ปรัชญา - อื่นๆ

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A comparison of the concept of compassion in the phenomenology of scheler and in theravada buddhism
Holger Lammert (2023)
In this dissertation, the researcher will attempt to explore the concept of compassion, in the manner in which it is understood in Western phenomenology and in the manner it is understood in Theravāda Buddhism. Compassion in phenomenology is connected in a constellation with other concepts such as empathy, pity and sympathy. It is the phenomenological approach of Max Scheler which tries to disentangle these concepts and consider them from a moral perspective. Max Scheler tries to consider the relationship of our mental states with that of other individuals through a phenomenological determination of value (involving love and hate), which can also can be interpreted as the root of morality in the broadest sense. One's morality is determined by one's feelings toward the other, while not having one's moral judgement contaminated by one's feelings. Central to this approach is the idea of the intentionality of the human subject. In Theravāda Buddhism, emotional contagion is also understood as a form of attachment and is considered to be counterproductive to the feeling of compassion. The Theravāda Buddhist tradition focuses on the concept of compassion, which is the object of meditation practice separate from the experiences of empathy and sympathy. Individual experience is widely believed to be the key to developing compassion. In the Theravāda Buddhist tradition, however, it is an acknowledgment of the suffering of others based less on intention and more on practical action, which is also linked to Buddhist practices such as meditation and dealing with fellow human beings. This dissertation will show that knowing and understanding the differences between empathy, sympathy, and compassion is important to clarifying the differences between Western Christian-influenced sociology and phenomenology and the special status of compassion as part of Theravāda Buddhism.
A Critique of Anicca (Impermanence) From the Position of Parmenides’ Concept of Being
Seth Evans (2018)
This current research is interested in a comparison between the concept of No-Change from the philosophy of Parmenides and the doctrine of annica (impermanence) within Theravāda Buddhism. A modal interpretation of Being as expounded by Parmenides will be touched upon and then contrasted with a detailed explanation of annica as taught by the Buddha, particular in his lessons on the Paṭiccasamuppāda, the Buddhist cycle of suffering. This cycle is used as the main example of annica to show a consistency in the flow of existence from life to life as change conditions change. It is the opinion of this paper that the concept of Buddhist impermanence (anicca) based on the law of becoming or dependent origination implies a concept of Being and is consistent with Parmenides’ concept of Being. Showing a coherence between Buddhist doctrine and Parmenides’ concept of Being calls into question much current interpretation and opens new vistas in comparative study between philosophies of the East and West.
An Analysis of Moral and Generosity in Vessantara Jataka
Sayan Bhramanin; M Suresh Kumar (2019)
This aim offers an analysis of the character of the protagonist in Vessantara Jataka in Theravada Buddhism. The Vessantara ideal of extreme self-sacrifice with special reference to Vessantara’s occupation. The analysis focuses on the moral and those of good actions done by the Vessantara who is the protagonist of the story. The Vessantara Jataka is one of the top widespread Avadanas or a legendary material core on the Buddha’s descriptions of episodes by somebody’s praiseworthy conducts in a former life of Theravada Buddhism. The Vessantara Jataka states the tale of one of Buddha's previous lives, concerning a sympathetic prince, Vessantara, who donates the whole thing he possesses, containing his children, by this means showing the virtue of perfect charity. The Vessantara Story, an account of beyond what is ordinary or usual acting generously, is one of the greatest significant stories in the Buddhist world.
An Elephant: A Religious Language to Peace Process
Phramaha Thanarat Ratthamedho (2017)
This article provides a survey of the Buddhist vision of peace in the light of an elephant as the symbolic religious language with the purpose of contribute to peace-building and peacekeeping in the world.Elephant’sforms are important part of Hindu Buddhist and other myths. Basically, the earliest available teachings of the Buddha are to be found in Pli literature and belong to the school of Theravda Buddhism. We can define the term ‘elephant’ in Pli such as “Hatthi-a male elephant, Hatthn-a female elephant”respectively”. In Buddhism, a white elephant is considered particularly auspicious, and is associated with the birth of the Buddha. From the Pli texts, the group of elephants can divide into two main groups namely: first group:-at the instance of the symbolic conflict such as Girmekhala, Nlgir, Mahilmukha etc., second group:-at the instance of the symbolic peace such as Paccaya, A white elephant, Prileyyaka, Bhaddavat and Ervan etc. The main characteristics of the elephant are strength and steadfastness. Therefore, elephant become a symbol of physical and mental strength, as well as responsibility and earthiness. Buddhism emphasizes on human effort, and has no faith in divine power that is why
Bangkok Catholic Views on the Buddhist Concepts of Karma and Reincarnation
Francis Chan Sze Ming (2022)
The idea karma, and the ensuing concept of rebirth, is central to Buddhism. It is something taken for granted in Buddhist societies, and scholars have long recognized this. For example, Étienne Lamotte, writing as early as in 1935, said, “The doctrine of the act, karman, is the keystone of the entire Buddhist edifice
Buddhism and Peace Promotion
Molankal Gangabhushan M. (2017)
Increasingly, issues of development with sustainable peace have been occupying a central place in any discussion on development and reform. In present-day society, unrestrained egotism has brought profound disruptions to the human heart and humanity is losing sight of the art of coexisting with nature. While a great deal has been achieved in respect of achieving external material development, however, this is not sufficient as we have not yet succeeded in bringing about peace and happiness or in overcoming suffering. With the advent of increasing violence and materialism in the society, peace promulgation occupies Increasingly, issues of development with sustainable peace have been occupying a central place in any discussion on development and reform. In present-day society, unrestrained egotism has brought profound disruptions to the human heart and humanity is losing sight of the art of coexisting with nature. While a great deal has been achieved in respect of achieving external material development, however, this is not sufficient as we have not yet succeeded in bringing about peace and happiness or in overcoming suffering. With the advent of increasing violence and materialism in the society, peace promulgation occupies a pivotal place. Buddhism advocates that with the promotion of awakening to the interdependent reality, selfish compulsive responses will be replaced by loving -kindness, compassion, sympathetic joy, and equanimity. The degree of kindness, compassion and ympathetic joy largely depends upon the extent of internalization of the teachings of Buddhism. Teachings of Buddhism are pivotal in enhancing the universal values promulgated by Buddha. An active religion working in proximity with people, ave a wider scope to orient the people and demystify the gaps in religious teachings and practices in the society. The paper brings forward the teachings of Buddhism to promote peace.a pivotal place. Buddhism advocates that with the promotion of awakening to the interdependent reality, selfish compulsive responses will be replaced by loving -kindness, compassion, sympathetic joy, and equanimity. The degree of kindness, compassion and sympathetic joy largely depends upon the extent of internalization of the teachings of Buddhism. Teachings of Buddhism are pivotal in enhancing the universal values promulgated by Buddha. An active religion working in proximity with people, have a wider scope to orient the people and demystify the gaps in religious teachings and practices in the society. The paper brings forward the teachings of Buddhism to promote peace.
Buddhist Ethics: The Concepts and Principles to Strengthen of Strong Family and Social Thailand In The 21st Century
Phuwadet Sintabsan; Sutas Arsanachai; Phra Santas Kamphirapanyo (2020)
The aims of this research are
Interpretation of Heidegger's Beitrage der Philosophie (Vom Ereignis)' through concepts of nescience in Advaita Vedanta: a cross-cultural exploration of concealment and truth
Mikael Stamm (2021)
This thesis has as its overall objective and purpose to gain new insight into the important later main work by the German philosopher Martin Heidegger (1889-1976), titledBeiträge der Philosophie (Vom Ereignis) (English translation: Contribution to Philosophy)hereafter termedBeiträge,posthumously published in 1986. Due to Beiträge’s experimental form and explicit rejection of traditional Western philosophy, this thesis attempts to view this text in a different perspective, connected to the Indian classical philosophy of Advaita Vedānta, in order to gain new insights. In accordance with this plan,the thesis starts with anexploration of the characteristic form and content of the target text, carried out as an investigation of thefundamental question: What is the Beiträge?In answer to this question, it will demonstrate that theBeiträge can be seen as a radical critique of modernity (rationality and technology).This critique traces modernity to its very root, exposing its nature as a distorted manifestation of amore fundamental and true source. This thesis then assertsthe characteristic dichotomy of theBeiträgethat between the positing of a radical 'other' (truth), as opposed to a present state of pervasive ignorance. This ignorance, though, has the possibility of operating as a passage between a metaphysical manifestation, and aprojected state of truth, beyond any metaphysics.This passage can only be carried out as a break.Therefore, the method employed in the Beiträgeimplies a departure from representational logic and an application of alternative approaches and techniques reflecting the fleeting nature of the truth of Beyng, beyond the domination of beings (objects, substances, entities), pursuing what conditions the possibility of the appearing of these beings as such. This dichotomy which animates the Beiträge, that which focuses upon the passage between ignorance and truth is also a theme in Advaita philosophy. So the next step in the thesis departs from the selected themes found in the Beiträge, in order to analyze the relevant concepts in selected Advaita Vedāntic texts, from Śaṇkarācārya(8th century) up to and including Anubhūtisvarūpa (13th century). I map the themes found in the Beiträge on five ‘categories of interest’ in the text of Advaita Vedānta: 1) Method of articulation, 2) Being [Brahman, sat, bhāva], 3) Nescience [māyā, avidyā, ajñāna],4) The self [antaḥkaraṇa, jīva, ātman], and 5) The final release [mokśa] as the event of realization of true knowledge [vidyā, ajñāna]. Brahman as the internal principle is the Self [ātman] of the individual soul [jīva], as opposed to the inert mental configuration [antaḥkaraṇa] which reflects the involvement in suffering and enjoyment of phenomenal life. Nescience [māyā/avidyā] is characterized as superimposition [adhyāsa], and therefore ontological ambiguous, is the phenomenal world, which is a distortion of true Being. Based on an analysis of nescience and truth in the advaitic texts, the interpretation of crucial concepts in the Beiträge was carried out through the following: Machination, death, self, nothingness, and Truth (of Beyng). The application of Sanskrit philosophical terms and contexts made possible an understanding of the Beiträgeas a'speech of Beyng' throughan impersonal‘other’ principle of a self (Dasein), in opposition to any existential, biographical, or any other forms of humanistic or reconstructional interpretation. This is derived from two factors: 1) An analysis of the concept of self which led to a separation between a constructed “I” and an impersonal Dasein, both of which are mirrored in the ambiguous concept of a Selfhood [Selbst], and2) a 'non-dual'hermeneutical technique, which applied the concept of an ‘event of the radical other truth’[Ereignis] as a crucial 'purifying' principle,through which selected exemplary truth-sentences from Beiträge could be analyzed. In the final chapter 'anomalies'were discussed to strengthen the overall interpretation and make clear the validity and scope of the interpretational model employed.The thesis concludes with pointers to possible applications in other research fields with the potential to extend and illustrate the interpretation of Beiträge.
Kant's concept of enlightenment and buddhist yonisomanasikara: an analytical study
Phramaha Pairat Khienwong (2015)
This dissertation focuses on analysis and synthesis of the idea of two great world thinkers-Immanuel Kant, great philosopher of the west during enlightenment period
Pacifism and nonviolence in Christianity and Buddhism applied to a Thai context
L. Keith Neigenfind (2021)
The concepts of pacifism and nonviolence, though found throughout the prominent sacred texts and teachings of Christianity and Buddhism, tend to be viewed in modern religious expression as optional at best. Most adherents of Christianity and Buddhism do not hold to the concept of pacifism and nonviolence. Firstly, this dissertation will look at both Christianity and Buddhism to see if the concepts of pacifism and nonviolence are optional fringe supererogatory concepts, or if they are actually neglected obligatory core concepts of the faith, that have simply been abandoned due to the deemed impracticality and deemed ineffectiveness of such beliefs and practices. Secondly, besides simply suggesting that pacifism and nonviolence are core obligatory concepts in both Buddhism and Christianity, this dissertation goes further, in intending to see how the religions could work together in developing a robust collective understanding of the concepts. Historically both religions have had some difficulty finding common ground, therefore pacifism and nonviolence could be a bridge which could create more cooperation, interreligious dialogue, as well as potentially assisting with filling in potential blind spots in the respective theories of nonviolence.Finally, the scope of the dissertation will be narrowed into applying theresearch and findings into the Thai contemporary context, attempting to find avenues to practically apply the combined theories of pacifism and nonviolence.
Rethinking the discourses on African identity in the light of religious fundamentalism in Nigeria
Jude Chukwuebuka Okafor (2016)
This research is a critique of the discourses on African Identity in the light of the religious fundamentalism in Nigeria. It has been developed by using the valuable insights of such writers as Blyden, Cesaire, Senghor, Nyerere, Nkrumah, Nwoko, Onyeocha, and Oyebola. Recognizing the weakness of their analysis as their emphasis on the need to return to some pre-colonial, communal African Weltanschauung, this research acknowledges the importance of the theme of cultural synthesis which cuts across their theories. Articulating different views of religious fundamentalism in Nigeria, it also contrasted the social milieu within which the discourses on African identity arose with that accompanying the emergence of religious fundamentalism in Nigeria. Whereas the former was set on the colonial and post-colonial era, the latter also began before the colonial era, but later solidified in the mid 1970s when as Faiola and Kukka noted that a paradigm identity shift occurred among Nigerians. Nigerians began to see themselves as Muslims and Christians, and no longer in their ethnic or tribal identity (Kirk, 1998). Such a paradigm shift implies religious Ethnonationalism, as argued in this research, led to religious intolerance and bigotry in the Nigerian context. It is based on this that the researcher calls for a rethink of the theme of cultural synthesis in order to delineate the communal Weltanschauung of Nigerians, and of an acknowledgment of the instrumental role played by religion as a platform for acquiring ideologies which influence identity, prevalent in the thoughts of Edward Blyden, Senghor, Nyerere, Nkrumah, Nwoko, Onyeocha, and Oyebola on African identity. This research extols intellectual revolution aimed at deconstructing and contextualizing theological thought to promote the African communal Weltanschauung. It also argues that providing greater chances of political participation and protection of the rights of Nigerian citizens irrespective of their religious denominations, and forums to effectively engage the Nigerian civil society in debates and campaigns on the sanctity of human lives, would help avert the manipulation of their religious sensibilities and identities, and possible imposition of new identities on them. Lastly, this research also supports the need for Nigerians to rethink the meaning of their national identity as Nigerian citizens in relation to the faith communities they belong to, as the twin concepts of identity and community become broadened and challenged by the phenomenon of religious fundamentalism- borrowing Bauman's terminology, the "liquid modernity" of post modernism wherein the used-to-be-stable norms and routines that keep communities together now seem unstable and conflicting. This is important because now many cultural conflicts and extremism are orchestrated by both inside and outside structures, and the philosophical question remains how can Nigerians resist the imposition of new identities and blend the seemingly conflicting values existing in their socio-political and religious spheres of their civil society. That is what this research wishes to demonstrate.
Right Thought: A Noble Pathway to World Peace
Ven. Rangama Chandawimala Thero (2017)
There is nothing in all the world more beautiful than the prevalence of universal brotherhood among mankind and there is no greater blessing in all the world than peace. It is true that only human being can bring peace to this world making it a heaven like place. However, by creating violence, he can turn this world into a hell as well. It is evident that in various cultures certain great persons have been elevated to divinity. This implies that one can be a god or a demon based on his thoughts and deeds. Religions and social philosophies teach and guide people to refrain from vicious thoughts, speech and deeds and to practise good instead. For instance, the Dhammapada summarizes the entire teaching of the Buddha into one stanza of four lines. “Not to do all kinds of wrong doings, to perform wholesome acts, cleansing of one’s mind, this is the admonition of all the Buddhas”. In this teaching, without exception, all sorts of bad actions which are condemned by the civilized world as harmful are rejected whereas whatsoever good action is there for the benefit of all beings are praised. So, in brief, what we all need for a meaningful life is recommended therein.
The Approach on Happiness by Western and Eastern Philosophers
Donrudee Suwankiri (2012)
Background: By nature, human beings desire happiness and try to avoid suffering. They search for answers to the origin, goal, and method to attain true happiness. The answers that explain it best come from that of Eastern and Western philosophers who have overflow of doubts and systematic approaches to finding such answers. Therefore, we should conduct studies and synthesize the body of knowledge related to happiness and apply them in our daily lives to ultimately bring us true and long-lasting happiness. Objective: Synthetic and interpretation as well as explanation of concept, philosophy and principles related to origins, ultimate goals and methods of attaining happiness of Eastern and Western philosophers. Result: The research shows that the origin of happiness according to the Eastern and Western philosophers can be divided into 2 concepts. The first concept is God as the origin of happiness
The justification of civil disobedience with reference to Gandhi and Martin Luther King, Jr. : a philosophical investigation
Sanwapat Pattaro (2013)
The purpose of the dissertation is to analyze the philosophical foundation, principles, justification of civil disobedience and to critically evaluate the arguments for and against Gandhi's and King. Gandhi integrates civil disobedience into Satyagraha far from Thoreau's theory of civil disobedience by changing the core of the idea 'Conscience precedes individual's perception' into 'Truth (Satya) precedes conscience' because in Gandhi's view Truth accommodates the diverse religious beliefs of civil resisters in addition to the oneness embedded in the Indian world view and Hindu scriptures. King, too, changes the core of his theory civil disobedience into 'Moral law precedes conscience'. Moral law is adopted from some natural law theorists who accept the existence of God. The heart of Gandhi's political philosophy began from the concept of Truth. In Gandhi's view civil resisters must be men of conscience or seekers of Truth who are well trained to listen to the inner voice or voice of God or Conscience. These civil resisters will always hold on to Ahimsa and nonviolence to protest through means and ends which must cohere. Influenced by Thoreau and Gandhi, King matched the theory of civil disobedience with Christian philosophy and theology to suit the nature of African-American Christian protesters. The core of civil disobedience begins with men of God/men of conscience who follow the doctrine of Christian ethics. Christian men of conscience will hold on to nonviolent way by combining idea of Agape and raises the same to theoretical and practical levels. The principles of mass civil disobedience of Gandhi and King are mostly similar only some aspects are different. Gandhian principle includes: (1) public act (2) practising moral principles (3) breaking only the unjust laws ( 4) nonviolent method (5) non-cooperation and (6) willingness to accept legal punishment. King adds some conditions before launching civil disobedience campaigns: (1) collection of information to determine whether injustices exist or not (2) negotiation (3) self-purification and (4) direct action. Gandhi and King use moral justification in civil disobedience. Gandhi uses three important steps to justify or prove the legitimacy of civil resisters: hold on to cosmic spirit, conscience and nonviolence. King too has three steps to prove the legitimacy of civil resistance: they are moral law, conscience, and nonviolence. Both of them believe that in the absence of any one of these three steps, civil disobedience cannot be justified. Any critical evaluation of arguments against Gandhi and King will have to encounter the problem concerning moral conscience of individual's perception. Violence in civil disobedience arises because of the problem of a thin line between coercive and persuasive methods, and the limitation of applying civil disobedience in some regimes. Gandhi's ideology of oneness in men of Truth is not workable in the cooperation between Hindus and Muslims in his country. Arguments supporting Gandhi and King show that the belief in universal Truth helps civil resisters find universal morality but the civil resisters must also be religious practitioners. Gandhi and King had proved the success of civil disobedience application in their respective countries.
The Notion of Investigation (Vicaya) in Buddhism
Dharma Priya Bhikkhu (2017)
Buddhism is an investigation-introduced religion. It emphasizes the investigation. This article concerns itself with the notion of investigation (vicaya) in Buddhism. The goal in this article is to give a satisfying account of (1) the Buddhist concept of investigations, (2) its methods and (3) purposes. It is mainly approached through the method of the textual studies of the Pāli canonical texts, including the utilizing of a Tibetan Buddhist text source such as Jñānasāra-samuccaya and some uddhist books, describing and analyzing the Buddhist notion on investigation (vicaya). The result of this article is to present a clearer and satisfied account of the Buddhist understanding of investigation (vicaya), its methods (ñāya) and purposes. It is also to cast important light on such problems as the unanalyzed phenomenon of investigation (vicaya) in Theravada Buddhism, its methods and purposes.
The Understanding of Non-Religiosity and Moral Principle of Thai Younger Millennials
Uthai Kaewpetchand; Uthai Satiman (2022)
Misunderstanding of the meaning of immoral person and non-religious person, including reputation of religiosity of Thai younger millennials, leads to claim themselves as non-religious person. By such claim, the term ‘non-religious person’ falls to the criticism that it is immoral person by conservative believers. This paper is intended 1) to investigate what is the causes of argument against religiosity and moral principles of religion defined as immorality and 2) to propose the new tendency of valorization of moral principles in Thai younger millennials. To complete investigation and proposal, this paper uses the marks of moral condition in the book Postmodern Ethics written by Zygmunt Bauman as criticism for reputation of religiosity. Reputation of religiosity is not equivalent to being immoral. It found that using the marks of moral condition of Zygmunt Bauman in Postmodernist perspective is stronger argumentation of reputation of religiosity.
Warring To Warrant World Peace: Buddhist Ethics
Arlene Bobadilla; Krittiya Tumtong; Phra Panyarattanakorn Somruay Pindon; Thawash Homthuanlom; Thanee Suwanprateep (2020)
Warring with “jus bellum justum” (justified and necessary wars) will instead fuel retributive extremism and miseries. “The War to End Wars” coined by H.G. Wells, Woodrow Wilson, David L. George has thus to be declined. “Si vis pacem, para bellum (if you want peace, prepare for war)” is then cautioned by Plato, Renatus, Shi Ji and Rama VI. Buddhist ethics nevertheless believes that apartheid and holocaustic warring discriminates peacefulness. Warring to warrant world peace through Buddhist ethics emerges two kinds of understanding, i.e. first, the pañca sīla codes,“Thou shalt abstain from killing beings” but authorities like policemen and military armforces exploiting lethal arms for suppressions and battles are justified and not guilty. Second, “Jus bellum justum” ethically clashes between duties of abstaining from killing with the duties of national defense, and security from threats. Had war been purposively waged for the national defense through implementing the principle of Aparihāniyadhamma 7
กระบวนการแนวคิดพื้นฐานทางปรัชญา
อดิศักดิ์ ปิยสีโล (2021)
บทความวิชาการู้นี มีวัตุ้ถึ้ปรู้ะสงค์ 1) เพื้้อศึกษาความห้มายแลัะขอบเขตุ้ของปรู้ัชญา 2) เพื้้อศึกษาความสําาคัญแลัะลัักษณะะของปรู้ัชญา 3) เพื้้อศึกษาพื้ัฒนาการู้ของปรู้ัชญาตุ้ะวันออกแลัะปรู้ัชญาตุ้ะวันตุ้ก ซึ้ึงบทความนีเรู้ียบเรู้ียงจากการู้ศึกษาเอกสารู้ แนวคิด้ ทฤษฎีี แลัะงานทีเกียวข้องทังนีปรู้ัชญาเป็นศาสตุ้รู้์ทีเน้นศึกษาถึึงพื้ัฒนาการู้ทางด้้านความคิด้ของมน้ษย์ ด้ังนันลัักษณะโด้ยทัวไปของปรู้ัชญาจึงม้่งเน้นทีจะคิด้ค้นวิธีคิด้ กรู้ะบวนทัศน์ โลักทัศน์ ชีวทัศน์ ของมน้ษย์ในแตุ้่ลัะย้คสมัย มน้ษย์ทีเกิด้มาในบรู้ิบทเด้ียวกัน ให้้คําาตุ้อบ มีการู้มองโลักแลัะชีวิตุ้ตุ้่างกัน แลัะเม้อให้้เสนอรู้้ปแบบในการู้จัด้การู้ชีวิตุ้ย่อมตุ้่างกันไปทางความคิด้เห้็นของแตุ้่ลัะบ้คคลั ปรู้ัชญาทําาห้น้าทีนําาเอากรู้ะบวนการู้ทางความคิด้งห้มด้นันมาจัด้เข้าเป็นรู้ะบบให้ญ่ ด้ังนันเม้อเรู้ามองว่าพื้ัฒนาการู้ของโลัก แตุ้่ลัะช่วงจะพื้บพื้ัฒนาการู้ห้ลัายด้้าน ปรู้ัชญาสนใจในปรู้ะเด้็นพื้ัฒนาการู้ด้้านความคิด้ของมน้ษย์ นีเป็นลัักษณะของปรู้ัชญา โด้ยมีขอบข่ายให้้ศึกษาความห้มายแลัะขอบเขตุ้ของปรู้ัชญา สาขาปรู้ัชญาแลัะสารู้ะสําาคัญของปรู้ัชญาสาขาตุ้่างๆ แลัะศึกษาพื้ัฒนาการู้ของปรู้ัชญาตุ้ะวันออกแลัะปรู้ัชญาตุ้ะวันตุ้ก พื้อเข้าใจแนวความคิด้แลัะทฤษฎีีตุ้่างๆ ของนักปรู้ัชญา ลัักษณะสําาคัญ ของบทความวิชาการู้นีม้่งเน้นการู้วันรู้ับ 15 / ธันวาคม / 2564ตุ้รู้วจสอบ 19-24 / ธันวาคม / 2564ตุ้อบรู้ับ 30 / ธันวาคม / 2564
กสิณ 10 กับการบรรลุธรรมในคัมภีร์วิสุทธิมรรค
พระพงศ์สิทธิ์ โพธิ์เพชรเล็บ; วิโรจน์ คุ้มครอง; Phra Pongsit Popatlab; Viroj Koomkrong (2022)
บทความนี้มีวัตถุประสงค์ 1) เพื่อศึกษากสิณ 10 ในคัมภีร์วิสุทธิมรรค 2) เพื่อศึกษาวิเคราะห์กสิณ 10 กับการบรรลุธรรมในคัมภีร์วิสุทธิมรรค เป็นการวิจัยเชิงคุณภาพ โดยการศึกษาข้อมูลจากคัมภีร์พุทธศาสนาเถรวาท และเอกสารต่าง ๆ ที่เกี่ยวข้อง สรุปวิเคราะห์ เรียบเรียง บรรยายเชิงพรรณนา ผลการวิจัยพบว่า ส่วนกสิณ 10 กับการบรรลุธรรมในคัมภีร์วิสุทธิมรรค พบว่า การเพ่งปฐวีกสิณ เป็นต้น ใช้เป็นอารมณ์ของสมถกรรมฐานก่อนพัฒนาเข้าสู่วิปัสสนาเพื่อบรรลุธรรม โดยการเพ่งดินที่มีสัณฐานกลมประมาณ 1 คืบ 4 นิ้ว เป็นดินที่พระโยคีบุคคลต้องเพ่งทั่วไปพร้อมกัน มิใช่เพ่งเฉพาะเพียงส่วนใดส่วนหนึ่ง ความคิดที่สร้างขึ้นโดยอาศัยปฐวีนิมิตเป็นอารมณ์เรียกว่า ปฐวีกสิณ คือ ทำฌาน 4 และ ฌาน 5 ในปฐวีกสิณให้บังเกิดแล้วเพ่งมองเพื่อทำจิตให้เป็นสมาธิ ปฐวีกสิณสามารถใช้เป็นบาทฐานในการเข้าสู่วิปัสสนาได้เรียกว่าการเจริญวิปัสสนาแบบสมถยานิก คือวิธีการฝึกจิตด้วยการเจริญสมถกรรมฐานก่อนแล้วเจริญวิปัสสนาต่อเนื่องภายหลัง เป็นแบบวิธีการฝึกฝนพัฒนาจิตเพื่อความหลุดพ้นตามแนวทางแห่งเจโตวิมุตติ ซึ่งจะส่งผลให้ผู้ฝึกปฏิบัติบรรลุธรรมสำเร็จเป็นพระอรหันต์แบบอุภโตภาควิมุตติ เป็นต้น
การแก้กรรมในพุทธปรัชญาเถรวาท
กรฤทธ์ ปัญจสุนทร; สกุล อ้นมา; บุญเลิศ ยองเพ็ชร; Korarid Punjasunthorn; Sakun Onma; Boonlert Yongphet (2018)
การวิจัยครั้งนี้มีวัตถุประสงค์ คือ 1. เพื่อศึกษาแนวคิดเรื่องกรรมและการแก้กรรมในพุทธปรัชญาเถรวาท และ 2. เพื่อวิพากษ์แนวคิดเรื่องการแก้กรรมในสังคมไทย โดยสืบค้นข้อมูลจาก พระไตรปิฎก อรรถกถา รวมถึงหนังสือ วารสาร บทความ และงานวิจัยที่เกี่ยวข้อง ผลการวิจัยพบว่า “กรรม” หมายถึง การกระทำที่เกิดจากเจตนา แล้วแสดงออกทางกาย และทางวาจา และให้ผลตามแต่ปัจจัย และกำลังของกรรม ทำให้เราต้องเวียนวายตายเกิด ตราบเท่าที่เรายังไม่ “สิ้นกรรม” หรือ “ดับกรรม” ด้วยการปฏิบัติตามอริยมรรคมีองค์ 8 จนสิ้นกิเลส ในขณะที่วิธีการแก้กรรมที่ปรากฏ ในสังคมไทยก็จะเป็นการทำบุญด้วยการบริจาคทาน เข้าวัด ปฏิบัติธรรม บูชาเทพเจ้าองค์ต่าง ๆ สวดมนต์คาถา หรืออาศัยผู้ทำพิธีเป็นคนกลางสื่อสารกับเจ้ากรรมนายเวร แนวคิดแบบนี้ของคนไทยนั้นมีทั้งส่วนที่ขัดแย้งและสอดคล้องกับหลักคำสอนเรื่องกรรมในพุทธศาสนา ในส่วนที่ขัดแย้ง คือ มองว่าความทุกข์ที่เกิดขึ้นกับตนเองเป็นผลจากการกรรมเก่า รวมถึงมีการบูชาเทพเจ้าเพื่อแก้กรรม แต่อย่างไรก็ตาม คนไทยก็ยังเชื่อในการทำบุญตามหลัก คำสอนในพุทธปรัชญาเถรวาท และการแก้กรรมด้วยการทำบุญหรือทำความดีนั้น ไม่ขัดกับหลักคำสอนเรื่องกรรมในพุทธปรัชญาเถรวาท โดยอาศัยผลของกรรมดีที่ได้ทำในปัจจุบันแก้ผลของกรรมในอดีต

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