Professional Documents
Culture Documents
11 - Chapter 4 PDF
11 - Chapter 4 PDF
4.1 Introduction
4.2 Buddhist perspective on roots of problems
4.3 Modern Buddhist Thinkers on current social problems
4.4 The current social problems in Thailand
4.4.1 Drug Addiction or Drug abuse
4.4.1.1 Solutions
4.4.1.2 Buddhist teaching and application to drug addiction
4.4.1.3 Substance abuse
4.4.1.4 Detoxification
4.4.1.5 What Thanikrabok offers
4.4.1.6 'Back to home' again
4.4.1.7 Elements of the treatment ^J»il
4.4.1.8 The physical detoxification ^L^A^^
4.4.1.9 Buddhist attitude towards intoxicants ^ ^
4.4.1.10 Buddhist Movements in dealing with drug problem
4.4.1.11 Wat Phradhammakaya movement
4.4.2 HIV/ AIDS Problem
4.4.2.1 HIV Problems in Thailand in the past two decades
4.4.2.2 Buddhist View on Sickness
4.4.2.3 Role of Buddhist Sangha in dealing HIV Problem
4.4.2.4 Wat Prabalnampu and Hospices car for AIDSPatients
4.4.2.5 Sangha Metta Project
4.4.2.5.1 The role of Buddhist monks and communities
in HIV/AJDS prevention and care
4.4.2.5.2 Counseling during home visits to people living
with HIV/AIDS.
4.4.2.5.3 Using the participatory approach for caring
HIV/AIDS and ways to manage the crisis
4.4.2.5.4 The Sangha Metta Project's Objectives
4.4.2.5.5 The Sangha Metta Project's Activities
4.1 Introduction
In this chapter, the main focus is laid upon the core of the research work.
That is the appHcation of the Buddhist ways in providing solutions for the
social problems prevailing in Thai society as discussed in full details in the
previous chapters. As mentioned, Thailand as one of the developing country
in South-East Asia has faced with various kinds of social problems which
can be categorized into the following headings.
- Drug addiction
- HIV/ AIDS
- Crimes - violence,
- Prostitution
- Bribery and corruptions
- Gambling
- Suicide
' Victor A. Gunasekara , Basis Buddhism A Modern Introduction to the Buddha s Teaching.
Third Edition, 1997 p.! 1 Accessed from electronic version from the Buddhist Society of
Queensland http:wvvw.uq.net.au/slsoc/budsoc.hlml.,Retrieved on June 18 . 2007
"SN56.11 Online Accessed from
http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.01 l.than.html, Retrieved on June 18,
2007
"* Santikaro Bhikkhu, Enterine the Realm of Reality.,ATtic\e concerning Dhammic Socialism
,1997 p.l
160
Next, the related problems are still from inability of education, moral
and religious values: "the thoughtless often violent garbage lacking in any
human value that floods the TV Channels and airways; the lack of
transparency, honesty, accountability, and leadership in politics; the people
who make huge sums of money on financial markets, not producing
anything for the benefit of humanity while sucking up tremendous resources
••ibid p.]
161
From the above modern point of view, it can be said that causes and
origins of social problems are from selfishness. Based on the principle of the
dependent co- origination {patkxasamiippada), all of them are linked with
one's own self-centeredness or selfishness. Similarly, social problems are
also rooted in social selfishness. It is called the structure of selfishness as
named by Santikaro. According to him, selfishness means a concern above
all with one's self, one's family, or one's group (company, class, religion,
race, nationality, sports club) such that one disregards the needs and well-
being of others, or even goes so far as to consciously hiirm others when
selfishness is out of control.
Ibid p.2
the mind. This defilement must be uprooted and eradicated. The following list
is the equivalent word 'selfishness'.
David R. Roy a modern thinker, in his work entitled '"The Heart of Buddhist
Social Ethics'"' "^ viewed that Akusala/akusalamiila desire (lobha), hatred(dosa)
and delusion (moha) also known as the three poisons and tlie main roots of
human dukkha and social dukkha. To end dukkha, these three need to be
transformed into their positive counterpaits: greed into generosity, ill will
into loving-kindness, delusion into wisdom. According to him, Present social
elites and power structures have shown themselves incapable of addressing
the various crises that already tlireaten humanity and the future of the
biosphere. It has become obvious that those elites'dx&diemselves a large part
of the problem, and that the solutions will need to come from somewhere else.
Perhaps a socially-awakened Buddhism can play a role in that transformation.
He does not believe that Buddhism has the direct solutions to the present
problems. In the same work, the w^riter opined that there ai'e thres
ways that can be applied in practical basis to remedy the social problems:
There are many other socio-economic problems too. These are the
results of misguided knowledge and desire {tanha). Man's extreme
selfishness is responsible for these problems. It seems that a solution rests
with the changing hearts of human beings and there would be no any other
way. Heart is the seat of feelings and strong emotions. Anger and ill-will can
be cooled down by calmness of heart. Here, Buddhism, as an ethical
teaching, advocates the practice of meditation. Buddhist meditation is
capable of bringing solutions to all the problems of modern man.
In the same lime of thought, the most erudite Buddhist bhikkhu, P.A.
Payutta, in his lecture ' Buddhist Solution for the Twentieth -first Century'
165
Briefly speaking, the beliefs that have held control over modem human
civilization can be grouped into three main perceptions:
^ P.A. Payutto Bhikk.hu, Buddhist Solution for the Twentieth -first Century. A lecture
addressed to the 1993 Parliament of the World's Religions in Chicago
166
4.3.1 Solutions
The same well-known Buddhist scholar has provided the solution for
eradicating the roots of problem. Here he says:
*7 would like to stress once more that in order to solve the problems
of greed, hatred, selfishness and mutual destruction, they must be addressed
on the level of views or attitudes. Greed and anger must be allowed no
footing or foundation on which to grow into uncontrollable proportions,
giving results that are widespread and long-lived'.
world, it is found that that religions are a cause of more and more contention
and strife, wars and bloodshed.
In this case, reHgions must re-appraise their role, they must re-
examine their basic views and attitudes. Before religions are able to play a
constructive role in human development, the foundation of views upon
which they are based must be sound. Human beings must be encouraged to
look on others on an equal basis, they must be encouraged to respect and
accept each other, seeing each other with an attitude that is harmonious.
At the end of his lecture, P.A.Payutta suggested that human rights can
be the effective solution for global problem. Human rights have led to the
establishment of laws and regulations devised to maintain harmony within
human society. Within developed countries these qualities are very effective
and as such are very useful to the global situation.
"* Buddhadasa Bhikkhu. Dhammic Socialism, Sahamitr Printing Co, Bangkok, 1986, p. 53
" Ibid, p.l04
'^ Ibid, p. 108
'^ Ibid, p. 46
'•* Ibid, p. 50
'^Ibid, p. 54
'^ Donald Swearer, Internet Vision. 21 November. 1995
http://www.links.net/vita/swat/course/dasanet.hlm!#2 , Retrieved on June 22 , 2007
170
17
Buddhadasa, Dhammic Socialism p.86
'^ Ibid, p.57
'^ Ibid, p.67
"" Concise Oxford English Dictionary.! I"* Edition. Oxford University Press, New York.2004
p. 1143
171
21
AN 6.63 Nibbedhika Sutta Penetrative .Translated from the Pali by Thanissaro
Bhikkhu. 1997. frhup://www.accesstoinsight.org/tipitaka/an/an06/an06.063.than.html
, Retrieved on June 22,2007
172
In 1964, a new
inadequate, and suggested using the bkmket term "drug dependence": The
1957 and 1964 definitions of addiction, dependence and abuse persist to the
present day in medical literature.
Locame ana i
* Sedatives and Hypnotics: Alcohol, Barbiturates,
V
174
hypnotics
^^ Danie R.Lewi.sh et a) 2003: 29. Cited in Phonpachit. Drue Policy in Thailand Senlis
Council Internal ion a I Symposium on Global Drug Policy, Lisbon, Portugal, 23-25 October
2003., Retrieved on June 30 , 2007
,75
4.4.1.1 Solutions
^•^ Declaration Statement made by Prime Minister Thaksin Shinawatra, 24 March 2003
the government sector, there are other private organizations which have
been set up to assist drug abusers. vSeveral effective programs have been
launched with both modern medication and even traditional herbs including
recreational sports and so on. Thai government has declare to public that
drug problem is a national problem. All national institutions, family,
educations and religion have to co-operate with the government to prevent
and eradicate drug problem. Buddhist monks are requested to deliver
sermons to public to wami and advise society to be aware of danger of
drugs. Radio and television ai*e provided for influential persons like
politicians even movies stars and so on to raise effective campaign against
drug. Films and drama are produced to publicize how dangerous and
hazardous the drugs are. In short. Thai government has requested all
organization concerned to assist Thai society to prevent, stop and get rid off
drug problem from Thai society.
4.4.1.4 Detoxification
The client should not forget to think about what he will do after
having returned home:
If you want to enter the drug-detox area and start with the
purification of your body, you will have to go through the ceremony of
SATJA. The Satja is a very essential element here in Thamkrabok. The Satja
sounds like a vow. But it is far more that just a promise "to be a good guy"
179
or "a ^ood girl" from now on, having nothing to do anymore with
consuming or promoting alcohol or other drugs. Satja is a solemn
declaration about a truth that one will put into reality by one's action. Satja
is a sacred act that if you believe in it will connect you with your will power
and with something "beyond" that Luangpaw Charoen has called "the
whisper of God". The Satja is a very powerful tool if you decide to use it. It
is like a car that will lead vou to your ultimate goal. It will be a spiritual
"container" that will guide, protect and save you. Breaking a satja is
considered a very serious thing. So think well, before you decide to take
Satja! If you want, you can get a little paper with a 'sacred word' after the
first phase of your treatment. It is called 'KAHTAH'. Its syllables have no
intellectual meaning, their function is purely energetic. You may learn them
by heart, and then eat the paper after 7 days. You can use it as a 'snow-
plough' to keep your 'road' clean. Repeat it constantly when you meditate,
when you need endurance and strength, or in moments of craving and
temptation. Repeat it in moments of danger! You can also bless your food,
saying it silently. If you use this very powerful tool well, it will grow and
become an effective help in your life. They say that it will become like a tree,
where you can hide, even when a tiger is roaming around, looking for prey.
Notice: The Satja is there for everybody. It is not limited to any specific
religion or belief-system.
Luang Paw Yaai, the holy woman of Thamkrabok, has developed the
rather disgusting, but very effective potion you will have to take at least 5
days early in the morning or in the afternoon.
180
The tea you get before the steam bath has a purifying effect and can
be taken all day long. Like the vomiting, the steam bath is a classical
element of physical purification.
The herbs that are added to the steam are exception.
and ten ( pancasila, atthasila and dasasila). Each item of which commands a
specific prohibition. In tliis present study, first five precepts are the main focus.
The set of five precepts is as fellows:
1. Abstention form killing (panatipata)
2. Abstention from taking what does not belong to or what is not given to
one ( adinnadana)
3. Abstention from illegitimate sexu^il relation (kamesu micchacara)
4. Abstention from telling lies ( musavada)
5. Abstention from intoxicants (sura-meraya-majjapadatthana)"'^
From the fourth item, the abstention from harsh word, from slander, from
frivolous and senseless talk included."^
David R. Loy pointed out this fifth sila with additional interpretation.
He said "no harmful intoxicants that «cloud the mind, » traditionally
emphasizing alcohol although applicable to many other legal and illegal
drugs as weir'"'^ In this connection he quoted the Vietnamese teacher Thich
Nhat Hanh's statement. According to Thich Nhat Hanh, this precept can be
understood as «no abuse of delusion producing substances,» which
(depending on how we use them) could therefore include television,
Walkmans, cellular phones, the internet and other technological devices that
many of us ai'c addicted to. Silicon chip miniaturization continues to provide
us with more opportunities to divert and distract ourselves anytime and
anyplace.
^"^ Pasad, H.S., The Centralm of Ethics in Buddhism, Exploratory Essays, First Edition
,Motilal Banarsidas I^iblishers Private Limited, Delhi 2007 p.l90
''" Sangharakhita. A Survey of Buddhism. Its Doctrines' and Methods Through f/i-f? Agf^.Motilal
Banarsidas Publishers Private Limited, Delhi 2006 p.166
'^ David R.Low.What's Buddhist about Socially Ensased Buddhism. Article online February
-March 2004 http://www.zen-occidental.net/articlesi/loyl2-english.html ,Retrieved on July
15 ,2007
182
Raising Awareness
Building Attitude
(1) Prohibiting smoking on the temple's premises since the time the
Dhammakaya temple was constructed in 1970. declaring a smoke-free
standpoint of the organization. This prohibition had been announced at the
temple long before smoking in closed buildings has been prohibited by law
in Thailand.
(i) Training courses for monks and novices from other temples
(4) Reaching out to the public to educate them on the health and spiritual
effects of smoking via different media which includes
(i) Cassette tapes, CD, MP3, and VCD (50,056 copies) illustrating the
Law of Karma and negative effects of smoking.
(iv) Internet media. The Dhammakaya temple has set up a web site at
www.diu.org/dimc for members to listen to daily sermon delivered by
Venerable Dhammajayo Bhikkhu (7:30 - 9:30 p.m. from Monday to
Saturday and 9:30 - 11:00 a.m. and 1:00 p.m. - 4:00 p.m. on Sunday). One
of the topics that he regularly speaks of is the damaging effects of smoking.
People in the countryside and from around the world can listen to his
teaching daily via live internet broad cast as well as listening lo the archive.
The sermon is translated live into English and Chinese by volunteer
interpreters via the internet web cast.
far, there have been 205 campaigning events with more than 13J66
participants. These campaigns have been held at different locations for
various groups of people as listed below;
(i) Temples
- A case study from Wat Barn Khun temple in Hord City, Chiengmai
province. The temple organized the 'cigarette burning' event on the occasion
of the chief monk of Hord City's 80^*^ birthday. Prior to the ceremonial date,
more than 100 young novices of Wat Barn Khun temple were enthusiastic in
returning to their homes asking their parents to quit smoking. Some of them
had to travel as far as 100 kilometers. They returned to the temple with
tobacco and tobacco plants. During the event, the chief monk and chief
sheriff of Hord city attended the ceremony together with parents of young
novices who vowed to quit smoking for life.
(ii) Monks
high-ranking officials, and the general public. In this campaign, more than
1,000 people decided to quit drinking and smoking.
(vi) Foreigners
Evaluation
(2) Honoring those who quitted smoking during the sermon given by
Venerable Dhammajayo Bhikkhu. Undecided smokers received
encouragement by seeing the recognition of those who were able to quit.
''
- Being a role model - Prohibiting - Organizing - Making changes for
- Educating the smoking in the cigarette burning improvement
temple staff temple activities - Collecting data of
- Educating the - Cultivating smoke- - Campaigning for participants and
public free attitude to monks, youths, those Vt.''hovovi7 to
monks and tlie public to quit smol'dng
- Organizing moral quit smoking and pemianently
training programs to encourage
- Reaching to the others to quit
i i
Monks, novices, Training course that M o n k s w h o went - H o n o r i n g t h o s e who
and staffs are non- encourages smoke- t h r o u - ^ training quit smoking and
smokers, becoming free teach others to qpoit broadcast the events
role models for Printed media, radio smoking thiou^TV
other disciples program, internet & Smoke-free programs
satellite broadcast temples
m n v i » y i n g m»><:sngp<;
on the ne gativ« organizing
consequences of cigarette burning
smoking activity nation- Trend for campaign
wide on s m o k e - f r e e
environrrient in
Thailand and abroad
2tnD00
15964
75337
500
• * - — 4
lutrid Trainij Nw.ci; hit.r^l Mjral r;Vir^l IMrjt Mediiation '^^' UrdinaiMr, Cigjeile Wcmen
Progran Ordinaion Tr3;rting TQinng for Trainmg fcr Training Training tor lor Yoing Burning Leaders
^' Men Ccrmon Iriterfia-X3 Rarea y^ij^^g i^.^^^ MMties
Women People ' Youth Wonen
The dangers of smoking are not only destroying human heaUh but
also causing many other social problems. Among individuals and
organizations who are working hard about fighting against smoking,
Phrarajbhavanavisudh (Venerable Dhammajayo Bhikkhu) has attempted for
more than 30 years to indicate strategies and deal with any possible
procedures to encourage smokers to absolutely quit smoking and prevent
non-smoking persons from addiction with tobacco. These days all results of
his sacrifices are expanding throughout local areas, academic institutions,
governmental and non-governmental organizations, and temples as well.
There are many events and activities in both domestic and international
branches of Wat Phra Dhammakaya all over Thailand and around the world
to persuade all smokers to immediately quit smoking. Therefore World
Health Organization admires and declares to give him the Tobacco-Free
World Award and invite him to be the envoy to urge and stimulate every
individual and society throughout the world to create activities fighting
against smoking/^*^
4.4.2 H I V / A I D S Problem
Human race has been severely attacked by the deadly virus called
HIV for nearly three decades. According to the 2006 AIDS epidemic update
report from the Joint United Nations Programme on HIV/AIDS (UNAIDS)
and the World Health Organization (WHO), the current updated data of
global summary of the AIDS epidemic is presented below.
30
http://www.dhammakaya.or.th/recognitions/award_WHO.php , Retrieved on July 30 , 2007
196
The latest news report from the Dr. Wallop Thainuar, Deputy
Minister of Public Health Ministry of Thailand, stated the spreading of
HIV leads to social problems ,especially families with HIV effected
parents. The number of orphans who lost father, mother or both drastically
increases. From the nationwide figure of orphans whose parents die of HIV
from 2004-2006, it is found that there are 500.000 orphans whose parents
are HIV infected. It means there are 380.000 orphans whose parents die of
HIV and this includes 30,000 orphans who lost both father and mother. The
figure will increase as sexual behaviour trends among youths.^"*
34
MN 141 Saccavibhanga Sutta A/i Analysis of the Truths Translated from the Pah by
Thanissaro Bhikkhu. 2005.
http://www.accesstoinsight.org/tipitaka/inn/iTm.l41.than,htm], Retrieved on August 20
.2007
199
^^Ibid
^^Ibid
*' Jeffrey Po, Critical Examination Of The Concept Of Dukkha In Buddhism, Article online
accessed on August 20, 2CX)7 from http://www.4ui.com/eart/I87eartl.htm
."U^
200
With regard to HIV problem that threatens Thai society for several
decades, Thai government has launched several effective programme to
provide information to give knowledge to public about HIV and set up
centre for relieving mental sickness for infected patients who were
abandoned by their families. Moreover, non government organizations also
with the help from WHO and UNAIDS including foreign organization
conducted researches and provided relevant assistance to society .The
researcher wishes to investigate how can Buddhism plays the role dealing
201
with the HIV problem, off course, not the heaUng or treatment with
medicine as HIV cannot be healed with any medicine. But the attention to
this problem will be paid to psychological treatment that would relieve HIV
infected patients live in their community without being worry. Thai
Buddhist Sangha plays its role dealing with HIV problem in different scale.
Public is warned, advised and suggested by the Sangha about danger of
deadly disease through media. On the other hand, public is also advised and
guided to look at the HIV problem as a social malady that everyone should
be concerned. The root of dukkha from HIV is described as the result of lust
(raga) moha (delusion). The infected patients get HIV virus from various
ways, but mainly from unsafe sexual relation. People from all walks of life
are aware of this virus and they also know that if they want to prevent
themselves from HIV, they should know how to control themselves not to
be a slave of lust (raga)
Next, the role of Buddhist Sangha dealing with HIV problem has
gained much appreciation from the public. Their social services in respect to
HIV problem will be presented.
Patients
1. Program Summary
2. Project Introduction
society people look to them for guidance and solace. The monks and many
of their volunteers live exemplary lives and by showing compassion and
concern for others it is hoped that lay people will follow their example.
3. Program Rationale
Some Thais detest AIDS and the mere mention of the word makes
them cringe. They tend to judge those who have contracted the disease very
harshly. Many families have a hard time coping with the stigma of having a
family member stricken with the deadly disease. Often, AIDS sufferers will
204
not stay in their family home as they do not wish to be a financial or social
burden to their loved ones. Many times families also cannot give the
necessary care and support for their sick family member.
Hospices can offer an alternative and respite for many having trouble
getting settled because of the problems that are associated with the disease.
It is sometimes very difficult for the AIDS patient to find a hospital bed, job
and accommodation. Friends arc often fearful of contact, and so the person
is isolated, and depressed.
The INEB thinks that everyone has a part to play in resolving this
crisis. Thai society is mainly Buddhist with 250,000 monks, 10,000 nuns,
and 30,000 temples, so the Buddhist community is in a very good position to
offer compassionate humanitarian care.
4. Project Objectives
• AIDS awareness
• Self-preservation from the AIDS epidemic; and living
with people with AIDS.
• Universal precautions for caregivers in hospices
• Hospice philosophy of care
• Psychology in working for the hospice
• Basic counseling skills in dealing with AIDS patients
• Holistic care concept and skills
• Hospital visits
Note: Before training begins, potential caregivers will be carefully screened by hospice
staff to evaluate their emotional, spiritual, and psychological readiness and maturity in
relation to working with people with AIDS.
the temple. Training programmes are also for those who are wilHng to work.
Some patients with the first stage of HIV can work and help temple to do
works in the temple. Some are the last stage of symptom were abandoned by
their relatives and wait for the last movement. Infected HIV patients from
walks of life travel to their last sanctuary not for healing HIV but for their
spiritual peace. When they are in their community with distress and
mentally pain as they are neglected by society and regarded as walking
deadly object. Some wanted to spend the rest of time with family, but their
relative took them to the temple without their consent. Here Buddhist
teaching ' metta and karuna ' loving kindness and compassion are taken
into practice.
In line with their traditional role as teachers, they decided they could
teach both groups about its realities. Within this basic framework, the
Sangha Metta Project teaches monks, nuns and novices about HIV/AIDS, h
then equips them with modern participatory social management skills and
tools so that they can in turn work effectively in their communities both to
prevent further HIV transmission and to help people living with HIV/AIDS
and their families. A crucial part of training is close contact between monks
and sufferers, which includes monks having to accept and eat alms food
prepared by people with HIV/AIDS. Sensitized in such basic ways they are
soon able to work freely with affected people in quite remarkable ways.
between them and the people. It is also developing community potential and
encouraging greater grass roots participation in solving problem at the local
level. Because the project has given monks a way to become actively
involved in their communities, something they have always wanted, it is
spreading rapidly into other regions of Thailand, as well as neighboring
countries such as Laos, Myanmar, Cambodia, Southern China, Vietnam and
even Mongolia and Bhutan.
The Sangha Metta Project conducts and supports the followiag activities:
Target Groups:
4.4.3 Yiole
^^ The vSangha Metta Project, Buddhist Monks cmd HIV/AIDS Prevention and Care, from
littp://www.buddhanet.net/sangha-mettay'project.html, Retrieved on August 25,2007
214
among youths, group and community. Crimes are included under the term
violence. Thailand comparing with other countries has a very high figure of
crimes. The below is the top stats. There are other stats of crimes as well.
This figure shows that Thailand suffers from one of the worst social
problems, crimes.70'*'
4.4.3.1 B u d d h i s t A t t i t u d e t o w a r d s violence
1. right speech
2. right action
3. right livelihood.
•*' Seventh United Nations Survey of Crime Trends and Operations of Criminal Justice
Systems, covering the period 1998 - 2000 (United Nations Office on Drugs and Crime, Centre
for Intemationai Crime Prevention); UNODC.
215
Although the principles of right speech and right action are worded
negatively, in terms of a little reflection it shows that positive psychological
factors of great power go along with abstinence, for example;
And what is right action? Abstaining from taking Jife, from stealing,
& from illicit sex. This is called right action."*^
Together with the idea of ahimsa and right speech, right action
constitutes the Five Precepts (Sanskrit: Pancasila Pd\\: pancasila), which
form the fundamental ethical code undertaken by lay followers of
Buddhism, and which are as follows:
I) Taking life or cutting off the life faculty by one's own person
using not only hands or feet, but also such weapons as knives,
sticks, clubs etc. and with the action of throwing, using
stationary devices, using magical formulae, using Psychic
powers, Commanding, Inciting a person to die. (see full details
in chapter 111 p. 12
Summary; Intentionally bringing about the tuiiinicly death of a human being, even if
it is still a fetus, is a Parajika offense
In Vinaya Pita regarding form or way of taking what is not given, the
action of stealing can be committed in various forms as indicated in the
Vinaya texts. These acts \x\c\VidQ: fraudulence, breach of trust, embezzlement
and smuggling. Special cases cited in the Commentary include/a/^e dealing
and Extortion.
•*'Dhp., V. 129
'"Dhp., V. 131-132
220
desires. The conflicts among segments of society are mainly from sensual
desires. The Mahadukkhakhandha Sutta in Majjhima Nikaya."^^ clearly
states.
From the above sutta, it is very obvious that the major causes of
human problems like conflict, violence, war etc. are from inside factors.
Buddhism views that forms of violence originate due to driving force of
mental desire. Then, the violent activities such as using sticks and weapons
to harm one another, verbal and physical abuses of each other, are
unavoidable. This is really true even in the current modem society.
49
MLS.1.113^
221
1. Parental relations
2. Heredity and brain activity
3. Hormones
4. Education
5. Peer influence
6. Drugs an alcohol
7. Easy access.^*^
50
Ibid.
222
The BMA has established the Violence Prevention Fund with the
supporting budget of 50 million bahl. Meanwhile, Prof. Dr. Udomsilp
said the alarming trend is the increasing of silent crime in families, adding
that 90 percent of the wrongdoers are men. The World Health Organization's
statistics showed 70 percent of women were treated cruelly.''^
^'^ Comment posted by reader to the news on Thai National News Bureau Public Relations
Department. Accessed from
http://www.thaivisa.com/forum/lofiversion/index.php/t94010.html, Retrieved on October 16,
2007
53
Ibid
224
spiritual theater; Visitors can also feed the fish, turtles, and ducks in a large
pond. The most provoking scene is "Talking trees" which have words of
wisdom in Thai and English .This is one of the effective methods in
conveying message of the Buddha and other ethical teachings to visitors.
Those who are boring and feel tense and serious from outside rushing and
busy life become calm and cool down with the ethical words written on
threes in peaceful surrounding. This temple has renders this spiritual service
for several decades.
In other side of temple, there is separate place provided for the virtue
camp or dhamma camp for public, especially schools and higher educations.
The virtue program aims at training participants to equip themselves and
build up moral responsibility. The camp lasts seven days. Daily routine for
participants is assigned while staying in the camp. The main objective of
this virtue camp is to promote the Buddha's teaching in applying to the
social daily life. Participants are trained to behave and react to situation they
are facing in daily life. The positive outcome is known after seven day
camp. They learn how to live together with friendship. At the end of the
program, participants are asked to express their feeling about bad behaviour
done by them in the past with intention or without intention on the paper
provided. Then, Buddhist monks who are virtue trainers collect all papers by
his alms-bowl as if Buddhist monks receive food from devotees. This part of
act is called "begging for evil deeds". This can be psychological relief. The
social role run by Wat Umong is highly appreciated by Thai society.
Positive repose indicates the number of schools and institutions that have
booked date and lime for their participants. Students whose behaviour is
aggressive are reported in positive way upon their return home.
226
In his book "Love Your Children the Right Way" he has devoted all
contents of this work to parents' duty in nurturing their children in terms of
building moral responsibihty. One of the contents is about the reason why
children become criminals. He was invited to preach in the prisons and met
young boys around 12-15 years old in the prison. He asked them why they
were arrested. He was told that they were arrested with case of theft and
assault and also with battery committed on their young friends.
He asked them again whether they had any parent. They said they
did. Their parents were also not poor. They lived in a house and ate decent
meals every day and never starved. But why did that boy become a
criminal? He said 'if we don't dig deeply enough to know of the causes we
would think it was due to poverty. It is true that poverty was one of the
factors making criminals out of people. But we cannot think that there was
only one cause. There were many other causes as well. Some parents are an
essential part in training their children to become a thief without realizing it.
It is true that every parent loves their children and they want to teach them
to become good, famous people. But some of them are mistaken about being
good and famous. For example, they believe that if their children are good
and not afraid of anybody;
227
They are fighters and can do anything, then that is really good. That is
in fact wrong thinking. If it occurs in any parents, the surname of that family
^'* Pannananda Bhikkhu, Love Your Children Ri^ht Wax. English Version,
www.buddiianet.net/pdf_rile/chilciren.pdf, Retrieved on October 20. 2007
228
culture. They will be train to know what is good and what is bad. Besides,
the main objective of the program is to train children to be good member of
the society. Current social problems like drug addiction, HIV/ AIDS,
corruption and violence etc. will be taken to the program for children to
discuss. At the end of the program children will gain the basic knowledge of
Buddhism and they also will be able to cope with the real social activities.
Moreover, they also understand how harmful consumerism and materialism
are. After dhamma program, children and youths return home with strong
moral base that would help them guard the intluence of consumerism and
materialism. With right understanding what is good and what is evil, they
will not become the victims of social problem or they will not become
trouble makers to society in which they live.
4.4.3.3,5 Conclusion
To end violence in human society, the Buddhist Sangha in Thailand
has applied Buddhist ethical teaching. As Buddhist religious member, an
ethical symbol or model has to play the role in dealing with social issues.
They can play the role with various ways such as preaching, setting up
centre, launching campaign or running dhamma camp to give light and
guidance to society. Violence in society decreases if the ethical teachings of
the Buddha are put into practice. In the 2P' century, Buddhist teaching is
still effective antidote for social problem as far as the practical way is
concerned.
230
•^* Ven. Chatsumam Kabilsingh, Women in Buddhism Question and answer. Accessed
October 25, 2007 from hJtp.V/www.buddhanet.net/e- learning/history/wbqcontents.htm
57 Ibid
232
being looked down upon. The procedure to solve this problem might be
carried out through the educational system, economic management, social
welfare, etc., as the case may be/
^^ National Identity Office - Office of the Prime Minister's Secretariat. Buddhist Questions
and Answers, http://mahamakuta.inet.co.th/english/question.htm , Retrieved on October 25,
2007
''^ Puntarigvivat,T., Toward a Buddhist social ethics: The case of Tfiailand Conduct of
Ufe,CTOSS Currents Vol. 48 No. 3 fall 1998
http://sino-sv3.sino.uni-heidelberg.de/FULLTEXT/JR-ADM/tavivat.htm,
Retrieved on October 25, 2007
233
plays its role in dealing with prostitution in the way that prostitution is an
unwholesome act and those who involve in sexual relation with prostitutes
violate the third precept. Those who do fresh trade or human trafficking also
transgress the moral discipline \samma Ajiva' in the Noble Eightfold Path.
Moreover, Thai society is guided to be aware of sort of communicable
diseases. Prostitution also can bring health problem to society, especially
HIV/AIDS.
^'DN. III;li
238
social well being. In Digha Nikaya, the six Apayamukkha or the causes of
ruin are clearly stated. Buddhists are advised to absolutely avoid them.
For the oppose camp, the reasons given are based on the standpoint of
principle. They argued that the state has a duty to suppress vice; and the
state should not be seen to condone, encourage, or profit from the activity
which is opposed to Buddhist precepts. Legalization would amount to
legitimating, endorsement, and encouragement. It would send a message to
society that gambling is an acceptable activity. It would increase access to
gambling games and encourage compulsive gambling. It would result in an
increase in the negative effects which result from gambling-poverty, debt,
idleness, irresponsibility, broken families, and crime.^*
^^ Phonpaichit., Gamblins in Thailand, Draft extract from Utsahakam kan phanan, February
1999.
dhamma preaching. The first can be visuahzed and supported by the latter.
That melius both can be combined together.
With regard to Buddhist campaign against gambhng, Thai Sangha
does not neglect its role to give a strong antidote to the public warning the
society to be aware of harmful effect of gambling. Thai Buddhist Sangha
with the full support from Thai government launches a strong campaign
through influential media like television, radio and publication. Monks are
invited to teach moral subject in the educational institutions. Some are
invited to preach dhamma in the prisons to. One of the most ^md leading
Buddhist preachers is Panyanmida BhikMiu whose name and role are
discussed in the section 'violence'. From his lon^^ continuous oreaching
works, he devoted his time to w^arn Thai society about the social problems,
mainly on poverty, superstition, gambling and drinking liquor including
drug addiction. According to him, Thai society becomes poor due to
gambling and diinking. Both unwholesome acts make people idle and lead
their life into ruin.
Finally, the Nine and Tenth of the National Social and Economic
Plan Tenth National Development emphasizes His Majesty's principle of
sufficiency economy to a great extend for achieving sustainable happiness
for the society.' The philosophy of sufficiency economy, based on
adherence to the middle path, is advocated to (a) overcome the current
economic crisis that was brought about by unexpected change under
conditions of rapid globalization, and (b) achieve sustainable development.
Based this National Social and Economic Plan, Thai's life v/ould be
equipped with the philosophy of suiTiciency economy which is based on the
middle patli. If Thais follow this philosophy, they will be able to understand
how to hve in the v/orld of materialism and consumerism. Thev will not be
victimized.
^"^ Tanomsup S./Fhe 10th National Economic and Social Development Plan's Feedbacks^
/\ii article submitted by admin on 25 July, 2006 - 15:07 to http://www.itd.or.tii/'t!i/node/308
(November 10,2007)
••"^' http://v/ww.transparency.org/news_room,'^in_focus/2007/cpi2007 ( November 15,2007)
242
problem. Each year the pubHc is heard about corruption case from the
government sector. For instance, in May 2005, nine commissioners resigned
when they were found guiUy by the Supreme Court of abusing their powers
in August 2004. They were guilty as they issued an executive decree to
increase their salaries by 45.000 baht (US$ I, 1125).™
"Abandoning the taking of what is not given, he abstains from taking what
is not given. He does not take, in the manner of a thief things in a village or
a wilderness that belong to others and have not been given by them ".
"Abandoning the taking of what is not given, he abstains from taking what is
not given. He takes only what is given, accepts only what is given, lives not
by stealth but by means of a self that has become pure. This, too, is part of
his virtue.^^
'''htlp://www.transparency.org/news_room/in_focus/2007/nis_in_east_and_southeast_asia
Retrieved on November 20, 2007
'' AN. X 176
'^ DN II Translated from the Pali by Thanissaro Bhikkhu.i997.
http://www.accesstoinsight.Org/tipitaka/dn/dn.02.0.than.htmi#virtue , Retrieved on November
20, 2007
245
Suicide is indirect (and not usually called suicide) when one does not
desire it as an end or a means, but when one nevertheless commits an act
which courts death, as in tending someone wdth SARS knowing that they
may well succumb to the same illness '
Thai society has been facing with other type of social problem. That
is the suicidal issue. Data from the department of mental health, Ministry of
Public Health reveal the high figure of suicide rate. Suicide is the human
problem which directly relates to psychologictil aspects and it is preventable.
According the Mental Health Department/''^ "suicide occupies one of the top
spots on the current list of mental health problems partly because it leaves
behind a trail of other attendant problems on individual, family, community
and national levels.
'""' Chamlong Disayavanish^ Buddhist Approach to Suicide Prevention, J Med Assoc Thai
2007; 90 (8): 1680-8 Full text. c-Joumal: http://w\vw.medassocthai.org/jouiTial, Retrieved on
November 20, 2(
247
down. They feel extremely sad and cannot tolerate with such situation. In
the modern society and in the era of materialism people have to face social
problems around them. Some may directly affect them. Their mental quality
is harmed by surrounding and personal psychological problems. With this
reasons, the Mental Health Department realizes how important the mental
quality to people is. In this part religious teachings can play the role. Thai
society basically believes in Buddhism. Thais all know that committing
suicide is a serious sinful act. This belief can be transmitted as a warning
message to the public.
the meaning of the first truth 'dukkha' from the authentic source should be
referred. In Sanyutta Nikaya, the Buddha addressed monks about the
definition of dukkha. The Buddha said,
Human beings cannot tolerate these natural changes. They suffer they
see this impermanency occurs to their body and as the result, mental side
also becomes weak. This is the real problem. Venerable Sariputta, the great
disciple of the Buddha provided full explanation about meaning of dukha. In
this part the researcher will focus on dukkka arising from aging, sorrow,
lamentation, pain, grief, and despair, associating with unbeloved, departing
from beloved, missing from what one wants. These dukkhas can lead one to
make a sinful act if one cannot control and tolerate. The following is a full
description of dukkha which may lead one to end one's life. The great
disciple of the Buddha stated: And what is sorrow? Whatever sorrow,
sorrowing, sadness, inward sorrow, inward sadness of anyone suffering
from misfortune, touched by a painful thing that is called sorrow.
"And what is the stress of association with the unbeloved? There is the case
where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors,
or tactile sensations occur to one; or one has connection, contact,
relationship, interaction with those who wish one ill, who wish for one's
harm, who wish for one's discomfort, who wish one no security from the
yoke. This is called the stress of association with the unbeloved.
250
"And what is the stress of separation from the loved? There is the case
where desirable, pleasing, attractive sights, sounds, aromas, flavors, or
tactile sensations do not occur to one; or one has no connection, no contact,
no relationship, no interaction with those who wish one well, who wish for
one's benefit, who wish for one's comfort, who wish one security from the
yoke, nor with one's mother, father, brother, sister, friends, companions, or
relatives. This is called the stress of separation from the loved.
"And what is the stress of not getting what is wanted'/ hi beings subject to
birth, the wish arises, 'O, may we not be subject to birth, and may birth not
come to us.' But this is not to he achieved by wanting. This is the stress of
not getting what is wanted, hi beings subject to aging... illness... death...
sorrow Uimentation, pain, distress, <& despair, the wish arises, 'O, may we
not be subject to aging... illness... death... sorrow, lamentation, pain,
distress, & despair, and may aging... illness... death... sorrow, lamentation,
pain, distress, & despair not come to us.' But this is not to be achieved by
wanting. This is the stress of not getting what is wanted.^^
^^ MN 141 Saccavibhunga Sutta., An Analysis of the Truths, Translated from the Pali by
Thanissaro Bhikkhu. 2005
http://www.accesstoinsight.org/tipitaka/mn/mn.l41.than.htnil
, Retrieved on October 9, 2007
251
studied, not to escape. In the third truth, Nirodha, the cessation of dukkha is
there. The path leading to the end of dukkha is also there.This means anyone
can overcome human suffering as Buddhism is not escapism.
In short ", the concept of Dukkha can be viewed from three aspects:
The four rule of Parajika, the serious rules, for Buddhist priests. One
of them is about killing human being. Human life which is considered as a
life form according to Vinaya rule is even fetus. The four rule of Parajika,
the serous rules, for Buddhist priests. One of them is about killing human
'* Chamlong Disayavanish , A Buddhist Approach to Suicide Prevention, J Med Assoc Thai
2007; 90 (8): 1680-8 Full text. e-Joumal: http://www.niedassocthai.org/joumal p.2
252
^' Chamlong Disayavanish.^ Buddhist Approach to Suicide Prevention. J Med Assoc Thai
2007; 90 (8): 1680-8 Full text. e-Journal: http://www.medassoclhai.org/journal pp.2-3
, Retrieved on November 20, 2007
World Health Organization, Primary prevention of mental, neurological, and psychosocial
disorders, Geneva: WHO; 1998: 75-90. Cited in Chamlong Disayavanish, A Buddhist
Approach to Suicide Prevention.} Med Assoc Thai 2007; 90 (8): 1680-8 Full text, e-Journal;
http://www.medassocthai.org/jouma!
• Diekstra R. ,The epidemiology of suicide and parasuicide. In: Diekstra R, Gulbinat R, De
Leo D, Kienhorst I, editors. Preventive strategies on suicide.
Leiden, Netherland: Bnll; 1995: 1-34.
255
2. Building the confidence in life after death based on the rebirth and
kanima theory
person who commits suicide cannot escape from suffering and they have to
be reborn in the woeful planes of existence".^"*
3. Buddhist psychological way of counseling
Actually monks' duty is to deliver dhamma and instruction to relieve
human being's suffering, especially mental suffering. Traditionally, Thai
society is very faithful to Buddhist Sangha. In order to search for solution
for their personal problems, family and community problems, people
approach Buddhist monks. In this context, monks are regarded as
counselors. The religious knowledge and psychology are very essential in
this regard.
4. Right Livelihood
This is the way to control of access to instruments of suicide. This
refers to forbidden trading as described in the right livelihood in the Noble
Eightfold Path. For instance, Buddhists are advised to refrain from making
living on poison and weapon trading. If these types of instruments are not
controlled and public is not rightly advised to know how forbidden trading
is, an easy access to have them will bring suicidal case to society. Buddhists
have to know that weapon and poison trading is wrong according to
Buddhism. With this right understanding, public can prevent suicide
problem.
^"^ Chamlong Disayavanish. A Buddhist Approach to Suicide Prevention. J Med Assoc Thai
2007; 90 (8): 1680-8 Full text. e-Joumal: hUp://www.medassocthai.org/journal p.4 ,
Retrieved on November 20, 2007
259
disciplines. The fifth precept deals with the moral code laid down for
Buddhists to abstain from all types of intoxicants and drug addiction. In the
Noble Eightfold Path, Sammakammanta or right conduct deals with the right
actions of which is abstaining from intoxicants and drugs that clouded
human's consciousness. Buddhists are advised to refrain from these
intoxicants as their hazardous and harmful effects can lead people to various
unpleasant problems including suicide. Therefore. Buddhists should walk
along the rightful path suggested by the Buddha in order to prevent society
from suicide problem.
6. Third precept in dealing with Prevention of HIV infection
For nearly two decades, Thai society has been threatened by the
deadly virus called HIV. Suicidal cases have been reported to the public,
one of the causes is from HIV /AIDS infected patients. Those who suffer
from the deadly virus cannot bear up psychological affect and negative
social attitudes towards HIV /AIDS patients. They decided to end their life
by instruments of suicide like poison and other types of weapons. In order to
provide solution for this problem, the Buddhist third precept,
kamesiimicchacara, refraining from committing adultery and sexual
misconduct is mandatory for Buddhists. The Five Precepts (Paiica-sila) are
commonly observed together with the Five Ennobling Virtues {Panca-
dhamma). One of the Five Ennobhng Virtues is sexual restraint, ^*^Any
person who refrains from sexual misconduct and has sexual restraint is
guaranteed against involvement in sexual promiscuity and HIV infection.
Hence, practicing the Five Precepts and Five Ennobling Virtues can
contribute to the primary prevention of HIV infection, which is a major risk
factor of suicide.
^' Disayavanish C. Insisht meditation and emotional quotient. Chiang Mai: Sangsilpa Printing
Press; 2006.
" Ericker C. Buddhism. London; Hodder Headline PLC; 1995.
^^ Sadock BJ, Sadock VA. Synopsis ofpsxchiatry: behavioral sciences/clinical psychiatry. 9th
ed. Philadelphia; Lippincolt Williams & Wilkins; 2003.
261
4,4.7,5 Conclusion
Buddhism can play the essential role in suicide prevention by
providing counseling based on the Buddha's teaching. The importance and
life value, the faith in the life after death should be slated clearly to the
public. In addition, public should also be also guided that committing
suicide does not harm to oneself only but the other's life also. The
application of the Buddha teaching in this regard should be really taken into
practice. Meditation, on the other hand, can be the most effective way to
relieve one's stress and tension. Mental development can be done in order to
262
develop the quality of mind and emotion. Thus, the Buddhist teaching can
be applied in minimizing suicide problem in Thai society.