CHAPTER IV

Buddhist Solutions for the Social Problems

 CHAPTER IV

Buddhist Solutions for the Social Problems

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

4.4.3 Violence -Crimes in Thai society

4.4.3.1 Buddhist Attitude towards violence
4.4.3.2 Government reaction to violence
4.4.3.2.1 Project and Workshop
4.4.3.3 Buddhism in dealing with violence
4.4.3.3.1 Dhammakaya Movement
4.4.3.3.2 Wat Umong and Talking Trees
 4.4.3.3.3 Panyananda Bhikkhu
4.4.3.3.4 Summer Ordination program
4.4.3.3.5 Conclusion
4.4.4 Prostitution Problem
4.4.4.1 Buddhist Attitude towards prostitution
4.4.4.2 Solution
4.4.5 Gambling problem
4.4.5.1 Buddhist Attitude towards gambling
4.4.5.2 Buddhist Sangha and its solution
4.4.6 Corruption
4.4.6.1 Buddhist Attitude towards corruption
4.4.6.2 Buddhist Solution
4.4.7 Suicide Problem
4.4.7.1 Buddhist Attitude towards suicide
4.4.7.2 The origin of suicide
4.4.7.3 Buddhist Suicide Prevention
4.4.7.4 Modem Conceptual models for suicide Prevendon
4.4.7.5 Conclusion
4.5 Chapter concluding remarks
 CHAPTER IV

Buddhist Solutions for the social problems

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

In this regard, before presenting the solutions proposed by Buddhism to

the above mentioned social problems faced by Thai society, an attitude
towards these problems according to Buddhist point of view should be
discussed. In other words, il is interesting to study how Buddhism has
shown its attitude towards the social problems occurring prior to or even at
the time of the Buddha, and the current Buddhist thinkers. This research
study attempts to investigate whether Buddhism as a practical rehgion, has
provided the effective ways of solving the social problems. The original
ways as presented in the original teachings and the application of these
teachings to the current social problems in Thai society proposed by the
modern Buddhist thinkers will be elucidated. Apart from this, ways of
 159

prevention, protection and solution done by the Thai government, private

organization or non-government organization (NGO) and rehgious
organization are included in this present study as well.

4.2 Buddhist perspective on roots of problems

Four Noble Truths, the fundamental teaching of the Buddha, reveals
the truth of dukkha, root of dukkha, cessation of dukkha and the path leading
to cessation. The first truth "affirms that the law of dukkha is applicable to the
human condition'.' The Buddha describes the dukkha in Samyutta Nikaya as
follows:
A^^^vv this, monks, is the Noble Truth of dukkha: Birth is dukkha, aging is
dukkha, death is dukkha; sorrow, lamentation, pain, grief, & despair are
dukkha; association with the unbeloved is dukkha; separation from the loved
is dukkha; not getting what is wanted is dukkha. In short, the five clinging-
aggregates are dukkha.

From the above definition, this dukkha is applicable to all human

conditions and it is personal dukkha. But when the social problem is taken
into account, the personal dukkha cannot be separated from personal dukkha
as " there is an inter-relationship between the dukkha that manifests in us as
individual, which support and co-creates the collective problems of our
societies, and, conversely, how the structures in society that manifest these
collective problems impinge us in so many ways, therefore contributing to the
personal or inner dukkha that torments us'/^

' 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

4.3 Modern Buddhist Thinkers on current social problems

In order to have clearly understand how Buddhist perspective on

social suffering or social problem, the Buddhist modern scholars' works and
ideas will be taken into this discussion.

According to Santikaro Bhikkhu, one set of problems can be grouped

under the heading of morality, values, and culture. Primary, is the
consumerism sweeping the world. People no longer rely on their own
wisdom, culture, and experience, rather they seek pleasure and happiness in
material things produced and advertised by the consumer culture. This
spawns problems such as the breakdown in community. As individual
families are focused ore on their own comfort and acquisition of
commodities, they are less willing to put time and effort into maintaining the
bonds and responsibilities that nurture and foster community. So, we find
the breakdown of community coming with the spread of industrialization
and consumerism. The decay does not stop there. It continues not only
between families but within families whenever the level of individuality
becomes excessive and obsessive such that people no longer try even to
sustain the bonds of family, or do so only in superficial ways. Further, the
individuals of the modem society, trapped within their hyper-individuality,
are increasingly alienated from their families and their communities, even
their own bodies."^

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

through speculation on stocks, futures, bonds, commodity prices, and other

forms of so-called investment; the genocide of indigenous peoples
everywhere; gender injustice; and many more".''

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.

In the Buddhist analysis, such selfishness comes from tanha

(craving) and upadana (attachment to that craving) that there is some "me"
or "self who craves; this gives rise to the identitlcations and egoistic states
of mind around which our selfishness forms. This "causal nexus" happens
not only personally, it also happens collectively as certain forms of craving
become endemic in our society. Certain forms of attachment are built into
our social structures. Certain collective identities to skin color, language,
religion, history, ideology, and so on are formed by human and also human
form collective egos ,collectively selfish, what is sometimes called "national
interest" (or "class interest" or whatever "interest"). These give rise to
"structures of selfishness.

Furthermore, Santikaro bhukkhu listed the equivalent of the word

selfishness with the Pali term " kilesa^ defilement, which tarnishes or pollutes

Ibid p.2
the mind. This defilement must be uprooted and eradicated. The following list
is the equivalent word 'selfishness'.

« Greed ilohha): Capitalism & Consumerism

e Anger (feoJ/i-a):Militarism & Injustice
o Hatred {dosdy. Racism, Classism, & Exclusivism
o Lust (raga): Prostitution In Entertainment, Tourism, & Business
9 Delusion (moha): Education & The Media
e Competition: Capitalism, Sports, & A Way Of Life
» Fear (hhaya): Medicine & Religion
e Sexism: All Kinds of Kites a.

The basic cause of all these structures of kilesa is ignorance (avijja):

not seeing things as they really are (yathabhutam)

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:

^ David R.Loy, The Heart of Buddhist Social Ethic.

Article online ,http://www.cic.sfu.ca.^fon.u'n/mai'30,summai'y.doc , Retrieved on June 20 , 200"^
 163

1. The importance of a personal spiritual practice

2. Commitment to non-violence
3. Awtikening together
The role of Buddhist in respect of ending personal dukklia and social
dukktia is ve-r\' important. Emphasis on the social dukkha is promoted by
wego-selves as well as ego-selves. The three collective poisons of
institutionahzed greed institutionalized ill will and institutionalized delusion.
The importance of personal spiritual practice, commitment to non-violence,
and the realization that ending one's own dukkha requires one to address the
dukkha of others as w^ell.

In the lecture entitled "Buddhism & Modern Society" by Venerable

Dr. Beligalle Dhammajoti, the main focus is on the social problems faced by
modern societies. The current problems eire totally different from the archaic
wT)rld. From hivS point of view, "it seems that modern man is going to face
many socio-economic and political problems. Needless to say that the world
in which we live today is highly complicated and confused with many
tangles (jataj'.' Here is his observation concerning current situation of the
modern society. The full excerption is presented below.

Day by day, hundreds and hundreds of new problems arise:

malnutrition, environmental pollution, population problems, unemployment,
terrorism, poverty, drug-related crimes and revolutionary nature of human
beings are to name but a few. In brief, the whole human society is in a state
of chaos. Can this chaotic situation be impeded soon? Who is there to give
proper remedy for these man-made problems? Therefore, it is not incorrect
to say tliat modem man is digging his own grave at a frantic rate. Today, our

^ Buddhism & Modern Society, A lecture contributed by Ven. Dr. Beligalle

Dhammajoti http://www.4ui.com^eart/163eart2.htm, Retrieved on June 20, 2007
 164

society is pleasure-seeking (kamagawesi). money-centered and higlily

competitive. As a result, there is no co-operation among human beings at
all. Man seeks his own happiness through competition but he never finds it
there. Competition gives birth to unhappiness and unsalisfactoriness.
Therefore, we are in urgent need of a considerable change of human
attitudes.

As far as the root of the problems of modern man is concerned, the

same thinker pointed three main roots of evils as indicated in Buddhism. He
is of the opinion that Buddhism advises man to scrutinize the real cause of
all problems. It says that all the problems of humans beings arise as a
consequence of man's desire(/c>/?/;c/), haiTedUhsa) and dclusionf//;o/7c/). Man
abuses world resources and produces pernicious nuclear weapons. Why
does he produce inter-continental atomic missiles and laser bombs? Why are
there supersonic fighters? These are results of human's desire and hatred.
Therefore, it is not untrue to say that over the entire world today spreads an
invisible umbrella - the umbrella of nuclear terror.

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

addressed in the 1993 Parliament of the World's Religions in Chicago**

pointed out the current human problems focusing on the environmental
crisis like a shortage of natural resources. According to him, the high
technology also creates problems to human in terms of improper or wrong
use. The problems originate from hatred, delusion and greed. People neglect
human values and morality trying to dominate and control nature.
Moreover, "The influence of these two qualities, desire or contention for
resources, and hatred or enmity, has caused many problems for human
beings, both within themselves and within the environment. In order to
really address these problems, it is necessary to bring these two forces under
contror*. Greed and hatred, which are natural conditions within the human
mind, would be much easier to control, and would be much shorter lived, if
it were not for the influence of a third condition, which in Buddhism we call
'ditthi\ views and beliefs. Ideologies, religious beliefs and social values are
all aspects of ditthi. Whenever greed, anger and hatred are reinforced with
beliefs and social values, they acquire a clearer direction, an impetus which
channels them into much more destructive activities. Greed and hatred are
maintained and prolonged by the influence of ditthi, making them much
harder to resolve.

Briefly speaking, the beliefs that have held control over modem human
civilization can be grouped into three main perceptions:

1. The perception that mankind is separate from nature, that mankind

must control, conquer or manipulate nature according to his desires.
2, The perception that fellow human beings are not 'fellow human
beings'. Rather than perceiving the common situations or experiences
shared among all people, human beings have tended to focus on the
differences between them.selves.

^ 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

3. The perception that happiness is dependent on an abundance of

material possessions, those human beings will only find happiness through a
wealth of material possessions with which to feed their desires. Three main
perceptions as mentioned above must be corrected. Otherwise, human
society will face various forms of problems. In other word, **under the
misdirection of these three wrong views human beings have also developed
the lifestyles that leads to the widespread of such life and social ills as drug
abuses, violence, stress, mental illness, suicides, and AIDS. The people of
the twenty-first century are going to have to receive the fruits of our actions
in the twentieth century".

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'.

To solve the problem, religious role must be played. According to the

thinker, in the present time, material development has led people to a world
that is linked over the whole planet, but religious teachings are still
addressing the human situation in terms of small groups. As a result human
beings are not yet ready to live together on a global level._So it seems that
personal human development is not commensurate with the physical world
situation. Religions are not yet attuned to addressing the needs of people on
a global level. Instead of being a factor for mutual peace and harmony in the
 167

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.

He proposed people to create good will or metta to each other. This

goodwill must be unlimited, unconditional, non-sectarian. People have
problems with goodwill or love. There may be love, but it is divisive, it is
conditional, it is exclusive and discriminative. There is love for one's own
group, but not for others. Love or goodwill must be spread everywhere,
regardless of boundaries, towards all lives that exits together within the
domain of the natural universe.

He also pointed out that well-developed human beings will be-free of

the quality which is called in Buddhism machariya, covetousness or
possessiveness, on five counts. The five kinds of possessiveness are:

1. Possessiveness or avarice of locality and country.

2. Possessiveness or avarice of group or family, including ethnic and
religious groups.
3. Possessiveness or avarice of material wealth.
4. Possessiveness or avarice of class or caste, including social standing,
skin colour and so on.
5. Possessiveness or avarice of knowledge and learning, including
intellectual achievements and attainments
 168

Tnie human development is characterized by an absence of these five

kinds of avarice, culminating in their complete abandoning. When gauging
human development, the presence or absence of these kinds of avarice
should be taken into account.

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.

4.3.2 Buddhadasa and his Dhanimic Socialism

Buddhadasa Bhikkhu is one of the leaders of Buddhism movement in

Thailand. His way of thought traced back to the original teaching of the
Buddha. He presented his idea about the current social problem and
proposed and urged society to back to their roots, their religious teaching to
put an end to suffering what he called 'soul sicknesses. In his book
"Dhammic Socialism," Buddhadasa Bhikkhu proposed a synthesis of
Buddhist worldview and Western egalitarian political idealism.
Buddhadasa's Dhanimic Socialism is based soundly upon Buddhist notions
of interdependent co-arising {paticca-samuppdda), restraint and generosity
(niyama), and loving-kindness (mettd-kanmd). Together they comprise his
antidote to the soul sickness of our wicked world, characterized by
exploitative development of the natural world and media perpetuated
consumer alienation borne of excessive material hunger, resulting in a sense
of self that deliberately threatens community survival".'^

^ Donald Swearer, Internet Vision. 21 November, 1995

http://www.links.net/vita/swat/course/dasanet.html#2 , Retrieved on June 22 , 2007
 169

According to Buddhadasa, Dhammic Socialism involves realignment.

We are not living up to our human potential - mired in heedless greed and
anxiety, ruled by our most basic instincts, we are too trapped in the temporal
to transcend.'^ He based on his concept on the paticca samiippdda -
interdependent co-arising. This is an essential truth, "...all aspects of life
operate in conjunction with one another." Human survival depends upon the
support of others in the spirit of co-operation and care.'^ Human beings in
the current era are facing 'soul sickness' problems and they are advised to
rethink about the wrong path they had walked and they should go back to
the origin they belong. In this regard, Buddhadasa also stated that "Back on
the road so that we can go on driving..."' - "If we were to act according to
the principles of religion, that is to say, to acknowledge that everyone exists
in God, in the Dhamma, in Tao, in Nature, then our problems would
disappear."''*. Furthermore, the social suffering, according Buddhadasa, is
from primary of ego "....people have become selfish and are attached to the
idea of a self and what belongs to it. They are ignoring God's wish that we
love one another, that is, that we consider the good of society before we
think of our personal gain. For this reason, society's problems will continue
to increase.'^
Donal agreed with this point stating that seeking self-serving
material pleasures, human beings not only ignore the needs of our
communities, but they drain them of their vital resources in human mindless
pursuit of mammon in a conscious, interconnected ecology.'^ Here again
Buddhadasa opined "no one part should consume more than its share of

"* 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

resources."'^ Based on the original leaching of the Buddha of middle path,

Buddhadasa prescribes moderation - "Excessive consumption is wrong...."
In terms of ending problems, Buddhadasa recommended the religious way
which is the only remedy. Here, he points out " The goal of every religion is
to put an end to self-centeredness, to "me" and "mine" kind of thinking."''^

From the points of view on current social problems given by the

leading Buddhist scholars, the main roots of problems are from hatred,
delusion and greed. This means that personal dukkha can lead to social
dukkha as well. The means and ways to end dukkha is to eradicate wrong
view and ego. Moreover, people are advised to follow their religious
teachings and tried to understand each other.

4.3.3 Buddhist Attitude towards Dukkha

The word "problem" is defined as unwelcome or harmful matter

needing to be dealt with and overcome. In Buddhist point of view, human
problems like birth, decay, sickness and death are the major issues to be
taken. Roughly glimpsed. Buddhism views the world as the place full of
suffering or problems. That is because Buddhism always points out the truth
in human life and the truth is hardly accepted by human being because the
truth is painful truth that is avoided by human being. The Buddha proclaims
this truth as Noble or Ariyasacca. There are four truths called four Noble
Truths.
Four Noble Truths are the fundamental teaching of the Buddha as far
as the reality or truth is concerned. The teaching deals with the factual and
actual phenomena that human beings can experience in day today life.

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

The Noble Truths are;

a. dukkha - suffering, discomfort, unsatisfactoriness
b. Samudaya -root or causes of suffering
c. Nirodha - cessation or salvation
d. Magga- the path leading to the cessation of suffering.
The Buddha, the founder of Buddhism, proclaimed this teaching and
claimed that these truths are factual and tme. In other words, the four truths
are called Noble as they are universal and everyone can experience and
comprehend by the right process suggested by the Buddha. The processes
how to comprehend the truth given by the Buddha is very similar to that of
the process of research methodology. The process of finding truth in
Buddhism also has the similar formalities. To say that Buddhism is a
pessimistic religion is completely wrong as it does not stop its discussion
with only suffering but the process how to find the causes and origin and
how to end the problems is also given.

So according Buddhism. 'Dukkha should be known. The cause by

which dukkha comes into play should be known. The diversity in dukkha
should be known. The result of dukkha should be known. The cessation of
dukkha should be known. The path of practice for the cessation of dukkha
should be known'.

Buddhism advises Buddhists to face with reality, not to avoid the

problems though they are unpleasant. The following is the original advice
from the Buddha. According to the Buddha, dukkha including its causes,
diversity, the result, cessation and the path leading to the cessation of
dukkha should be known and comprehended, not avoided or escaped.

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 this present chapter, the solutions to the current social problems

will be proposed and presented based on the Buddhist cardinal teaching.
Types of dukkha or social problems occurred will be brought into study and
compare with the dukkha in the Four Noble Truths and the causes of
problems will then be elucidated with the causes of dukkha in the second
Noble Truth. The possible effective solutions to Thai social problems will
also be proposed along with the path leading to the end of problems in
accordance with the last Noble Truth. The related ways of ending social
problems set by Thai Government, Non-Government Organization, religious
and non-religious movement which engage themselves in dealing social
problem will also be presented.

4,4 The current social problems in Thailand

As mentioned, Thailand as one of the developing country in South-East

Asia has to face with various kinds oi' social problems which can be
categorized into the following headings.

- Drug addiction -HIV/ AIDS -Crime violence,

- Prostitution -Corruptions -Gambling
- Suicide

4.4,1 Drug Addiction or Drug abuse

Drug addiction is defined as a condition characterized by compulsive
drug intake, craving and seeking, despite what the majority of society may
perceive as the negative consequences associated with drug use.

^ "Principles of Drue Addiction Treatment: A Research Based Guide" Preface. National

Institute on Drug Abuse. http://www.nida.nih.gov/PODAT/PODAT2.html , Retrieved on
June 30,2007
 173

The 1957 World Health Organization (WHO! Expert Committee on

Addiction-Producing Drugs defined addiction and habituation as
components of drug abuse;

Drug addiction is a state of periodic or chronic intoxication produced

by the repeated consumption of a drug (natural or synthetic). Its
characteristics include: (i) an overpowering desire or need (compulsion) to
continue taking the drug and to obtain it by any means; (ii) a tendency to
increase the dose; (iii) a psychic (psychological) and generally a physical
dependence on the effects of the drug; and (iv) detrimental effects on the
individual and on society.

Drug habituation (habit) is a condition resulting from the repeated

consumption of a drug. Its characteristics include (i) a desire (but not a
compulsion) to continue taking the dmg for the sense of improved well-
being w^hich it engenders; (ii) little or no tendency to increase the dose; (iii)
some degree of psychic dependence on the effect of the drug, but absence of
physical dependence and hence of an abstinence syndrome [withdrawal],
and (iv) detrimental effects, if any, primarily on the individual.

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.

Substances considered to be addictive (some may be debatable

» Stimulants: Amphetamine, Methamphetamine, Caffeine,

Locame ana i
* Sedatives and Hypnotics: Alcohol, Barbiturates,

V
 174

nimetazepam Methaqualone and the related quinazolinone sedative-

hypnotics

• Opiate and Opium analgesics

Morphine and Codeine, the two naturally-occurring opiate analgesics

Semi-synthetic opiates, such as Heroin (Diacetylmorphine),

Oxycodone, and Hydromorphone

Fully synthetic opium, such as Fentanyl and its analogs,

Meperidine/Pethidine, and Methadone .Thailand has suffered from drug
problem since 1950 from opium, morphine, APC and so on. The situation
became worse when Methamphetamines were introduced. It was said that
one could fine drug dealer in every street in Thailand and since then Thai
communities were in the Dark Age. Family, schools even temples were
affected by this problem. Prisons over the countries were full with drug
consumers, drug sellers and drug dealers. Various types of crimes like
stealing, robbery, murder and so on occurred. All media reported social
problems from drugs. As a result social concern began to rise. Over 7 years
from 1996 to 2002, Thailand's prisoner population increased 250 percent.
According to surveys conducted between June and September 2001, by
2,000 health officials, who visited all 70.000 villages in the country. It was
the most intensive study of the drug problem undertaken to date. Based on
information obtained from these surveys, Thailand was said to have almost
2.6 million drug abusers aged five to 68, including 2.4 million
methamphetamine users. Particularly worrisome was a finding that 4 per
cent of five-to-nine-year olds have already started to experiment with the
consumption and sale of methamphetamine pills. (See details in chapter III)

^^ 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

Realizing the danger of daig problem. Thai Government has issued

Narcotic Acts including laws to prevent and control. With serous drug
problems as such, in 2003 Prime Minister, Thaksin Chinnawatra, had
declared war against drug users, dealers. He declared that
"We'd fnake sure the drug traffickers have only two places to stay- jail
or the cemetery. They'd no places to stay in our society. "
Amnesty International is concerned that government measures against
drug crime in Thailand have led to serious human rights violations,
including alleged extrajudicial killing and use of death penalty. Since 2001,
hundreds of men and women, including foreign nationals and members of
Thailand's ethnic minorities, have been sentenced to death for drug
offences, and numbers on death row have tripled.^"^

On December 3, 2003, the Prime Minister of Thailand announced a

"victory" in his war on drugs, launched in February of this year (2003).
Though the government campaign on drug was said to be ruthless as the
means used was against human rights, effected Thai communities were
pleased as serious social problems from drug decreased.

As mentioned in the research. Thailand was said to have almost 2.6

million drug abusers aged 5 to 68. including 2.4 million methamphetamine
users. This brings serious problem to Thai society in several ways. In terms
of health, the Ministry of Public Health tries hard to provide in information
related to drugs and harmful effects on one hand. Rehabilitation camps for
those who abandoned drugs and those who want to stop using drugs have to
be set up. A huge budget has to be spent for this problem alone. Apart from

^•^ Declaration Statement made by Prime Minister Thaksin Shinawatra, 24 March 2003

^^ Thailand's 'war on drugs, from hltp://web.amnesty.org/wire/May2003/Thailand, May 2003.

, Retrieved on June 30 , 2007
 176

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.

On the religious part, the Buddhist Sangha Organization cooperates

with the government and private sectors in dealing with drug problem.
Some monasteries have estabhshed their ow^n rehabilitation centres to
relieve drug abusers. For instance, Thamkrabok Monastery located about
130 km North from Bangkok, capital of Thailand, between Saraburi and
Phraputthabat, on the w^ay to Lopburi provided drug addicted persons wdth
detoxification wdth traditional herbs combining with the teaching of
Buddhism on 'sacc^' or satya. Those who can completely abandoned drugs
have to take vow not to back to take drug again. This vow is given based on
Sacca which should be sincerely and seriously kept. Wat Thamkrabok has
served Thai society for several decades. Thai public admires and feels
satisfied wdth its role and function.
 177

Wat Thamkrabok in dealing with drug abuse has provided the

information on drug abuse. Here is the full text excerpted.
4.4.1.3 Substance abuse
The reasons why people start to abuse substances may be many, such
as curiosity, peer pressure, boredom, and the lack of self-contldence or even
a secret spiritual longing. Nevertheless, substance abuse can generally be
considered as a symptom of a conscious or unconscious deep crisis in one's
life. Alcohol and drugs cover the existential frustration and the anxiety that
are linked with it. Moreover, most of the drugs poison the body and create
psychological and/or physical dependency. Long term drug abuse doesn't
only lead to serious problems of one's health; it also very often leads to a
decay of one's character: will power, sincerity, integrity and self-esteem are
little by little sacrificed. One starts to nourish darkness instead of one's Inner
Light. This inner misery then requires an increased "anesthesia" through
drugs. After some time one finds oneself hopelessly caught in a self-
destructive vicious circle.

4.4.1.4 Detoxification

Drug detoxification means two things:

A. To withdraws the poisons from one's body.

B. To withdraw one's soul from the ghetto of darkness. This process starts as
soon as one stops nourishing darkness with thought, speech, language and
bodily actions and as soon as one begins to nourish what is good and
rightful, with thoughts, speech, language and bodily actions.
Drug-treatment thus basically requires four components:
1. The total detoxification of the body.
2. The mental confrontation with oneself and one's
situation, which can lead to fundamental life changes.

^^ Druf! Detoxification., Accessed from Wat Thamkrabook's Profile on July 4 , 2007

from http://www.thamkrabok.o^g^ehandlungen.htmI
 78

3. Tools to build up one's will power.

4. The insight, that the search and the realization of one's
"life-task" will be a long-term effort. In order to live a
satisfying life, it needs more than a "struggle against"
(drugs); it needs a positive aim! As soon as one has
found one's constructive "life-task", as well as the will
power to realize it, drugs will not be necessary anymore.
4.4.1.5 What Thamkrabok offers:

1. Detoxification of the body

2. Support in the process of the "mental detoxification":
-the "satja", a vow
-the "kahtah", a tool to build up one's will power
-basic instruction for meditation, providing tranquility
and fortification
3. A special location, far away from one's familiar
surroundings
4.4.1.6 'Back to home' again

The client should not forget to think about what he will do after
having returned home:

-What will he do, in order to lead a fulfilling life?

- Where, with whom and in what neighborhood will he live?
- How will he find a group of people with a constructive attitude,
which will support his stability and his inner growth?
4.4.1.7 Elements of the treatment
The "SATJA" and the "KAHTAH"

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.

4.4,1.8 The physical detoxification

The physical detoxification requires the following elements:
1. A strong herbal medicine and vomiting:

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

2. The black pills

The herbal pills are another element of purification. According to the

constitution of the client, they produce an energizing or a relaxing effect.

Notice: During the detox-process no other kind of medicine is allowed. It would

disturb the procedure of detoxification.

3. The tea and the steam-bath

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.

4.4.1.9 Buddhist attitude towards intoxicants

Buddhists are advised to follow the ethical teachings taught by the

Buddha.They are guided to make merit from three bases of merit making,
charity or donation (dana) percept (sila) and meditation {bhavana). Again in
three main bases of individual development or education (tri sikkha) Buddhists
are suggested to fulfill three pyramid of development or three trainings, moral
code {sila}, concentration (Samadhi) and wisdom (panna,prajna). These ethical
teachings are applicable for lay devotees. In this study, the focus is laid upon
the moral code or precept. In this section, the attention will be paid to the moral
code as its contents deal with the drug addiction. According to Buddhist moral
codes, there are three sets of precepts, minor set of precept ( culla sila)
consisting of five items of good behaviour, medium set of precept
(majjhimasila) consisting of eight items of good behaviour ( atthasila) and
great set of precept (Mahasila) consisting of 227 rules for Theravada sect and
250rules forMahayana sect. Generally speaking, percepts or moral rules in
Buddhism can also be categorized as mutually overlapping set of five, eight.
 181

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

In the original Buddhist text, intoxicant is twofold, sura and meraya.

Sura is a natural thing and equal to whisky and brandy whereas Meraya is
Asava (defilement) and it is not natural thing. Dhammika Sutta in
Suttanipata is very important regarding refraining from taking liquor as for
all other four precepts of Pancasila has only one stanza, but for the fifth sila,
there are two stanzas.There are three aspects of not taking liquor:

1) Majjapama na samacareyya- One should not take liquor.

2) Napayaya -One should not get others to take liquor.
3) Pibatam nianiijcmua- One should not give consent to take liquor.

So according to Buddhism, it is mandatory for Buddhists to abstain

from taking liquor as taking intoxicants makes people mad (ummadanam),
hynopsis (mohanam) and only fool takes liquor (balakanta). The Buddha
invested how harmful intoxicants are. He arrived at his conclusion of
defects of liquor with six points. According to Sigalovada Sutta of M.N.
Surameya is the first thing that takes people to hell. In this context. The
Buddha pointed out 6 defects which cover all the other aspects. They are as
follows:

1) Sanditthika dhanajani-Wealth is wasted in front of one's eyes

(loss of wealth)
2) Kalahappavaddhani-Increasing conflict in society
3) Roganam ayatanam- Increasing various diseases
4) Kopina niddhasani-losing his other senses
5) Evil Reputation
6) Pannaya dubbalirani -Weakening wisdom of the person.

Surameraya is addiction to intoxicant drinks in canonical texts. There are

two more things that ruin people's life, addiction to woman and gambling.
When one addicts to these three things, one will destroy what he gained.
 83

Therefore, he will not be prosperous but will go to hell as these three

things are called Apayamukkha or the entrance leading to unpleasant result.

4-4.1.10 Buddhist Movements dealing with drug problem

In reality, it is hard to confirm that Buddhist teaching is still a strong

antidote to heal Thai society which is regarded as "serious sick" in the era of
industrial and consumerism. However, the role of Buddhist Sangha as a
religious organization can be seen in dealing with social problems specially
drug addiction by applying the ethical leaching of the Buddha. Every
monastery in Thailand is the centre for spiritual awakeness. Defects of
consumerism and materialism can be pointed out by the monasteries to give
the awareness to the public. Buddhist ethical teaching ' avoiding evil deed,
doing good action' and ' do good get good, do bad reap bad outcome' is the
effective vaccination for ill society. The role of Wat Phradhammakaya, one
of the new leading Buddhist movements in Thailand dealing with drug and
smoking can be cited here. The full detail of this project run by this temple
is accepted.

4.4.1.11 Wat Phradhammakaya movement

Phrarajabhavanavisudh is the abbot of Wat Phra Dhammakaya in

Thailand and the president of the Dhammakaya Foundation.
Phrarajbhavanavisudh succeeded in influencing millions of people both
within Thailand and worldwide to practice meditation, a fundamental basis
of true peace and eternal peace. He has also succeeded to encourage Thais to
quit drinking and smoking through the activities of Anti-Drinking and Anti-
Smoking program with is widely accepted nationwide and is being
expanded throughout the world. World Health Organization (WHO)
presented an award to Phrarajbhavanavisudh in recognition for his
 184

achievement of activities of the Anti-Drinking and Anti-Smoking program.

Smoke-Free Campaign of Venerable Dhammajayo Bhikkhu

Venerable Dhammajayo Bhikkhu has continuously campaigned for no-

smoking for the past 34 years since the establishment of the Dhammakaya
temple. The success of the smoke-free campaigns owns its due to the
campaigning network he has established. Four major steps which are raising
awareness, building attitude, organizing campaigning events, and evaluation
were implemented to create such network.

Raising Awareness

Venerable Dhammajayo Bhikkhu has raised awai'eness among

numerous disciples as well as the general public on the negative
consequences of smoking in term of physical and spiritual concerns by

• Being a good role model to others. As a leader of a large and

successful organization, he never smokes nor consumes any kind of
addictive substances. He is the role model of people who wish to be able to
control their mind, speech, and action to be as wholesome as possible.

• Educating staff members of the Dhammakaya temple on risks from

smoking and on how to be good role models to others. Following his
teaching, none of the staff members smokes at all.

• Educating the public on the damaging effects of smoking. For the

past 34 years since entering into his monkhood, Venerable Dhammajayo has
dedicated his life to teaching others to live a proper way of life which means
quitting bad habits, doing good deeds, and purifying the mind through
meditation. Smoking is one of the bad habits that he has made continual
campaigns against.
 185

Building Attitude

Besides raising awareness, Venerable Dhammajayo Bhikkhu initiated

a policy and plans to built the right attitude towards smoking to monks,
novices, and temple staffs as well as the pubHc by

(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.

(2) Cultivating a smoke-free attitude to monks, novices, and lay

people who come to the temple on Sundays, important occasions, and
religious days. From the teaching of Venerable Dhammajayo Bhikkhu, it
has been a common practice of every one in a congregation to stop smoking
(at least during the course of the congregation). Many people who saw that a
majority of people in the congregation do not smoke at all decided to quit
smoking. The number of people attending a congregation varies from
20,000 to 300,000 depending on the importance of each ceremony. No
matter how large the group of people is, all activities have been smoke-free.

(3) Organizing moral training courses to monks, novices, and lay

people. During these training courses, all participants have been asked to
abstain from smoking. Besides being educated on risks from smoking,
participants were also trained to be able to teach others on the damaging
consequences of smoking. These training programs gave the attendants a
new attitude towards smoking. Examples of these training courses are:
 186

(i) Training courses for monks and novices from other temples

Since December 1999, 86 monks and novices from various temples in

Thailand have participated in 45 training courses initiated by Venerable
Dhammajayo Bhikkhu . One of the main purposes of the program is to
cultivate non-smoking habit to monks and novices such thai they can be role
models for their respective communities. The program also encourages
participating temples to become "Smoke-Free" temples.

(ii) Training courses for youth

The training program for youths aims at developing good moral

practices among youngsters. Participants in all activities have been taught
various moral issues. Having learned the value of being good persons, they
developed the right attitude towards smoking. Samples of these programs
are:

• Moral training and ordination programs for young men with a

cumulative total of 21,256 participants.
• Moral training programs for young women with a cumulative total
of 3,969 participants.
• Moral training programs for international youth with a cumulative
total of 500 participants.

(iii) Training courses for the general public

In order for all participants of activities arranged by the Dhammakaya

temple to have the right attitude towards smoking, they have been asked to
omit smoking during the course of the programs. Some smokers have
decided to quit smoking for the rest of their lives after attending these
activities. Samples of these programs are:
 187

• Novice ordination program for 13,842 men

• Moral training program for 200,000 men and women
• Moral training program for 140,000 women
• Moral training programs for soldiers, policemen, and government
officials with a cumulative total of 115,964 participants.
• Congregation of approximately 50,000 people on the first Sunday of
each month.
• Congregation of approximately 20,000 people on other Sundays.
• Congregation on important religious days. The number of
participants varies from 100,000 to 300,000 people.
• Meditation retreat with a cumulative total of 64,005 participants.
• Approximately, 10,000 women leaders have strong intention to
make smoke-free campaigns in their own conmiunities after receiving
guidance from Venerable Dhammajayo Bhikkhu.

All of these training programs were initiated Venerable Dhammajayo

Bhikkhu in order to instill moral values to people by convincing them to get
rid of bad habits, to perform good deeds, and to purify their mind such that
they have enough mind power to control themselves. As a result, people
who have undergone these training programs have the right attitude towards
smoking.

(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.

(ii) Daily radio program.

 (iii) Printed matters such as "Being Meritorious" magazine, "Good
News" newspaper, "Moral Friends" magazine, "Working Monks" magazine,
"The Light of Peace" newsletter, brochures, etc.

(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.

(v) Satellite TV programs. In order to reach a larger group of people,

Venerable Dhammajayo has launched satellite-TV programs to educate
people on various moral issues. His daily sermon that is broadcasted via the
internet is also included as one of the satellite TV program.

By reaching out to the public with different media campaigning on

smoke-free environment, many people have been aware of the consequences
of smoking and thus have a new attitude towards smoking.

Organizing Campaigning Events

Besides raising awareness on risks from smoking and building a

smoke-free attitude to people. Venerable Dhammajayo Bhikkhu motivated
both non-smokers and former smokers to make campaigns for non-smoking.
The campaigns have been carried out in a network under the name
"Cigarette Burning Campaign". They have been organized in public by
asking smokers who were ready to quit to announce their intention. This
kind of campaign has led other reluctant quitters to finally quit smoking. So
 189

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

- Monks from temples all over Thailand who attended training

courses at the Dhammakaya temple had an opportunity to learn about the
consequences of smoking. All of them joined cigarette burning activity in
which they were given a chance to quit smoking permanently and announce
their temples to be smoke-free. Participating temples received 'smoke-free
temple' sign to be displayed on the temples' properties. These temples also
become local centers for smoke-free campaign where they can influence
local monks, novices, and people in the area to quit smoking.

(iii) Educational institutes

- A cigarette burning campaign organized by 12 high schools in

Nakom Rachasima province with support from the provincial governor,
 190

high-ranking officials, and the general public. In this campaign, more than
1,000 people decided to quit drinking and smoking.

- Cigarette burning campaigns made by 40 universities and vocational

schools in Thailand. More than 13,800 people participated in these
campaigns.

- Cigarette burning campaigns arranged by 12 universities in the

United States such as North Western University, University of California at
Los Angeles, Notre Dame University, University of Pennsylvania, etc.

- Cigarette burning campaigns organized by 18 universities in Japan

such as Tokyo University, Tsukuba University, etc.

(iv) Women network

- At the annual seminar of women leaders held in November 2003 at

the Dhammakaya temple,women leaders were impressed by Venerable
Dhammajayo Bhikkhu's campaign on smoke-free environment, especially
cigarette burning activity. They adopted the policy and planned to organize
the activity nation-wide within their 12 administrative regions.

(v) Business sectors

- There are many business owners who announced their business to

be 'smoke-free' such as in the case of Taveekij Group's department stores
that stop selling cigarette permanently by posting a big sign saying "Our
department store does not sell cigarette because we care about you and your
family." Many other grocery stores also do the same by stopping selling
cigarette and posting a sign to notify their customers.
 191

(vi) Foreigners

- There have been many foreigners who joined smoke-free

campaigning activities through Dhammakaya temple's branch-centres
abroad. Many of them also decided to quit smoking forever. This group
includes German, English, Vietnamese, Laotian, Japanese, Singaporean,
Malaysian, Australian, American, Swiss, and Chinese.

These smoke-free campaigns have been organized by a network of

campaigners which include monks, novices, and lay people of the
Dhammakaya temple and other temple, government officials, local people,
students, etc. The campaigning network has been growing at a fast pace.
More and more campaigns are expected in the future. As a result, the
number of people who quit smoking will sharply increase.

Evaluation

After implementing the first three steps, namely, raising awareness,

building attitude, and organizing campaigning events, evaluation on the
effectiveness of the campaigning strategies was then made. This plan-do-
check-act cycle helped improve subsequent campaigning to raise a larger
number of quitters and more public interest. Examples of changes are

(1) Development in the way the cigarette burning activity is held. At a

primary stage, each event was organized among small groups of people and
separately for individual organization. After evaluating the success of each
event, more public figures were invited to raise more interests from the
public and many organizations arranged the campaigning events together at
a larger scale.
 192

(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.

(3) Stimulating and encouraging more groups of people to organize

and film the activities in order to broadcast them during the sermon given by
Venerable Dhammajayo Bhikkhu.

(4) Continuity of the project that leads to sustainability. Smoke-free

campaigns are organized on a continual basis, not only a ''No-smoking" day.

Attendants of smoke-free campaigns have also been asked to join

other activities held by the Dhammakaya temple in order to follow up their
behavior and evaluate the success of the smoke-free program. Following up
on the success of cigarette burning activities, more than 10,000 people have
decided to quit smoking. This figure does not include hundreds of thousand
of people who come to the temple for moral training.
 193

Illustration of the Four Major Parts of Smoke-Free Campaign of

Venerable Dhammajayo Bhikkhu.

Raising Building Organizing Evaluation

Awareness Attitude Campaigning
Events

''
- 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

-Smoking prevention in youth and adolescent

-Reduce smoking prevalence
-Relapse prevention
-Increase -smokie-free- area
 194

Statistics of Number of Participants in Different Training

Programs

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

Summary of Venerable Dhammajayo Bhikkhu's Campaigns

For the past 34 years, Venerable Dhammajayo Bhikkhu Venerable

Dhammajayo has devoted his effort to the fight against tobacco and other
additive substances that deteriorate human health. He often mentions that
when human beings are healthy, they can devote all their energies to
creating a better world and that if we cannot stop drinking and smoking,
people in society cannot live in peace. He has continually campaigned for
'smoke-free' environment using Buddhist teachings, especially the law of
karma, to convince monks, novices, and laity to quit smoking permanently
and successfully. His intention is to run the campaign until smoking no
longer exists in Thailand. He always emphasizes to his disciples that this
project has to move on even after he passes away.
 195

News and Video

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

Number of people living with HIV in 2006

Total 39.5 million (34.1^7.1 million)
Adults 37.2 million (32.1^4.5 million)
Women 17.7 million (15.1-20.9 million)
Children under 15 years 2.3 million {1.7-3.5 million)
People newly infected with HIV in 2006
Total 4.3 million (3.6-6.6 million)
Adults 3.8 million (3.2-5.7 million)
Children under 15 years 530 000 (410 000-660 000)
AIDS deaths in 2006 Total 2.9 million (2.5-3.5 million)
Adults 2.6 million (2.2-3.0 million)
Children under 15 years 380 000 (290 000-500 000)-^
With regard to situation in Asia, the UNAIDS points out that in the
latest report that national HIV infection levels are highest in South-East
Asia, where combinations of unprotected paid sex and unprotected sex
between men, along with unsafe injecting drug use, are the largest risk
factors for HIV infection.

4.4.2.1 HIV Problems in Thailand in the past two decades

HIV / problem is one of the worse and serious social problems so far
as public health is concerned. For nearly two decades, Thailand becomes
fully alert on deadly communicable virus so-called HIV. From 1994-2002,
Thailand had a high figure of aids patients. According to data from
Epidemiology Division, Office of the Permanent Secretary, it is found that
between 1994 and 2002 the majority of patients are still the working
population including children from birth to 4 years old bom of Aids-infected
mothers.^^

^' Aids epidemic update special report on HIV/Aids ,December 2006 p. I

http://data.unaids.org/pub/EpiReport/2006/2006_EpiUpdate_en.pdf, Retrieved on August 5,
2007
^^ Department of Mental Health, Ministry of Public Health.PoZ/ffca/ and Administrative
Changes, Bureaucratic Reforms and Situations Connected with Mental Health Operations.
http://www.dmh.moph.go.th/main.asp , Retrieved on August 5, 2007
 197

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.^"*

4.4.2.2 Buddhist View on Sickness

In the cardinal teaching of the Buddha, the Four Noble Truth

gives much information about human dukkha as follows: dukkha, the
elaboration about dukkha is given by venerable Sariputta, the great
disciple of the Buddha. This explanation is in Majjhima Nikaya.

[Ven. Sariputta:] "Now what, friends, is the noble truth of stress?

Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation,
pain, distress, & despair are stressful; association with the unbeloved is
stressful; separation from the loved is stressful; not getting what is wanted
is stressful. In short, the five clinging-aggregates are stressful.

"And what is birth? Whatever birth, taking birth, descent, coming-to-be,

coming-forth, appearance of aggregates, tfe acquisition of [sense] spheres of
the various beings in this or that group of beings that is called birth.

^^ Matichon Daily News Online. Date: October 13, 2007.Retrievd from

http://www.niatichon.co.th/news_detail.php?id=7149&catid=28
 198

"And what is aging? Whatever aging, decrepitude, brokenness, graying,

wrinkling, decline of life-force, weakening of the faculties of tlie various
beings in this or that group of beings, that is called aging.

"And what is death? Whatever deceasing, passing away, breaking up,

disappearance, dying, death, completion of time, break up of the aggregates,
casting off' of the body, interruption in the life faculty of the various beings
in this or tJiat group of beings, that is called death.

"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 lamentation? Whatever crying, grieving, lamenting, weeping,

wailing, lamentation of anyone suffering from misfortune, touched by a
painful thing that is called lamentation.

"And what is pain? Whatever is experienced as bodily pain, bodily

discomfort, pain or discomfort bom of bodily contact that is called pain?

"And what is distress? Whatever is experienced as mental pain, mentcd

discomfort, pain or discomfort born of mental contact that is called
distress?"And what is despair? Whatever despair, despondency, esperation
of anyone suffering from misfortune, touched by a painful thing, that is
called despair:

In the Buddhist canonical text emphasizes dukkha originated from

Vedana or pain, bodily and mental pain. Bodily pain or bodily discomfort is
from outside factors. Here pain is from aging. The Buddha said '''And what

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

is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling,

decline of life-force, weakening of the faculties of the various beings in this
or that group of beings, that is called aging ". '^ Human cannot control and
cannot wish what he/she wants. It also causes dukkha for man. " In beings
subject to aging... illness... death... sorrow, lamentation, pain, distress, &
despair, the wish arises, 'O, may we not be subject to aging... illness...
death... sorrow, lamentation, pain, distress. & despair, and max 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":^^

According to Jeffry, from the Dhamnia viewpoint, "dukkha", as seen

from the Four Noble Truth conveys the meaning of:

(a) ReaUstic impressions of birth (jati), decay (jara), sickness (vyadhi)

and death (marana). In this context, "dukkha" shows the meaning of the
unavoidable trials and tribulations of life that worldlings (putthajana) and to
some extent those existing in the other realms of existence (the Deva lokas,
the Rupa lokas and the Arupa-lokas and the Lokuttaras) or lower planes of
existences (niraya, asura, petas and tirachannayoni) than the human realm
fmanussana) must undergo... It is interesting to note that when the Lord
Buddha Gotama addresses the Devas and human (manussana) on the topic
of "dukkha" He usually means those 8 types as given in the Second Noble
Truths. However when such topic is addressed to humans only He refers to
12 types. Vyadhi (disease) is expanded to include soka (grief), parideva
(lamentation), dukkha (pain ~ physical pain), domanassa (displeasure —
mental pain) and upayasa (despair)."^^

^^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

According to the description given above, human being's life is

always with dukkha. One of them is illness resulting from aging and despair.
Elsewhere the Buddha admires the healthy condition as the excellent gift or
high blessing ( arogya parcima lahha). The Buddha himself as a human also
cannot escape from illness or sickness. He passed away due to serious
illness. Thus, dukkha, birth, aging and death including dukkha resulting
from pain, despair etc. is the truth which should be known and
comprehended, of course, not to escape. Sickness or illness cannot be
avoided, but sometimes can be prevented. This bodily pain is also common
to all levels of age.

Generally speaking, sickness is common to ail living things. No any

religion in this world claims that bodily illness can be healed by the
religious leaching except the teaching's content in which patient can be
psychologically encouraged and healed. It is true that when a person falls
sick, his mental faculty also becomes weak due to stress and tension. At the
same time, when man gets mental disturbance, his body is also affected by
mental sickness and can lead to physically illness. So Buddhism gives great
attention to this relation particularly mental development which can bring
bodily strength (sound mind, sound body).

4.4.2.3 Role of Buddhist Sangha in dealing HIV Problem

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.

4.4.2,4 Wat Prabatnampu and Hospices car for AIDS

Patients

The temple is called Wat Prabatnampu and it is located in Lopburi

province. The monks and volunteers at this monastery offer sanctuary for
AIDS patients. The temple set up a special project called The
Dramaraksaniwesana Project. Scott Murray has translated the project into
English which is presented in the full excerption.
 202

1. Program Summary

Since September of 1992 the International Network of Engaged

Buddhists - INEB has been working towards setting up hospices for AIDS
patients. A pilot project was set up with a temple offering to take in AIDS
patients. The temple is called Wat Prabatnampu and it is located in Lopburi
province. The monks and volunteers at this monastery offer sanctuary for
AIDS patients giving them holistic care and spiritual encouragement. The
patients and their families also receive care from doctors, nurses and
caregivers.

Initially, the Ministry of Public Health allocated a budget for

seminars and training for the hospice project and the Australian
International Development Assistance Bureau offered a grant to set up the
program in that monastery. Individuals and patients are encouraged to give a
donation whenever possible. The INEB aims to encourage other temples in
Thailand to offer hospice care as well. The INEB hopes that monks and
volunteers will take the initiative and make them aware of the AIDS crisis
and offer a Buddhist approach to this worldwide epidemic. The monks and
volunteers are in an ideal position to provide very much needed moral and
ethical education for prevention of the further spread of this disease; as well
as teaching understanding and compassion for those who are suffering from
AIDS and their families.

2. Project Introduction

Modern medicine and technology has yet to come up with a cure or

vaccine for AIDS. So many people suffering from AIDS symptoms are
spiritually in need of great assistance. When a person is diagnosed with
AIDS it is essential that they receive unconditional love and support. The
INEB encourages temples to take on the necessary role as in today's Thai
 203

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.

Hospice is a comprehensive philosophy of care which takes into full

consideration the individual, their family and friends, as well as their
physical, psychological, social and spiritual needs. There is an emphasis
placed on improving the quality of the sick person's life. Psychological help
and support are constantly needed from all areas since many suffering from
AIDS are so young. A network of careers is needed: doctors, nurses, social
workers, care workers, volunteers, monks, nuns, family, friends, and lay
people, all have special and essential skills they can offer.

Every patient receives a diagnosis and consultation from a doctor.

Counseling is offered by nurses, monks and volunteers offering both
Buddhist philosophy and hospice care. Hospice care is free of charge, and
there is no discrimination based on race, religion, or sex. Services at the
hospice facility are available on a 24 hour, 7 days-a-week basis, enabling
family members to visit whenever they.

3. Program Rationale

With some agencies quoting statistics that claim 800.000 people in

Thailand have HIV it is obvious that Thai society needs to address the AIDS
crisis and it must seek to provide ways of coping with this epidemic
situation. Hospice care at this project tries to do this and it is for anybody
who needs sanctuary.

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

The provision of temple hospice care can provide:

• A caring environment where compassion and

consideration for people with AIDS will help them to
live humanely in a village atmosphere.
• A situation in which the process of training, educating,
and establishing a hospice will enhance community
acceptance and facilitate active support
• A place where Buddhist philosophy and practice can be
integrated with other counseling approaches to provide
practical and spiritual support for AIDS.
• Increased knowledge and awiu'eness for family members
and other villagers in caring for people with AIDS
 205

Temporary respite cai'c in order to support families and

individual careers and provide necessary medical
assistance.

a) Training/education for four different regions:

Four seminars are planned for different target months.

The main purpose of the seminars is to educate about
the AIDS crisis, self-prevention, and awareness on the
AIDS epidemic. Furthermore, the seminars will cover
the issue of hospice CcU'e, Buddhism £uid dying/death,
and ways in which the Buddhist community can help
care for people who are suffering from AIDS.

b) Seminars for eight districts in Lopburi:

The main purpose of these seminars is to create a

positive attitude and support for the estabhshment of
Buddhist hospices in Thailand. The seminars will cover
a Vtiriety of issues including increasing the general
awareness of AIDS and other diseases, addressing the
AIDS crisis, the hospice idea and hospice visits, and
Buddhism and how it relates to AIDS.

c) Training program for caregivers:

The occasional intensive training will be provided for

caregivcrs-monks, volunteers, nurses ^md lay-people.
Trainers will be those individuals who specialize in
 206

these specific fields and issues. The topics that will be

covered include:

• 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.

d) Patient referral and assessment:

The project will work very closely with local health-care

facilities, which will serve as referral sources for the
hospice. After a referral has been made, representatives
of the project will visit the individual and their family to
assess the person's needs, describe the program, and
develop a care plan, while taking into consideration their
physical, psychological, social and spiritual needs.
Afterwards, a physician will diagnose the extent of the
illness. A number of doctors will serve as consultants to
the hospice and they will visit when necessary.

Establishing a working relationship and understanding

with local hospitals and physicians is of the utmost
 207

importance; for if one of the individuals staying at the

hospice requires hospitahzation for acute care the
hospice wants to ensure that the comfort, dignity and
control the person experiences in that hospital's setting
is consistent with the hospice's philosophy. This helps to
ensure the continuity of care for the individual.

e) Activities/Trainings for AIDS Patients

The hospice will provide necessary activities and

training on holistic care for AIDS patients, including
orientation, vocational skills, as well as natural and
musical therapy.

f) Patient and Family Visits

Sometimes, for a variety of reasons, families cannot

cope with their family members who are stricken with
AIDS, so the hospice will work hard to try and establish
goodwill and constructive relationships between the
patients and their families.

From the above information, Prabat Nampu is very enthusiastic

religious organization in rendering social service. It is great and hardest task
to deal with. The current abbot is Phra Alongkot who has been later
conferred honorary degree as Dr.Alongkot has been appointed by the
Sangha council of Thailand as "Phra Athompajanath' meaning ' a priest who
takes care of people'. The temple renders great service to society in dealing
with HIV in full scale. First, temple accepts HIV infected in all condition
(symptom). Cremation sites have been set up in separate place that belong to

Scott Murray.77ie Buddhist Hospices Care in Thailand,

http://www.scottmurray.com/dramaraksaniwesana_project.htm Retrieved on,August 20,
2007
 208

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.

4.4.2.5 Sangha Metta Project

This project is run by the group of monks initiated at the Mahamakut

Buddhist University, Lanna campus,Chiang Mai ,ThaiIand in 1999 with the
purpose of helping patients who suffer from HIV with both material support
and dhamma instruction. How HIV infected patients live in th communities
they belong peacefully. Patients' families are also supported with materials
and necessary requisites from monks in the Sangha Metta Project. This
project applies the Buddha's teaching on MeUa and Karuna. Here the
researcher has excerpted the full information of this project.

4.4.2.5.1 The role of Buddhist monks and communities

in HIV/AIDS prevention and care

ISSUE: Buddhist monks have an important potential role at

community level in engendering practical compassion and support in
HIV/AIDS prevention and care. PROJECT: Given the continuing
discrimination and rejection towards people with HIV/AIDS by local
communities, and the significant social role of monks and temples in local
 209

communities and villages, a social mobilisation and community advocacy

project was initiated in a Buddhist University campus in Northern Thailand,
and a network developed through temples and temple communities
throughout North and Northeast Thailand, extending to Myanmar. Lao PDR
and Southern China. Practical strategies used include training of monks,
inclusion into Dhamma camps, summer retreats and ordination of novices,
and in monks' activities in the temple and village community and schools.
RESULTS: The Sangha Metta Project for Buddhist monks and communities
has been received enthusiastically by monks, temple and village
communities in North and Northeast Thailand, and by senior monks in Lao
PDR and on the Myanmar and Southern China borders with Thailand. A
network of over 100 monks has been established in Thailand, Lao PDR and
border areas. LESSONS LEARNED: Buddhist monks can be supported to
lead village communities ahead in showing and giving compassion and
support to people with HIV/AIDS, and in community/village-based
prevention and care.

The Sangha Metta Project, which engages monks in HIV/AIDS

prevention and care, is unique in that it was initiated by monks themselves
in response to the need for Buddhist monks to have a more active role in
HIV/AIDS prevention and care. Taking the Buddha's teachings as their
inspiration, monks concluded that a core aspect of HIV/AIDS was ignorance
about the condition among both the sufferers and the general public.

^^ Maund L, Bennoun.7/ie role of Buddhist monks and communities in HIV/AIDS prevention

and care. Int ConfAIDS.\99S; 12:711 (abstract no. 34125).
Sangha Metta Project, Muang District, Chiang Mai, Thailand
 210

4.4.2.5.2 Counseling during home visits to people living

with HIV/AIDS.

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.

4.4.2.5.3 Using the participatory approach, young novices

show their understanding of HIV/AIDS and ways to manage the
crisis

One of the most important developments is that, in strong contrast

with their formal roles, project-trained monks have become active in
community work. Using Buddhist ethics as their guideline, they now teach
villagers how to avoid high-risk behavior, help to set up support groups,
train people with HIV/AIDS in handicrafts, donate their alms and take care
of AIDS orphans. Because local people are accustomed to telling monks
their troubles, the latter have become a conduit for identifying many secret
HIV+ people who, once identified, can be referred to support groups and
public assistance programs. "HIV-friendly" temples encourage these people
to participate in community activities. They also provide training in
meditation as well as grow and dispense herbal medicines in collaboration
with local hospitals. This active role among monks is strengthening trust
 211

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.

4.4.2.5.4 The Sangha Metta Project's objectives:

1. To provide Buddhist monks with an opportunity to take part

in HIV/AIDS prevention and care.
2. To establish a network of Buddhist monks capable of
working in HIV/AIDS prevention & care.
3. To help Buddhist monks identify roles they can play in
HIV/AIDS prevention and care.
4. To provide Buddhist monks with accurate and up-to-date
information on HIV/AIDS prevention, transmission and
care.
5. To organize seminars, workshops and training programs for
Buddhist monks, nuns and novices.
6. To equip Buddhist monks, nuns and novices with
participatory social management skills to enable them to
work more effectively in HIV/AIDS prevention and care.
7. To serve as a resource center providing information and
materials on HIV/AIDS.
8. To promote and support the role of Buddhist monks, nuns
and novices in HIV/AIDS prevention and care.
9. To cooperate and coordinate with other organizations
working in HIV/AIDS prevention and care
 212

4.4.2.5.5 The Sangha Metta Project's Activities

The Sangha Metta Project conducts and supports the followiag activities:

1. Education - seminars, training programs and workshops for

monks, nuns, novices and Buddhist laity.
2. Youth activities - education on HIV/AIDS and narcotics
awareness, prevention and care through youth camps and other
youth activities.
3. Home/Community visits - to provide moral support. Buddhist-
based counsehng. advice on self/home-based care and give
donations.
4. Vocational training - provides venues and materials, coordinate
with trainers, funding sources and marketing.
5. Temple activities - daily/weekly meditation retreats, care and/or
ordination for boys orphaned by HIV/AIDS, coordination with
nuns to care for girls and women affected by HIV/AIDS.
6. Resource center - printed/audiovisual materials, brochures, posters
and speakers.
7. Education Fund - for children orphaned or affected by HIV/AIDS.
8. Milk Bank - for children orphaned or affected by HIV/AIDS.
9. Medicine Bank - for people living with HIV/AIDS.
lO.Sanghathan (alms) bank.
11. Funeral robes bank - for families of people who have died of
AIDS.

Target Groups:

(I) Buddhist monks, nuns and novices studying in Buddhist

universities & colleges in Thailand.
 ,13

[2) Buddhist monks, nuns, novices and community leaders in

cr regions of 1

(3) Buddhist monks, nuns and novices in neighboring

40

From two projects cited above, Buddhism in Thailand can help

society which is drastically threatened by deadly virus for certain extend
although a form of help may be at the last moment. With great social
services rendered by Buddhist Sangha applying the Buddha's teaching in
prevention and care resulted in positive attitude of the pubhc towards the
Sangha's role as a giver not in stead of recipient. Buddhism promotes the
teaching of loving kindness and Compassion. Their role in dealing HIV
problem is in the correct track. That is why Thai society appreciates this
great service and also provides well cooperation when the Sangha works.
With the role of Sangha, the Ministry of Public Health dcclai-ed that
campaign against HIV/AIDS was successfi:iL Number of HIV/AirJ)S patient
from 1987 to 2006 is satisfactorily successful by reducing a number of new
infected (10 %) from huge number 140,000 cases to a figure of 14,000
cases. At present Thai society has been facing with HIV problem as it still
spreads and threatens Thai life.Thus, monasteries have to perform their roles
to help society in wliich they live with the teaching of the Buddha.

4.4.3 Yiole

Violence here means any aggressive acts done to individual and

^roup even society. Public is often heard or informed about violence in
vorking place, in family, educational institutions etc. including violence

^^ 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'*'

Type Cases Number

Car thefts 3,276 [35th of 55]
Drug offences 428.9 per 100,000 people [6th of 34]
Murders 5,140 [8th of 62]
Murders (per capita) 0.0800798 per 1,000 people [ 14"' of 62]
Murders with firearms 20,032 [3rd of 32]
Murders with firearms (per capita) 0.312093 per 1,000 people [3rd of 32]
Rapes 4,020 [l4"'of65]
Rapes (per capita) 0.0626305 per 1,000 people [27"^ of 65]
Total crimes 565,108 [17"' of 60]

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

In ethical teaching taught by the Buddha, the main objective of the

teaching is to eliminate personal dukkha and social dukkha arising from
inside factors, lobha, dosa and moha. The teachings of the Buddha are
which are summarized into three main sets, avoiding all evil act,
accumulating good deeds (merit) and purifying one's mind. The first and
second sets are devoted to the human behaviour concerning good and bad.
Again in the Noble Eightfold Path, moral discipline comprising of three
paths;

1. right speech
2. right action
3. right livelihood.

These moral disciplines should be followed by Buddhists in order

train themselves and tame their behaviour to suit for human society. Right

•*' 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

speech is defined as samma-vaca or right speech whereas right conduct is

sammd-kammanta. Both moral disciphnes addressed to people to be aware
of their bodily action and verbal action. In bodily action, Bhikkhu Bothi
describes as follows:
This factor is concerned with bodily action and has three aspects.

(a) Abstinence from destruction of life, that is, abstaining from

killing of other living beings, which includes animals and all other
sentient beings, to abstain from hunting, fishing etc.
(b) Abstinence from taking what is not given, that is, from stealing,
cheating, exploiting others, gaining wealth by dishonest and illegal
ways etc.
(c) Abstinence from sexual misconduct, that is from illicit types of
sexual relations such as adultery, seduction, rape, etc. and for those
who are ordained as monks, the observance of celibacy.

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;

i) Abstaining from the taking of life implies a commitment to

compassion, respecting the life of other beings.
ii)Abstaining from stealing - a commitment to honesty or respect for
others' rights of ownership.
iii) Abstaining from false speech - a commitment to truth.'*^

Right action {samyak-karmanta * sammd-kammanta) can also be

translated as "right conduct" and, as the name implies, deals with the proper
way in which a Buddhist practitioner would act in his or her daily life.'*"' In

^^ Bhikkhu Bodhi , Noble Eightfold Path.

http://www.beyondthenet.net/dhamma/nobleEight.htm , Retrieved on October 15 , 2007
^^ hltp://en.wikipedia.org/wiki/Noble_Eightfold_Path#_note-13
 216

the Magga-vibhanga Sutta, this aspect of the Noble Eightfold Path is

explained as follows:

And what is right action? Abstaining from taking Jife, from stealing,
& from illicit sex. This is called right action."*^

The Ciimia Kammaraputta SuUa (AN 10.176) expands:

"And how is one made pure in three ways by bodily action?

"There is the case where a certain person, abandoning the taking of
life, abstains from the taking of life. He dwells with his rod laid
down, his knife laid down, scrupulous. niercifuL and compassionate
for the welfare of all living beings.
"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 sensual misconduct, he abstains from sensual
misconduct. He does not get sexually involved with those who are
protected by their mothers, their fathers, their brothers, their sisters,
their relatives, or their Dhamma; those with husbands, those who
entail punishments, or even those crowned with flowers by another
man."^'

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:

^ DN 22 (Thanissaro, 2000); MN 141 (Thanissaro, 2005) and SN 45.8 (Thanissaro, 1996).

'*'AN 10.176 (Thanissaro, 1997)

 217

1. To refrain from destroying living beings.

2. To refrain from stealing.
3. To refrain from sexual misconduct (adultery, rape, etc.).
4. To refrain from false speech (lying).
5. To refrain from intoxicants, which lead to heedlessness."*^
In the four Parajika, the serious monasdc rules, violence from crime
like killing and stealing are mentioned. A monk who violates the rule will be
quit from Buddhist community and is no longer in monkhood. The
punishment is so serious that those who committed cannot be reordained as
their religious life as a monk is totally cut. Here is the original statement
related to killing given by the Buddha:

"Should any bhikkhu intentionally deprive a human being of life, or search

for an assassin for him, or praise the advantages of death, or incite him to
die (thus): "My good man, what use is this wretched, miserable life to you?
Death would be better for you than life," or with such an idea in mind, such
a purpose in mind, should in various ways praise the advantages of death or
incite him to die, he also is defeated and no longer in communion ".

The explanation how killing is done with various attempts is given

along with this rule. This rule against intentionally causing the death of a
human being is best understood in terms of five factors, all of which must be
present for there to be a parajika offense. Five factors are object, Intention,
perception and result.

This factor covers four types of action: taking life, assisting a

murderer or suicide, describing the advantages of dying, and inciting a
person to die. The effort to commit killing includes:

•*^http://en.wikipedia.org/wiki/Noble_Eightfold_Path#_note-13 , Retrieved on October 15 ,

2007
 218

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

Next crime is stealing. In Parajika, stealing is taken as the second

serious offense. Religious life in monastery is cut at one if a member of
Buddhist Sangha violates the role by intentionally taking what does not
belong to a bhikkhu. The stealing has many forms according to the Vinaya
Pitaka, the summary statement concludes that the theft of anything worth
1/24 ounce troy of gold or more 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.

From a brief account of these two serious rules, problems caused by

monks are regarded social problems as ihey affect the normal life in many
ways. If the contents of these rules are carefully taken into consideration, the
main areas are related to the social problem faced by the modern society as
well. The serious crimes in human society are nothing but the two main
issues, killing, stealing, and verbal action. Thus, information found in the
Parjajika rules in Vinaya Pitaka reveals the actual human problems in 2550
years ago.
 219

In other sources in Buddhist scriptures, the negative attitude towards

violence is clearly stated. For example, Dhanimapada indicates such
attitudes very clearly. Dhammapada verses 129-30 draw our attention to a
comcaoa hutnan siluatioa aad ceacLtQa la the face of allforrus.of violence-.

All tremble at violence,

All tear death
Comparing oneself with others
One should neither kill nor cause to kill. "^^

All tremble at violence

Life is dear to all
Comparing oneself with others
One should neither kill nor cause to kill.

On another occasion, when the Buddha witnessed some young

children were injuring a snake with sticks; the Buddha advised them not to
do so by stating: Seeking one's own happiness, he, who harms other
pleasure-seeking sentient beings with a rod, will not experience happiness
hereafter. Seeking one's own happiness, he, who does not harm other
pleasure-seeking sentient beings with a rod, will experience happiness
hereafter. '^^

In this case, too, violent actions-using a rod to harm other living

beings-are rejected because such violent acts cannot be justified as means of
deriving one's own happiness.

In Theravada Buddhism, the opinion on social problems caused by

the members of human society is given in terms of inside factors, sensual

•*'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.

Monks, when sense-pleasures are the cause, sense-pleasures the

provenance, sense-pleasures the consequence, the very cause of sense-
pleasures, kings dispute with kings, nobles dispute with nobles, brahmans
dispute with brahmans, householders dispute with householders, a mother
disputes with her son, a son disputes with his father, a brother disputes with
a brother, a brother disputes with a sister, a sister disputes with a brother, a
friend disputes with a friend. Those who enter into quarrel, contention,
dispute and attack one another with their hands and with stones and with
sticks and with weapons, these suffer dying then and pain like unto dying.
This too, monks, is a peril in the pleasures of the senses that is pre sent...the
very cause of pleasures of the senses".

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.

According to Buddhism, violent behaviour from bodily action and

verbal action is said to have originated from inside factors, greed, hatred and
delusion. To end dukkha, these three need to be transformed into their
positive counterparts: greed into generosity, ill will into loving-kindness,
delusion into wisdom. Next the researcher will explore how Thai society
reacts towards violence occur and the solution given to prevent violence.

49
MLS.1.113^
 221

Besides, the Buddhist ethical teaching's application in real situation will be

brought into light.

In the article online entitled 'Causes of Crime' pointed out several

factors that lead human committing crimes. The main factors as pointed out
are as follows:

1. Parental relations
2. Heredity and brain activity
3. Hormones
4. Education
5. Peer influence
6. Drugs an alcohol
7. Easy access.^*^

4,4.3.2 Government reaction to violence

Realizing the existing problem of violence in Thai society, there are

several Laws and Acts and effective programe to prevent and eradicate the
violence. The followings are the tentative movement from Thai government
and non-government Agencies.
1. The 1997 Constitution, drafted by representatives of people from
all walks of life, addresses the issue of violence in Section 53, which
notes, "Children, youth, and family members shall have the right to
be protected by the government from violence and unfair treatment."
This statement clearly demonstrates society's concern about the
problem of domestic violence.
2. The Cabinet Resolutions on 29 June 1999 endorsed "eight
measures to solve problems concerning violence against women",
as proposed by NGOs through the National Commission on

50
Ibid.
 222

Women's Affairs (NCWA). These measures are meant to guard

women's safety both within the family and in pubhc.
3. On 16 May 2000, the Cabinet also approved a National Policy
and Plan to Eradicate Violence against Children and Women. This
policy and plan serves as a guideline for concerned agencies to
initiate projects and activities that correspond to their own
mandates."'

4.4.3.2,1 Project and Workshop

In Bangkok itself. 50 million baht had been spent for launching

programs to end violence in Bangkok. Here is the news report about this
event.

Bangkok Deputy Governor Putthipong Punnakun and Thai Health

Promotion Foundation Vice President Udomsilp Srisangnam held a press
conference on the 'Youth Power to End Violence' event. The event has been
held on every 25th of November to campaign against violence on women
and children.
Mr. Putthipong said the Bangkok Metropolitan Administration
(BMA) has a policy of improving the quality of life to create a good
environment in the capital. The policy opposes the use of violence against
family members, while strengthening the communities.

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

^' Ibid p.2

 223

that 90 percent of the wrongdoers are men. The World Health Organization's
statistics showed 70 percent of women were treated cruelly.''^

In the Workshop on National Legislation on Domestic Violence

in the Mekong Basin Sub-region held in 4-6 December, 2001, the main
focus of the workshop is about domestic violence. The workshop aimed to
enable participants to draft gender-based domestic violence legislation that
is comprehensive, integrated and provides women with effective protection.
The Women's Parliamentarian Club, which attended the meeting, has joined
with the National Human Rights Commission to organize a first meeting to
draft a Domestic Violence Bill in February with support from UNIFEM.
The Thai delegates aim to have a draft bill ready to be presented to
Parliament in August 2002. The Thai NGO participants have already met in
January 2002 to start this process;^^

4.4.3.3 Buddhism in dealing with violence

Buddhist ethical teaching emphasizes the teaching of non violence-

ahimsa to as the means to solve the violence in human society. The Noble
Eightfold Path has clearly suggested the right conduct which helps prevent
violent behaviour. In other places, human development in terms of mental
development which assists human mental quality improve and such spiritual
development can lead to peace and harmony to society. The social malady
from greed, hatred and delusion is directly healed with counterparts: greed
into generosity, ill will into loving-kindness, delusion into wisdom.

^'^ 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

4.4.3.3.1 Dhanimakaya Movement

The Dhammakaya Movement is a Buddhist movement founded in

Thailand in the 1970s. It was founded by the Thai meditation master
Phramongkolthepmuni, and is primarily represented today by its non-profit
foundation, the Dhammakaya Foundation, and the Wat Phra Dhammakaya
temple in Pathum Thani Province, Thailand. The movement is characterized
by a hteral interpretation of Pali Tipitaka. the teaching and practice of
meditation.Phrarajabhavanavisudh is the abbot oi' Wat Phra Dhammakaya in
Thailand and the president of the Dhammakaya Foundation.

Phrarajbhavanavisudh succeeded to persuade Thai Youths to come to

the temple and participate in various activities Ihat benefit the society.
Hundreds of people participate in various activities annually. Up to present,
these programs have been in existence for almost two decades and a total of
tens of thousands of Thai young people have ordained while almost five
million Thai young people have participated in activities that benefit the
public.

His temple was successfully expanded to over eighteen countries

worldwide. He has also succeeded in establishing a Buddhist satellite
network or Dhamma Media Channel (DMC.TV) with a 24 ho\ir-a-day
Dharma and meditation teachings broadcast to the audience both nationwide
and worldwide.

4.4.3.3.2 Wat Uniong and Talking Trees

Wat Umong or Monastery with tunnels" or known in other name as

Suan Buddha Dhamma ("Garden of Buddha's teachings") is located at
Tambon Suthep, Amper Muang, Chiang Mai 3.5 km west of Chiang Mai
province, 700 km north of Bangkok, Thailand. The temple has provided
Buddhist meditation program, Buddhist library, self-service book stall,
 225

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

4.4.3.3.3 Panyananda Bhikkhu

Panyananda bhiikhu is one of the forunner Buddhist monks who

devoted whole life to preach dhan:ima to awaken public from ignorance, to
warn Thais to be aware of consumerism and materialism, gambling and
drinking including drug addiction. Regarding social problems, he suggested
that the role of parents is very essential in terms of nurturing ethical and
moral responsibility.

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

will surely go down hill. Please do not be mistaken like that".'''^Further he

pointed the fundamental principle of Buddhism, the Five Precepts. He
expanded: Five precepts:
• Teach us not to kill any animals because killing is an act of cruelty
and it shows no mercy in our heart.
• Teach us not to steal. It is a sign of some one, who has no respect
for the rights in ownership of other people.
• Teach us not to commit adultery, an act which shows no control over
one's self.
• Teach us not to use vulgarity, to lie, to say foolish things, and the
words that disunite people. All those words indicate unwholesome
mind, and
• Lastly, they teach us not to drink, smoke, and take intoxicants,
which are the causes of recklessness.
The Five Precepts should be instilled in the mind of the children by
the parents. They should follow them since childhood. The Five Precepts
will help the children to become good people in the future.His way of
teaching is known to public for many decades. The most salient feature of
his teaching is to make people understand their duties as Buddhists.He also
pointed the root cause of social problems like crimes, violence, gambling,
drug and drinking addiction. According to him, Thai people face the social
problems because they neglect the fundamental ethical teaching of the
Buddha. That is five precepts. Violent events do not prevail in humim
society if five precepts are truly observed.

^'* Pannananda Bhikkhu, Love Your Children Ri^ht Wax. English Version,
www.buddiianet.net/pdf_rile/chilciren.pdf, Retrieved on October 20. 2007
 228

4.4,3.3.4 Summer Ordination proj^ram

According to Thai tradition, Thai men, once in their Hte, have to be
ordained as a monk either in a short period of time. After ordination one
may find peace in mind and wish to remain in the order longer. It is left
optionally for everyone to do. For nearly two decades, Thai society has been
facing with social problems from the great impact of consumerism and
materialism. Various forms of social violence are seen and Thai society has
been affected. Thai government with co-operation of main institutions like
school, family and religion arrive at the conclusion that Thai society is sick
and needs effective antidote. The main institutions have to find the proper
ways to prevent society from the problems. They focus their attention to
children who are easily victimized. Family institution has to build up strong
tie among their family members. The educational institutions also have to
work hard to prevent and protect children from the great impact of
consumerism.

In religious part, temples have to pay more attention to the social

problem. Several monasteries have set up centres for helping society.
Preaching or dhamma delivery on media like television and radio is also one
of the effective devices. During summer, parents become worried about
their children as it is quite long period when children are free at home. Some
schools organize summer camps for children even youths. Buddhist temples
apply this idea by organizing summer ordination and virtue camp to children
and youths in order to nurture them with the ethical teachings of the
Buddha. Dhamma camps are organized for females as they cannot be
ordained as a monk or novice. But they can be trained under the dhamma
program. Summer ordination last at least 15 days or exceeds to 1 month. In
the program participants will be trained well. Daily routine is properly
arranged to train children to be self-discipline and self-confidence with
moral basis. Daily lessons are about the foundation of Buddhism and Thai
 229

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.

This summer ordination program is annually organized by the

temples nationwide depending upon the temples' capacity and readiness.
The number of participants depends on applicants. Certain temples have 50 -
100 or exceed to 500 participants. This program is supported by devotees
and even government.

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

4,4.4 Prostitution Problem

As mentioned in chapter ITT, prostitution is one of the social

phenomena in the world. It is clear that in certain countries like Nevada
State in the United States where prostitution and brothels are legalized.
Thailand has been facing with prostitution problem and prostitution in
Thailand is illegal. The solution the researcher wants to propose is not the
sense that Buddhist leaching can eradicate prostitution from Thai society.
But ihe main focus of this research is to prevent other social; problems
arising from prostitution such as communicable diseases, HIV AIDS, crimes
and human traffics etc.

One of the causes for becoming prostitute is poverty. This cause is

always mentioned by those prostitutes and those who want to reveal why
prostitution exists. To get rid off poverty from society is not easy task.
When the poverty still exists, it is reasonable to say about the existence of
prostitution as well. In Buddhism, the economics perspective is clearly
stated and the researcher has pointed this matter in the section 'poverty
problem' along with the Buddhist way to advice people to manage their
wealth. If everyone in Thai society really follows the teaching of the Buddha
regarding economic life, the problem of poverty absolutely decreases.
4.4.4.1 Buddhist Attitude towards prostitution
In the Buddhist scripture there is a record about prostitutes. Wel-
known prostitutes like Ampali, Sama became Buddhists and benefited from
the teaching of the Buddha. Ampali could attain spiritual liberation as other
women. Some after giving up prostitution became bhikkhunis and excelled
in spiritual development and "some became enlightened and a strong force
for the propagation of Buddhism*'. • This shows that the teachings of

^^ Dave. The Influence Of Thai Buddhism on Prostitution Traditional Acceptance /

Encouragement vs. Modern Reform Views, hup://www.sexwork.com/Thailand/buddhism.htmi
, Retrieved on October 25, 2007
 231

Buddhism can be effective tools in coping with the problem of prostitution.

Moreover, the Buddha himself did not discriminate women who are
prostitutes. For instance, Ampali, a courtesan, invited the Buddha to her
house for religious function, her invitation was accepted. And at the same
time the Liccchavi prince also came to invite the Buddha for the same
purpose. The Buddha did not decline Ampali's invitation. From this
example, the Buddha did not look down upon prostitutes, "on the contrary
he provided opportunity for them to enter the rightful path in the same
manner as other. This courtesan was the same person who later offered him
and the Sangha a mango grove for the monks' residence". ^^

Next, there is a record about Jivaka, the famous physician who

attended personally to the Buddha and the Sangha was also born of a
prostitute. He was never frowned upon for his birth. Kabillasingh poited out
that being a prostitute is not an obstacle to enlightenment if she is willing
and diligently practices dharma. In fact, the experience of a prostitute could
help her towards enlightenment sooner than otherwise." She further stated
that Buddhism does not support prostitutes. On the contrary it points out that
prostitution is an unwholesome act. Buddhists do not look down upon
prostitutes. If they choose to practice dharma, they have an equal, if not
better chance to become enlightened. In addition, as current society is facing
number problem. One of them is prostitution. Buddhists in Thailand should
show their positive attitude to their pitiful life rather than giving a negative
look to them "since Buddhists are taught to extend their good wishes to
human and other living beings, Buddhists should sympathize with
prostitutes and should not despise them, whether they may be compelled or
voluntary. It is an appropriate deed to help release them from the status of

•^* 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/

At present, human trafficking becomes the global problem. This

trading is one of the serious crimes. Fresh trade deals with prostitution. It is
wrong according to Buddhist ethical teaching as it falls in to
Manussavanijja, a human trading. Buddhists are advised to observe five
precepts. The third precept, kamesumicchacara veramani, is set for
Buddhists to refrain from sexual misconduct (adultery, rape, etc). So
prostitution is a systematic violation of this rule, a problem Buddhists need
to take more seriously.

Regarding prostitution problem, "prostitution, of course, is against the

teachings of the Buddha, but the Thai Sangha hierarchy has said virtually
nothing about this issue". ^^^ According to Puntarigvivat, prostitution is
basically a byproduct of unjust economic and social structures and the most
obvious form of gender oppression. Although the phenomenon is well-
known in Thailand, few Thai people talk about it in public.
4.4.4.2 Solution
It is very hard task for Thai society to eradicate prostitution from
society although it is against the third precept. As mentioned, prostitution in
Thailand is illegal. But this still exists in various forms. Buddhist Sangha

^^ 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.

The research entitled "Consumerism, Prostitution, and Buddhist

Ethics'^* conducted by Buddhist monk pointed out that the main cause of
problem is from an influence of consumerism and materialism. Some of
women who become prostitutes voluntarily are victims of consumerism.
They try to follow new fashions, possessing luxurious materials, shopping in
the modem shops etc. The humble life is deviated due to the influence of
consumerism which puts the great impact to society. The researcher
provided the solution for the problem stating that prostitution problem
cannot be eradicated in a short term, but if people understand how harmful
consumerism and materialism are and lead normal life in moderate way or
Amjjhimapatipada. That means people can enjoy and be happy, contented
with what they earn, avoiding unnecessary expenditure. Further he
suggested that to solve the problem in a long term, an attitude toward
prostitution should be changed. The focused area of the research is Dok
Khamtai district, Phayao province. North of Thailand. The research has
summarized the suggestions for long term solution. The summary is taken
from the research.

** Phra Somsak Duans.^'\sen.Consumerism. Prostitution and Biuidhist Ethics, The

Chulalongkom Journal of Buddhist Studies, Vol. 2 No. 1, 2003 p. 108
 234

According to him, projects sponsored by NGOs, governments, and

multi-lateral groupings have set out to improve economic life in Northern
rural areas, people in communities such as Dok. Kham Tai become more and
more dependent on a monetary economy. To minimize any problems arising
from this shift, there are several key principles that should be kept in mind
as follow.

a) The duration and continuity of government postings

b) The role of government and the administration of local
organizations.
Under this role, the Ministry of Education has a project called "Sema
for Life" which offers scholarships for rural students who are at risk of entry
into the sex trade. However, the expenditure of funds from these
scholarships needs close monitoring. The focus should be on supporting
their family and allowing them to continue their studies without dropping
out from school. If the scholarship is spent on amenities such as fans,
refrigerators, or television sets, it cannot solve the problems associated with
the sex trade. The investment in education, which enables children to have
knowledge and secure jobs in the future, is a long term one.
c) Support for local products
Apart from agricultural produces, Dok Kham Tai produces
handicrafts such as cloth, which could be promoted and marketed to a wider
area and might become popular. People will then become confident in their
products.
d) Education and vocational training
There is a vocational college in Dok Kham Tai, However, vocational
training is certainly one method to reduce entry into the sex trade. If
sufficient revenue is generated as a result of the right vocational training, the
basic needs of people should be met and participation in prostitution should
be effectively reduced. At present, Naresuan University (Campus), located
in Phayao- can grant Bachelor's degrees locally. If enough jobs are created
for these graduates, changes for the belter and social development will
follow. Simulttmeously, local people will earn more and sufficient income
from employment within industries supported by these graduates, and can
supplement and aid their own careers based on knowledge learned from
vocational training and their experience in daily life.
e) The role of teachers and monks
In rural society, teachers are highly respected. However, if they
confine tl:ieir roles to teaching only, and do not recognize problems in the
community and lead efforts to solve them, their social contribution will be
much less. It was cleai" from the survey that some teachers, who have a long
experience in the area, should have recognized the problems regarding
prostitution, and should have taught the children to avoid bad behavior, i.e.
providing sex services. Perhaps teachers cire reluctant to cite prostitution as
bad behaviour because some of the students' mothers are involved in it.
Furthermore, w-e must challenge Buddliist monks to play more active role in
helping the people of Dok Kham Tai realize the priorities of life, and shift
the perspective and attitude of consumerism/materialism toward
concentrating on mental development, following the teaching of the middle
way of living, imd practicing meditation. The application of Buddhist ethics
to current social problems will prompt others to begin a multi-disciplinary
approach to the incorporation of Buddhist thinking wdthin the ninth
economic plan and to re-affirm Thailand as a nation of active and practicing
Buddhists with compassion, cai'e and concern for all.

f) Minimizing the influence of the mass media

Almost ever>' house in Dok Kh^im Tai has a television, and the survey
has show'n that most people watch TV every day, especially dramas. People
are also exposed to advertising which has a significant influence on
spending and consumption. Their behavior can become dominated by this
influence without much thought or people even noticing the process.... Both
the media and advertising business are primarily dependent upon sponsors
 236

and companies wishing to promote their products. Companies also like to

promote themselves as good corporate citizens, and this presents an avenue
of approach to a more responsible and ethical standard of advertising, which
attempts to limit the negative impact of consumerism on the population.
Advertising which is less associated with lifestyle promotion and more with
facts and advertising which is tied to the promotion of ethical and cultural
values of worth are both possible and desirable.

In conclusion, it is widely accepted that consumerism is beneficial in

general, but excessive consumerism or uncontrollable desire to consume
brings about many subsequent problems. Prostitution is one of them. People
are led by driving factors to drive people into prostitution as they crave for
material possessions. So, poverty is not only the cause of problem but also
excessive desires drives people. When these desires cannot be met by the
compensation from decent employment, prostitution seems to stand out as a
prominent shortcut. Religiously speaking, prostitution undermines the moral
values in a society. Buddhist teachings must be applied to give guidance
concerning prostitution quoting principles such as the principle of middle
way (knowing moderation) and right livelihood (knowing wise
consumption) will lead to well-being. Buddhist teachings can be applied in
their everyday lives. Therefore, it is a new challenge for Buddhist monks to
help the villagers to turn their minds and hearts from being engrossed in
materialism to spirituality. Apart from this task, the monks have to translate
their compassion into concrete action by training the villagers to have
alternative sources of income to supplement their occupations.

4.4.4 Gambling problem

One of the worse problems in Thai society is gambling which comes
with various types. Gambling is said to be rooted in Thai life. It is said that
anything can be taken as betting. Few gambling are legal in Thailand. Thai
society suffers from negative effect of gambling. Gambling brings serious
 237

problems to individual, family, community and to the society. Conflict

between husband and wife can lead to broken family if it is from gambling.
There is a Thai saying on negative effect of gambhng. The saying indicates
that when one's house is burnt down, land remains, but when gambling
captures one's mind, nothing is left for one. Besides, gambling is also
regarded as an evil that posses a person.

4.4.5.1 Buddhist Attitude towards gambling

Buddhism proposes the ethical teachings to alleviate social problem
in terms of training adherents to have self-control, to behave well and also
Buddhists are advised to perform their social obligatory duties such as
family, religion and other related functions. For example. Sigalovada Sutta
of Diga Nikaya^'' has provided guidelines for Buddhist lay people to fulfill
their social duties. The social ties or relationship among social members are
highly emphasized under six directions. The relation between parents and
children, teacher and pupil, husband and wife, friend and friend, boss and
servant, and samana or religious person is mandatory. From the details given
in each duty assigned to a person such as parents, teacher, friend and
religious person, one of important duties is appropriate guidance to children,
pupil, friend and disciple. For example, parents are assigned to guide their
children in a right way and teach them to do well. For teacher, a pupil
should be led in a good and appropriate behavior. A protection when one's
friend has been careless is recommended for friend who should do good
thing to friend. Sammanas or religious persons should provide disciples
advice by encouraging them to do good and avoid evils.

From the above important ethical teachings, Buddhist social ethical

teachings are laid to protect and prevent adherents from wrong going the
wrong tract. It is very clearly to note that Buddhism gives much emphasis to

^'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.

The six causes are as follows:

1. Drinking intoxicating liquors.
2. Wandering abroad at night.
3. Going around watching shows.
4. Gambling.
5. Having bad people as friends and intimates.
6. Being lazy in doing work.^^
According to Buddhism, gambling is bad in six ways:
1. when he wins it is liable to invoke resentment and animosity;
2. when he loses he is likely to feel regret at his loss;
3. his wealth and assets are likely to be dissipated;
4. nobody will believe his words;
5. it invites criticism and blame form friends;
6. Nobody wants to get married to him.
In the same source, having bad people as friends and intimates can
lead one to become a gambler. Those who persuade one to go into ways
leading to loss and ruin should be avoided as one can be led to become
gambler.

From the above sources, it is obvious that Buddhism condemns

gambling as disastrous activity which leads one to ruin. As mentioned. Thai
society has been facing with gabling problems. Its distractions impact results
in negative and unpleasant outcome to Thai society in terms of ethics,
economics and social development. The great negative impact of gambling
reflects in Thai life as depicted in Thai saying 'when one's house is burnt
down, a land remains, but when gambling captures one's mind, nothing is
left for one'. Besides, gambling is also regarded as an evil that posses a

"DN. Ill; 182

 239

person. The problem on gambling has deeply rooted in Thai society. It is

rather difficult to eradicate it from Thai life although Buddhism advises
Buddhists to avoid gambling even disadvantages gambling activity are
clearly stated. They hardly follow the teaching. They are gambling addicted.

Recently, Thai public had a hot issue on legalized gambling in

Thailand. There were two camps, an opposed and support. The first camp
supports legalization from the standpoint of practicality as gambling is
already widespread. Suppression does not work. The income currently
supports 'intluential' and corrupt people. Legalization would capture some
of the income for social purposes, enable better controls, and counter the
role of "influence".

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.^*

4.4.5.2 Buddhist Sangha and its solution

From the previous discussion on the role of the Buddhist Sangha in
dealing social problems, its role in applying the Buddha's teachings is very
beneficial to society in terms of providing public spiritual awakeness. The
role of Sangha can be categorized into education, health, social welfare,
mental development and so on. The ways used to relieve social ills may be
classified into two main headings, establishing centres, foundation and

^^ 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.

Another leading dhamma preacher is Phra Payom, the abbot of Wat

Suan Kaew, Nontaburi province. He vehemently criticizes gabling and
drinking liquor. According to both preachers, Thai society must rethink and
consider the situation as they are really facing by applying the Buddhist
precepts and the ethical teaching into practice. Disadvantages of gambling
and drug addiction must be shown and also Thai society has to follow the
Buddha teaching.

Santi Asoke Buddhist community is also one of the Buddliist

movements that focus its way of hfe back to the traditional path. All
members are advised to be self-reliance, self contented. In this community,
there is no sign of high luxurious life. No gambling is seen. All members
live on the basic principle 'work more, eat less, contented'
 ^41

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.

Corruption and J are one or orse problems in all countries.

Thailand, according to CPI (Corruption ion Index 2007), is ranked at
84 among 179 in the world a its c ' IS a
65
• significant

(See the table below). Table. Correptloii Perception Index 2

^"^ 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

Acceding to the 'People's Constitution', Thailand had adopted it

along with a series of anti-corruptions measures, including the formation of
NCCC in November 1999. Their positive effect shows the effective
campaign against corruption. Public cast it eye on this matter with hope to
eradicate the corruption problem in Thai society, especially in the
government sector. The interim movement led by General Surayoth
Julanond also aims at eradicating corruption problem. By the end of the year
2007, Thailand would expect to have a new government. The fight against
corruption will continue. With new government, the corruption situation in
Thailand will improve. Political leaders need to demonstrate their political
will to curb corruption by strengthening anti-corruption measures.

It is more interesting enough to know that for certain extend, some

forms of corruption is not regarded as corruption, but it is a part of gifts of
good will when people who ask government officials to do something like
documents for their business matter. When the works are done on time, in
return, gifts of good will are paid to the officials. This action is not regarded
as corruption in Thai society.^^ Corruption can be seen even with Judges and
prosecutors who are seen as honest by people. According to Phongphaichit,
still over 30 percent of those who had go to court were asked for bribes, the
requested payments were about the same size than the normal court cost.^^

4.4.6.1 Buddhist Attitude toward corruption

According to Webster Dictionary, corruption is defined as

a. impairment of integrity, virtue, or moral principle b. inducement to wrong

^ Matias Warsla. Corruption in Thailand. International Management:Asia Swiss Federal

Institute of Technology Zurich. April 22"'' 2004 p. 16
^^ Phongpaichit et al.. Corruption in the Public Sector in Thailand: Perception and
Experience of Households. Political Economy Center, Chulalongkom University, Bangkok
2000. p. 10
 243

by improper or unlawful means (as briberyl^^ In philosophical, theological,

or moral discussions, corruption often refers to spiritual or moral impurity or
deviation from an ideal. Frequently, this takes the form of contrasting a pure
spiritual form with a corrupted manifestation in the physical world. ^"^
In Buddhist point of view, unwholesome acts as described in the second
precept, stealing or taking what does not belong including cheating,
blackmailing, cobbcring and by any means to nuike one loss one's own
property. Here a verbal action including w-ritten form which wdth sinful
intention to get individual's or public's property. This action also includes
the dishonest act of government officials who on duty request money or gain
from people directly or in directly. In Thai society, there is an act of giving
gift to the government officials for getting works done faster than usual way.
This act becomes common in Thai society. From Buddhist point of view,
such act is included in corrupdon as bribe is given in the form of gift.

The second precept (^minnadana) is respect of other people's

belonging. ITiat means people shall not misappropriate other people's
belongings, and respect for private property rights. This precept also
implies respect for individual rights. In government, it when the matter of
corruption is discussed, it reminds leaders that they should not use their
authority to misappropriate the resources of the governed.

As mentioned above Thailand has been facing problem from

corruption and taking bribery. Thai government's policy is to eradicate this

'• Mirriara--Webster ,Online Dictionar3'\ http://\vww.merriam-

webster.com/'dictionai'y/cQiTuption , Retrieved on November 15, 2006
^^ http://en.wikipe-dia.org/wiki/Comiption (philosophical concept) Retrieved November 20,
 244

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).™

Buddhist attitude toward unlawful earning which includes taking

bribery and corruption is very clear as far as the second precept and the right
conduct in the Noble Eightfold Path is concerned. In the Buddhist scripture,
Buddhists are advised to follow the right moral path to avoid bodily action.
The original statement from the Buddha goes thus:

"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.^^

Those who violate the second precept are regarded as immoral as

their life is engaged with unlawful acts. They deviate from the right path as
described in the Noble Eightfold Path. Corruption and bribery are wrong
acts according to the Buddhist ethical teaching. Public is always informed
about the policy of the government against corruption. Well-known
Buddhist preachers are usually invited to diver dhanima talk on Buddhist

'''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

precepts, harmful result of corruption and society. In the educational

institute,s, the Dhamnia class is provided for students and Buddhist monks
are invited to teach moral subject to build up moral responsibility to
students. The harmful aspects of corruption and bribery prevalent in Thai
society are pointed out. Youths are trained to know corruption and bribe,
forms, ways and serious outcome of corruption and bribe. With this moral
training, Thai children wall grow up with strong morality and they will
become good leaders.

According to dictiomiry, suicide is the act of causing ones own death.

Suicide may be positive or negative and it may be direct or indirect. vSuicidc
is a positive act when one takes ones own life. Suicide is a negative act
when one does not do what is necessary to escape deatli such as leaving a
burning building. Suicide is direct when one has the intention of causing
ones own death, whetlier as an end to be attained, or as a means to another
end, as when a man kills himself to escape condemnation, disgrace, ruin.

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.

''^ http:/7\vwv/.medtenTis.com/scripty'maiiL/art.asp?articlekey=24337, Retrieved on November

 246

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.

According Chamlong Disayavanish, the suicide rate in Thailand is

now 7-8/100,000 population per year. It began showing a tendency to
increase in 1983 and reached a peak in 1999, although since then it has been
declining gradually. Data from 1991 to 2001 indicates that the suicide rate in
Thai men has increased while the rate in women remained unchcmged The
most common age group in men for suicide has been 20-29 years, but during
1998-2002 an increasing tendency to commit suicide has been noted in older
persons. The highest suicide rate was found in the Northern region of
Thailand, especially in Chiang Mai, Lamphun, Chiang Rai, and Phayao
provinces, where there are also a high number of HIV-infected persons. It is
speculated that these two factors are related.^^''

The suicide problem persists in Thai society and the situation is

worsening due to various factors. Due to depression from economic crisis,
personal problems from health (suffering from c^mcer, HIV infection etc.)
family problems, committing crime etc. People cannot strnid for the tensed
situation and end up with take their life. Among youths, suicide may be
committed due to love affairs, conflict between and among friends. Besides,
Thai society is frequently heard the sad news when youths comnnt suicide
after the national annual entrance exam result is declared. Their opportunity
to enter the leading university as they and their parents expect is turned

'""' 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.

4.4.7.1 Buddhist Attitude towards suicide

The Buddha proclaims this truth as Noble or Ariyasacca. There are

four truths called four Noble Truths. Four Noble Truths are the fundamental
teaching of the Buddha as far as the reality or truth is concerned. The
teaching deals with the factual and actual phenomena that human beings can
experience in day to day life. The Noble Truths are;

1. dukkha - suffering, discomfort, unsatisfactoriness

2. Samudaya -root or causes of suffering
3. Nirodha - cessation or salvation
4. Magga- the path leading to the cessation of suffering.
In this section, the first focus is on Dukkha as it directly involves with
suicide problem. This is true to say that one commits suicide because he/she
cannot bear up unbearable situation which forces an puts a great stress and
tension. To escape from such dukkha, one has no choice but ends his dear
life. It may be wrong to say that those who commit suicide do not love their
life. Actually, they do so because they cannot stand for unbearable suffering
which torture their dear life anymore. For the sake if their dear life and free
dear life from such distressful situation. However, committing suicide is
against the Buddha's teaching. To study the altitude towards suicide, first
 248

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,

"Now this, monks, is the Noble Truth of dukkha: Birth is dukkha,

aging is dukkha, death is dukkha; sorrow, lamentation, pain, grief, &
despair are dukkha; association with the unbeloved is dukkha; separation
from the loved is dukkha; not getting what is wanted is dukkha. hi short, the
five clinging-aggregates are dukkha."

According to the Buddha, birth, aging, death, sorrow, amentation,

pain, grief, and despair are dukkha. hi addition, to be with unbeloved , and
separation from beloved are dukkha. With regard to suffering that forces one
to commit suicide, aging, sorrow, lamentation, pain, grief, and despair are
the major roots. If one cannot tolerate such suffering, one's mind becomes
weak and then the sinful decision may be made. For example, the dukkha
from aging can make one stressed and tense if he or she does not know how
to cope with. The definition of aging is given in the Buddhist scripture.

And what is aging? Whatever aging, decrepitude, brokenness,

graying, wrinkling, decline of life-force, weakening of the faculties of the
various beings in this or that group of beings, that is called aging.

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

^^ SN 56.11 Online Accessed from

http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.0I l.than.html, Retrieved on November
20, 2007
 249

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 lamentation? Whatever crying, grieving, lamenting, weeping,

wailing, lamentation of anyone suffering from misfortune, touched by a
painful thing that is called lamentation.

'And what is pain? Whatever is experienced as bodily pain, bodily

discomfort, pain or discomfort born of bodily contact that is called pain?

"And what is distress? Whatever is experienced as mental pain, mental

discomfort, pain or discomfort horn of mental contact that is called
distress?

"And what is despair? Whatever despair, despondency, desperation of

anyone suffering from misfortune, touched by a painful thing, that is called
despair.

"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.^^

From the above description, human suffering comes with various

forms which can be categorized into two main classifications, physical and
psychological. Both are also related to each other. These forms of dukka are
unbearable for those whose minds are without right understanding and
comprehension of dukka, nature, causes. When they do not understand
dukkha as the truth of life, their mind cannot accept the truth and mental
quality becomes weak. If without proper guidance, one may decide to do a
sinful act. That's why Buddhists are advised to know the Four Noble Truths
and try to comprehend them thoroughly. According to Buddhism, dukka
should be known, not escape. Nature and causes of dukkha should be

^^ 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:

1) Dukkha as ordinary suffering (Diikkhadiikkha),

2) Dukkha as produced by change {Viparinamadiikkha), and
3)Dukkha as conditioned states {Sankhadiikkha) Birth, old age,
sickness, death, sorrow, lamentation, physical pain, grief, despair,
association with unpleasant persons and conditions, separation from loved
ones, and not getting what one wants are included in Dukkha as ordinary
suffering. According to this viewpoint, it can be seen that suicide is
associated with ordinary suffering".

With regard to attitude towards suicide, it is absolutely certain that

Buddhism does not agree with suicide which is regarded as a sinful act.
According to Buddhism, life is dear to everyone. ( natthi attasamam
pemam) and to obtain human form is very hard ( kitcho manussa patilabho).
That's why Buddhism advises its adherents to be concerned about one's
own welfare and other's wellbeing. One should not harm oneself and other.
In this regard, Metta, loving kindness and Ahimsa, a principle of non-
violence, are very essential so far as fife is concerned. The first record which
shows negative aspect of suicide is from the Vinaya Pitaka.

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

being. Human life which is considered as a life form according to Vinaya

rule is even fetus. According to Vinaya rule, a human being includes human
fetuses as well, counting from the time consciousness first arises in the
womb immediately after conception up to the time of death. The following
passage is taken from the original statement given in the Vinaya Rule.

Should any bhikkhu intentionally deprive a human being of life, or

search for an assassin for him, or praise the advantages of death, or incite
him to die (thus): "My good man, what use is this wretched, miserable life to
you? Death would be better for you than life," or with such an idea in mind,
such a purpose in mind, should in various ways praise the advantages of
death or incite him to die, he also is defeated and no longer in communion.

When Buddhist monk makes an effort to taking life of human being,

the factor covers four types of action: taking life, assisting a murderer or
suicide, describing the advantages of dying, and inciting a person to die. The
negative aspect of suicide is clearly given in this statement. Buddhist monk
must quit immediately the Buddhism community if he incites or praises
advantages of death to one to commit suicide and his effort is successful.
This is the first record from Vinaya which shows the Buddhist attitude
towards suicide. In addition to this, a Buddhist monk is said to have violated
the third rule if he himself commits suicide. Thus, "he should not kill
himself and encourage other to do".^^

Pio E. Buddhist ps\choloi>v: a modern perspective.

New Delhi: Abhinava Publications; 1988. Cited in Chamlong Disavavanish. A Buddhist
Approach to Suicide Prevention. J Med Assoc Thai 2007; 90 (8): 1680-8 Full text. e-Joumal:
http://www.medassocthai.org/joumal p.4 , Retrieved on November 20, 2007
 253

4.4.7.2 The origin of suicide

In fact, suicide or suicidal behavior is motivated by cravings,

particularly craving for non-existence or destruction. Craving is divided into
three types, namely,
1) craving for sensual pleasure {Kama-tanha),
2) craving for existence {Bhavatanha),and
3) Craving for non-existence (Vihhav(i-tcmha)((Vibhava-tanha).

Jamlong further described these three types of craving in full details.

He pointed out that craving for sensual pleasure arises from a desire for
attractive and desirable objects regarding forms, sounds, odors, tastes, and
touch. Human beings are often compelled to search for and preserve this
type of craving, such as a luxurious and comfortable house, new model cars
and new fashion clothes and the like. However, sometimes one feels very
disappointed and desperate when one cannot get what one wants. Craving
for existence refers to desire to have and to be; for example, in this very life,
everybody wants to be endowed with good luck, dignity, praise, and
happiness. Craving for nonexistence, which is contrary to the second type,
denotes the negative aspects that are expressed by the desire not to have and
not to be. Nobody wants to encounter bad luck, disgrace, blame and
suffering in his or her daily living.

The third type of craving may be accompanied by the wrong view,

which holds that "nothing remains after death: there is complete annihilation
of life".**^ In Sanskrit, the meaning of Vibhava-tanha also includes "craving
for power" which is the power to control or even to destroy other people and
oneself. In other words, some people believe that suicide is the final solution
or the end of all suffering. Thus, a suicidal or homicidal impulse can be

^^ Phradhammapidok (P.A. Prayutto). Buddhadhamma. 6th ed. Bangkok:

Mahachuialongkaranarajvidhayalai Printing Press; 1995.
 254

considered as a type of craving for non-existence. Of these three types,

craving for non-existence is closely related to a suicidal impulse, hi fact,
suicide can be the outcome of any type of craving.

4.4.7.3 Buddhist Suicide Prevention

To prevent suicide is very important as this is a social problem and

involves with all aspects of life in terms if psychological perspective. In the
modern perspective, an attempt to be made to prevent suicide is based on
conceptual models relevant to prevention of suicide consist of 1) the medical
model. 2) the sociological model, and 3) the human-ecological model.

4.4.7.4 Modern Conceptual models for suicide prevention

According to Diekstra. the most widely accepted medical model,

suicide is a sign or consequence of a mental disorder; in other words, a
mental disorder acts as the agent, and suicide is the outcome and target for
preventive action. Successfully treating a person for this type of mental
disorder would consequently reduce or prevent suicide. ^ Regarding the
socio-cultural model, Durkheim categorized suicide as anomic, altruistic,
egoistic, and fatalistic. He considered anomic suicide, the result of weak or

^' 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

absent norms or standards, as a prototype of suicide. To prevention

suicide, centres for this problem are needed to be set up. Moreover,
preventive activities, therefore, first need to identify various variables that
may lead to suicide.

The human-ecological model sees suicide as the final step in a series

of independent but interrelated factors i.e. socio-cultural and physical
environment. According to this model, WHO suggests the primary
prevention of suicidal acts emphasizing on reducing or restricting access to
the means of committing suicide by focusing on this potentially lethal act
and its immediate personal and environmental circumstances. ' Rester, for
instance, suggested that a reduction in the availability of firearms should be
attempted, as these weapons iire one of the most efficient means of
committing suicide.^^

Regarding Buddhist role in suicide prevention, in Thai society

Buddhist Sangha plays an important role in the public in various ways
especially psychological aspect via the application of the Buddha teaching.
Mental health organizations in Thailand have developed different programs
of suicide prevention for the nation. They are designed to encourage or
empower groups or individuals to work together. Buddhist ways to prevent
suicide can be done in the following strategies:
1. Providing knowledge on Buddhist attitude towards suicide
2. Emphasizing life value by building up Faith and confidence in
life after death based on the rebirth and kamma theory

^ Durkheim E. Le suicide (Suicide)..Pans: Presse Universitaire de France; 1990. Cited in

Chamlong Disayavanish. A Buddhist Approach to Suicide Prevention. J Med Assoc Thai
2007; 90 (8): 1680-8 Full text. e-Joumal; http://www.medassocthai.org/joumaI p.3
*' *' World Health Organization. Primary prevention of mental, neurological, and psychosocial
disorders. Geneva: WHO; 1998: 75-90.
Lester D. Preventing suicide by restricting access to methods for suicide. In: Diekstra R,
Gulbinat R, De Leo D, Kienhorst I, editors. Preventive strategies
on suicide. Leiden, Netherland: Brill; 1995: 163-72.
 256

3. Monks are trained well with Buddhist psychological way of

teaching in tenns of consultancy provider
4. 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.
5. Control of alcohol and drug abuse. This is based on the fifth
precept and right conduct in the Noble Eightfold Path.
6. Prevention of HIV infection or other deadly diseases.
1. Responsible media reporting. This refers to dhamma programs
which can be propagated through media emphasizing the teaching
of the Buddha such as the Noble Eightfold Path, the Four Noble
Truths, kamma, rebirth etc. to give right and correct understand of
the real aspects of life to the public.
8. Practice of meditation.
In this section the researcher will provide the Buddhist solution on suicide
problem based on the eight cited ways.

1. Providing knowledge on Buddhist attitude towards suicide to

the public
As mentioned, the Buddhist Sangha has an important role in Thai
society in rendering social services such as education, health, social welfare,
spiritual development, counseling etc. With this role, public can be given the
Buddhist attitude towards suicide. According to Buddhism, to commit
suicide is a sinful act. Life is regarded as the most valuable and human is
hard to achieve. Public has strong belief in Buddhist Sangha. As a result, the
public can be instructed rightly by the Buddhist Sangha.
 257

2. Building the confidence in life after death based on the rebirth and
kanima theory

According to Buddhist perspective, life is not just limited to one

single lifetime, but it is subject to the cycle of death and rebirth (Samsara).
Death is due to four causes, namely (1) expiry of life-span, (2) the cessation
of action (kammic) forces. (3) a combination of the above two, and (4)
untimely death due to interrupting action of kammic force (Upacchedaka
kamma). Based on the four causes, nowadays people spend life carelessly.
So untimely death is common as most people live without mindfulness
{Sati) and clear comprehension (Sampajaniia). hi other words, their lives are
closely associated with heedlessness (pamcula). Suicide is also considered as
a kind of untimely death, hi Abhidhamma Pitaka, when a person is
approaching death, he or she needs good quality of mind. If a wholesome
thought process, in the form of unconscious impulses, prevails to the
moment of death that person will be reborn in the blissful planes of
existence, which include the human world, realm of the gods {celestial
beings) and realm of divine beings of the Form or Formless Spheres. On
the contrary, if a person has unwholesome impulses at the moment of death,
they will be reborn in the woeful planes of existence, which consist of hell
(Niraya), hungry ghosts (Peta), demons (Asunikaya), and the animal
kingdom {Tiracchana)^^ Hence, "suicide is not the way to end suffering.
Since suicide is a form of craving and craving is the cause of suffering, any

Narada Maha Thera. A manual of Abhidhamma.(Abhidhammattha Sansaha). 4th rev. ed.

Jakarta: Yayasan Dhammadipa-Arama; 1979.
Janakabhivamsa A. Abhidhamma in daily ///e.Yangon: The Religious Affairs Department
Press; 1997.
 258

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.

5. Control of alcohol and drug abuse.

This is based on the fifth precept and right conduct in the Noble
Eightfold Path. Public should be advised to follow the Buddhist moral

^"^ 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.

^ Phradhammapidok (P. A. Prayullo). Dictionary of Buddhism. Bangkok:

Mahachulalongkoranarajavidhayalai, 1995.
 260

7. A utilization of media reporting.

This refers to dhamma programs which can be propagated through
media emphasizing the teaching of the Buddha such as the Noble Eightfold
Path, the Four Noble Truths, kamma, rebirth etc. to give right and correct
understanding of the real aspects of life to the public. If public is regularly
informed by the Buddhist Sangha regarding the Buddha's teachings and
application in daily life. The problem of suicide can be relieved. On the
other hand, the media should be careful about report. Media can reduce
suicide rate by undertaking responsibility by limiting graphic and
unnecessary depictions of suicide and instead promoting appropriate and
relevant religious teaching.
8. Buddhist Meditation in dealing with suicide
In Buddhism, there are two forms of meditation or mental
development, namely, (1) concentration meditation (Samatha bhavana) and
(2) insight meditation (Vipassana bhavana)^' The purpose of concentration
meditation is the development of calmness, tranquility, peacefulness, and
stability of the mind. This form of meditation is conducive to non-
distraction and one-pointedness of the mental state. Loving-kindness
(Metta) meditation is a form of concentration meditation that is commonly
practiced to control anger or aggressive defilement (Dosa), which is closely
associated with suicide.^^ According to Sadock BJ, Sadock , suicidal persons
usually have fantasies associated with wishes for revenge, anger, aggression,
power, control, or punishment. Suicidal persons tend to act out suicidal
fantasies because of a loss of loved objects or a narcissistic injury; they may
experience overwhelming affects like rage and guilt, or identify with a
suicide victim. According to Buddhist psychology, these persons can be

^' 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

advised to develop loving-kindness (Metta bhavana) to themselves and

others in order to counteract the destructive effect of introjected aggressive
impulses.

Another kind of meditation is insight meditation or

Vipassanahhavana which help practitioners develop insight or wisdom in
realizing the reality which referring to Three universal characteristics,
Tilakkhana) of compounded things, which include Impermanence (Anicca),
Suffering (Dukkha), and Egolessness or Nonself (Anami). All things in this
world are characterized by the Three Universal Characteristics and in the
Itimate analysis; there is nothing that should be attached to as "I". ''Mine",
"Ego", or "Self^'. This kind oi' wisdom and insight can lead someone to
understand the concept of non-attachment. Through this understanding, the
craving that is the primary cause of suicide will be significantly reduced.
Insight meditadon helps to purify the mind of detllemenls, such as greed
(Lohha), anger (Dosa), and delusion (Moha), and it can free the mind from
suicidal thoughts and impulses. In general, meditation helps to create will
power, and increase self-contldence and self-esteem. Meditation not only
promotes mental health, but it is also an effective means for the primary
prevention of various mental disorders and suicide.

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.

4.5 Chapter Concluding Remarks

In this core chapter, the main attention is paid to the Buddhist

solutions suggested by the Buddha and the application use in dealing with the
modern problems. It should be noted here that Buddhism arose in India 2500
years. Social context where Buddhist teachings were taught was different
from the modern context. Forms of social of problems also differ. Buddhist
views the world as the place full of suffering which is the truth. The roots of
suffering are not different and will not be different at all whenever and
wherever human being is. From the social problem faced by Thai society, the
views of modern thinkers regarding problems, the causes and relevant ways to
solve are also discussed. All modern Buddhist thinkers agree that the modern
world in the 21'^ century era has to face various problems both natural and
man-made. Such problems come from the main evil roots, greed, anger and
delusion. To end dukkha, these three need to be transformed into their positive
counterparts: greed into generosity, ill will into loving-kindness, delusion
into wisdom. Besides, the social problems must be eradicated not only by
individual but the whole community also by emphasizing the importance of a
personal spiritual practice, commitment to non-violence and awakening
together. Thus, the 21 ^ century problems can be solved with the teachings of
the Buddha, although for certain extend, some problems cannot be solved
directly with the Buddhist ways.