sharing of digital art, with diverse voices contributing to a rapidly expanding global art scene. moreover, technology has facilitated new forms of collaboration and interaction between artists and audiences. social media platforms like instagram, deviantart, and tiktok allow artists to share their work with a global audience instantaneously, receive feedback, and engage in real-time dialogue with their followers. this level of interaction was unheard of in the pre-digital era when artists often had to rely on galleries and exhibitions to showcase their work. now, artists can build and interact with their own communities, bypassing traditional gatekeepers and establishing direct connections with their audiences (smulovics, 2024). this shift has also led to the rise of participatory art, where the audience 913 plays an active role in the creation or evolution of the artwork, further blurring the lines between creator and consumer. artificial intelligence (ai) has also significantly impacted artistic expression by providing artists with new tools for creativity and experimentation. ai algorithms can analyze vast amounts of data, recognize patterns, and generate new ideas that can inspire and inform the creative process. for instance, ai-driven programs like deepart and runway ml allow artists to apply complex artistic styles to photographs or create entirely new compositions based on input parameters (starryai, 2024). these tools enable artists to explore new visual languages and techniques that would be difficult or impossible to achieve manually, pushing the boundaries of what is considered possible in art. additionally, ai can serve as a collaborator in the creative process, offering suggestions and generating variations that artists can then refine and develop further. the integration of immersive technologies such as vr and ar has also opened up new dimensions of artistic expression. artists can now create fully immersive environments that engage the senses in ways that traditional art forms cannot. for example, vr allows viewers to step inside a painting or sculpture, exploring it from multiple angles and interacting with it in real time. this level of immersion creates a deeper connection between the viewer and the artwork, making the experience more personal and engaging. ar, on the other hand, allows digital elements to be overlaid onto the physical world, creating hybrid experiences that blend reality with imagination. these technologies are not only changing how art is experienced but also how it is created, with artists designing works that are meant to be interacted with and explored in these new digital spaces (usa art news, 2024). furthermore, technology has challenged traditional notions of authorship and originality in art. the ease with which digital art can be copied and shared has raised questions about the value and uniqueness of original works. when an ai plays a significant role in creating a piece of art, it also challenges 914 traditional concepts of creativity and authorship. who is the true author of an artwork generated by an ai— the artist who programmed the algorithm, or the ai itself? this debate is prompting the art world to reconsider the definition of art and the role of the artist in the digital age (azuramagazine, 2024). in conclusion, the impact of technology on artistic expression is profound and multifaceted. technology has democratized art creation, facilitated new forms of collaboration and interaction, and expanded the boundaries of what is possible in art. while these advancements present new challenges, such as questions about authorship and originality, they also offer unprecedented opportunities for artists to explore new creative possibilities. as technology continues to evolve, its influence on artistic expression is likely to deepen, leading to even more innovative and transformative developments in the art world. the role of ai in digital art artificial intelligence (ai) has become a revolutionary force in digital art, offering unprecedented tools and methods that allow artists to explore new creative possibilities. these ai-driven innovations have not only transformed how art is created but have also expanded the boundaries of what can be considered art. one of the most fascinating applications of ai in art is through style transfer algorithms. these algorithms allow artists to apply the stylistic elements of one image (such as a famous painting) to another image, effectively blending different visual styles. for example, google’s deepdream and prisma are popular tools that utilize neural networks to transform ordinary photos into artworks that mimic the style of renowned artists like van gogh, picasso, or munch. this process involves the ai analyzing the patterns and textures of a painting and then reinterpreting them in the context of a new image, creating a visually striking fusion of styles (starryai, 2024). another significant ai application is in creative coding and generative design. artists and designers use programming languages like processing, p5.js, 915 and python along with ai libraries to create dynamic and generative artworks. for instance, refik anadol, a media artist, uses machine learning algorithms to create mesmerizing visualizations based on large datasets, such as weather data, historical archives, or even brainwave activity. his works, like “melting memories,” transform abstract data into captivating visual experiences, blurring the line between art and science (smulovics, 2024). ai has also been instrumental in the creation of autonomous art installations. for example, obvious, a french art collective, made headlines with their ai-generated portrait, “edmond de belamy,” which was created using a generative adversarial network (gan). the portrait, which was later sold at christie’s auction for $432,500, is part of a series where the ai generates portraits of fictional aristocrats. the collective used gans to study thousands of portraits from different periods and then generated new images that blend and reinterpret those historical styles (lindenwood university, 2024). in the realm of augmented reality (ar) and virtual reality (vr), ai is playing a pivotal role in creating immersive art experiences. for example, tilt brush by google allows users to paint in a 3d space using vr, but when combined with ai algorithms, the experience can be taken to a new level where the brush strokes can dynamically react and change based on the environment or user input. similarly, artists like rachel rossin use ai to create vr environments that evolve and change in response to the viewer’s movements, creating a truly interactive and immersive art experience (usa art news, 2024). ai is also being used to recreate and reimagine historical artworks. for example, the rembrandt project employed ai to analyze rembrandt’s body of work and generate a new painting in his style, titled “the next rembrandt.” by analyzing thousands of data points, including brushstrokes, lighting, and composition, the ai was able to create a new work that is remarkably consistent with rembrandt’s original style, demonstrating ai’s potential in both preserving and extending the legacies of historical artists (sia, 2024). another intriguing use of ai in art is in interactive and generative music 916 creation. ai tools like jukedeck and amper music enable artists to create original music that can accompany their visual art projects. these ai systems compose music based on the input parameters set by the artist, such as mood, tempo, and style. this technology is particularly useful in creating dynamic soundscapes for installations or interactive media where the music can change in real-time based on user interaction or environmental factors (azuramagazine, 2024). ai’s capabilities are also being leveraged in artificial life art (a-life art), where ai is used to simulate living systems and environments. in works like “the garden of earthly delights” by artist sophia crespo, ai is employed to generate digital organisms that evolve and interact within a virtual ecosystem. these projects explore themes of artificial life, evolution, and the intersection between the natural and the artificial, pushing the boundaries of how we understand life and creativity in the digital age (it-rex group, 2022). moreover, ai is enabling the creation of personalized and adaptive artworks. for example, ai portraits by ai gahaku allows users to upload their photos, which the ai then transforms into classical-style portraits. these portraits are not mere filters but are generated based on the analysis of thousands of classical paintings, allowing the ai to recreate the image with a high degree of artistic authenticity. this personalization of art makes it more accessible and engaging, allowing individuals to see themselves in the context of different artistic styles (starryai, 2024). in conclusion, ai is profoundly influencing the way digital art is conceived, created, and experienced. from style transfer and generative design to immersive ar/vr installations and personalized art experiences, ai is not just a tool but a collaborator in the creative process. as ai technology continues to evolve, it will undoubtedly further expand the possibilities of digital art, challenging our perceptions of creativity and the role of technology in artistic expression. 917 the changing landscape of art display and distribution the advent of digital technology has dramatically transformed the way art is displayed and distributed, leading to a profound shift in how art is experienced and accessed by audiences worldwide. traditional art galleries and museums, once the primary venues for viewing art, are now being supplemented—and in some cases, replaced—by digital platforms that offer new ways to showcase and interact with artistic creations. this evolution in art display and distribution is not only making art more accessible but is also redefining the relationship between artists, audiences, and the art market. one of the most significant changes brought about by digital technology is the rise of online art galleries and virtual exhibitions. unlike physical galleries, which are limited by geographical location and physical space, online platforms can reach a global audience, allowing art to be viewed, shared, and purchased from anywhere in the world. platforms like artsy, saatchi art, and artstation have become prominent venues for artists to display their work digitally, offering features such as high-resolution image viewing, detailed artist profiles, and direct purchasing options. these platforms democratize access to art, enabling artists who might not have the opportunity to exhibit in traditional galleries to reach a broad and diverse audience (it-rex group, 2022). moreover, virtual exhibitions and immersive digital experiences are becoming increasingly popular as a means of art display. virtual reality (vr) and augmented reality (ar) technologies allow artists and curators to create fully immersive environments that transcend the limitations of physical spaces. for example, the “van gogh: the immersive experience” exhibition uses vr to take visitors inside the world of van gogh’s paintings, offering a 360-degree view of his works and the environments that inspired them. similarly, ar apps like artivive allow users to enhance their experience of traditional artworks by overlaying digital content—such as animations, video, or additional information— when viewed through a smartphone or tablet. these technologies are not only changing how art is displayed but are also enhancing the way audiences engage 918 with and interpret art (usa art news, 2024). the shift to digital platforms has also transformed the art market, making it easier for artists to sell their work directly to buyers without the need for intermediaries like galleries or auction houses. online marketplaces like etsy and redbubble allow artists to sell original works and prints to a global audience, often at a lower cost and with greater control over pricing and production. this direct-to-consumer model has empowered many independent artists, providing them with a steady income stream and the ability to build a loyal customer base (it-rex group, 2022). moreover, the advent of non-fungible tokens (nfts) has introduced a new dimension to the art market, enabling artists to sell digital art as unique, collectible items on blockchain platforms like opensea and rarible. nfts have created a burgeoning market for digital art, with some pieces selling for millions of dollars, and have sparked debates about the future of art ownership and value (starryai, 2024). in addition to these market changes, the digital era has also influenced the way art is curated and critiqued. social media platforms like instagram and pinterest have become key tools for curators and critics, who use these platforms to discover new artists, share exhibitions, and engage with the art community. the ability to instantly share and comment on artworks has fostered a more interactive and participatory culture around art criticism, where feedback and discourse are no longer confined to academic journals or gallery openings. instead, they unfold in real-time, often with input from a global audience. this has led to a more inclusive and democratized art world, where a wider range of voices can contribute to the discourse on art and its cultural significance (smulovics, 2024). however, the shift to digital art display and distribution is not without its challenges. issues of digital preservation, authenticity, and copyright are becoming increasingly complex as art moves online. the ephemeral nature of digital art, combined with the ease of copying and sharing, raises concerns about how these works will be preserved for future generations. additionally, the 919 proliferation of digital platforms has made it more difficult for artists to protect their intellectual property, as unauthorized reproductions can spread quickly across the internet. addressing these challenges will require ongoing innovation and the development of new frameworks for managing and preserving digital art (azuramagazine, 2024). in conclusion, the changing landscape of art display and distribution, driven by digital technology, is reshaping how art is created, shared, and consumed. from online galleries and virtual exhibitions to the rise of nfts and social media curation, these innovations are making art more accessible and interactive while also posing new challenges for preservation and intellectual property. as the digital era continues to evolve, so too will the ways in which we experience and value art, ensuring that it remains a vibrant and integral part of our cultural heritage. the intersection of tradition and innovation the intersection of tradition and innovation in the art world is a dynamic space where the rich legacies of historical art forms meet the cutting-edge possibilities enabled by modern technology. this confluence is not merely a juxtaposition of old and new but rather a fusion that allows for the reinvention and revitalization of traditional techniques through contemporary tools and ideas. as artists increasingly draw upon both historical methods and modern innovations, they create works that resonate with the past while embracing the future, offering a fresh perspective on the continuum of artistic expression. one of the most compelling examples of this intersection is the use of digital technology to recreate and reinterpret classical art forms. digital tools such as 3d modeling, virtual reality (vr), and artificial intelligence (ai) have enabled artists to explore and reinterpret traditional art in new and exciting ways. for instance, the “next rembrandt” project is a prime example of how technology can be used to bridge the gap between past and present. in this project, a team of data scientists and art historians used ai to analyze rembrandt’s entire body of work, 920 including his brushstrokes, color palette, and composition techniques. the ai then generated a new “rembrandt” painting, which was meticulously crafted to reflect the master’s style as closely as possible (sia, 2024). this project not only highlights how ai can be used to pay homage to historical artists but also raises questions about authorship and the creative process in the digital age. another significant area where tradition and innovation intersect is in the revival of traditional crafts through digital fabrication techniques. for example, traditional textile arts, such as weaving and embroidery, are being reimagined through digital technologies like laser cutting and 3d printing. these technologies allow artists to experiment with complex patterns and designs that would be difficult or impossible to achieve by hand. moreover, digital fabrication techniques can be used to preserve and continue traditional crafts in a modern context. for instance, the work of artist iris van herpen combines traditional haute couture techniques with innovative materials and 3d printing to create intricate, otherworldly garments that push the boundaries of fashion (smulovics, 2024). by integrating cutting-edge technology with age-old craftsmanship, van herpen’s work exemplifies how tradition can be a source of inspiration for innovation rather than a constraint. the intersection of tradition and innovation is also evident in the realm of cultural preservation and restoration. digital tools are increasingly being used to restore and preserve historical artworks, ensuring that they can be enjoyed by future generations. for example, digital imaging and 3d scanning technologies are being used to create detailed replicas of ancient sculptures and artifacts. these replicas can be used for educational purposes or as stand-ins in museum exhibits while the original pieces are kept safe from environmental damage. additionally, vr and ar are being used to reconstruct historical sites and artworks that have been lost or damaged over time. through these technologies, viewers can experience these cultural treasures in their original context, providing a deeper understanding of their historical and cultural significance (it-rex group, 2022). 921 furthermore, artists are using digital platforms to reimagine traditional art forms for contemporary audiences. for example, traditional calligraphy and painting styles are being transformed through digital media, allowing artists to experiment with new forms of expression while maintaining a connection to their cultural heritage. chinese artist xu bing is known for his innovative use of digital technology to reinterpret traditional chinese calligraphy. in his work “book from the ground,” xu bing created a universal language composed of symbols and icons derived from modern communication tools like emojis and internet symbols. this work blends traditional concepts of written language with contemporary digital culture, offering a unique commentary on the evolution of communication in the digital age (usa art news, 2024). in the context of performing arts, technology has enabled new forms of expression while preserving traditional elements. for example, traditional dance forms are being enhanced with digital projections, holography, and interactive technologies, creating immersive performances that blend the old with the new. the japanese dance group enra is renowned for their performances that combine traditional japanese dance with stunning digital projections. these projections interact with the dancers in real-time, creating a seamless fusion of physical and digital movement that captivates audiences and brings traditional dance into the 21st century (azuramagazine, 2024). moreover, the intersection of tradition and innovation is also visible in the creation of new art forms that draw on historical techniques while embracing modern sensibilities. digital painting is one such example, where artists use software like adobe photoshop and corel painter to simulate traditional painting techniques such as oil painting or watercolor, but with the added flexibility and versatility of digital tools. this allows artists to experiment with color, texture, and form in ways that would be challenging in traditional media. digital painting often incorporates elements of both the past and the present, creating works that are rooted in tradition but executed with contemporary technology (starryai, 2024). 922 in conclusion, the intersection of tradition and innovation in art is a fertile ground for creative exploration, where the past informs the future, and new technologies breathe life into age-old practices. whether through the digital recreation of historical art, the fusion of traditional craftsmanship with modern fabrication techniques, or the reinterpretation of cultural heritage for contemporary audiences, artists are finding innovative ways to honor tradition while pushing the boundaries of what art can be. this ongoing dialogue between the old and the new ensures that art remains a dynamic and evolving force, capable of reflecting the complexities of the modern world while staying connected to its historical roots. the ethical implications of ai in art the integration of artificial intelligence (ai) into the creative process has sparked significant ethical discussions, particularly concerning authorship, originality, and the potential for bias in ai-generated art. as ai becomes more embedded in artistic practices, it raises questions about the role of technology in creativity and the responsibilities of those who design and deploy ai systems. these ethical considerations are crucial in understanding the broader impact of ai on the art world and society at large. authorship and originality one of the most pressing ethical issues in ai-generated art is the question of authorship. traditional notions of creativity are based on the idea of a singular artist who imbues their work with personal expression and intent. however, when an ai system generates art, the lines between human and machine creativity become blurred. is the artist the person who programs the ai, or does the ai itself share some degree of authorship? for instance, in the case of ai-generated artworks like “edmond de belamy,” created by the paris-based collective obvious using a generative adversarial network (gan), the role of the 923 human creators is primarily in setting the parameters, while the ai does the actual image generation (sia, 2024). this challenges traditional concepts of originality and creativity, as the artwork is the result of a collaborative process between human and machine. moreover, the ease with which ai can replicate styles and generate new works raises concerns about the uniqueness and value of ai-generated art. in the digital age, where copies can be made effortlessly and shared widely, the concept of an “original” artwork becomes increasingly complex. this has led to debates about the economic and cultural value of ai-generated art, particularly in a market that traditionally values the unique, hand-crafted nature of art (lindenwood university, 2024). bias and representation another critical ethical issue in ai-generated art is the potential for bias in the algorithms that create these works. ai systems are trained on large datasets that reflect the biases present in the data. if the training data is biased— whether in terms of race, gender, or cultural representation—these biases can be reflected in the ai’s output. for example, an ai trained primarily on western art may reproduce and even amplify western-centric perspectives, marginalizing non-western artistic traditions and voices (starryai, 2024). this raises concerns about the role of ai in perpetuating cultural biases and the need for more inclusive and diverse training datasets. bias in ai-generated art also has implications for representation in the art world. as ai tools become more prevalent, there is a risk that they could homogenize artistic expression, leading to a narrower range of styles and themes that reflect the dominant cultural narratives encoded in the ai. this could result in a loss of diversity in the art world, where certain voices and perspectives are overshadowed by the outputs of ai systems trained on biased datasets (it-rex group, 2022). accountability and transparency 924 the ethical implications of ai in art also extend to issues of accountability and transparency. as ai systems become more autonomous, it becomes increasingly difficult to trace the decision-making processes that lead to the creation of a particular artwork. this lack of transparency can make it challenging to hold creators accountable for the content generated by ai. for instance, if an ai-generated artwork contains offensive or harmful material, it is unclear who should be held responsible—the developers of the ai, the users who deployed it, or the ai itself (smulovics, 2024). this ambiguity necessitates the development of ethical guidelines and frameworks to ensure that ai-generated art adheres to societal standards of decency and respect. furthermore, transparency is essential in ensuring that audiences understand the role of ai in the creative process. artists and developers must be clear about how ai is used to create a piece of art, including the extent to which the ai was involved in generating the final product. this transparency is crucial for preserving the integrity of the art and allowing audiences to make informed judgments about the work (azuramagazine, 2024). the future of ai ethics in art as ai continues to evolve and its role in art creation expands, addressing these ethical concerns will become increasingly important. artists, developers, and policymakers will need to collaborate to establish ethical guidelines that promote responsible ai use in the art world. this includes ensuring that ai-generated art respects principles of fairness, diversity, and inclusivity, and that the rights and contributions of human artists are recognized and protected. in conclusion, the ethical implications of ai in art are multifaceted and complex, touching on issues of authorship, bias, accountability, and transparency. as ai continues to shape the future of artistic expression, it is crucial to engage with these ethical challenges to ensure that the integration of ai into the creative process is done in a way that is fair, inclusive, and respectful of the diverse voices that make up the global art community. 925 conclusion the convergence of technology and art is reshaping the landscape of creativity, offering unprecedented opportunities for innovation while also challenging traditional notions of authorship, originality, and the role of the artist. throughout the exploration of how digital tools and modern technologies intersect with traditional art forms, it is clear that this fusion is not just a trend but a fundamental shift in how art is conceived, created, displayed, and consumed. the integration of artificial intelligence, virtual reality, and digital fabrication techniques has opened new avenues for artists to express themselves, enabling the creation of works that are both deeply rooted in tradition and forward-looking in their execution. for example, projects like the “next rembrandt,” where ai is used to generate new works in the style of historical artists, demonstrate how technology can honor and extend the legacy of traditional art while introducing new ethical and philosophical questions about creativity and authorship (sia, 2024). similarly, the use of digital tools in preserving and revitalizing traditional crafts, such as in the work of iris van herpen, illustrates how innovation can breathe new life into age-old techniques, ensuring their relevance in a rapidly changing world (smulovics, 2024). moreover, the rise of digital platforms and immersive technologies has revolutionized how art is distributed and experienced, making it more accessible and engaging for a global audience. virtual exhibitions, online galleries, and the burgeoning market for nfts are transforming the art world, breaking down geographical barriers, and democratizing access to art (it-rex group, 2022). in conclusion, the ongoing dialogue between tradition and innovation in art is a testament to the resilience and adaptability of artistic expression. as artists continue to navigate the complexities of this intersection, they will undoubtedly continue to push the boundaries of what is possible, creating works that reflect both the richness of the past and the infinite possibilities of the future. this fusion ensures that art remains a dynamic and evolving force, capable 926 of resonating with diverse audiences across different cultural and technological contexts. references azuramagazine. (2024). art and technology: digital tools for art creation. retrieved from https://azuramagazine.com/articles/art-and-technologydigital-tools-for-art-creation it-rex group. (2022). art and technology: changing how art is made, displayed, and sold. retrieved from https://itrexgroup.com/blog/art-and-technology-changing-how-art-is-made-displayed-sold/ lindenwood university. (2024). integrating art and ai: evaluating the educational impact of ai tools. retrieved from https://digitalcommons.lindenwood.edu/cgi/viewcontent.cgi?article=1585&context=faculty-research-papers smulovics, p. (2024). the impact of technology on artistic expression and creativity. linkedin. retrieved from https://www.linkedin.com/pulse/ impact-technology-artistic-expression-creativity-peter-smulovics-iz4ve starryai. (2024). how ai art generators are revolutionizing digital art. retrieved from https://starryai.com/blog/how-ai-art-generators-are-revolutionizing-digital-art usa art news. (2024). technological innovations in art creation and distribution. retrieved from https://usaartnews.com/news/technological-innovations-in-art-creation-and-distribution sia. (2024). the historical relationship between artistic activities and technology. retrieved from https://digitalcommons.sia.edu/cgi/viewcontent. cgi?article=1200&context=stu_theses 885 the previous knowledge and experiences about buddhism: the american usac program student’s perspectives buddhism in thailand class during 2023-2024 abbi, arisa hocharoen, amika starr, eva hurley, grace ertel, joe ricker julia creech, justin simon, lauren serrano, lexy keim, natalie braga natalie braga, maya posecznick, mcnamee sam, sabrina flores savanah allen, sophia chiari, sydney windhorst, wynn th acker phisit kotsupho abstract this paper concerns the opinions of american students who came to thailand in the program of university studies abroad consortium or usac on the course of buddhism in thailand lectured by aj. phisit kotsupho, the former lecturer from chiang mai university during the years 2023-2024 at chiang mai university. with the purposes to correct the background or previous knowledge and experiences about buddhism of those new generations from the developed country in contemporary time so that the usac staff professors can manage the suitable program concerned the basic knowledge about buddhism that will serve all student’s requirements. the followings are their opinions towards previous knowledge and experience on buddhism having been classified in to three groups: a new thing for them, knowing a little and having been studied in the college. these are 19 perspectives were permitted by authors to share for academic purpose by instructor. keywords: knowledge, experiences, buddhism, usac program, perspectives. 886 on previous knowledge on buddhism 1. it’s just the new thing to know there are 7 persons when asked them to express their previous knowledge about buddhism that they have never learn or know at all about this eastern religion: here are their opinions. 1.1 sabrina flores (sabflores7@gmail.com) coming to thailand and into this class i know absolutely nothing about buddhism except it’s about freeing the mind, but while i was on a temple tour, i did learn not to point your toes at the buddha. 1.2 eva hurley (18 january 2024) when i reflect on my previous knowledge of buddhism and buddhist teachings, i realized that my education has been limited. i grew up in the midwest region of the united states, where a strong majority of people are practicing christians. i went to a christian school until i was in high school, so it wasn’t until my first year of college where i began to delve into the depths of buddhism. i was able to take a class called introduction to world religions which provided me with a foundation to the beliefs and rituals which make up buddhist culture. i am familiar with the four noble truths: suffering, the cause of suffering is craving, suffering can be the ended through eliminating cravings, and the elimination of craving is the path to niravana—also known as the release from the cycle of rebirth. i also learned about the birth story of the siddhartha and how he reached benightment through the middle path and mediation, resulting in being called the buddha. in contrast to christian teachings which are centered around faith in god and love, the concepts of buddha include detachment from desires, and meditative practices. i have always been intrigued by buddhism because of its strong emphasis on mindfulness and presence in everyday life. its openness to adaptation and ability to compliment many different cultures and their local customs is also impressive to me. i recognize how buddhism is expressed in diverse ways, yet all are accepted. since i have arrived in chiang mai, i have been introduced to 887 the concept of the middle way which is finding a balance and moderation in life. i have been thinking about this concept a lot, especially because in the united states, our culture tends to have an “all or nothing” mentality, dependent on instant-gratification. i am eager to continue learning about practices, the lifestyle, and the history behind this unique religion. 1.3 joe ricker (1/17/2024) self-reflection: previous knowledge of buddhism growing up in the united states, i have a relatively limited knowledge of buddhism, buddhist history and how the religion is practiced. my previous knowledge is based largely on the works of thich naht hahn who is a tibetan buddhist currently practicing in france. obviously, there are differences between different countries’ interpretation of the religion/philosophy but i have an understanding of the core tenets. additionally, some of my knowledge of buddhism has come from conversations with practicing buddhists who i have interacted with in the last 12 days since arriving in thailand. prince siddhartha gautama was a prince in modern day india around 2500 years ago. his fate was prophesied to go in one of two directions: the king of a vast empire or a religious leader who would change the course of history. despite the objections of his father who wanted him to rule the kingdom, he followed the second path. prince siddartha lived lavishly and had anything he desired, however he felt discontented with his life. he renounced his earthly possessions and privileges and left his home to become the buddha. after an extended period of meditation, the buddha became enlightened and achieved niravana. as the buddha, he professed the four noble truths to his disciples and followers. the first noble truth says that birth is suffering and that suffering is inherently a part of life. the second noble truth says that the cause of suffering is craving and desire. the third noble truth says that suffering can be eliminated through the elimination of craving/desire. the fourth and final noble truth says that the path to the elimination of craving/suffering is niravana. niravana is a state of complete detachment from the world and a state where suffering is 888 absent. it is seen as the end goal of meditation practices. the path to niravana is often referred to as the eightfold path which outlines a way to live mindfully and as the buddha taught. because the four noble truths are so ingrained in the lives of many buddhists, some of them consider buddhism more of a philosophy or lifestyle rather than strictly a religion. the principles of the four noble truths can apply in every situation. buddhism means very different things in different countries and religious sects. buddhism has integrated itself with other religions with the use of hindu gods in india or the use of shinto gods in japan. many buddhists believe in rebirth as a life after death, while others view rebirth as every moment giving you a new chance at life. many buddhist monks or nuns strictly follow rules when it comes to abstaining from meat, sex, alcohol and other intoxicants. many people who aren’t monks or nuns don’t follow these rules, but still use the four noble truths to guide their daily living. buddhism has deeply affected thailand’s culture and has contributed largely to the mindful, collectivist culture. 1.4 natalie braga (18 january 2024) my current relationship with and knowledge of buddhism is rather limited. i was raised catholic, and buddhism was not a prominent religion within the communities i grew up in. although i grew up with a few people who identified as buddhist, i rarely discussed their beliefs with them. additionally, i am originally from china which widely practices buddhism, but i have studied more confucianism than buddhism in my past. however, outside of my limited personal experiences, i have taken some lessons in the teachings of the buddha. i took a christianity and world religions class while studying abroad in ireland which was a very interesting perspective to learn from. due to ireland also being a highly christian country, their perspectives on foreign religions were unique. we had a brief unit on buddhism where i learned about some of the following: buddhism was founded by siddhartha gautama in the 5th or 6th century bce. it is currently the 4th largest religion and exists primarily in china, thailand, 889 vietnam, myanmar, etc. the buddha means the awakened or enlightened one. many of its primary principles are rooted in siddhartha gautama’s experiences traveling around nepal and viewing the inequities. this led to teachings including denouncing the caste system and that all human beings are equal. buddhism also emphasizes the 4 noble truths: life is suffering, the cause of suffering is craving, the end of suffering comes with the end of craving, and there is path which leads one away from craving and suffering. these are the core pillars of buddha’s teachings. in addition to studying buddhist teachings, our class also compared the buddha to jesus to understand patterns and commonalities within religion. comparisons included how jesus was presented as a savior while buddha was presented as a teacher. we also analyzed a piece by jose ignacio cabez, a christian who wrote about how buddhists view christ and his mission. overall, i obtained a baseline knowledge of buddhism, but i am definitely eager to learn more about the religion and its teachings. 1.5 melissa garza buddhism growing up in a latin american culture i was always around the catholic religion and other christian sects. i wasn’t exposed to buddhism until i traveled to china for the first time when i was 17 years old. this is when i learned about the “buddhist way” and understood that it is much more than just a religion, it is also a philosophy and way of life. i became so intrigued by their school of thought that i began to question monks wanting to practice their english and what buddhism meant to them. this is where the idea of mindfulness and meditation arose, and how they lived every day in a state of just “being” where every materialistic thing or construct became of no value and life truly became minimal. i also quickly realized that like other religions such as christianity, there is more than one form or sector of buddhism. what made it even more interesting was how the different forms that are practiced are usually dictated by the country you are in. therefore, the bud890 dhism practiced in china can be quite different from the buddhism practiced in thailand, following different scriptures and even different buddhas. even the temples built for religious practice are completely different with such contrasting architecture. this also included mass variety in the art and sculptures that these temples are ordained with. in china, the temples were much grander and more intricate than in countries such as japan. however, countries such as thailand and myanmar have a large incorporation of pagodas that i had never seen before. being in myanmar for the first time last year, i got to see yet another side of buddhism that i had not seen before especially when it came to the thousands of beautiful pagodas in bagan. i also saw that females could also be monks when i noticed young girls with shaved heads and pink robes running around the streets. this is where i discovered that many young orphaned or disadvantaged children or adults become monks to receive education and shelter. without being a monk education for a lot of these communities is unachievable, and by partaking in buddhism people can become highly educated and still can leave their monk life behind and enter into the real world and workforce. 1.6 lexy keim if i am being completely honest, i do not really know a lot about buddhism. that is why i wanted to take this class; to expand my knowledge and understanding. i did take a religion class a couple of years ago, but we learned about so many different religions that we were only able to briefly go over each one. i do know that buddhism is a religion that is based on the teachings of buddha. i also know that it is very prominent in asia, and i believe that there are different types of buddhism. i also know that it is one of the largest religions in the world. as for some of the beliefs, buddhists do not worship a god but rather aim for enlightenment, or niravana. they also believe that life is suffering and that nothing is permanent, and that “things” will not make you happy. buddhists also believe in reincarnation. life and death are a cycle, and you can be reborn as human, animal, or deity. 891 we were able to talk to a monk for a few minutes when we did the temple tour last week and it was interesting to learn about his life. i know that they live at the temples, they must follow over 200 rules, they study and practice the buddha’s teachings, and meditate. i know that the buddha’s teachings are referred to as the dharma and if you practice those teachings, meditate, and live that lifestyle you have the potential to become free of suffering. lastly, i know that buddhists believe in karma. the best way to explain it is if you do good things then you will come back in a higher form but if you do bad things then you may be reborn in a lower form. overall, i know some of the basics but there is so much more i want to learn about buddhism in this class and i am excited for it. 1.7 wynn thacker previous understanding of buddhism, i don’t know an awful lot about buddhism from my home university, but in my asian philosophy class we went over a brief synopsis. i know that siddhartha gautama is the name of the buddha. i think that he used to be a prince or someone with a lot of wealth and status, and that the people surrounding him were well provided for, young, and healthy. for his early life he knew not of sickness or death. then he left his home and, on his journey, saw three people: in one he saw sickness, in another he saw old age, and then he saw death. he was bothered by all of these things, and he sat under a bodhi tree and meditated, and he was determined not to get up or eat or do anything until he found understanding, enlightenment. when he finally understood it all, he determined that life was full of suffering. he also learned that suffering comes from desire. when he reached this enlightenment after much meditation, he became the buddha. i learned that he never wrote down any of what he had learned, but his disciples made sure what he taught could spread around the world and that anyone could learn his teachings, for example the four noble truths and the eightfold path. i have taken a trip to the buddhist university to sit in on an english 892 class and the class was talking about dharma. even though it was the topic of the class, i am not entirely sure what dharma is (or is it dhamma?), but i know it has to do with these truths. we talked a lot about different kinds of meditation, which i know is important in buddhism. they talked about walking meditation, sitting meditation, slowing everything down and befriending your own mind, and learning to be comfortable in only your own presence. i was told in this class that suffering has two types: suffering from discomfort and suffering from attachment. being attached to something or to someone means that when you lost what you are attached to, you suffer, and you hurt. you will not be hurt if you are never attached to something you lose. you can also suffer because you are uncomfortable, you are hurt, or hungry, or sick. i don’t know how the buddha teaches to be free from this 2. having known a little about buddhism there are 5 persons when asked them to express their previous knowledge about buddhism that they have some knowledges but it’s not much about buddhism : here are their opinions. 2.1 grace ertel (05 september 2023) every sunday from when i was 10 years old to when i was 16, i went with my best friend abbie and her grandma and my mom to a place of worship called cowboy church. it was a nondenominational space to sing and praise god and the pastor johnny was a kind and thoughtful pastor who worked on the ranch where the church was. when i was 16, johnny had a heart attack and passed away and we stopped going. i continued to keep my christian faith that this church preached for a long time. i often thought of johnny and the words he would say about an all loving and powerful god. i thought that would be the god i worship forever. when i was 18, my dad told me to read a book about buddhism to expand my horizons on religion (my dad was not christian). i remember almost scoffing at him as if there were any question in my mind that christianity wasn’t the path for me. but even in that moment, something in me was curious about buddhism. 893 it has taken me until now, 4 years later, to open myself up to the idea of buddhism being something i really want to adopt into my own life. i have very recently stopped identifying as a christian. it is strange to not have that be a part if my identity anymore but i am excited to see where my newfound more open mind will guide me. my dad one time bought a buddha garden statue at a yard sale and it sat on our porch. all i knew about the buddha was from this statuethat he was a happy, plump, and seemingly loving guy. my dad has told me about buddhist monks and the meditation and karma aspects of buddhism and that’s about all my previous knowledge of buddhism. he told me that karma plays a huge role in lifebe a good person and people will be good to you; do the right things and goodness and rightness will come back to you. i think this is a part of karma, but i can already tell from what i have learned here that there is a lot more to it. i am so excited to learn the historical importance of buddhism as well as all the aspects this spirituality focuses on not only for myself, but to share with the people from my home as well. i think it would be awesome to teach my dad what i learn and show him deeper levels of buddhism that he can utilize to promote spiritual connection in his own life. he has a big interest in buddhism i know, but the town where we live is limiting on allowing people to branch out and explore other ways of life. as my dad has told me how buddhists often use meditation, i am curious to learn how buddhism uses meditation and how it differentiates from the meditation i have done. i have only really gotten into meditating in the last 2 years and know i will grow and benefit from adding a buddhist context to my style of meditation. although i have very little knowledge of buddhism, i think that could be good as i will be able to absorb so much authentic knowledge about this culture and spirituality here! i am so excited; it is a big reason why i came to chiang mai for study abroad. 2.2 mcnamee, sam (smcname@siue.edu) may 29, 2024 8:52 pm form what i know of buddhism, it was founded in 600 b.c. by siddhartha gau894 tama. siddhartha was a brahman prince that gave up his wealth to find a way to solve the problems in india at the time. there are three divisions of buddhism, theravada, mahayana, manuyana. i know that not all that believe in buddhism are looking to receive enlightenment in their lifetime, only the monks are looking for enlightenment. i know that those that receive enlightenment or are close to it are called arhats. historically some of the biggest contributors to buddhism is aksoka that brought buddhism to thailand, and java ryman the seventh who solidified buddhism as a religion in thailand. i know that buddhism works to remove worldly concerns and works to clear the mind through meditation. i know that buddhism does not give its followers a god to believe in so many supplements buddhism with other religions, which in thailand is most often animism though hinduism is also very common. from what i know buddhism is not a growing religion as it does not actively seek out followers like christianity. many followers of buddhism work to achieve merit throughout their life through donations of food to the monks as well as monetary donations to temples. one important buddhist holiday that was enacted as a way to achieve some merit and wash away the bad luck throughout the last year is songkran. one of the people that is closest to enlightenment is the dali llama who has experienced a lot of trouble from china so he has had to be protected. when the dali llama dies, he is reborn and his followers need to find him as a reborn child. 2.3 justin simon (1/18/2024) buddhism holds a rich tapestry of interpretations, where its significance varies from person to person. it can be perceived either as a religion, a philosophy, or simply as a way of life. many individuals find themselves navigating a mixture and conjunction of these three perspectives to encapsulate their personal understanding of what buddhism truly means to them. at its essence, buddhism involves a deep respect for buddha and a deep exploration into profound aspects of existence, particularly emphasizing the nature of life. however, 895 it goes beyond simple prescribed rituals, allowing for diverse interpretations that include personal philosophies of mindfulness and meditation. when understanding buddhism and what it is, something very prominent and important is the four noble truths, serving as a foundational framework for understanding life’s difficulties. these truths are of similar nature to ideas that illuminate the nature of existence. duhkha as the first noble truth shows the inherent challenges and unsatisfactoriness woven into the fabric of life. samudaya traces the origins of suffering back to human desires, highlighting the profound connection between attachment and uneasiness. nirodha underscores the liberating power of losing cravings, asserting that freedom from suffering emerges when one lets go of the relentless pursuit of desires. lastly, magga outlines the transformative path leading to getting rid of dissatisfaction, providing a complete roadmap for navigating life’s challenges. in buddhism there is a strong emphasis on compassion, encouraging students of buddhism to extend kindness and empathy towards all living beings. buddhism is the study of achieving enlightenment not solely for personal liberation but to aid others on their journey. as you aid others with enlightenment it in turn brings enlightenment back to yourself. buddhism’s primary objective of attaining full enlightenment or niravana is divided into three major branches: theravada, mahayana, and vajrayana. the attainment of niravana is contingent upon a buddhist follower fully embracing the four noble truths. theravada buddhism adheres most closely to the original teachings of the buddha. its emphasis lies on the individual’s path to enlightenment. mahayana buddhism, in contrast, extends an invitation to everyone. it diverges from the focus on personal enlightenment to emphasize contributing to the happiness and wisdom of the entire world. the mahayana tradition seeks the liberation of all beings, embracing a collective goal beyond individual salvation. vajrayana buddhism is a complex tradition marked by intricate rituals, deep symbolism, and practices designed to expedite followers’ attainment of enlightenment. 896 the ultimate aim is to benefit all sentient beings, reflecting a commitment to compassion and swift spiritual progress. in essence, this intricate framework encapsulates the profound wisdom of buddhism, offering a holistic understanding of existence and providing a transformative pathway toward inner peace. it beckons individuals to embark on a journey of self-discovery, encouraging them to navigate the complexities of life with mindfulness, meditation, and a deep appreciation for temporariness. through this lens, buddhism becomes not just a set of teachings but a transformative philosophy that resonates on a deeply personal level, offering solace and guidance in the intricate tapestry of human experience. 2.4 lauren serrano (01/17/24) to begin, there is not much that i know about buddhism already but i am very interested and willing to learn. i know that buddhism is a very popular religion or philosophical tradition practiced in asia and other places around the world. buddhism is based on the teaching of the buddha. although, buddhists do not believe in one or multiple gods. monks are those who devote their lives to practicing their religion. there are many rules they can not break such as no drinking or stealing. monks live in holy places known as temples and chant many times throughout the day. monks and other buddhist believers partake in meditation. there are many different ways one could meditate. there is walking meditation, sitting and even yoga can be a form of meditation. buddhists also strongly believe in mindfulness and being aware of one’s surroundings. buddhism is based on kindness and peace. i know that buddhists believe in rebirth but not reincarnation in the way that hindus do. i would like to learn more about the differences between buddhism and hinduism. i also am aware that buddhists follow the four noble truths however i am not sure what they are at this point. the goal of buddhists is to reach niravana like the buddha. niravana is a state of enlightenment and the highest state of being. there are some basic aspects that i know about buddhism but i would 897 really love to know more. there are many concepts that i am unaware of but i am excited to learn about in this class. 2.5 sydney windhorst i must admit that my knowledge of buddhism both as a whole and specifically in thailand is very sparse. however, i do know a little. first, i know buddhism is a widespread religion most commonly found in the east. i know it has many followers of many ethnicities and is practiced by both men and women. i know t is incredibly old and has been practiced for eons. second, i can identify a buddha and can picture golden statues with its solemn face and crossed legs. i know those sacred statues are based on a real creature that bestowed its wisdom unto humanity but is no longer present. i took a social studies class in 7th grade and remember associating buddhism with attributes such as peace, moderation and harmony. buddhists behave conservatively and practice modesty and sobriety. i also remember buddhism has a deep revere for life, all life as well as believe in a continuation of life like reincarnation. i myself am a christian and as someone who was raised in the church and who loves jesus with my whole heart, i know how compelling and all-consuming faith can be. i know people who are buddhist will prioritize it and implement its teachings in every facet of their life, just as i do with my faith. some of these people are monks and they devote their entire lives to buddhism. i had a picture in my head of a man with a shiny bald head and a bright orange robe meditating in an ornate temple. truthfully, i do not know what the temples are used for or what he would meditate on or even why he felt the need to meditate. i know there are many rules in buddhism and even more so for monks. they live day in and day out under strict guidelines. there are a lot of unknows, but religion is single handedly my favorite subject to discuss so i am very eager to learn and to grow in this class. 898 3. has been studied in the college there are finally 7 persons when asked them to express their previous knowledge about buddhism that they have some knowledges but it’s not much about buddhism : here are their opinions. 3.1 julia creech having taken a course solely focused on buddhism at my home university, i feel as though i have a good understanding on the basics of buddhism from a western perspective. outside of that course, i also have personal experience with mindfulness and meditation. the buddhism course covered theravada, mahayana and vajrayana buddhism, the history of buddhism, the story of the buddha, buddhist nationalism, and buddhist beliefs and principles such as the noble eightfold path, the wheel of rebirth,niravana, and the four noble truths. the buddha, first a man known as siddhartha gautama, was born as a prince who walked seconds after leaving the womb and left lotus flowers in the ground behind him. he grew up living a lavish, spoiled life before he ventured outside the castle and saw a sick man, an elderly man, a corpse, and a wandering ascetic. he understood suffering and went to become an ascetic himself. he found a group of other monks, with whom he began to meditate and fast rigorously. he then realized that while lavish living possessions was not the path to take, neither was excessive deprivation. thus, he established the middle way to achieve enlightenment. he sat under a lotus tree for days and reached an enlightened state, ‘nirvana.’ i have learned about mindfulness and meditation in a first-hand way through my work with my therapist. mindfulness is a helpful practice for many people that finds its roots in buddhism. i have found it to be incredibly helpful for me and my mental health. learning about buddhism from a western perspective in my home university course as well as through a scientific perspective in my personal therapy have both provided with some background knowledge about it, but i am eager and excited to learn about buddhism in thailand during this course. 899 3.2 sophia chiari i first began learning about buddhism when i started college. i had heard of it before and maybe read a little in high school, but not enough to have a proper understanding. i got an introduction to buddhism academically in a human spirituality class, then learned more in the zen buddhism class that i took last semester at my home university. from my somewhat basic understanding, buddhism began in india and follows the teachings of the buddha. i learned about the story of siddhartha and know that there are different types of buddhism. these include theravada, mahayana, tibetan, and zen. i do not remember which type of buddhism is most commonly practiced in thailand, but i have been told that it is conservative compared to other sectors of buddhism such as how it is practiced in sri lanka. i also learned in my zen class that about 95 percent of the thai population is buddhist or follows buddhism. there are many key components and concepts in buddhism. mindfulness and meditation are both important concepts to this religion. yoga is another important practice in buddhism. there are four types of yoga: karma yoga, bhakti yoga, jnana yoga, and raja yoga. these all have different meanings and significance; however, i do not remember which is which. some important concepts include karma, dharma, the eightfold path, and enlightenment. the buddha taught these things that he realized during his life’s journey and experiences after leaving the life of royalty and wealth he was born into. buddhism moved from india all over asia. during the time of confucianism, it made its way to china, causing some people to question certain confucius values. it is now very popular in many asian countries such as china, japan, sri lanka, and of course thailand. buddhism has also traveled to the western world where many people have started to practice. this is the basic knowledge i have of buddhism based on prior buddhism or religious studies classes. there are more concepts i would like to elaborate on such as the differences between theravada and mahayana, how900 ever i do not think i have a good enough understanding to explain. the same goes for concepts such as bodhisattvas and spirit houses. however, i am excited to learn more! 3.2abbi what do i know about buddhism? buddhism is a mixture of religion and spiritual practices. there are many different types of buddhist practices and beliefs that one can choose from. the basis of buddhism is that your soul has been reborn over multiple lifetimes and if you do good in life and follow the basic principles of budding, you will end this journey of reincarnation and your soul will be at rest. you do this through meditation and practicing self discipline and being calm. i know that there’s one type of practice where you live in the woods for i think a year or until you master the principles. there is ren, zen and other types of practice that bring you closer to buddha also 3.4 arisa hocharoen (18 jan 2024) knowledge of buddhism i feel that the western world sees buddhism as a religion known for being ‘low-key’ and focused solely on meditation and spiritualness; this is seen a lot in places like yoga studios, where buddha statues are prominent because the west conceptualizes buddhism as meditative. from my experiences growing up, i was familiar with buddhism as my family was buddhist; however, i didn’t really understand much about the religion until i was much older and took a course on social activism and buddhism. although the course gave me an overview of some concepts of buddhism, there are still some concepts i don’t understand fully. my current knowledge of buddhism is primarily the basic concepts of the religion and a bit of the origins of how buddhism was founded. i know that buddhism originated in india and that siddhartha gautama was the founder of buddhism and was the first buddha. the buddha’s rebirths are documented in the jatakas, and there are also the sutras, which i believe are stories about the buddha. in addition to this, i also know that there are three branches of buddhism: mahayana, theravada, and vajrayana. mahayana is practiced more in east asia, theravada in southeast asia, and vajrayana 901 in tibet. meditation is also a major part of practicing buddhism. regarding the concepts within the religion, i’m familiar with some of the practices and ideas in the religion. as i have learned, karma in buddhism is an important part of the religion. from what i understand, karma is the actions you’ve performed in your life; those actions affect your rebirth in the next life. rebirth/reincarnation is also a part of buddhism i am familiar with; it ties in with karma and determines your next life after death in the current one. as i’ve learned, suffering is a key part of buddhism; with buddhism, you’re trying to escape the cycle of rebirth and suffering to become enlightened. suffering stems from attachments created in your current life. to go along with the topic of suffering is the four noble truths that discuss suffering. they state that: life is full of suffering, the cause of suffering is attachment, to end suffering you must end suffering, and the way to do so is to follow the eightfold path 3.5 amika starr (18 jan 2024) reflection i have a general understanding of buddhist teachings and practices in thailand through my experiences in other classes and my experiences traveling around thailand with my thai family, visiting wats, making merit, and more. i will summarize my understanding in this reflection. the buddha had been reborn several times when he appeared in the dreams of queen maya. she then became pregnant through immaculate conception and gave birth to a son, siddhartha gautama, who would become the buddha. his father, king suddhodana, had heard a prophecy that his son would either be a great political ruler or a great religious leader. he wanted siddhartha to be the ruler of the kingdom, so the king tried to shield his son from worldly problems, like poverty and suffering, by lavishing him with wealth and luxury. the prince grew up in this environment and got married. but one day, he ventured outside the walls of the palace and witnessed the four signs or four sights; an old man, a sick man, a corpse, and a holy man. siddhartha learned, for the first time, that suffering 902 and death existed in the world, and it made him realize that his joys and pleasures were only temporary. he decided to leave his life of royalty through the great renunciation and chose to become a wandering aesthetic. along with four other aesthetics, siddhartha tried to give up on worldly desires, for example, he gave up on hunger and the need to eat by fasting. however, he almost died many times. then, the buddha met a musician, who taught him the middle path, a method that was between the two extremes of self-indulgence and pointless self-mortification. under the bodhi tree, the buddha reached enlightenment or niravana, learning about the six gati, his past lives/ reincarnations, karma, and more. he continued to practice his spirituality, while also traveling and teaching new disciples the middle way and eightfold path, accepting many new followers as novices and monks. in the end, the buddha reached parinirvana, which is an end to resurrection and the final enlightenment. since then, the buddha’s teachings or dharma have spread through asia and the world, with different sects of the religion, like theravada buddhism and mahayana buddhism, forming. in thailand, buddhism mixed with local traditional beliefs in paganism and animism, so that local deities, like the river goddess, became part of buddhist teachings. most people in thailand practice buddhism. they do things like upholding the five main precepts (do not kill, steal, commit adultery, lie, and abstain from sexual indulgence), making merit, visiting wats, becoming monks, and many more actions. 3.6 maya posecznick (m.posecznick@gmail.com) may 29, 2024 7:16 am as a korean american, i grew up in the hubs for korean immigrants in the united states, protestant churches. my mom found a lot of purpose and connection in the church community, whereas my dad, an agnostic, attended mostly to help me connect with my korean heritage. my dad’s closest tie to religion manifested through pop buddhism and taoism, popularized through books like thich nhat hanh’s the art of living and benjamin hoff’s the tao of pooh. while he didn’t practice buddhism, this increased my early exposure to 903 ideas about karma and the life’s cycle. in the usa, buddhism and its associated practices is largely commercialized. the story of the buddha, a prince renouncing his worldly possession in order to better understand the mystifying and disturbing existence of suffering, seems to be largely lost. the name, siddhartha gautauma, lost with it. instead, the way american media and cultural discussion presents buddhism is as a nonreligious, ascetic philosophy. meditation finds its way introduced into the common curricula as a way for managing symptoms of overworking and mass inequities rather than a way of life. the design of pseudo buddhist applications and programming restrict content to very brief guided meditations usually less focused on the beach and more on a singular grain of sand. it rarely considers spiritual or necessarily radical approaches to compassion, loving, and life itself. in my experience, my interactions with buddhism have fallen short of my expectation because of their very western approach. for a month or so, i attended a regular won buddhism temple located near myself. however, the members of the temple often talked about buddhism as something that others should be encouraged to convert to. there approaches reminded me of other american religious beliefs about the conquest of the soul. the sense of renunciation and inner peace was somewhat lost. while i’ve found some wisdom in mahayana buddhism, i have much to learn and look forward to doing so 3.7 savanah allen (savanahallen0322@gmail.com) i have previously taken a world religions class. this class covered buddhism for about three days, so it was pretty brief. my main takeaway was that there are different types of buddhism. the first is the original buddhism from india, which is basically about buddha finding enlightenment. it includes the four stages of meditation and the teachings of the four noble truths (stress or dissatisfaction (dukkha), greed or excessive desire (trishna), and extinguishment (nirvana). the noble eightfold path is (right understanding, resolve, action, and livelihoodthree virtues: effort, mindfulness, and concentration meditation). characteristics of life (samsara) include (impermanence, stress/dissatisfaction, 904 and no self). finally, there is detachment, and hinayna goes over the three jewels, three baskets, and arhat. the second is mahayana buddhism. this type concerns the triple body of buddha, which is the earth body, heavenly body(which we can pray to), and universal body (we are all buddha). the doctrine of emptiness is about the ontological sunyata-anthropological anatman, prehension (third eye), and compassion, and samsara is niravana. there are also the bodhisattvas, which talk about transferable karma, arrogance vs. laziness, the buddha’s example vs. expedient means, and the six perfections: giving, morals, tolerance, perseverance, meditation, and intuitive knowing. thirdly is mahayana zen. this one is more different than the first two types. their motto is that by pointing directly to the mind, you can see into your true nature and attain buddhahood. we did some readings, especially for this one, to help us understand, and in those, i wrote down some quotes that i will recite to help explain what they are. the first one is “huike to bodhidharma; my mind is anxious; please pacify it. bodhidharma: bring me your mind, and i will pacify it. huike: although i’ve sought it, i cannot find it. there, bodhidharma replied i have pacified your mind.” the second one is shitou “this very mind, just this is buddha.” lastly is “kill the buddha,” which means that from what i understand, it means having that separation and stopping looking elsewhere. however, i am still not entirely familiar with this type it kind of confuses me a little. the analysis of their perspectives so far as the collection of american students’ perspectives on the previous with in 2 years, it implies that some of the know a few about buddhism. this is because of hey are live in the american culture since their childhood and never have opportunity to publicly and freely study religion in the schools. in the second group they were personally interested by activities or by reading books. in the last group they studied buddhism in the colleges or by their family’s cultures, that why they, no doubt, had more prior knowledge about buddhism. 905 refences abbi, arisa hocharoen, amika starr, eva hurley. 2024. (perspectives by papers). grace ertel, julia creech, sophia chiari. 2023. (perspectives by papers). joe ricker, justin simon. 2024. (perspectives by papers). lexy keim, natalie braga, natalie braga. 2023. (perspectives by papers). lauren serrano, sydney windhorst, wynn thacker. 2024. (perspectives by papers). phisit kotsupho. 2024. phisit1955@gamil.com. maya posecznick, 2024. perspectives by m.posecznick@gmail.com. mcnamee. sam. 2024. perspectives by smcname@siue.edu. sabrina flores. 2024. perspectives by sabflores7@gmail.com. savanah allen. 2024. perspectives by savanahallen0322@gmail.com. 934 sayings without meaning: a hermeneutical approach to absolute truths in heidegger’s beiträge and ś�aṅkara’s brahmasūtrabhaṣ�ya mikael stamm abstract in this paper i will focus on heidegger’s a theory of a primordial truth that claims to precede any theory of knowledge and truth, and explore the function and scope of a concept of machination as a pervasive distortion of our sense of reality. a primordial, as articulated in heidegger’s ‘contribution to philosophy (of the event)’, can only be as an appropriating event through a break with metaphysical thinking. we will explore this event, through an understanding of śaṅkara’s concept of superimposition, and the subsequent advaitic school of bhāmatī which addresses the problem of agency. this provides us with a tool to engage in reflection of methods, language, and the nature of understanding. can we actually anticipate an event that might never happen? is it possible to understand a speech of a text, which has no speaker and no intended listener? keywords: heidegger, śaṅkara, beiträge, contribution, machination, nescience, advaita vedanta, maya, avidya, philosophy of language, mantra, synchroneity. introduction in this study we will take a look at forms of concept of truth, which exhibit peculiar characteristics due to a redefinition of such a truth to be ‘before’ any other views on what truth might be. we will see that insistence on an exclusive, absolute and primordial truth that precedes our natural language, implies a fundamental problem of communication, and affects the possibility of true 935 agency in our postmodern ‘virtual reality’. furthermore, a truth thus disconnected from concrete applications means an exclusion of any possibility of a definite understanding of what it might be – and most importantly, it inevitable points to an emergence of a co-existing and equal original concept of what here is characterised as nescience. we will present two different texts from two distinct philosophical traditions, in order to identify characteristics of primal truths, and further suggest approaches with which we are able to apprehend the implication of such an invasive concept, reflected in the change of meanings in a range of dependent or supportive concepts. truth and machination a peculiar interpretation of truth was formulated in a text, written by martin heidegger (1889-1976) between 1936 and 1938, titled contribution to philosophy (of the event) (original title beiträge der philosophie (vom ereignis) (hereafter termed beiträge). the text was formulated nine years after publication of heidegger’s first major work, sein und zeit, but remained unknown until it was posthumously published in 1986. we selected this text in order to study the way the text deals with the problem of a pervasive primordial truth and its relation to other significant concepts, which seems to alter their conventional meanings in the presence of this original truth. thus, in beiträge, along with the development of a unique concept of truth, a distinction is made between the three following concepts: beings [seiende], being [sein], and ‘primordial being’ or beyng [seyn]; a ‘being’ is basically everything that can be an object of study, a ‘something’ which can be represented and denoted, like an object, a quality, or a relation. ‘being’ is inscribed in the traditional metaphysics and therefore means the most abstract or substantial form that constitute a ‘being’ to be cognized as a such. ‘beyng’ (spelled with an ‘y’) or what we occasionally refer to as ‘primordial being’, is heidegger’s concept of being within a new context beyond traditional metaphysics, connected to a transformative ‘event’ of truth [ereignis]. this concept of an original truth connects to the above-mentioned differentiation of 936 being/being/beyng, in order to account for a claimed pre-metaphysical domain: truth can only be thought of as truth of a primordial being. thus, it is assumed that western philosophy is necessarily permeated by metaphysics, and has to be revaluated if philosophy is to be a true thinking. with his ‘anti-metaphysical’ agenda beiträge intends to overcome philosophy in the conventional sense, because, according to heidegger, this is based on the false premise that what is real is derived from objects or ‘beings’ [seiendes], and consequently, so is the understanding of the being [sein] of these ‘things’. thus, according to beiträge, an investigation of a fundamental truth can only be carried out as inherently connected to a question of being, and is therefore to be articulated as a break with our current state of non-cognition that we are subjected to. to approach this radical ‘other’ truth we need new ways of expressing what is concealed, and such a possible way is what beiträge states as a ‘thoughtful meditation’ [besinnung] on truth. this is to be understood in a pre-epistemological and pre-metaphysical sense: on one hand a self-illuminating and self-concealing truth on which we wholly depend as human beings, and on the other hand, a pervasive opposite and a fundamental obstacle of reaching truth, preventing any clarity regarding ourselves and our world. but of course, there are openings revealed in the beiträge, in the form of ‘privileged phenomena’ (e.g., an analysis of ‘being away’, and an identification of fundamental emotive dispositions), and relevant to this study, indications of truth in the form of speech, sayings [sagen], which do not expressly determine or refer to anything: “here the speaking is not something over and against what is to be said but is this latter itself as the essential occurrence of beyng.” it is an important assumption of this study that beiträge’s core statements must be included in this category, i.e., to be considered in this perspective of sayings. we tentatively call this category ‘text/speech of necessity’ due to an intrinsic characteristic of their articulation and operation. heidegger’s concept of truth is highlighted as concerning ev937 erything that can be as such, including any relative truth model articulated within a representational domain. therefore, heidegger accentuates a radical difference between this domain and an original truth by connecting ‘truth’ to ‘beyng’ [wahrheit des seyns], this essential truth implies a fundamental withdrawal of the primordial being ‘in’ the dominance of beings [seiendes], which in turn superimpose their characteristics on this being, to the effect that ‘beyng’ shows itself as something it is not. . in this perspective truth is understood both as the original light that is the foundation of every possible way anything can be, and a distortion of this primordial being which in the current situation is manifested as what in beiträge is asserted as the expansion of pervasive ‘machination’ [machenschaft]. we are subject to a distortion of our sense of reality, that makes our cognitions and activities to be directed in conflict with our essential ‘nature’. this concept of distortion is crucial, since the primordial being as the most intimately known, is also that which is unrealized, even to the extent that the absence is not felt or known at all. the only way to know this absence of truth is to engage in a project of recovering of what constitutes the current situation, and beiträge’s mission is such an endeavour. in beiträge heidegger engages in an analysis of the constitution of ‘objects’ in terms of their makeability [machbarkeit], that is, something that can be acted upon and subsumed a field of calculative planning which propagates and intensifies, deepens, as an abandonment of the primordial being [seinsverlassenheit] that further leads to the forgetfulness of being [seinsvergessenheit]. but, according to beiträge, even in this state of a progressive distortion of truth, or precisely because of this, the seed of its opposite may give birth to an ‘event’ [ereignis] of truth: “but the abandonment by beyng excludes and precludes the event. the resonating must sound out of this abandonment and must start with the unfolding of the forgottenness of beyng.” the insertion of an event is crucial; this ties the original truth to the primordial being by drawing on a common sense understanding of an event, e.g., timely and 938 accidental, while suppressing others e.g., an objectively definable phenomenon. this ‘event’ disguises as ‘nothing’, and consequently the radical other truth can only be as this intervening appropriation, and certainly this concept of an event moves the truth of such a being back into the unmanageable unknown, connected to a multitude of modified concepts employed in beiträge. this impression is supported by the claim in the text itself that the message does not belong to the author’s personal expression, rather it belongs to the hints of truth itself in its ‘own logic’ [aus ihrem gesetz], something we think add to the category of ‘necessity’, i.e., essential speech. this de-humanization and de-personification of an original truth is to be sought after through the aforementioned openings and sayings which demand a conceptual framework that subverts a conventional rational approach: “all ‘proving’ presupposes that those who understand, as they come to stand before the represented content of the proposition, remain the same, unaltered in following the representational nexus that bears the proof.” this critique of the scope and validity of logic targets in particular the belief that logic can be utilized to clarify fundamental philosophical problems. heidegger, on the contrary, sees logic as adding to the complexity of the problems of philosophy, due to its establishment of an authoritative field of concepts contributing, in heidegger’s view, to the ‘preference of things’. therefore, beiträge is not something to be read and intellectually understood, rather the reader of the text has “to be appropriated over to the appropriating event”. and in that appropriating event, the human being is equal to [gleichkommt] da-sein in an essential transformation [wesenswandel], which is somehow caused, but indeed not as a part of a straightforward agency or rational discourse, as we will see. the readers will instinctively collect and analyse the text, but is circumvented due to an unknown causality incorporated in the speech of the text. beiträge’s speech is meant to indicate something entirely different that conveys the impression of immense distance of the radical other event of truth to the common understanding of referential truth, 939 though a kind of progress is suggested as instrumental in a certain transitional state: “that conditions a stratagem which within certain limits must always accommodate itself at first to the ordinary meaning and must proceed in company with that meaning for a while, in order then to call up at the right moment an inversion of thinking, though one still under the power of the same word.” the concept of ‘inverse’ [umgekehrt] marks an essential feature of the transformative truth: this inauthentic understanding can ‘suddenly’ be subverted in a reverse movement in which the familiar and known is revealed as that which conceals and distorts. now, we briefly mentioned beiträge’s claim to be authorless, that is, comprising hints which arises from the truth itself, and we are led to tentatively characterize this as ‘speech of necessity’, that is, an expression manifested solely by the ‘ proximity’ to the original truth. there is strictly speaking no author of the text to refer to, except as a name or a sound in the same speech; an anticipation of truth expresses itself, and indications of individuality are to be considered as belonging to the distorting totality. in principle, every word has to be regarded as absolute, at least in principle, if not affected by individuality. the phenomenal aspect of an event of truth is reflected in the concept ‘verrückung’ (literally: dislocation) which is a special heideggerian use of a term indicating a comprehensive and abrupt movement, a displacement/dislodging that includes a detachment from what was before, in the sense of a fundamental response to an otherness. heidegger suggests a reversal of the determining power of the logical thinking, however, something more is added when heidegger introduces the concept of intimacy: “detachment [loslösung] from every ‘personal’ domain will succeed only out of the intimacy [ innigkeit] of the earliest belonging” this emotive aspect points to a structural event and a progression of the reception referred to as trembling and intimacy. 940 before leaving the beiträge a brief summary of interesting points: first we found a direct link between a pre-metaphysical truth and the question of a primordial being/beyng through a likewise changed meaning of an event (of truth), secondly, there emerged a comprehensive concept of a distorted reality, machination, which threatens to undermine the very message of the beiträge, though potentially capable to operate an essential intimacy. thirdly, beiträge emerged as text or speech of necessity, circumventing an individual receiver in favour of an essential dasein. brahman and the māyā/avidyā we will try to throw some light on the beiträge by engaging in the late 8th-century advaitic philosopher ādi śaṅkarācārya’s celebrated brahmasūtrabhāṣya, which is a commentary on bādarāyaṇa’s brahmasūtras (or vedāntasūtras) dated somewhere between the 3rd – 2nd century bce. śaṅkara founded the advaita vedānta, a philosophy and a path to practice, in order to obtain a liberating knowledge of the non-dual truth and to penetrate the pervasive nescience of the phenomenal world. key-statements will here be collected in order to acquire a basic idea of how the concept of nescience (māyā/avidyā) is employed and related to a non-dual truth, brahman, a particular concept of reality taken from particular upaṇ�iṣ�adic sources, which denies the apparent phenomenal world any reality. it is to be noted that for the purpose of harmonization of different traditional sources (e.g., ṛ�gveda, the brāhmaṇas, or the upaṇiṣ�adṣ) the sanskrit word māyā is seemingly used synonymously with avidyā by śaṅkara as representing a veiling and illusory power, and that both of these concepts are covered by the translators’ use of the english word ‘nescience’ or occasionally ‘ignorance’ or ‘principle of illusion.’ in the brahmasūtrabhāṣya, the concept of brahman is discussed in the context of refutation of opponents’ views on this subject. brahman is initially stated as pure existence [sat] and pure consciousness [cit], and is said to be known by everyone, though unrealized. but a problem of cognition is stated due to the character of the claimed non-dualism: brahman is beyond any categories of causalities, qualities or actions, and thus being a non-object, it is “impossible to say that it is or is not apprehended” though undecided and indetermined, a fundamental realization is possible 941 of everything as ‘really’ brahman, and this is the true knowledge that causes the releasing event of truth. thus, being and truth are one: the event of knowing brahman is being brahman; therefore, the event of truth transforms [pariṇāma] or rather transfigures [vivarta] everything, yet nothing is different from what was before, since brahman is changeless and all-pervasive. ś�an�kara summarizes the nature of liberation [mokṣ�a] that is brahman: this (moksha) is eternal in the true sense, i.e., eternal without undergoing any changes [kūṭasthanitya], omnipresent as ether [akāśavat, sarvagata], free from all modifications [nirvikāra], absolutely self-sufficient [ṇirapekṣ�a], not composed of parts [akhaṇ�da, ṇiṣ�kala], of self-luminous nature [ṣvayam� prakāśa]. here a duplication of truths must be assumed; absolute truth and relative qualifying truths are to be separated from each other as essentially different, though, simultaneously present as each other’s ‘other’ divided by an abyssal transforming event. the implication of this ‘otherness’ is that human beings are in the state of nescience [māyā] as our inherently self-referencing condition (no external ‘corrections’) but there has to be some kind of reflection of its opposite, since truth can be at least indicated and pursued. this implies of course an ontological and epistemological complexity in the concepts of māyā and avidyā, which has to contain not only the absence of truth but also a truth of nescience to be captured in and through itself. the absolute truth cannot be without the recognition of everything as ‘really’ a manifestation of nescience. in ś�an�kara›s introduction in brahmasūtrabhāṣya an aspect of māyā/ avidyā is characterized as a superimposition [adhyāsa] in which the qualities of one thing are wrongly projected on another thing, and applied to the question of the relation between self [cit, ātman] and non-self [acit, anātman]. ś�an�kara states this as the central problem because the purpose of the brahmasūtrabhāṣya is to “free one’s self from that wrong notion which is the cause of all evil and attaining thereby the knowledge of the absolute unity of the self. “ thus, the notion of the mind [aṇtah�karaṇ�a] which is considered as an unconscious, that is, a ‘material’ non-self submitted to change, is superimposed on a (changeless) self [ātman], which is the internal principle of brahman and the reverse: the ātman is superimposed on the mind as if it is a self, 942 and the collective effect is the diverse world of experience. thus, māyā represents the cause of illusion which is neither existent nor non-existent and imposes its limiting adjuncts [upādhis] as delineating qualities replacing a more general or different thing, that is, on brahman, making the phenomenal world seem real. when under the spell of māyā, the self is caught in the world of names and forms in circles of transmigration. but this is only by the workings of māyā, “not defined as being [brahman] nor different from it.” in this ontological limbo, ‘not belonging to brahman and not different’ and ‘neither real nor unreal’, māyā cannot be affected by something at all; māyā can only be removed by the true discriminative knowledge of brahman. the world and the individual counterpart in the form of an illusory “i”, also have to represent the necessary condition of liberation. this peculiar ontological and epistemological ambiguity attached to the concepts of nescience [māyā/avidyā] causes a verbal articulation of these to engage in negative and circular logical figures; that there is really no acting subject, though the right action within nescience is urgent needed: all acting and enjoying is at the bottom based on the non-discrimination (by the soul) of the respective nature of internal organ [aṇtah�karaṇ�a] and soul [jīva]; while in reality neither the internal organ nor the soul either act or enjoy; not the former, because it is non-intelligent; not the latter, because it is not capable of any modification. the aspect regarding projection within māyā is active, i.e., adhyāsa takes place as an inner dual mechanism, which holds its imaginary ‘prisoners’ in a confusing reciprocal deadlock; the self is superimposed on the non-self, and the non-self on the self. the great sayings [mahāvākyas] the problem for ś�an�kara here is that superimposition, which is supposed to explain nescience, is itself conditioned by nescience, because of the division of self and non-self, is ultimately not real. in this context, 943 it seems that adhyāsa, as both a cause and effect of nescience, in advaita vedānta necessarily express a circular structure. the reason why this contradiction is not considered destructive can be found in the concept of a beginningless [anādi] relation, which prevents a logical infinite regress in the nature of the superimposition. it is to be noted that there seems to be found a similar structure in heidegger’s account of dasein as the ‘thrown projector’ [geworfene werfer] and in the characteristics of machination. we might at this stage assume that such a circular structure is unavoidable in the context of a pervasive state of nescience, which non the less allows a realization of this in the light of truth: those quick-witted persons, on the other hand, in whose mind the sense of the words is not obstructed by ignorance, doubt, and misconception, are able to intuit the sense of the sentence ‘thou art that‘ on its first enunciation even, and for them therefore repetition is not required. for the knowledge of the self having once sprung up discards all ignorance; so that in this case no progressive process of cognition can be acknowledged. the sentence mentioned is a statement of identity is one of the great sayings, the upaṇ�iṣ�adic mahāvākyas, which can be understood in a glimpse of spontaneous induced intuition, but this exceptional instance is not in accordance with the ‘normal’ mechanism of saṃsāra, which propagates the immense weight of reality on the empirical level. the ‘who’ of nescience now a debate is raised that had to emerge from the key concepts employed by ś�an�kara. for our purpose, it is interesting to track the modifications that took place shortly after ś�an�kara’s work was written. we will focus on the bhāmatī school represented by the third direct disciple of ś�an�kara, man�d�ana mis�ra (8th century) who wrote the work brahmasiddhi, followed by vācaspati mis�ra’s (9th century) bhāmatī, which became at that time the dominant interpretation of ś�an�kara’s brahmasūtrabhāṣya. in brahmasiddhi man�d�ana embarks 944 on a discussion of avidyā from a slightly different point of view than previously: the issue of its subject or locus [āśraya] and its object or substratum [viṣ�aya]. this type of question usually belongs to a theory of knowledge, but here it is applied to the ambiguous avidyā, as the question of the location of its operation, and the corresponding question concerning the nature of the object which is misapprehended. man�d�ana mis�ra’s position differentiate between the selves in responds to the new problem regarding the operation of nescience, is that it is the individual ‘soul’ [jīva] who is the seat of avidyā, and that it is brahman which is the object of this misapprehension. this is elaborated on a century later in vācaspati mis�ra’s gloss on brahmasūtrabhāṣya, the bhāmatī; regarding the individual soul, the jīva, it is previously told that it is only different from brahman as seen under the aspect of nescience, and this, of course, means that the support of the operation of nescience is also a product of the same: the inner self defined by the internal organ etc., the intelligent being compounded of the “this” and the “not-this,” is the jīva, the agent, the enjoyer, the support of the two kinds of nescience – the result and the cause the substrate of “i-ness”, the transmigrator, the vessel of the entire host of woes, the material cause of reciprocal superimposition; the material cause of that again is superimposition; hence, this being beginningless, like the seed and the sprout, there is not (the defect of) reciprocal dependence. here, the “i” is reflected in the non-discriminative individual ‘soul’ [jīva] is superimposed on the self [ātman], through non-distinction of the difference between self and non-self, resulting in a superimposition of these. the concept of “i” is possible because of the limited ambiguous jīva, which is considered as “the substrate of ‘i-ness’”, targeted by the “i” (which is object-like), nonetheless the self-manifestation of the real śelf is present. interpreting ś�an�kara’s words about the real śelf which can never be an agent or enjoyer, vācaspati mis�ra now states in bhāmatī that avidyā is to be located in the jīva, because nescience can never be associated with the pure brahman, thus preserving the 945 truth as absolute and undifferentiated. the arguments in favour of this puzzling role of the jīva are twofold: firstly, a strict requirement of formal logic and reason is only applicable to the realm of objects, not the avidyā, which is inexpressible [anirvacanīya]. secondly, jīva as both a condition of the operation of avidyā and an effect of the same condition is a beginningless [anādi] relation. beiträge revisited: self and non-self we notice that in beiträge the principle of nescience, the machination, cannot be separated from the experiential component which means a cumulative strengthening of the part of machination: abandonment by beyng [seinsverlassenheit]  forgetfulness of being [seynsvergessenheit]  machination [machenschaft]  lived experience [erlebnis]. the seemingly infinite horizon of lived experiences makes possible an endless field of propagation and applications within machination/nescience. guided by the discussion of a method of articulation of truth and the location/support of avidyā in advaita vedānta, we turn to a question regarding the ‘who’ of the event of truth, as well as that of the machination. who is the subject of nescience/machination? a part of the answer is the previously observed differentiation within the concept of a self and their mutual relations. we have to take a closer look at beiträge’s conceptualization of a human being, a self and its essential relations: the human being has an intimation [ahnung] of beyng, is the surmiser [ahnende] of beyng, because beyng ap-propriates [er-eignung] the human being and does so specifically such that the ap-propriation first needs something that is self-proper [sich-eigenes], i.e., a self [selbst]. this selfhood has to be withstood in that standing fast [instandigkeit] which allows the human being, by taking a stand [innestehend] in da-sein, to become the being that can be encountered only in the who-question [wer-frage]. 946 the reply to the advaitic problem of the ‘who’ of nescience in the articulation of truth, which might be reframed to: the subject of nescience (as well as the event of truth) is the self [selbst], and this self is not the ‘i’ [ich] of a human being, since the self needs an instrument of transformation to be able to go beyond the constructed ‘i’. the individual human being is not the real ‘who’, for which the beiträge is written (or by which it is written); it is the self [selbst] which can be only because of the essential dasein with which the self connects. it is notable that the event [ereignis] is here meant as appropriation [er-eignung] only through a reference to the self. the human being may be present, but its dispositions have to be dislodged [verrückung] or turned away from the attachments to what the machination have to offer the dependent “i’s”. this ‘reversal’ of dispositions reveals the true subject of nescience as the śelf, on which the propagation of nescience is based, and eventually is the place of its withdrawal. but this intimation to which the self [selbst] is receptive has a conceptual counterpart, which is the ‘i’ [ich] simply because this is a product of machination: the self is never the ‘i’. the with-itself [bei-sich] of the self [selbst] essentially occurs as steadfast ac-ceptance [über-nahme] of the ap-propriation [er-eignung]. selfhood is belongingness in the intimacy of that: strife as the conflict over appropriation. if instituted on their own initiative, no ‘we’ [wir] and ‘ye’ [ihr] and no ‘i’ [ich] and ‘thou’ [du] and likewise no community can ever reach the self. unless these are first grounded on da-sein, they merely miss the self and remain excluded from it. 947 the ‘i’ is to be seen as an ‘unconscious’ attachment to the machination, if not reflecting the selfhood. we can conclude that the domain of intimacy (though continually at work) needs to be activated to be realized in the world, and this is a transformation from the “i” (the constructed self) to the self (which points to its essence). in table 1 below the left-most part belongs to the ‘material’ or constructed domain, the middle represents the ambiguous semi-subject that needs to be connected to the rightmost part in order to truly be, and the rightmost part is essentially beyond any concept of subject/object. this structure shows why there must be a rupture between the inauthentic and the other realms in the form of an event: “everything is transformed [verwandelt] and that the bridges which just now led to beyng must be pulled down, because another [anderer] time-space [zeit-raum] is opened up by beyng itself.”1 the ‘i’ seemed to have lost its meaning altogether or rather has been completely reorganized. the form of articulation has to internally reduplicate the concept of a self to express what has not taken place, and which cannot be covered by words and meanings belonging to nescience. the speaking of beiträge is directed towards our essential self, dasein, through a non-discursive structural disposition of intimacy, in order to activate a removal of mental obstacles. just as truth and primordial being cannot be qualified, so too the true form of nescience cannot be subject to qualifications, since a realization of the truth of machination requires a recognition of the truth of beyng. the meaning of this sentence is that machination may seem to be eternal and within the domain of deliberate human actions, it really is not. 948 the mantric connection if we are to take the beiträge’s claim of a ‘speech of necessity’ seriously, will it not imply that the totality of words and sentences are flawless and therefore (at least in principle), to be recited in one prolonged exhalation of a sequence of modulated sound? in a text by heidegger devoted to the question of language, it is said: but the mantras [spruche] have their only master [meisterin] the necessity to say the self-same evermore inceptually each time, until at last, without even remotely trying to calculate this through comparisons, one word finally hits the mark [glückt], a word in which the voice of beyng becomes attunement. the privileged sayings, including the key statements in beiträge itself, convey something original (inceptual) which they strictly speaking are not able to accomplish, but not the less have to attempt, if the claimed necessity is to be believed and followed. we have here described an attempt to articulate a frame and a particular method to support beiträge’s event of truth, but we still need to comment on an alternative application of language which might contribute to a slightly different view on what language can do. we refer to a significant aspect of language which is frequently discussed in traditional indian philosophy of language. language here is considered to be primarily speech, and investigated through three means of valid cognitions [pramāṇas], perception, inference and testimony. we will focus on a special application of verbal testimony, which are generally known as mantras; we notice that this particular type of speech have no straightforward cognitive or communicative purpose.2 these utterances are not speech in the ordinary sense, since they do not intent to be received or understood, and due to their original (non-human) source are considered to be 949 necessary and perfect, and therefore it is mandatory to preserve the sequence of the expression, and produce an exact pronunciation of what is originally transmitted, which allows no improvised alterations or misconceptions, which would cancel the real efficacy of a mantra. here the mantra shows what a word can do apart from function as a carrier of primary or secondary meanings, whether expressly, metaphorically, or otherwise.3 douglas brooks points out in his research in the south indian ś�aktaworship of śrī vidyā, an important distinctive feature in relation to signs, which can be discerned in two ways: as symbols having general meanings to be applied in order to refer to something according to the interpretation of an interpreter, or as indexical signs, which points to a particular occurrence of an elementary fact. in an advaitic context a mantra uttered might in itself induce identification of the self and brahman. thus, in this instance the indexical sign can only be understood as such in an initiated appropriation of this non-difference: “being able to use the power of the mantra requires an appropriation of its indexical significance. symbolic values can enhance one’s knowledge about mantras and icons, but symbolic meanings are only knowledge of or knowledge about the divine power present in them”.4 according to brooks a mantra is not at all a speech in the conventional sense; in the repetition of a mantra, we understand differently, not the referential ‘same’ (in heidegger’s words: ‘the representational nexus’), and its ‘meaning’ lies in its efficacy as an indexical fact. the ritual setting supports this peculiar utilisation of sonic efficacy with the necessary framework to guide our bodies and minds towards a perfect imitation of the original sacrifice. conclusion in the following we provide a summary of conclusions to be drawn from our study: the problem of articulation in regard to the non-dual truth in brahmasūtrabhāṣya points to a similar problem of expressions of truth in the construction of sayings in the beiträge. 950 the characterisation in brahmasūtrabhāṣya of nescience as a superimposition [adhyāsa] of the character of a thing (‘not-self’) [acit, anātman] on true reality [ātman, brahman] and vice versa, seems to possess a structural similarity with the machination in the beiträge, and consequently points to the nature of the problem of communication. the possible occurrence of the event of truth is to be found in a ‘maturing’ of the required condition of a true assimilation (not the activities of an “i”) of a radical ‘other’, which has to be accomplished, strictly speaking, before a proper reception to beiträge’s essential speech can be established. this issue presents just one of the many circular conceptualisations involved when a pervasive nescience is presupposed. the purpose of the mental component is purely instrumental and therefore connected to the negative process of a gradual removal of obstacles, culminating in a break with the fixed representational scheme of the logical thinking. ś�an�kara›s concept of truth as self-luminous [svayaṃprāśa] is correlating with beiträge’s clearing [lichtung], not because they are the ‘same’, but because the concealing ‘determining power’ is everything but this (svayaṃprāśa / lichtung). regarding the role of the self in beiträge, a tripartite of differences within this concept became clear: an “i” [ich], a self [selbst] and dasein. these differentiations had a function of linking machination and truth together: an inert construction of nescience [ich, aṇtah�karaṇ�a], a complete ‘other’ [dasein, ātaman], and a possible reverberation of truth [selbst, jīva] mediating between the two opposites. this suggests at least in principle a identification of the receiver and target of true communication this exposed the problem of agency: the essential dasein does not possess individuality and therefore unable to act while the ‘i’ appears to act but represents an ‘inert’ and determinated agency only reflecting the erlebnis-aspect of machination. the only possibility of a true agency of authentic 951 decisions is the self [selbst] precisely because it potentially can show itself as a reflection of the event of truth through dasein, and thus may be said to be identified as an agent, capable of re-organizing the ‘i’ and thus giving voice and space to the ‘nothingness’ of beyng. regarding the speech of beiträge itself we have pointed to the articulation of a testimony of a ‘necessity’, which due to its claimed resistance to any assimilating dialectics or institutionalisation, causes a break with the comfortability and reassurance of machination. thus, necessity pervades the speech, which means not only is it possible to broaden our awareness in order to enhance our understanding based on established meanings, but also to employ other dimensions of speech. we pointed to the peculiar practice of ‘mantric’ or indexical understanding and the resounding of authorless verbal testimonies from teachers to disciples. we pointed out that the sayings in beiträge can only be expressed in speech, and that part of their significance lies in their inherently meaninglessness, that is, not a part of ‘the representational nexus’. lastly, an important point in regard to the concept of nescience is that the event of truth is not thought of as a ‘copy’ of the propagation of avidyā/ machination, rather truth can only be drawn from the source of the infinite depth of nescience; an emergence of a ‘another time-space is opened up’ by the primordial being itself, transforming everything that is and can be. now, we assume that if the ‘causal factors’ have been brought about by earnest and recurrent practice, it is obvious that a conventional progressive understanding cannot be applied to a relation between a receptiveness to a radical ‘other’ and a transitional rupture in reality itself. an event of a primordial truth, may (in principle) occur at any suitable moment, and this presents a curious problem in beiträge; how may such an event take place? are we to believe that a change is confined to individuals, or can it be applied to some kind of collective transmission? we prefer to designate such an occurrence as ‘synchroneity’, in order to indicate a simultaneity of, on one hand, the progressive construction of fa952 vourable conditions of understanding, both individually and collectively and, on the other, the actual realisation of an event of truth. this coordination of two mutually incompatible domains has to exclude any conventional causality altogether. this slightly differs from connotations arising from heidegger’s positioning as an ‘attunement’, to point out that such an appropriation by a radical ‘other’ possibility, strictly speaking cannot be obtained due to the incompatibility of the factors involved, though we are aware that such unique correlations might occur.5 we will complete this study with a citation from the sāṃkhyakārikā which articulate the impossible moment of a union between the silent spectator [puruṣ�a] (the true self) and the female matter (intellect, mind, world) [prakr�ti], which have provided him with his supporting nescience [māyā] to make possible his release from the self-same nescience: as a dancer ceases from the dance after having been seen by the audience; so also, prakṛti ceases after having manifested herself to the puruṣa |it is my thought that there is nothing more delicate than prakṛti who says ‘i have been seen’ and never again comes into the sight of puruṣa |nothing therefore is bound; nothing released, not anything transmigrates.6 references balasubramanian, r. 1983. a study of the brahmasiddhi of mandana misra. varanasi: chaukhamba amarabharati prakashan. brooks, douglas renfrew. auspicious wisdom. the texts and tradition of śrīvidyā śākta tantrism in south india. new york: state university of new york press. heidegger, martin. 1989. beiträge der philosophie (vom ereignis). frankfurt am main: vittorio klostermann. ________. 2012. contribution to philosophy (of the event). translated by richard rojcewicz & daniela vallega-neu. bloomington. indianapolis: indiana university press. ________. 1989. beiträge zur philosophie (vom ereignis). frankfurt am main: vit953 torio klostermann. ________. 1967. sein und zeit. tübingen: max niemeyer verlag. ________. 2010. zum wesen der sprache und zur frage nach der kunst. frankfurt am main: vittorio klostermann. ________. 2022. on the essence of language and the question of art. translated by adam knowles. cambridge: polity. jung, c.g. 1991. the structure and dynamics of the psyche. london: rutledge. kocmarek, ivan. 1985. language and release. sarvajñātman’s pañcaprakriyā. delhi: motilal banarsidass. larson, gerald james. 1969. classical sāṃkhya. an interpretation of its history and meaning. delhi: motilal banarsidass. 280. leibniz, g.w. 1989. philosophical essays. indianapolis & cambridge: hackett publishing company. 207. padoux, andré. 2015. tantric mantras. new york: routledge. roodurmun, p.s. 2002. bhāmatī aṇd vivaraṇ�a śchoolṣ of advaita vedānta. a critical approach. new delhi: motilal banarsidass. śastri, śuryanarayana ś.ś. & raja, kunhan c. 1992. the bhāmatī of vācaspati on ś�aṇ�kara’ṣ brahmasūtrabhāṣya (catussūtrī). madras: the adyar library and research centre. ścott, śchoenbohm, vallega-neu & vallega (eds). companion to heidegger’s contribution to philosophy. bloomington: indiana university press. staal, frits. 1996. ritual and mantras: rules without meaning. delhi: motilal banarsidass. stamm, mikael. 2021. sacred sound and language in classical saiva siddhānta. delhi: motilal banarsidass. t hibaut, george. 1962. the vedānta sutras of bādarāyana with the commentary of ś�aṇ�kara. vol.1-2. new york: dower publication. 981 this emblematic structure, ensuring it remains a source of identity and wisdom for years to come. keywords: lanna pulpit, aesthetics, identity, wisdom introduction the lanna kingdom, which flourished from the 13th the 18th century in what is now northern thailand, has left a profound legacy in art, architecture, and buddhist practices (angela s. chiu, 2017, p. 2). central to this legacy is the lanna pulpit, a distinctive feature of buddhist temples that embodies the aesthetics of identity, wisdom, and cultural heritage intrinsic to the region. the pulpit, or dhammasa serves not only as a platform for monastic discourse but also as a canvas showcasing the intricate artistry and symbolic narratives of lanna culture (swearer, 2010, p. 45). the importance of the lanna pulpit is multifaceted as physical manifestation of spiritual teachings, facilitating the transmission of wisdom from monks to the lay community (tambiah, 1984, p. 78). the elaborate designs and motifs carved into the pulpit reflect local interpretations of buddhist cosmology, intertwined with indigenous beliefs and artistic traditions (woodward, 1997, p. 63). this fusion of religious function and aesthetic expression underscores the pulpit role in preserving and conveying the cultural identity of the lanna people. artistic elements of the lanna pulpit are characterized by intricate woodcarvings, gilded decorations, and vibrant colors, all signifying various aspects of buddhist teachings and local folklore (stratton & scott, 2004, p. 112). the common motifs include mythical creatures like the nāgā and garuda, floral patterns, and scenes from the jātaka tales, each imbued with symbolic meanings that convey moral and ethical lessons (renard, 1999, p. 89). these artistic expressions not only enhance the visual appeal of the pulpit but also serve as educational tools, illustrating complex spiritual concepts in an accessible manner. the preservation of the lanna pulpit is crucial for maintaining the regional buddhist cultural heritage. modernization and changing of socio-economic dynamics pose significant challenges to the conservation of these artifacts (cros982 by, 2007, p. 34). there is an increasing risk of deterioration and loss of traditional craftsmanship as younger generations migrate towards urban centers, leaving behind the artisanal knowledge required to create and maintain such intricate works (singh, 2001, p. 56). efforts to document, restore, and educate about the lanna pulpit are essential to safeguard this cultural legacy for future generations (lee, 2021, p. 44). this study aims to explore the aesthetics of the lanna pulpit, delving into how it embodies the identity and wisdom of the lanna people and serves as a vital component of buddhist cultural heritage by examining historical contexts, artistic techniques, and symbolic meanings, the researchers seek to highlight the significance of the pulpit within both religious and cultural context. furthermore, the study will address contemporary challenges in preserving this heritage, advocating for strategies that ensure the continuity of the lanna pulpit legacy. historical context of the lanna kingdom the lanna kingdom, often referred to as the “kingdom of a million rice fields,” was a significant political and cultural entity in southeast asia. lanna played a crucial role in shaping the regional history through its unique blend of indigenous and external influences (wyatt, 1984: p. 85). in 1296, by king mangrai, lanna established of lanna kingdom marked the unification of various tai principalities in the region. he strategically chose chiang mai as the capital due to its fertile lands and strategic location along trade routes (ongsakul, 2005: p. 47). under his rule, the kingdom was expanded territory and influence, forging alliances and occasionally engaging in conflicts with neighboring states like sukhothai and ayutthaya (vickery, 1995: p. 200). lanna was renowned for its rich cultural heritage, particularly in art, architecture, and religion. the kingdom embraced theravada buddhism, which became deeply integrated into its society and governance (swearer, 1999: p. 112). the construction of magnificent temples such as wat phra singh and wat chedi luang exemplifies the kingdom architectural achievements and religious 983 devotion (mcdaniel, 2008: p. 75). these temples are not only served religious purposes but also acted as centers for education and community gatherings. moreover, the kingdom economy thrived on agriculture, handicrafts, and trade. lanna’s strategic position along the overland trade routes between china and the rest of southeast asia facilitated the exchange of goods, ideas, and culture (grabowsky & turton, 2003: p. 58). the production of lacquerware, textiles, and silverwork became notable exports, contributing to the kingdom wealth and international recognition (renard, 2002: p. 33). lanna political system was characterized by a hierarchical structure with the king at the apex, followed by nobles and commoners. the society was organized into “muang” (city-states), each governed by local lords who pledged allegiance to the king (ongsakul, 2005: p. 123). this system allowed for regional autonomy while maintaining overall unity and order within the kingdom. throughout its history, lanna engaged in the complex relationships with neighboring kingdoms; diplomatic marriages, alliances, and conflicts which were common as lanna navigated its position among more powerful states. notably, the kingdom faced repeated threats from burmese invasions, which eventually led to periods of burmese dominance over lanna in the 16th century (wyatt, 1984: p. 137). several factors contributed to the decline of the lanna kingdom, including internal strife, economic challenges, and external pressures from more dominant powers like burma and siam. by the late 18th century, lanna became a vassal state under siamese control (grabowsky & turton, 2003: p. 102). the formal integration into siam occurred in the early 20th century, leading to significant administrative and social changes in the region (renard, 2002: p. 54). the historical context of the lanna kingdom is essential for understanding the cultural and political landscape of northern thailand today. lanna unique traditions, language, and artistic expressions have left an indelible mark on the regional identity (mcdaniel, 2008: p. 98). thus, the efforts to preserve lanna heritage continue reflecting the kingdom enduring influence on contem984 porary thai society. the lanna kingdom rich history showcases the complexities of regional politics, cultural development, and economic interactions in southeast asia. its legacy persists in the cultural fabric of northern thailand, offering valuable insights into the regional past and its impact on present-day identities. the lanna pulpit: function and symbolism the lanna kingdom is renowned for its rich cultural and artistic heritage (freeman, 2001, p. 15). among its most significant contributions to buddhist architecture is the lanna pulpit, a structure that embodies both functional utility and profound symbolism. functionally, the lanna pulpit serves as a platform for monks to deliver sermons and teachings during religious ceremonies. elevated above the congregation, it facilitates better acoustics and visibility, ensuring that the dhamma—the teachings of the buddha—reaches all attendees (swearer, 2004, pp. 67-68). this elevation also symbolizes the spiritual ascent and the higher plane of understanding that the teachings represent. figure 1: the lanna pulpit at wat phra that lampang luang symbolically, the pulpit is adorned with intricate carvings and motifs 985 that reflect buddhist cosmology and local folklore. common decorations include depictions of mythical creatures like the nāgā (serpent deities) and the garuda (a legendary bird-like creature), which represent protection and the interplay between earthly and celestial realms (woodward, 1997, p. 112). the use of gold leaf and vibrant colors not only enhances aesthetic appeal but also signifies enlightenment and the impermanence of material wealth (freeman, 2001, p. 23). the architectural design of the pulpit often incorporates elements symbolizing mount sumeru, considered the center of the universe in buddhist cosmology. this connection elevates the pulpit from a mere physical structure to a representation of the cosmos, bridging the human and the divine (woodward, 1997, pp. 115-116). the monk ascent to the pulpit mirrors the spiritual journey toward enlightenment, reinforcing the sanctity of the teachings delivered from it. furthermore, the craftsmanship of the lanna pulpit reflects the communal devotion and artistic excellence of the lanna people. artisans spend years mastering wood carving and gilding techniques, passing these skills down through generations. thus, the pulpit becomes a vessel not only for spiritual teachings but also for preserving cultural identity (freeman, 2001, p. 30). in conclusion, the lanna pulpit is a profound embodiment of function intertwined with rich symbolism. it is a testament to the lanna kingdom dedication to buddhism and its commitment to artistic expression. understanding its multifaceted roles offers deeper insights into the regional religious practices and cultural achievements. artistic aesthetics of the lanna pulpit among its significant contributions is the lanna pulpit, a central element in buddhist temples that exemplifies the regional unique aesthetic principles (woodward, 1997, p. 112). the lanna pulpit, known locally as the “dhammāsa,” serves not only as a platform for monastic teachings but also as a canvas showcasing the intricate artistry of lanna craftsmen (freeman & stadtner, 986 2010, p. 85). crafted predominantly from teak wood—a material abundant in northern thailand—the pulpits are adorned with elaborate carvings depicting mythological creatures, floral patterns, and scenes from buddhist lore (nimmanahaeminda, 1980, p. 47). a defining characteristic of these pulpits is the meticulous wood carving techniques employed. artisans utilize deep relief carving to create dynamic, multi-layered images that convey depth and movement (brown, 1996, p. 58). the carvings often feature the nāgā (serpent deities) and the garuda (mythical bird), symbolizing protection and the transcendence of earthly desires (chantharak, 2005, p. 73). in addition to wood carving, the application of lacquer and gold leaf enhances the pulpit visual appeal. the use of gold leaf not only signifies the sacredness of the space but also reflects light, illuminating the temple interior and creating an ethereal ambiance (mcgill, 2009, p. 129). this interplay of light and shadow is a deliberate aesthetic choice, emphasizing the spiritual enlightenment that buddhism advocates (wijeyewardene, 1986, p. 214). the pulpit structural design often incorporates multiple tiers and spires, drawing inspiration from the traditional lanna pagoda architecture (woodward, 1997, p. 115). these tiers are symbolic of the buddhist cosmology, representing different levels of existence and the path towards nibbāna (freeman & stadtner, 2010, p. 88). the upward orientation of the spires guides the devotee’s gaze skyward, reinforcing the connection between the earthly realm and the spiritual plane (mcgill, 2009, p. 132). the color symbolism plays a significant role in the aesthetic of the lanna pulpit. dominant hues include red, black, and gold—each carrying specific connotations. red symbolizes life force and vitality; black represents the mysteries of the unknown; and gold denotes purity and enlightenment (chantharak, 2005, p. 76). the strategic use of these colors enhances the pulpit spiritual significance and visual impact. 987 furthermore, the integration of glass mosaics and mother-of-pearl inlays adds a layer of complexity and brilliance to the pulpit appearance (brown, 1996, p. 62). these materials catch and refract light, contributing to the overall luminosity of the structure. this technique reflects the lanna artisans’ mastery of combining different mediums to achieve a harmonious aesthetic (nimmanahaeminda, 1980, p. 52). in conclusion, the artistic aesthetics of the lanna pulpit are a testament to the regional rich cultural and religious heritage. through the fusion of intricate woodwork, symbolic motifs, and thoughtful use of materials and colors, the pulpit embodies the spiritual ideals and artistic excellence of the lanna kingdom (woodward, 1997, p. 118). interplay of indigenous beliefs and buddhist cosmology the integration of buddhism into various cultures has resulted in a syncretism between buddhist cosmology and indigenous beliefs, enriching the spiritual landscapes of regions where buddhism has spread. this interplay has led to unique expressions of buddhist practice that reflect local traditions and cosmological understandings. in southeast asia, the incorporation of animistic and ancestral worship practices into buddhism is evident. in cambodia, buddhism coexists with the indigenous belief in “neak ta”, local spirits believed to inhabit natural features like trees and stones (harris, 2005: 37). this fusion demonstrates how buddhist cosmology adapts to encompass local spiritual entities, providing a comprehensive worldview addressing both soteriological concerns and everyday life. 988 figure 2: lanna pulpit at wat phra that hariphunchai similarly, in tibet, the pre-buddhist bon religion significantly influenced tibetan buddhism. elements such as the belief in a multitude of deities and spirits, and complex rituals for appeasing them, were integrated into tibetan buddhist practice (samuel, 1993: 56). tibetan buddhist cosmology thus reflects a layered understanding of the universe, where samsāra intertwine with indigenous cosmological concepts. in mongolia, the interaction between shamanism and buddhism led to a unique cosmology. mongolian buddhism absorbed shamanistic practices, incorporating them into its rituals and cosmological views. the reverence for the sky god “tengri”, a central figure in mongolian indigenous belief, was assimilated into buddhist cosmology (bold, 2001: 82). this syncretism facilitated the acceptance of buddhism among the mongolian people, aligning buddhist teachings with their traditional cosmological framework. the adaptation of buddhism in japan also illustrates this interplay. shinto, the indigenous spirituality of japan, emphasizes the worship of “kami”, spirits associated with natural phenomena. the concept of “honji suijaku” posits 989 that buddhist deities manifest as shinto kami to save sentient beings (grapard, 1992: 211). this doctrine allowed for a harmonious relationship between buddhist cosmology and indigenous beliefs, leading to a syncretic religious environment. these examples underscore the flexibility of buddhist cosmology in accommodating indigenous beliefs. the syncretic practices not only facilitated the spread of buddhism but also enriched its cosmological narratives. this interplay has allowed buddhism to remain relevant and responsive to the cultural contexts in which it is practiced. therefore, understanding this interplay is crucial for appreciating the diversity within buddhist traditions. it highlights the dynamic nature of religious cosmologies and their capacity to evolve through intercultural exchanges. future studies could further explore how this syncretism affects contemporary buddhist practices and the preservation of indigenous traditions. the lanna pulpit as cultural heritage the lanna pulpit, an integral element of northern thailand religious and cultural identity, stands as a testament to the rich heritage of the lanna kingdom. flourishing between the 13th – 18th centuries, the lanna kingdom developed a unique artistic and architectural style distinct from other regions in thailand. the pulpit, known locally as “dhammāsa, serves not only as a platform for monastic teachings but also as an embodiment of intricate craftsmanship and religious symbolism. these pulpits are renowned for their elaborate woodwork, featuring detailed carvings that depict scenes from buddhist cosmology, local folklore, and nature. artisans employ traditional techniques passed down through generations, utilizing indigenous materials like teak wood to create these masterpieces. the carvings often include motifs of mythical creatures, such as nāgā (serpent deities) and garuda (mythical birds), which hold significant meaning in buddhist and local beliefs. 990 the artistic significance of the lanna pulpit extends beyond its aesthetic appeal. it plays a crucial role in religious practices, enhancing the spiritual atmosphere during sermons and ceremonies. the visual narratives carved into the pulpits serve as educational tools, illustrating moral lessons and buddhist teachings for the lay community. this intertwining of art and religion underscores the pulpit importance in preserving and conveying cultural values. preservation of the lanna pulpit is vital for maintaining the cultural heritage of northern thailand. modernization and economic development pose threats to these traditional structures, as newer architectural styles and materials replace historical ones. efforts by local communities, scholars, and cultural organizations aim to document, restore, and protect these pulpits such initiatives not only safeguard the physical artifacts but also ensure the continuation of traditional craftsmanship and religious practices associated with them. international recognition of the lanna pulpit cultural value has also grown. the unesco has highlighted the importance of preserving intangible cultural heritage, which includes traditional craftsmanship and oral traditions associated with artifacts like the pulpit. its conservation programs focus on educating younger generations about the significance of these cultural assets, fostering a sense of pride and responsibility towards heritage preservation. conclusions, the lanna pulpit is more than a religious fixture; it is a cultural symbol that encapsulates the artistic ingenuity, spiritual devotion, and historical legacy of the lanna people. protecting and promoting to this heritage is essential for sustaining the region cultural identity and ensuring that future generations can appreciate and learn from these profound expressions of human creativity. the lanna pulpit in academic discourse the academic studies have highlighted the lanna pulpit as a symbol of the intertwining of art and religion in northern thai culture. according to freeman and warner (2001, p. 112), the pulpit is often elaborately decorated 991 with carvings depicting buddhist cosmology and local folklore, reflecting the syncretism of beliefs in the region. these carvings are not merely ornamental; they serve as visual aids that reinforce the teachings delivered from the pulpit. the construction techniques of the lanna pulpit have also been a subject of scholarly interest. srisuchat (2004, p. 85) notes that traditional woodworking methods were employed, utilizing interlocking joints without the use of nails. this technique not only showcases the advanced woodworking skills of lanna artisans but also symbolizes the interconnectedness of the community and the teachings of buddhism. in terms of stylistic features, the pulpit often incorporates nāgā (serpent deities) motifs and lotus flowers, which are significant in buddhist iconography (smith, 2010, p. 47). the nāgā represents protection and the guarding of sacred spaces, while the lotus symbolizes purity and enlightenment. these elements are meticulously carved and sometimes inlaid with gold leaf, indicating the importance of the pulpit within the temple hierarchy. figure 3: dissemination of knowledge about the pulpit to the public at the tourist service center, lamphun province, on june 25, 2024. 992 recent research has focused on the preservation of lanna pulpits amid modernization. charoensri (2018, p. 23) discusses the challenges faced in conserving these structures due to environmental factors and the loss of traditional artisanship. the study emphasizes the need for sustainable preservation methods that involve local communities and knowledge transmission to younger generations. the lanna pulpit role extends beyond the religious sphere; it is a testament to the region historical and cultural identity as globalization influences local practices, academic discourse underscores the importance of preserving such artifacts. the pulpit is not only a piece of religious furniture but also a cultural symbol that encapsulates the artistic heritage of the lanna kingdom. conclusions, the lanna pulpit remains a focal point in the study of southeast asian art and architecture. its intricate designs, construction methods, and symbolic meanings offer valuable insights into the religious and cultural fabric of northern thailand that ongoing academic interest and preservation efforts are essential in ensuring this emblematic structure continues to be appreciated by future generations. conclusion the lanna kingdom, which thrived from the 13th the 18th century in northern thailand, has left an enduring legacy in art, architecture, and buddhist practices. central to this heritage is the lanna pulpit, or “dhammāsa”, a unique feature of buddhist temples that embodies the region identity, wisdom, and cultural heritage. serving as both a platform for monastic discourse and a canvas for intricate artistry, the pulpit plays a multifaceted role in transmitting spiritual teachings and preserving cultural values. functionally, the lanna pulpit elevates monks during sermons, symbolizing spiritual ascent and facilitating better acoustics and visibility. symbolically, it is adorned with elaborate woodcarvings, gilded decorations, and vibrant colors, depicting buddhist cosmology, local folklore, and mythical creatures like 993 the nāgā and garuda. these artistic elements not only enhance visual appeal but also serve as educational tools, illustrating complex spiritual concepts and moral lessons in an accessible manner. the pulpit design often incorporates elements representing mount sumeru from buddhist cosmology, connecting the structure to the universe and bridging the human and divine realms. the use of traditional materials like teak wood and techniques such as interlocking joints without nails showcases the advanced woodworking skills of lanna artisans and symbolizes community interconnectedness. the preservation of the lanna pulpit is crucial amid modernization and shifting socio-economic dynamics. challenges include environmental deterioration, and the loss of traditional craftsmanship as younger generations migrate to urban centers, leaving behind the artisanal knowledge required for creation and maintenance. the academic discourse emphasizes sustainable preservation methods involving local communities and the transmission of knowledge to future generations. thus, the lanna pulpit stands as a cultural symbol encapsulating the artistic ingenuity, spiritual devotion, and historical legacy of the lanna people. it represents the intertwining of art and religion and serves as a vital component of buddhist cultural heritage. ongoing academic interest and preservation efforts are essential to safeguard this emblematic structure, ensuring it continues to be appreciated and serves as a source of identity and wisdom for future generations. references angela s. 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(1995). piltdown pilgrims and other reports from the southeast asian archaeological front. journal of southeast asian studies, 26(1), 184201. 996 wijeyewardene, g. (1986). place and emotion in northern thai ritual behaviour. sojourn: journal of social issues in southeast asia, 1(2), 210-220. woodward, h. w. (1997). the sacred sculpture of thailand: the alexander b. griswold collection, the walters art gallery. oxford university press. woodward, h. w. jr. (1997). the art and architecture of thailand: from prehistoric times through the thirteenth century. brill. wyatt, d. k. (1984). thailand: a short history. yale university press. 803 the buddhist scriptures box: the preservation of identity, values, and the management of the national intangible cultural heritage by the community in lanna phra nakorn pragnrit, phrakrupariyatjetiyanurak tippanakorn laolee, phra theethat jaejai, prateep peuchthonglang mahachulalongkornrajavidyalaya university, chiang mai campus email: phranakornpragnrit@mail.com abstract this is qualitative research using documentary research and field surveys. it aims to study the structure, pattern, craftsmanship techniques, and patterns of the buddhist scriptures box in lanna. the study was conducted across 61 temples, including 21 in chiang mai, 21 in lampang, and 19 in lamphun, resulting in the examination of 103 buddhist scripture boxes (26 in chiang mai, 46 in lamphun, and 31 in lampang). keys informant in-depth interviews, focus groups, and activities related to buddhist art, a total of 30 persons, including 22 abbots or monks, 4 community leaders/village scholars, 4 academics of buddhism, art, and culture, and 2 lanna craftsmanship. the research employed three primary instruments: 1) buddhist scripture box surveys, 2) interview forms, and 3) focus group approaches. the findings were presented through an academic seminar and a descriptive lecture following data collection, analysis, and synthesis into categories. the results revealed that buddhist scripture boxes consist of three parts: the base, body, and lid, with designs categorized into box designs and chest designs. craftsmanship techniques encompassed six methods: 1) gilding technique, 2) lacquer and vermilion technique, 3) woodcarving technique, 4) glass decoration technique, 5) lacquer moldings technique, and 6) painting technique. in terms of patterns, dhamma scripture boxes in chiang mai and 804 lamphun provinces displayed similar floral motifs, such as the royal lotus and gardenia flower patterns, often complemented by stalks, branches, leaves, and animal designs. angel patterns were popularly employed to adorn the center body, door panel, and side lid. in contrast, dhamma scripture boxes in lampang province exhibited unique patterns, including lanna flower pot patterns, flora patterns, and angel patterns, making them distinguishable from other regions. keywords: the preservation of identity, the dhamma seats, the buddhist scriptures boxes, national cultural-wisdom heritage, the lanna traditional altars (sattaphan) introduction a type of buddhist art of worship was created by the lanna people out of faith for performing rituals, storing the buddha’s teachings, and for decorations such as dhamma seats, dhamma scripture boxes, the lanna traditional altars (sattaphan), holy scripture halls, etc. (mani payomyong and sirirat, 1995). suppose these artifacts are ancient and have exquisite patterns. in that case, they become of interest to tourists, scholars, researchers, and lovers of local antiques, which are an important part of promoting religious and cultural tourism (prateep peuchthonglang et al., 2015, 2017, 2018; nakorn pragnrit et al., 2020). these works of art reflect the local cultural identity, indicating the beliefs, values, and worldviews of the lanna people, distinct from other cultures. additionally, they hold value for both the mind and society in various aspects, which is why the lanna people have continuously developed and preserved their local identity. researching the mechanism for maintaining this identity, including the value, artisanal wisdom, and management of the intangible cultural heritage of buddhist arts, is particularly interesting. these arts are among the worship instruments created by faith and then utilized in various fields (sirisak abisakmontri and thanikarn worathammanon, 2016; kanjana cholsiri and watchara wiangcahi, 2018). 805 dhamma scripture boxes are used to store palm leaf scriptures, which record the buddha’s teachings for monks to read and perform the dhamma. the lanna traditional altars (sattaphan) are used to light candles to worship the triple gems according to the lanna tradition. therefore, these items are considered forms of worship that express the lanna people’s faith in buddhism (phramaha charan yawinan, 2006). in the northern provinces of chiang mai, lamphun, and lampang, many temples still maintain such forms of worship. some temples are in perfect condition, some are in disrepair, and some are registered as antiquities or artifacts by the fine arts department (prateep peuchthonglang et al., 2012; 2017; 2020). some temples are preserved as museums for community tourism. many researchers, scholars, and students interested in studying these artifacts visit these temples because they organize religious and cultural tourism, leading to a trend of religious and cultural tourism in the community. this reflects the mechanism for maintaining the artisanal wisdom identity and managing the community’s intangible cultural heritage, which must be systematically managed with community participation (kannika khamdee, 2015; phra nakhon prangrit et al., 2022). this research paper presents findings on the storage of intangible cultural heritage (ich) data, specifically regarding dhamma scripture boxes. data is stored randomly or added to existing data. additionally, this research supports and encourages the registration of certain buddhist arts as national intangible cultural heritage in the field of traditional craftsmanship, a type of folk art. the bureau of intangible cultural heritage (ich), the department of cultural promotion, and the ministry of culture have continuously upgraded ich management to be valuable and systematically preserved, meeting international standards (phrasuthirattanabandit, 2021). the researcher has collected data and has extensive experience in researching these issues, integrating other disciplines such as social sciences, buddhism, fine arts, and cultural heritage management. furthermore, there was cooperation from monks, local wisdom scholars, lanna craftsmen, and related agencies and organizations in the area, such as the provincial administration organization, provincial cultural office, provincial buddhist 806 office, lanna craftsmen club, and provincial tourism and sports office. the results of this research can guide policymaking, and develop, and create economic value based on cultural capital, which continuously impacts the development of communities in various aspects. research objectives it aims to study the structure, design, craftsmanship techniques, and patterns of buddhist scripture boxes in lanna. additionally, it examines the mechanisms of identity preservation and the management of national intangible cultural heritage, specifically “dhamma scripture boxes,” by communities in lanna. research methodology this is a qualitative research that was conducted in 21 temples in chiang mai, 21 temples in lampang, and 19 temples in lamphun, totaling 61 temples. the research involved examining 26 dhamma scripture boxes in chiang mai, 46 in lamphun, and 31 in lampang, amounting to 103 dhamma scripture boxes. key informants included 30 individuals: 22 abbots or monks, 4 community leaders or village scholars, 4 academics specializing in buddhism, art, and culture, and 2 lanna craftsmen. these participants were selected through purposive sampling. three types of research instruments were used: 1) buddhist scripture box surveys, 2) interview forms, and 3) focus group approaches. data from all areas were analyzed using content analysis, and the content was validated through expert review to ensure the accuracy of the findings. descriptive reports were prepared to disseminate the findings, and research articles were submitted for publication in academic journals at national and international levels. additionally, a comprehensive research report containing valuable insights was compiled. 807 the findings the dhamma scripture box in lanna is a sacred item created by the lanna people to store dhamma scriptures. these boxes are often adorned with motifs and inscriptions related to buddhist stories and teachings, which are structured and formatted carefully. the craftsmanship techniques and patterns of the dhamma scripture boxes are as follows: 1. structure of dhamma scriptures boxes in lanna dhamma scripture boxes in lanna are primarily made from wood. this is the most common material used for these boxes, with the entire structure being crafted entirely from wood. in the case of ancient scripture boxes, they are constructed using wooden dowels. this method ensures that the box is both sturdy and flexible, especially for the lung-shaped scripture boxes. the creation of these dhamma scripture boxes requires the skilled wisdom of the craftsmen who make them. the dhamma scripture boxes in lanna have two main structural elements as follows: 1) the base of the dhamma scriptures box can be divided into two types according to the style of the dhamma scriptures box as follows: 1.1) the base of the dhamma scriptures box found in lanna is mainly made of 4 wooden legs on all 4 corners of the box. the appearance of wooden legs and scripture boxes have both a pig leg base style with drawers and without drawers and a couch leg type. it is also popular to make a columnless box base which looks like a set of lotus-flower-shaped pedestals for a buddhist image base with plexiglass around the wooden belly. some boxes are stenciled with hatch grooves in the wooden belly layer, and others are made into lotus bases or inverted cornices stacked on cutting board bases. 1.2) the base of the dhamma scriptures box is usually made into a set of lotus-flower-shaped pedestals for a buddhist image base (pad-base) or a set of cutting board bases in front of the stacked boards, reducing the shape as if it were a throne platform supporting the body of the dhamma scriptures box. this style of base consists of a cutting board base in front of the board, an 808 inverted cornice layer, and an upturned lotus layer. it is a base without pillars and is found mainly in dhamma boxes in the form of dhamma scriptures boxes in the lung and square shape. there is also a base pattern with regulars at the four corners of the box, which is not very popular. this style of the base consists of 4 wooden legs fixed at 4 corners, stacked with another layer in front of the board supporting the body of the dhamma box, similar to a table on which the dhamma scripture box is placed. table 1: the structure of dhamma scriptures boxes 809 2) the body of the dhamma scripture box is divided into two types according to the style of the dhamma scripture box: 2.1) scripture box type: this type resembles a horizontal square box with two front doors. some boxes are decorated with openwork woodwork along the edges, featuring patterns resembling grille designs, arranged consecutively on all four sides. these are most commonly found in the temples in pa sang district, lamphun province, such as wat nong ngueak and wat rong chang. some boxes have an upper edge decorated with lotus petals arranged in succession, as seen in the dhamma scripture box of sung men temple, sung men district, phrae province. 2.2) scripture chest type: there are two types of scripture chests: the first feature is a lung-shaped chest that features a wide upper part with an outward-facing mouth. the lower part tapers downwards. the second characteristic is a square-shaped chest that has a square or horizontal cabinet-shaped body. 2.3) the lid of the scriptures chest: there are three shapes for the lids of the scripture chest, consisting of 1. the canopy-shaped lid looks like a wide mouth lid with upper corners that converge, forming a cone or rhombus shape, similar to a castle canopy. some lids of this shape have ornamental tops used for both lung-shaped and square-shaped scripture chests. 2. cross-sectional shape lid appears as a wide-mouth lid with slightly angled sides, resembling a trapezoid commonly used as the lid for lung-shaped scripture chests. 3. board face-shaped lid that has a horizontal square-shaped lid on all four sides. 2. the design of the dhamma scriptures box the design of the dhamma scriptures box in lanna can be classified into two types: 1) scripture box type: this type is characterized by a large, square, and horizontally shaped box. the base is commonly made into various types of stands, such as a pig’s leg base (with or without drawers), a contorted leg type, a set of lotus-flower-shaped pedestals for a buddhist image, and a single pillar type. the trunk of most boxes features two front doors with a chest on the 810 door. the upper part of some scripture boxes is decorated with carved wood grain and stencils in a grille shape. the lotus petal shape is arranged continuously along the upper edge of the dhamma scripture box. the door, which opens and closes, is made of solid wooden panels. in the 25th-century buddhist style, glass was used as a material to make the dhamma scriptures box more translucent. 2) the dhamma scriptures chest can be classified into three subtypes: 2.1) the lung-shaped dhamma scripture chest: this very popular shape in lanna dhamma scripture boxes consists of three parts. the base is usually in the shape of a set of lotus-flower-shaped pedestals for a buddhist image or a cutting board base in front of a stacked board, forming a platform to support the chest body. the body of the chest is wide at the upper part, with an outstretched mouth, tapering into a square plan at the lower part. the upper part has a lid, usually shaped like a cross-sectional lid, board-shaped lid, or canopy-shaped lid. 2.2) the square-shaped dhamma scripture chest: this type has a square chest shape. the base is typically made in the shape of a set of lotus-flower-shaped pedestals for a buddhist image base, a cutting board base in front of a stacked board, and various types of stands. the body of the chest is shaped like a square box or a horizontal square. the lid of the chest is also a horizontal square shape resembling the face of a board. 2.3) the castle-shaped dhamma chest: this shape has the same base and body structure as the lung and square scriptures chests but features a lid in the shape of a castle canopy. this design makes the scripture chest quite tall and exquisite. 811 table 2: the design of the dhamma scriptures boxes design of the dhamma scriptures boxes designs of the dhamma scriptures boxes designs of the dhamma scriptures boxes castle-shaped lung-shaped square-shaped 3. craftsmanship techniques for decorating the patterns of the dhamma scriptures box dhamma scripture boxes in each lanna area exhibit unique patterns, structures, and ornamental designs. some dhamma scripture boxes have complex structures, requiring various decorative techniques to create beautiful, clean, and proportionate designs. the commonly used techniques for decorating the patterns of dhamma scripture boxes are as follows: 1. most dhamma scripture boxes in lanna are adorned with gilding patterns on various surfaces, including the base, body, and lids. in the past, gilding techniques involved applying gilded patterns on a lacquer layer and a vermilion or tail background, known in lanna as the “lai kham” technique or gilding work. the gilding techniques used on dhamma scripture boxes include: 1) stencil gilding (lai kham work): this technique involves creating patterns on paper, gouging them into grooves using a chisel to make a mold, and then applying them to the surface of the boxes to be gilded. it is commonly used on the vermilion layer of chest or box bodies with smooth surfaces. the stencil gilding technique often decorates various layers of bases, the body of the 812 cabinet or chest with patterns such as floral designs, tall or regalia patterns, and angel motifs, as well as the lid of the dhamma scripture chest. 2) stencil gilding and scraping: this technique builds upon stencil gilding by scratching the pattern with a sharp tool, such as pointed steel, to create more intricate designs. the lines are scraped on the gilded stripes to produce clear outlines and richer shapes. in lanna, this technique is known as hai lai gilding or hai lai scratch pattern (thapakorn kruanraya, 2020). this method involves scraping lines that decorate the face, body, and ornaments of human patterns, groups of angels, flora, and tall ornaments or regalia. examples include the lines on the buddha’s face and body, lines outlining human and angel faces, body ornaments, leaf stem lines, and pagoda-shaped lines. 3) scratching gilding: this technique involves gilding a work surface and then scratching lines onto the gilded surface to create various patterns. the process is similar to creating patterns on lacquerware. in the lanna dhamma scriptures box, it is popular to gild the lacquer and vermilion layers before scratching the pattern, similar to writing vermilion on a gilded surface. 4) gilding-lacquerware painting pattern: this traditional thai craftsmanship technique involves writing patterns in lines, and then applying lacquer and gilding. this method is used to decorate the body of the dhamma scriptures box and the dhamma scripture chest. this technique is commonly used to create offerings for dhamma scriptures among lords and deacons, as seen in the lacquerware painting on the dhamma scriptures box of sung men temple, sung men district, phrae province, and the dhamma scripture chest of wat sri komkham cultural hall, muang district, phayao province. 5) smooth surface gilding: this technique involves gilding the surface of the scripture box without adding ornamental patterns. the surface is often backed with a lacquer or vermilion layer before gilding. in the dhamma scriptures boxes, smooth surface gilding is frequently found in the dhamma scripture chest styles. it is common to gild only certain parts, such as the body, the lid, and the base, including an inverted cornice, upturned cornice, and plexi813 glass with a wooden belly. 2. the technique of painting the lacquer and vermilion layers: the technique of painting lacquer and vermilion layers is fundamental for creating a backing paint to decorate the dhamma scripture box. it is popular to apply lacquer and vermilion layers to various surfaces before decorating the dhamma scriptures boxes with different patterns or using lacquer or vermilion colors as ornamental patterns. the techniques are as follows: 1) applying a lacquer layer and painting vermilion over it: this method is commonly used as a backing paint on the surface of the dhamma scriptures boxes. after applying the lacquer and vermilion layers, the surface is then gilded with stencils or scratched gilding. the vermilion color enhances the brightness and shine of the gilded pattern. 2) painting the vermilion layer and applying lacquer over it: in this technique, the surface of the dhamma scriptures box is first painted with vermilion. a specific lacquer layer is then applied over it to highlight the pattern, resulting in a brighter and more luminous finish. 3) applying a lacquer layer or vermilion layer without embellishments: this method involves applying lacquer or vermilion in simple, unadorned lines. it is often used to separate stripes, create borders, or apply a flat color without ornamentation. examples include adorning the cornice wire and the wooden belly layer of the base of the dhamma scriptures boxes, or the borders and lids of the dhamma scriptures chest. 4) writing lacquer and writing vermilion: this technique involves applying lacquer and vermilion to create patterns on the surface of the piece. it is often seen in lacquerware and weaving, commonly referred to as krua rak krua hang (thapakorn kruanraya, 2020). in the context of the dhamma scripture box, this technique is used by applying a lacquer layer and writing patterns with vermilion, as found in the technique of writing vermilion on the lacquer layer and gilding it into the lanna flower pot pattern of the dhamma scripture chest at wat pa chuam, mae tha district, lampang province. 814 3. the woodcarving technique: the woodcarving technique is not very popular for dhamma scriptures boxes in the lung-shaped form, but it is used to decorate various parts of the box, including the base, body, and upper part. these parts consist of the box’s edges, doors, walls, and the upper body, often carved into various patterns, both in relief and high relief. the woodcarvings found in the dhamma scriptures cabinets have two main characteristics: 1) carving patterns on wooden panels: wooden panels are carved into various patterns, such as angel motifs, four-petal guard flower designs, or floating flower patterns. these carved panels are then assembled into different parts of the dhamma scriptures box. this style of carved woodwork is often used to decorate the body and lid of the dhamma scriptures box. 2) carving directly into the wooden structure: this technique involves carving various patterns directly into the wooden parts of the dhamma scriptures box. it is commonly used to carve the body, upper part, and base of the box. in the body of the box, wood carvings are often found along the edges of the wooden frame, the chest of the box, and the wooden walls. patterns such as inverted lotus, supine lotus, guarding flowers, and chinese wrench designs adorn the edges and walls of the dhamma scriptures boxes. in the upper part of the body, wooden carvings often decorate the edges, planks, or flared mouths, featuring intricate patterns such as angel motifs and manta (lunar eclipse) patterns, which correspond to the heavenly theme. burmese art scriptures found in lanna temples often use wood carving techniques with floral patterns, like canthus leaf moldings and vegetable petiole designs, to decorate the upper edge of the arch of the dhamma scriptures box. the base of the box frequently features carved patterns like lion bases and lotus designs. the wooden belly layer is often carved with transparent patterns or openwork designs, creating hatches or grooves in various patterns. these grooves are then decorated with glass, adding to the embellishment of the wooden belly layer at the base of the box. 4. glass decoration technique: the glass decoration technique involves adorning various shapes of glass on the surface of the dhamma scriptures 815 box, enhancing its visual appeal with shiny, colorful accents. this decoration can be applied to different parts of the box, including the base, body, upper part, and lid. the most popular types of glass used to decorate dhamma scriptures boxes in lanna are leaded glass (cracked glass) and stained glass. the specific techniques are as follows: 1) decoration with leaded glass (cracked glass): leaded glass is relatively flexible, bending easily, and is commonly used to decorate various parts of the dhamma scriptures boxes, including both smooth and concave surfaces. lacquer, shellac rubber, and small nails are used as binders to attach the glass to the structure of the boxes. 1.1) leaded glass decoration in carved wood grain grooves: the wood is carved into a pattern, and then the leaded glass is placed into the grooves, making the design stand out beautifully. this technique is often found in striped grooves in various parts, such as inverted cornice grooves, the upturned cornice at the base of the dhamma scriptures box, the petal pattern groove on the body, and the lid of the dhamma scripture chest. 1.2) leaded glass decoration on a flat surface: glass, typically in triangular shapes, is arranged in full succession on the flat surface of the dhamma scriptures box. this type of decoration is often found at the base of the dhamma scriptures box, used to embellish the base layer in front of the board, cornice wire, and wooden belly layers. 2) stained glass decoration: stained glass is generally found on flat or sloping surfaces that meet the wooden structure of the dhamma scriptures box. unlike leaded glass, stained glass is hard and cannot bend, making it suitable for flat or straight-sloping surfaces. stained glass is often used to create geometric shapes such as triangles, squares, rectangles, and rhombuses, arranged in successive colors along different parts of the dhamma scriptures boxes. 5. lacquer molding technique: in the creation of dhamma scripture boxes, the use of the rak kra nae technique is relatively rare. this technique 816 requires significant skill and involves rather complicated methods. most lacquer molding found in the decoration of dhamma scripture boxes consists of pastestyle sculptures. these sculptures are typically molded into lines arranged or coiled into floral patterns, or formed into flower patterns, stems, and leaves, which are then attached to the workpiece. pointed tools are used to draw the lines of the petals, stalks, and leaf stems, giving the lacquer sculpture a more realistic appearance. next, these sculptures are gilded and decorated with mirrors to enhance their beauty. this technique is popular for sculpting and decorating the base, the body, and the lid of dhamma scripture chests. notable examples of lacquer molding decoration can be found in lampang province, such as in the dhamma scripture chests of wat pong sanook nuea in muang district, wat lai hin luang, and wat phra that lampang luang in koh kha district. 6. painting techniques: in the decoration of dhamma scripture boxes, painting techniques are used to create colorful patterns on various parts of the boxes. these techniques include traditional watercolor methods and modern plastic watercolors: 1) the watercolor painting technique: this technique is relatively rare in the decoration of dhamma scripture boxes. 2) the plastic watercolor painting technique: this modern decoration technique is commonly used to paint in red, brown, and gold tones, depicting buddhist stories or important events on various forms of dhamma scripture boxes. this technique has gained popularity in modern times due to the availability and affordability of materials and the creativity it allows for young technicians. notable examples include the dhamma scripture chests of wat phrathat hariphunchai and wat chedi luang, which are painted red on a gold background. one side of these chests features a picture of the doi suthep pagoda, created for the monks at the royal funeral ceremony in 1999. 817 4. patterns of the buddhist scriptures boxes the patterns adorning dhamma scripture boxes vary across different lanna communities, each with unique designs tailored to fit the surface of various scripture box shapes, ensuring they look beautiful. the most popular pattern groups used to adorn dhamma scripture boxes include flora, buddhist beliefs, and literature motifs. communities in chiang mai, lampang, and lamphun often share similar motifs, though the details may differ due to the artisan’s influence and artistic traditions passed down through generations and trading contacts. each area’s patterns are distinctive, divided by province and research areas: 4.1 chiang mai scripture box patterns decorative motifs on chiang mai’s dhamma scripture boxes predominantly feature floral patterns, including royal lotus and gardenia flowers, intertwined with stems, branches, and leaves. animal patterns are often incorporated as well. angel patterns are typically central, adorning the body of the scripture chest, the cabinet door, and the side lid, depicting angels in various gestures surrounded by floral patterns. patterns related to buddhist myths, beliefs, and literature are often arranged to tell a story, with significant characters depicted on the body of the scroll box in important scenes. chiang mai’s dhamma scripture boxes are notable for their intricate patterns, which are characteristic of each locality. some patterns are influenced by thai, burmese, and chinese art, blending these styles into unique designs. 1) decorative motifs of dhamma scriptures boxes influenced by thai art: observed from the binding of the flora pattern together with the angel pattern of the dhamma scripture box of wat khao tan luang, the door of the box is a scripture decorated with angel patterns, standing leaning beside, one hand holds the sword and the other hand holds a vine of flowers decorated with garments in the style of angels in thai art such as kranok patterns, krajang patterns, and baited patterns. it is a template pattern inserted on the ornaments. the face of the angel has a line of the eyebrow, the nose, and the mouth, sep818 arated into parts, not connected, and looks slender, delicate, and beautiful. it is tied together with a pattern of gardenia flowers with branches and leaves surrounded by a chinese and thai pattern. for example, the dhamma scripture box was built by chao noi srivichai in 1885 when lanna was under siamese rule and there was contact with the elite. therefore, thai art forms are especially popular during this period. in addition, the work of the thai dhamma scriptures box of chedi luang worawihan temple decorated with floral and angel designs with thai lacquer works patterns, was created as a sacrifice in the prince mahidol adulyadej crematorium. this traditional thai dhamma scripture box appears in important temples in chiang mai. 2) decorative motifs of dhamma scriptures box influenced by burmese art: notice from the group of angel designs decorated with boxes of wat khao tan luang museum, san sai district, two boxes decorated with angel designs made of saluting by wai, which have burmese ornaments. the face of the angel is decorated and scratched with the lines of the eyebrow, the nose, and the mouth to look slender and harsh. 4.2 lampang scripture box patterns lampang province features unique and distinct patterns that differ from those in other localities, such as chiang mai and lamphun provinces, where the patterns can be quite difficult to distinguish. the ornamental patterns popular in decorating dhamma scripture boxes in lampang province include lanna flower pot patterns, flora patterns, and angel patterns, each with special and distinctive characteristics that set them apart from those in lamphun and chiang mai. the key pattern groups in lampang include: 1) ornamental flower patterns with flower pot and angel patterns: these patterns are prominently found in the dhamma scripture chests of wat phrathat sadej, muang district, and wat ban luk, mae tha district. the two patterns are always decorated together. one side of the dharma scripture chest depicts angels standing side by side, facing outward, and performing the wai gesture with curved, protruding flower stalks. the other side features a tall flower 819 pot with protruding flower stalks that curve symmetrically on both sides. the center of the flower pot is decorated with a lotus pattern, with the stem upright and the protruding rod curved. this pattern is common in the dhamma scripture chests of lampang province and is often decorated using the technique of gilding stencils and scraping the pattern to achieve fine body lines of angels and petals. 2) bat pattern for corners: this pattern is mainly found in lampang province and features a main stem resembling a bat raising its wings. some boxes have stalks of coiled patterns similar to pig gut patterns, while others have branches and leaves connected in a pattern, commonly decorated in triangular frames or tied patterns in a triangular layout. these adorn the four corners of the dhamma scripture chests at wat phra that sadet, wat pong sanook nua, muang district, wat phra that lampang luang, wat lai hin luang, and wat phra that chom ping, koh kha district. 3) upturned lotus petal pattern: this pattern supports the body of the dhamma scripture box in the form of a lung shape, with small upturned lotus petals arranged continuously along the upper edge of the base. this decoration is primarily found in lampang province, as seen in the lung-shaped dhamma scripture box of wat lai hin luang, koh kha district. many boxes are decorated with various types of upturned lotus petals, wooden carvings with leaded glass in grooves, and dhamma scripture boxes of umlong temple, thoen district. in addition, the lacquer technique used to decorate various patterns on the base of the dhamma scripture box has been especially popular among lampang province technicians in the past. notable examples include the dhamma scripture box of wat pong sanook nua, which features lacquer sculptures of angels pasted onto the box. the pattern formation of lampang’s dhamma scripture boxes is quite detailed, reflecting the craftsmanship of many past artisans. some motifs are influenced by thai, burmese, and chinese art, blending these styles into unique designs. 820 4.3 lamphun scripture box patterns lamphun’s dhamma scripture box ornament from the research area is popular for decorating a group of flora patterns, which consist of royal lotus patterns, gardenia patterns, etc., together with branches, stalks, leaves, and angel patterns, both of which are very common patterns in lamphun province, especially the dhamma scriptures boxes of the district of the yong people in lamphun province, such as the dhamma scriptures box of wat nong ngueak and the dhamma scripture chest of wat pa sang ngam, and wat rong chang. the pattern is quite similar to the pattern of the dharma scripture box of chiang mai. it is characterized by emphasizing the flora pattern as the main pattern tied together with the pattern of stalks, branches, and leaves and an animal pattern inserted into it. however, if it is a group of angel patterns, it is popular to decorate the central part of the body, the dhamma scripture chest, the door, and the side lid of the dhamma scripture box. however, due to the relationship of the group of people, contact with each other, and buddhist relationships, the patterns of lamphun and chiang mai provinces are quite similar and difficult to classify, such as the dhamma scripture box of wat phrathat hariphunchai or a temple in the city area of lamphun. the motifs of the dhamma scripture cabinet in lamphun province have distinctive patterns as follows: 1) varicose heads rambutan moldings (fern leaf patterns adorning dhamma scripture boxes): this pattern decoration is popular for covering the entire surface of each side of the dhamma scripture box, featuring a central ornamental flower pattern. it includes curved varicose heads rambutan moldings with interconnected petioles. some dhamma scripture boxes also feature animal designs such as birds or chickens, as seen in the lung-shaped and square-shaped dhamma scripture boxes at wat pa sang ngam, pa sang district. 2) lotus flower patterns: two types of lotus flower patterns are commonly used for decoration: the royal lotus flower and the water lily flower. the royal lotus pattern is particularly popular for decorating dhamma scripture boxes and chests of various shapes. 1) royal lotus flower and flower pot pattern: 821 this combination is found in several lung-shaped dhamma scripture boxes at wat phra that hariphunchai. royal lotus flower moldings: these moldings resemble tangled petioles with lotus buds, blooming lotus flowers, fully bloomed lotus flowers, and lotus seeds with interlocking stems that fill the space on the sides of the dhamma scripture box. this pattern can be seen in the dhamma scripture boxes at wat nong ngueak, pa sang district, wat phrathat hariphunchai, wat phra yuen, wat moo poeng, muang district, and the lung-shaped dhamma scripture box at wat ban pang, li district. 3) angel pattern decoration on dhamma scripture boxes: in lamphun province, dhamma scripture boxes often feature angel patterns influenced by the art of the tai lue people of yong city, which incorporates elements from burmese and thai art. tai lue-inspired angel patterns: these patterns, influenced by burmese art, are seen in the square-shaped dhamma scripture box at wat pa sang ngam. the angel is depicted in a sitting posture with one knee raised, and the body straightened in a wai posture, with layered garments and burmese-style costumes. the angel’s face features slender and sharp lines on the eyebrows, eyes, nose, and mouth. thai-inspired angel patterns: these patterns can be found on the lung-shaped dhamma scripture box at wat pa sang ngam, featuring an angel in a standing wai posture with a fire halo and thai ornaments, observed from the use of kranok patterns and thai krajang. each style of lanna’s dhamma scripture box is decorated with patterns on different parts: the base, the body, and the lid. each part of the structure of the box has a unique ornamental pattern, designed to suit the dhamma scripture box’s surface condition, proportion, and size. the patterns are divided as follows: 1) the most popular patterns that adorn the base of the dhamma scriptures box are mainly flora and night patterns, such as four-petaled flowers, floating flowers, gloriosa lily guard patterns, chain guard patterns, and guard patterns in rhombic frames, curved stem patterns, coiled stem pattern, gardenia flower coiled stem pattern, inverted lotus petal pattern, upturned lotus petal 822 pattern, the gardenia flower pattern in the panel is a geometric pattern of various shapes as shown in table 3: table 3: the ornamental patterns at the base of the dhamma scriptures boxes ornamental patterns at the base of the dhamma scriptures boxes gloriosa lily patterns chain guard patterns inverted lotus petal pattern, upturned lotus petal pattern inner flora in arched frame pattern floating flowers pattern four-petaled flowers pattern curved stem pattern glass decoration pattern 2) the popular patterns that adorn the body of the dhamma scripture box are divided into nine groups as follows: 2.1) a group of motifs derived from beliefs is a group of patterns that focuses on buddhist mottoes. some designs replicate symbols and important events or characters of events to decorate the dhamma scriptures box, such as buddha images, pagodas, and regalia. 823 (1) (2) figure 1: the lung-shaped dhamma scriptures box at wat phra that hariphunchai, lamphun province figure 2: the lung-shaped dhamma scriptures chest at wat phra that sadet, lampang province source: research team 2.2) a group of patterns derived from buddhist literature and other literature, such as buddhist history patterns, vessantara jataka patterns, vidhura bandit jataka patterns, and ramayana patterns. (3) (4) (5) 824 figure 3: the vessantara jataka pattern on the dhamma scriptures box at wat si khom kham cultural center, prayao province figure 4: the vessantara jataka pattern on the lung-shaped dhamma scriptures box at wat chediluang voravihan, chiang mai province figure 5: the ramayana pattern on the lung-shaped dhamma scriptures chest at wat umlong, lampang province source: research team 2.3) a group of angel patterns commonly adorn the center of the body of the dhamma scripture box. the lung-shaped dhamma scriptures box features various poses such as angels performing wai holding various flowers in a standing position doing wai, a kneeling position to do wai, and a brahma pattern with three faces, making wai holding a lotus flower. (6) (7) (8) figure 6: the angel pattern on the dhamma scriptures box at wat khao tan luang, chiang mai province figure 7: the angel pattern on the lung-shaped dhamma scriptures box at wat phra that sadet, lampang province figure 6: the angel pattern on the lung-shaped dhamma scriptures chest at wat pa sang ngam, lamphun province source: research team 825 2.4) a group of human patterns are commonly adorned in various poses, such as images of people playing musical instruments and a photo of people wrapping the dhamma scriptures. (9) (10) figure 9: the human pattern on the castle-shaped dhamma scriptures chest at wat phra that hariphunchai, lamphun province figure 10: the pattern of people wrapping the dhamma scriptures on the dhamma scriptures box at wat sung men, phrae province source: research team 2.5) a group of non-human motifs includes the following: the manta (lunar eclipse) pattern is inspired by the legend of phra pritra in lunar and solar stories, where chandadevabutr and suryadevabutr were captured by asurindrahu. in the dhamma scriptures, half-manta patterns are often depicted as pretending to devour the moon or sun. kala’s facial pattern is influenced by brahmin traditions. in buddhism, the mask symbolizes that time will swallow everything, including itself. the face pattern represents a giant or monster making a gesture of spitting out flora or other patterns instead of the moon and sun. 826 (11) (12) figure 11: the manta (l unar eclipse) pattern on the dhamma scriptures chest at wat phra that hariphunchai, lamphun province figure 12: the kala’s facial pattern on the lung-shaped dhamma scriptures chest at wat mu peng, lamphun province source: research team lai kinnara and kinnaree: kinnaranna, also called kinnaron, are male nonhumans, kinnaree in lanna pronounced kinnaree (udom rungruangsri, 2007), is a female nonhuman living in the himmapan forest. it has a half-human, half-bird appearance. the upper body is human, the lower body is a bird with wings and a tail. in the work of the dhamma scriptures box, the dhamma scriptures boxes are often decorated with kinnara and kinnaree making dance moves. figure 13: the kinnaree’s dancing pattern on the lung-shaped dhamma scriptures chest at wat chedi luang worawihan chiang mai province source: research team 827 2.6) flora pattern group: in the dhamma scriptures box, this group of patterns is tied in the form of a bunch of floats intertwined in the entire area of the body of the dhamma scriptures box, with branches, stalks, leaves, curled and intertwined with flower patterns, such as flower pot or puranakata pot pattern, lotus flower bloom pattern, lotus bud pattern, artificial lotus pattern, gardenia flower pattern, acacia flower pattern, flora coiled stem pattern, and four-petal flower guard pattern in a rhombus frame. (14) (15) (16) figure 14: the flora pattern on the dhamma scriptures box at wat phra yuen, lamphun province figure 15: the flora pattern on the dhamma scriptures box at wat nong nguek, lamphun province figure 16: the flora pot pattern on the lung-shaped dhamma scriptures chest at wat phra that lampang luang, lampang province source: research team 2.7) a group of animal motifs consists of sacred animals, himmaphan animals, mythical creatures, and common animals. examples include lion pat828 terns, bird patterns, bat patterns, tiger patterns, and three-headed elephant patterns. (17) (18) (19) figure 17: the lion pattern on the lung-shaped dhamma scriptures chest at wat phra that hariphunchai, lamphun province figure 18: the lion pattern on the lung-shaped dhamma scriptures chest at wat lai hin, lampang province figure 19: the lion pattern on the lung-shaped dhamma scriptures chest at wat umlong, lampang province source: research team 2.8) a group of chinese motifs includes the awanzhijin pattern, the chinese swastika, and the wrench pattern. (20) (21) 829 figure 20: the awanzhijin pattern on the dhamma scriptures box at wat na kuam tai, lampang province figure 21: the awanzhijin pattern on the dhamma scriptures box at wat na kuam tai, lampang province source: research team 2.9) a group of general patterns refers to patterns that are commonly found in the work of the dhamma scriptures box. examples include a group of four-petal flower patterns, a group of scrambled stalks, such as a pattern of a funnel-like float filled with rice used as offerings, and a four-petal flower with a scrambled stem pattern. (22) (23) (24) figure 22: the four-petal flower pattern on the castle-shaped dhamma scriptures chest at wat pasak, chiangmai province figure 23: the four-petal flower with a scrambled stem pattern on the lung-shaped dhamma scriptures chest at wat phra that hariphunchai, lamphun province figure 24: the four-petal flower with a scrambled stem pattern on the lung-shaped dhamma scriptures chest at wat mahawan, lampang province source: research team 830 results from the survey on the status of the dhamma scriptures box in chiang mai, lamphun, and lampang provinces, as well as in supplementary research areas, found that worship items being used to set up a museum-style exhibit for interested visitors are preserved and maintained by temples, communities, and networks. however, some worship items that are no longer in use have been abandoned, damaged, and deteriorated, primarily because they have been replaced with new ones. the value of use has diminished, and there are limited maintenance budgets and awareness of their value within the temples and communities. 5. the preservation of identity and management mechanism of national intangible cultural heritage “dhamma scriptures box” by the community in lanna the preservation of the identity and management mechanism of the national intangible cultural heritage, the “dhamma scriptures box,” requires the participation of temples, communities, cultural agencies, and educational institutions. this collaboration must be integrated continuously and driven simultaneously across four levels of mechanisms: 1. management of intangible cultural heritage (ich): it should be managed according to academic principles, including recording, storing, creating databases, establishing museums, and managing knowledge regarding origins, patterns, and craftsmanship groups. a collection of antiques, dhamma scriptures boxes, and lanna traditional altars should be set up within temples to prevent theft. 2. the management of people: people are the creators of buddhist art, including artisans and local scholars with technical skills. knowledge must be managed, recorded, and transferred to ensure it is not lost. raising awareness of the value of the dhamma seat, dhamma scriptures boxes, and lanna traditional altars among interested individuals, artisans’ heirs, and the new generation is crucial. temples and communities must be concerned about this. 3. management of learning spaces: creating learning spaces by pro831 viding opportunities for interested individuals, successors, or the new generation to engage in learning is essential. this can involve creating “cultural spaces” or artisanal learning spaces in artisans’ homes and passing on knowledge to successors to appreciate its value. to sustain the cultural and intellectual heritage and possibly give it economic value, users must help push towards becoming a soft power. 4. management of network: community-led initiatives require cooperation from all sectors, including the community, government, and academic sectors. effective management involves handling existing resources, people, display spaces, and networks collaboratively. acknowledgments this research paper is part of the research project titled “dhamma seat, dhamma scriptures box, lanna traditional altar: preservation of identity, value, and management of national intangible cultural heritage by the community in lanna,” which received a grant from the science, research, and innovation fund to support the fundamental fund for the year 2023. the researchers would like to thank the buddhist research institute of mahachulalongkornrajavidyalaya university, as well as the target groups, scholars, and key informants who supported, provided information, and helped make this research successful. recommendations this research has the following recommendations: 1) the management of ich in lanna is currently limited in its adherence to academic standards. government agencies or educational institutions should collaborate with temples and communities to create databases utilizing modern storage methods. 2) knowledge about the conservation and preservation of lanna’s intangible cultural heritage should be disseminated according to academic prin832 ciples. this can be achieved through training, demonstrations, or studying from well-managed learning sources to expand these practices to other temples. 3) buddhist monks and communities who own ich often do not fully understand the concept of “registered as a national intangible cultural heritage” and mistakenly believe that registration means the government will confiscate the dhamma scriptures box belonging to the community’s temples. as a result, some temples and communities are reluctant to cooperate in collecting information. relevant agencies should organize training sessions or create public relations media to foster mutual understanding between temples, communities, and conservation agencies. references adisak lakhonkhet. 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