The findings were found that

The local wisdom situation on Buddhist handicrafts of Baan Sanguay community: It was found that 1) Indigo-dyed silk weaving of Baan Sanguay community, it started from household use based on the idea to help develop indigo-dyed silk weaving 2) Reed mat weaving of Baan Sanguay community, it was community handicrafts with wisdom showing the identity of the community that was outstanding at the top of Udonthani province 3) Thung weaving of Baan Sanguay, it was a folk culture that has been inherited for a long time.

The local wisdom on Buddhist handicrafts of Baan Sanguay community: It was caused by the needs of life with the invention of tools, utensils used in daily life by using natural objects as tools for production for everyday use and in important traditions of the community.

The development of local wisdom on Buddhist handicrafts of Baan Sanguay community: It was the creation of a learning process according to the principles. There was an exchange of knowledge and experiences through cooperation between the community. There was a network of agencies to create a connection with the local area. There was effective coordination. I was able to create knowledge, opinions to be in accordance with the precedent, knowledge exchange, and experience, and departments within the organization. The Buddhist principles were integrated such as the Noble Eightfold path led to honesty in oneself, being honest with customers. It was the principle used for work.

Keywords: Development, Local wisdom, Buddhist handicrafts

​

​The research results were as follows: 

​

Isan sermons: the Isan sermon or ‘Thet-Lea’ originated from the preaching of Isan idioms. It is a tale of Dhamma chapter or literature of the Northeastern region, which was composed as a poem with a melody, a short sound, a long sound, a high tone and a low sound. The word ‘Lea’ comes from one section or chapter of a sermon poem. In that sermon poem, at the end of a sermon, it ends with the word ‘Nan-Lea’. So, the word ‘Lea’ is derived from ‘Nan-Lea’.

Isan sermons in Maha Sarakham Province: the content of the sermons comes from tales, Dhammapada, literature, and stories, and is then composed into fairy tales according to values and beliefs. ‘Klon Lea’ is an Isan accent which has a melodious melody. It also conceals the principles of Buddhist Dhammas in relations to Puññakiriyā-Vatthu (Bases of Meritorious Action), Gratitude, Merit and Demerit and Kamma, which are popular in Isan society from the past to the present.

Dynamics and adaptation of Isan sermons in Maha Sarakham Province: when society has changed, the styles, teachers, learners, content or melodies of sermons and poemsmust be adjusted to suit the times: 1) change and adaptation of Isan sermons; 2) change and adjustment of teaching and learning of the Isan sermons; 3) change and adjustment of the melody of Isan sermons; 4) change and adjustment of the content of the Isan sermons, etc.

​This scholarly article the objective of this study was to demonstrate a Buddhist method of learning through experience-based learning. It was found that Buddhist teaching methods consisted of three characteristics: 1) Sutamaya panna, the wisdom gained through listening; 2) Cintamaya panna, the mentality gained through thinking.3) Bhavanamaya panna, the wisdom gained through practice leading to self-realization.  All three of these are experiential learning. Which is the knowledge that comes from touch, is a practice of mindfulness. Developing a sense of things environments around body. In Buddhism, the wisdom gained from this experience leads to enlightenment. Which is the knowledge gained from actual experience.

 

Keywords: Buddhist method of learning management, experience-oriented model

 

            The research results were as follows: 

            

            Funeral rites in Theravada Buddhist scriptures: Buddhism views death as a normal part of life. The funeral ceremony in the Buddhist scriptures along with the method of dealing with the corpse is done in a simple way by taking the body for cremation, burying, and discarding it as food for animals or even taking the corpse as a tool for practice to attain the path of fruition. 

            Funeral rites of the community in Nong Lak Sub-district: there is a treatment of the dying patient until the treatment of ashes for merit dedication. At present, it has changed from the original but still holding on to tradition and practices that have been inherited from the past.

            Integration of the Buddhist Dhamma through the funeral rites of the community in Nong Lak Sub-district: in order to see the Buddhist Dhamma that reflects the value of life, the following Dhammas must be used: 1) mindfulness on death integrated with treatment of the dying patient; 2) Tilakkhaṅa integrated with the treatment of the corpse; 3) Puññakiriyā-Vatthu integrated with funeral chanting and merit-making practices; 4) gratitude integrated with funeral ordination; 5) truthfulness integrated with cremation practice.

 

 

The research results were as follows: 

 

The Dhamma principles concerning Buddhist environment conservation: it is the use of the Four Saṅgahavatthu Dhamma principles and the ordination of the forest as a guideline for the implementation and process of promoting environmental conservation which can be divided into 3 aspects: environmental conservation as a principle to induce the mind, the adoption of dhamma principles that are the site of mutual assistance and conservation of the community forest environment.

The conditions of environmental conservation problems in Ban Hua Bueng community: Different livelihoods of each community surrounding the Ban Hua Bueng Community Forest cause problems in each aspect, such as people, way of life and culture, care and development in relations to promotion of the Buddhist environmental conservation of Ban Hua Bueng Community Forest.

The guidelines for promoting Buddhist environmental conservation in Ban Hua Bueng community are divided into 4 types: (1) land conservation guidelines by campaigning with chemical free-soil rehabilitation; (2) water resources conservation guidelines by applying the Sekhiyavatta principle and guidelines for conserving water resources through the Ban Hua Bueng reforestation activities; (3) guidelines for forest conservation through forest ordination activities and introduction of the Four Saṅgahavatthu principle as a way to promote forest conservation  and planting trees for replacement; (4) environmental conservation approaches in Buddhism which affect the way of life. There is conservation of land, water resources and forests through community forest activities causing the coexistence of people in the community with the environment as their lifestyle.

 

​The research results were as follows: 

​The condition of the waste problem of the temples in Bueng Kan Province: garbage is generated a lot during the temple's events because people are lacked of discipline in disposing garbage so there is a collection of garbage. Personnel are lacked of proper knowledge in waste management. Garbage bins are not up to standard and not enough. Garbage is apparently the cause of pollution.

​The Buddhist integrative waste management of temples in Bueng Kan Province: for the temples, most of them use local policies. Some temples set policies directly. The municipality promotes waste disposal innovations that are in line with the way of life with the emphasis on the use of waste. There is an awareness of shared responsibility. There is a daily routine timetable of novice monks to organize cleaning activities to develop temples together with network partners every month. They also pay attention to segregation of waste before discarding.

​The model of Buddhist integrative waste management of the temples in Bueng Kan Province: the use of the Diṭṭhadhammikattha (gain for this life) is integrated with 3Rs principles until the model is achieved, namely planning, development, network recruitment, paying attention to balance by campaigning for communication to raise awareness among all parties about the cleanliness of the temple together with network partners. A cleaning committee should be established. There are cleaning schedules in both morning and afternoon sessions, determination of the responsible area, organizing waste disposal and storage of equipment in an orderly fashion, sharing experiences and building relationships with networks to build good friendships. Monks live in peace, be mindfulness before consuming and develop a simple temple according to the rules and regulations, using environmentally friendly materials.

 

 

The merit castle ears of rice in the community: Making the community's castle ears of rice. It is a tradition that developed from Boon Khun Lan.  There is a Boon Sukwan Kao (Rice blessing) of Mueang District Kalasin Province.  It is a significant and one-of-a-kind tradition.  It is exceptional at preserving cultural heritage.  It is a merit that is derived from faith. Using Dhamma to foster community Isan Culture Preservation Inheriting Phra Mae Phosop's legend.

Buddhist merit castle ears of rice in the community of Muang district Kalasin Province: The use of the Dittadhamikatta (Benefits) principle in the practice of Muang District Kalasin Province, when working together in communities can be described as an enthusiastic person seeking to maintain the community's property and avoid being damaged. Know how to protect the community's assets by conducting frequent checks to prevent loss. People in the community have a relationship with each other, whether they are coworkers or not. Or with others who come to the event to contact it and participate in the activities together to maintain it sufficiently.

Conservation of the Buddhist merit castle ears of rice in the community of Muang District Kalasin Province: This is the Buddhist merit castle ears of rice tradition's creative inheritance to be passed down to future generations in the community of Muang District Kalasin Province.  As a result, a merit-making ceremony for Buddhist castle ears of rice is held every year between the 9th to 12th of February.  It's a wonderful, unique tradition only found locally.  It fosters a good attitude of gratitude and perseverance in working toward the project's success while attempting to protect the community's property from damage. know how to protect the community's intellectual property. This is done on a regular basis to ensure that the tradition is not lost.

Keywords: Conservation, Buddhist merit castle ears of rice , Tradition, Buddhist

 

The research results were as follows: 

 

Dhamma principles related to Buddhist welfare provision: it is the development of quality of life according to the Four Bhāvanā Dhammas: Kāya-bhāvanā, which can be made by physical development activities, walking meditation / meditation activities, Thai music activities, Thai dancing activities, etc.;  Behavioral aspect (precepts), which can be developed by observing the Five Precepts, etc.; Mental aspect which can be developed through meditation to make the quality mind; Intellectual aspect which can be practiced by dhamma listening activities and service activities of the learning center, etc.

Problems in welfare provision of the Khon Kaen Elderly Social Welfare Development Center were divided into 4 aspects: personnel management which is a lack of a position of professional nurse; Finance, budget that has been allocated insufficiently for management; Welfare provision, there were restrictions on facilities particularly building; Development of welfare, there is a promotion of learning for the elderly in the community, etc.

The Buddhist elderly welfare model of the Khon Kaen Elderly Social Welfare Development Center consisted of 4 models: physical welfare is provided to the elderly through health services, first aid relief, immediate assistance, behavioral welfare (precepts) of the elderly by meeting different age communities to exchange experiences, providing mental welfare for the elderly by enhancing good mental quality, and creating good mental performance, providing intellectual welfare for the elderly through learning and giving advice on how to live with oneself and others.

Abstract: The objectives of this research were: 1) to study the principles of time banking for readiness preparation groups before old age; 2) to study Buddhist time-banking for readiness preparation groups before old age in Buddhism; and 3) to study the guidelines to promote Buddhist time banking for readiness preparation groups before old age in Nong Khai Province. This research was carried out by means of qualitative research based on interviews and participatory observation. The target groups of the informants in this research included 1) 7 local leaders, 2) 7 elderly caregivers; 3) 11 participants in readiness preparation groups. The obtained data were interpreted by Descriptive Analysis. 

               

The research results were as follows: 

               

Principles of time banking for readiness preparation groups before old age: it is the concept that all humans are important in terms of being a giver and a receiver, mutual assistance and community involvement. It is to build good welfare and to create good things for oneself and in the community with trust creating benefits, goodness in preparing readiness before old age voluntarily as a sacrifice without expecting anything in return.

Buddhist time-banking for readiness preparation groups before old age in Buddhism: it is the Kalyāṅamitta principle in sharing kindness, giving advice, creating carelessness and considering death mindfulness in preparing oneself in the end of life.

Guidelines to promote Buddhist time banking for readiness preparation groups before old age in Nong Khai Province: the group has organized volunteer activities to help the elderly to prepare for life at the end of their age. This is to build confidence in the group. It also creates a party for good health for the people.

 

Key words: Buddhist Time Bank, Promotion Guidelines, Readiness preparation

 

The research results were as follows: 

 

Dhamma principles related to Buddhist welfare provision: it is the development of quality of life according to the Four Bhāvanā Dhammas: Kāya-bhāvanā, which can be made by physical development activities, walking meditation / meditation activities, Thai music activities, Thai dancing activities, etc.;  Behavioral aspect (precepts), which can be developed by observing the Five Precepts, etc.; Mental aspect which can be developed through meditation to make the quality mind; Intellectual aspect which can be practiced by dhamma listening activities and service activities of the learning center, etc.

Problems in welfare provision of the Khon Kaen Elderly Social Welfare Development Center were divided into 4 aspects: personnel management which is a lack of a position of professional nurse; Finance, budget that has been allocated insufficiently for management; Welfare provision, there were restrictions on facilities particularly building; Development of welfare, there is a promotion of learning for the elderly in the community, etc.

The Buddhist elderly welfare model of the Khon Kaen Elderly Social Welfare Development Center consisted of 4 models: physical welfare is provided to the elderly through health services, first aid relief, immediate assistance, behavioral welfare (precepts) of the elderly by meeting different age communities to exchange experiences, providing mental welfare for the elderly by enhancing good mental quality, and creating good mental performance, providing intellectual welfare for the elderly through learning and giving advice on how to live with oneself and others.

The objectives of this research were; 1) to study community situation in Baan Fang district, Khon Kaen province 2) to study moral community network building model in Baan Fang district, Khon Kaen province 3) to study the development of the Buddhist moral community network building model in Baan Fang District, Khon Kaen Province. The research was conducted by qualitative research. The data were collected by documentary research and relevant research. Besides, the data were collected by fieldwork and in-depth interviews. The target was 4 groups. There were 40 informants. Descriptive analysis was used in this research.

Community situation in Baan Fang district: The data analysis was found that 1) profession was agriculture, rice farming, gardening, farming and ranch 2) tradition, the persistence of Thai twelve annual festival (Heet 12 Khong 14) 3) culture, the community dressed in local Thai silk at various traditional making merit events 4) economy, using the sufficiency economy philosophy as a model.

Moral community network building model: it was found that 1) Activity model,Borwon (houses, temples, schools) the power focusing on 3 dimensions, namely the Buddhist principle, the sufficiency economy philosophy, cultural conservation principle 2) Building a community network of moral development, support each other 3) network activity, planting trees together on an important day 4) having a vision goal together in networking, there was morality model project to build a network of the moral community.

The development of the Buddhist moral community network building model: It was found that 1) The principle of development 2) Procedure is the vent, making friends, conquer conflicts by building the network activities and selling online during the Covid-19.Mindfulness on breathing (Anapanassati) could make them more mindful, strengthen their lungs, reduce stress, control emotions, and be able to deal with problems as well. Bases of social solidarity (Sangahavatthu) consisted of giving, kindly speech, useful conduct, even and equal treatment. The five precepts and the five ennobling virtues consisted of loving-kindness and compassion, right means of livelihood, sexual restraint, truthfulness, and mindfulness and awareness, reducing liquor with the moral model project.

Keywords: Network building, Buddhist moral community, Khon Kaen province

               The objectives of this research were 1) to study Buddhist psychology of teaching, 2) to study Buddhist psychology of teachers at Khon Kaen School for the deaf in Khon Kaen province, and 3) to analyze a Buddhist psychological analytic study of teachers at Khon Kaen School for the deaf in Khon Kaen province. This study was qualitative research by interviewing 16 key informants using the interview form, and they were selected by purposive sampling. Data was analyzed by descriptive analysis.

               The results found that 1) Buddhist Psychology of Teaching, it is the science and art of teaching according to Buddhist Psychology in creating positive worldview in body of knowledge and behavior change according to the social and cultural environment. 2) Buddhist Psychology of Teachers at Khong Kaen School for the deaf in Khon Kaen Province consisted six aspects which were 1) emotional comprehension and learning, 2) skills in expressing and observing behavior, 3) correct physical and mental state, as well as comprehension, 4) perception and understanding, 5) communication and communication skills interaction, and 6) the instructional management method which ensures that teaching and learning were consistent. 3)  A Buddhist psychological analytic study of teachers at Khon Kaen School for the deaf in Khon Kaen province consisted of six aspects which were 1) to live a burden-free and happy self-sufficient existence, develop cognition and emotion in accordance with the social reality, 2) behavior demonstrates the ability to engage with and adapt to environmental inputs, 3) the existing condition, the ability to overcome difficulties utilizing Dhamma principles and coexistence, 4) perception of information and development of a positive mindset, 5) Majjhimāpaṭipadā (The middle path) is neutral and non-judgmental, whereas factual communication is based on experience and emotions, and  6) the process of teaching and learning Bilingualism is a sign language and a written language at the same time. The major objective in achieving morals, ethics, and intellect is to live happily and contribute to society.

Keywords: Psychology, Buddhist Psychology, School for the Deaf

The objectives of this research were1) to study the six directions in Tharavada Buddhism, 2) to study the problem situation of the family in Tao Hai Sub-district community, Phen district, Udon Thani Province, and  3) to propose the guideline of promotion of family stability based on six directions in Tao Hai Sub-district community, Phen district, Udon Thani Province. The research was conducted by qualitative research. The data were collected by documents and in-depth interviews. There were 30 key informants and were selected by using purposive sampling.  Descriptive analysis was used in this research.

Results indicated that 1) the principle of six directions in Theravada Buddhism is a principle for building human relations toward the roles and duties of people in the family and society to create peace for oneself and the public consisting of the spouse, children, relatives in the family. 2) The problem situation of the family in Tao Hai Sub-district community, Phen district, Udon Thani province was the conflict between family members leading to other social problems such as 1) the conflict between the spouse, 2) the conflict between spouse and relatives, 3) problem of poverty leading to the social problem. 3) Guideline of the promotion of family stability based on six directions in Tao Hai Sub-district community, Phen district, Udonthani province composed of 1) physical and verbal control of self-conduct, spouses are honest. It is a humanitarian guideline to cultivating honesty among the family members, 2) family marriages need to be honest, to have trustworthiness, to have royal love for each other, 3) build family relationships such as attending the Buddhist holidays and family day, and 4) know the duty and responsibility with sincerity in order to cultivate and promote human relations between each other based on the principle of six directions.

Thai society is very different in structure from society in the western. Although Thai people in each region have differences in culture and traditions. But Thai identity still has a lot of participation such as they believe that “Thai original tradition, whoever visits in the home, he/she is most welcomed”. This belief has been descended in Thai culture for a long time. Besides, other cultures have still been descended in Thailand for a long time such as the culture of support of mother and father for Thai people at all levels is emphasized the same as follows; 1) the control of physically and verbally aggressive behaviour 2) gratefulness and royalty 3) loving-kindness, generousness, sacrifice. These values have been passed on in Thai society as a western society. In general, the value of being respectful toward elders is a culture that has been practiced continuously for a long time that is to say children respect parents, younger sister/brother respects elder sister/brother, boy/girl does not argue with elders. Thai people make their life like brothers and sisters. If they are elders, they are called uncle, aunt, grandfather, grandmother. If they are boys/girls, they are called children, nephews, nieces. Therefore, the relation of Thai is totally different from western society. The lifestyle of Thai people, whether it is work or family relationships, it is like Thai style, Phanthip Siriwanbut (1998: 85).

            Human is a social animal, they, therefore, are related to each other all the time. Particularly in the present day, we can communicate with each other at any time if we want it even though we are near or far, the North Pole continent, the South Pole continent, we can communicate with each other in a spiritual moment. Humans can communicate quickly because of the advancement of science and technology and the development of various technologies. From the situation in the present day, it can be seen that Thai people in the past used to be generous, to support, to help, to have a good relationship. This is a culture that Thai people have been passed on for a long time. The practice based on the Dhamma principle of six directions is a good culture. Later, this culture has deteriorated in the minds of Thai people respectively. It can be seen from news, radio, and television such as mothers abandon their newborn children, children abused by mothers, children do not obey their parents’ instructions, and obedience, children do not take care of their parents when they are old, leave them alone to fight hardships, some children use a trick to get their parents to sign an inheritance for them and then drive off them to another place, leave them to the nursing home for the elderly. Some people are addicted to drugs and ask their parents for money to buy drugs if they don’t get money, parents are bruised by beatings or they are killed by children. Teachers overact their students etc.

The family problem in Thai society is a problem that causes a huge social change. Because it leads to the crisis of social problems such as divorce, family abuse, sexual harassment, children’s and women’s rights, youth, teenager, etc. These problems are severely increasing and it may lead to the problem of crime, drugs, and gambling. The main problem of family conflicts derives from the fact that society has a rapidly increasing number of members or population causing people in society to compete with each other to use resources in various fields until they get stressed or have a social situation that emphasizes materialism including restraint and emotional control to reduce consciousness of people in society. Therefore, many people return to the fight and violence to solve the problems they are facing. The promotion of family stability is a direct matter of the individual, both in private and public. Private means building relationships in the family consisting of spouse and children as well as relatives who live in the same family. Public means building relationships outside the home with colleagues, employers, employees, or other people involved. Therefore, human relation is very important to the individual, Somphon Suthatsani (1995: 14315).

The way how two people live together happily and lead the family prosperous without quarrels and conflicts, there must be Dhamma principles that the couple will have a properly balanced marriage together or consistently. The great duty of the spouse is to build a family happy, long stable, children-rearing to be healthy both physically and mentally. Children are an important future of the nation. When the family is good, society is good, the country will be prosperous as well. In order to build a complete family, parents play a very important role. Because they have a role and determine the role of the family to live according to the boundaries or thoughts of the spouse. One of the problems that are important to building happiness in the family is the conflict between spouses. This will affect the children and all family members. Whenever there is conflict within the family, when it happens, it needs to be resolved by speaking and agreeing. Good family life will have happiness, members need to know how to communicate in the family according to their roles and responsibilities and expresses their feeling by building warm relationships with a friendly atmosphere. Firstly, family members have to start to solve their own conflicts by knowing the intrinsic nature of a person and adjusting it in a creative way, and trying to overcome oneself. This is the greatest method to get rid of your own conflict before it spreads to family members. In order to prevent problems, we should study and find solutions together in order to stop conflicts in the family of Thai society as mentioned above.

Nowadays, Buddhist principle is very important in education and spread the idea influenced by Buddhism which has changed the way of life of many people until the present in Thai society family. It provides an understanding of the root causes of society in the age of globalization by giving attention to every family’s access to Buddhism. It will be an important point for Thai people to return their attention to the Buddhist principle, to apply the management of life, to improve quality and self-practice and enlightened learning instead of perceiving the wrongful values from the Thai way of life. And day by day, there will be the power to destroy the family in Thai society in a very concrete way by the lack of moral behaviour, lack of morals and ethics every day, etc.

The promotion of family institution stability, the very important Buddhist principle for solving this problem is the six directions. It means six persons which relate to ourselves in the society consisting of 1) Puratthima-disa is the direction in front, parents, Phra Dhammapitaka (P.A. Payutto), (2000) 2) Dakkhina-disa is the direction in the right, teachers, Dhighanikaya Patikavagga (Thai) 11/268/213) 3) Pacchima-disa is the direction behind, the child is an heir, the spouse is a life-partner Phra Dhammapitaka (P.A. Payutto), (2000:386) 4) Uttara-disa is the direction in the left, friends who help us when we are down 5) Hetthima-disa is the direction in the nadir, servants and workmen as the nadir 6) Uparima-disa is the direction of zenith, novices, monks, Bhikkhuni who has higher morals who preaches the Dhamma in the zenith, Phra Brahmagunabhorn (P.A. Payutto), (2000: 191).

From the above, when we look at the current situation, the family problem in Tao Hai subdistrict, Phen district, Udonthani province is one problem that needs to be solved. Because it is a term of misunderstanding or it is difficult to match each other. It is a common family problem level, particularly grandparents and grandchildren. There are many reasons for this age gap problem. The main problem is to have a different lifestyle. Children do not respect elders. Another problem reason is to use the impolite word to children, or children use the impolite word to family. These are all family problems. When they do not understand and adjust to each other, the family problems will severely increase.

The researcher agrees that the principle of six directions is used to close the age gap to whom we relate to social relations as the surroundings us or to promote the stability of family institutions. Therefore, if they don’t hold Dhamma, parents shouldn’t be respected by children. According to Buddhist principles, society or the natural environment are interdependent and beneficial to promote the stability of family institutions. It is a problem that many families have to face which often causes misunderstandings in the family and breaks up family relationships. But there is another way to keep families together and there is a simple principle just be open-minded and flexible and forgive with reason and do not expect too much from each other.

From the significance and the statement of the problem mentioned above, the researcher sees that the promotion of family stability based on six directions in Tao Hai subdistrict community, Phen district, Udonthani province. This research will make you aware of family problems and guidelines of promotion of family stability based on six directions in Tao Hai subdistrict community, Phen district, Udonthani province.

1) To study the six directions in Theravada Buddhism.

2) To study the problem situation of family based on six directions in Tao Hai subdistrict, Phen district, Udonthani province.

3) To offer the guidelines of promotion of family stability based on six directions in Tao Hai subdistrict community, Phen district, Udonthani province.

The promotion of family stability based on six directions in Tao Hai subdistrict community, Phen district, Udonthani province. It was qualitative research. It was determined as follows;

1) The data were collected from document research. The documentary study was collected by the primary source and secondary source that relates to Tipitaka, textbooks, thesis, dissertation, research report, document as well as academic data involves the promotion of family stability based on six directions in Tai Hai subdistrict, Phen district, Udonthani province.

2) In-depth interview was collected from sources such as three villages from the family in Tai Hai subdistrict, Phen district, Udonthani province consisting of Moo 1 Ban Tao Hai, Moo 2 Ban Naphang, Moo 3 Ban Donlieb. The key informants were collected by interview and analyzed by the descriptive explanation according to the inductive method.

3) The data were collected from the primary source and secondary source and fieldwork.

4). The data were presented from the analysis of the descriptive explanation.

The promotion of family stability based on six directions in Tao Hai subdistrict community, Phen district, Udonthani province consisted of three objectives as follows; 1) to study the six directions in Tharavada Buddhism 2) to study the problem situation of the family in Tao Hai subdistrict community, Phen district, Udonthani province 3) to offer the guideline of promotion of family stability based on six directions in Tao Hai subdistrict community, Phen district, Udonthani province. The research was conducted by qualitative research. The data were collected by documents and in-depth interviews. There were 30 informants. Descriptive analysis was used in this research. The findings were found that.

The principle of six directions in Theravada Buddhism is a principle for building human relations toward the roles and duties of people in the family and society to create peace for oneself and the public consisting of the spouse, children, relatives in the family, colleagues, employer and employee, and related others. Therefore, human relations are very important to the individual. It is the duty and the practice of various people in society.

            The problem situation of the family in Tao Hai subdistrict community, Phen district, Udonthani province was the conflict between spouses that misunderstood each other and they were always at odds with each other leading to the divorce until they ended up their relationship. Although, some families had to perform their duties in terms of their status, namely, the responsibility to children together. But it did not mean that the problems would go away because this case also led to social problems, in some cases it was still a problem that spread to the kinship system. This conflict in relatives was a very common problem in Tao Hai subdistrict community, Phen district, Undonthani province.

The family economic problems were also faced in this case. The family economy was an important part that caused many problems. It could see that due to poverty, the husband had to be far away from his wife, struggled to find work abroad to make money for the family. The distance made people unfaithful to each other, as the proverb said “Out of sight, out of mind”. In the proverb above, it could be used both man and woman when they were apart, they began to share their hearts with others. The separation by the family economy or any economic system contributed to the husband and wife sharing their hearts with others until it became a family problem.

It was the principle of six directions in order to guide the promotion of family stability. The research in the community area of Tao Hai subdistrict, Phen district, Udonthani province brought the six directions to promote the family status what emphasized the 3 directions in item 1 and item 3 as a guide to promote, namely, Puratthima-disa is the direction in front, it was a guideline to support parents who gave birth and support us from birth. Therefore, they should be praised in the front direction, support and work for them, we will make ourselves worthy of our heritage, we will make offering, dedicating merit to them after their death.

In this research issue, it will emphasize item 3 of Pacchima-disa is mainly to see the roles and duties of husband and wife to treat each other, play a role in the support and encourage each other. The husband should praise their wife, do not insult or be unfaithful. The wife should not be unfaithful, take care of the work in the house and preserve the property of the husband. The results of the analysis from research in the area show the guideline as follows;

1) physical and verbal control of self-conduct, spouses are honest. It is a humanitarian guideline to cultivating honesty among the family members.

2) family marriages need to be honest, to have trustworthiness, to have royal love for each other. 

3) build family relationships such as attending the Buddhist holidays and family days.

4) know the duty and responsibility with sincerity in order to cultivate and promote human relations between each other based on the principle of six directions.

The guideline of the promotion of family stability based on six directions in Tao Hai subdistrict community, Phen district, Udonthani province obtains the body of new knowledge. Building family stability must be linked to the principles of Buddhism. Because the Buddhist Dhamma system is a measure that controls family members to live together within the framework of ethics. It will result in family happiness as well. When summed up, the main reason for family stability is the cultivation of interactions according to the six directions. It is the performance of duties of related persons, behave and treat each other with a conscience that is both personal and public consisting of the interaction between husband and wife, parents and son-daughter, husband and wife have responsibility for their duties, behave in accordance with the status of the family. The practice of the six directions is very important to daily life. The husband’s practice manages the family in daily life, hard-working for the family, preventing dangers inside and outside the house as well as support, generosity of wife’s relatives and husband’s relatives appropriately. Wealth gives to the wife and deposits at the bank. Wife’s attachment, the husband is sincere toward the wife by trusting the wife and be unfaithful, takes responsibility and be open-minded, shows no boredom. The wife knows about housework and takes care of the orderliness, pays attention to relatives, husband and children. Moreover, the wife must always pay attention to her husband and her relatives, save personality, know the duty of the wife, do good and be open-minded about each other’s opinions. When there is a problem, the wife will always be by his side, she won’t leave him alone when he is poor, not complain when the husband is tired, does not stop praying when is weak, is not unfaithful in the time of separation.

         The six directions in Theravada Buddhism is a method of cultivation for good interaction with each other according to the principles of Dhamma. The six directions are to convince parents of their duties, morals, and ethics in order to be a good role models for children. Parents must educate their children to be modest, cultivate ethics in children, let them know how to be grateful to their parents. Teachers are the model of students. Teachers must have morals and ethics, create good interactions with students according to the duties of teachers, have a good teaching technique. Students obey teachers, study hard, have gratitude for teachers. Husband and wife are responsible for their duties. It creates a good interaction with each other along with the establishment together. Between friends and friends must build a good relationship with each other, create a good atmosphere for friendship between friends and friends, maintain friendship between friends and friends, friendly to each other. Executives must have good human relations with employees in the organization at all levels and have leadership, know how to maintain interpersonal relationships. It is in accordance with Parinda Teedaung (1999) studied the six directions of her research title “A study of moral reasons of mothers who tend to abandon their children”. The result was found that six directions were Buddhist ethics at the social level, besides, people are individual, Buddhism also views humans as part of society, that is, each human is individual. When they live together, they are called pluralism or society. Therefore, the Buddha used six directions as a symbol as follows; 1) Puratthima-disa, the direction in front is the east consisting of parents who support children 2) Dakkhina-disa, the direction in the right is the south consisting of teachers who should be respected 3) Pacchima-disa, the direction behind is the west consisting of spouses who encourage behind 4) Uttara-disa, the direction in the left is the north consisting of friends who can help and support us to attain the tasks 5) Hetthima-disa, the nadir consist of servants and workmen are people who work according to orders or assignments as a base of strength 6) Uparima-disa, the zenith consists of monks or novice who are moral and spiritual leaders.

         The problem situation of the family in Tao Hai subdistrict community is a problem that causes a huge social change. Because it leads to the crisis of social problems such as divorce, family abuse, sexual harassment, children’s and women’s rights, youth, teenager, etc. These problems are severely increasing and it may lead to the problem of crime, drugs, and gambling. The main problem of family conflicts derives from the fact that society has a rapidly increasing number of members or population causing people in society to compete with each other to use resources in various fields until they get stressed or have a social situation that emphasizes materialism including restraint and emotional control to reduce consciousness of people in society. It is in accordance with Phrakru Nipasdhammathimut (2010), he studied “Family conflict solution applied from Theravada Buddhism Dhamma”. The results were found that the family involved genetic descendants and social institution formation. The family served as the main institution for raising and caring for the family members. It is the core of the relationship system in society that is the foundation for life. It was divided into 2 main types: single-family and extended family. If the family was stable, it could develop and lead the person to be able to flourish, but on the other hand, if there was a conflict in the family, it could lead to the deterioration of the individual, family, and society. Nowadays, the trend of Buddadhamma four is very important in education, and the idea dissemination is influenced by Buddhism which has changed the way of life of many people until the present.

            Family relationships are the foundation of improving mental health. Rearing must consist of understanding each other. Family is the relation by blood, by marriage, or by tradition, but there is nothing to compare the emotional relationship they have with each other. It occurs from a deep spiritual feeling. It has created an experience they have shared over years or even lifetimes. When starting a new family, most relationships are bilateral, that is, between husband and wife only. A reconciliation or conflict occurs from an adjustment between two people who have different personalities and backgrounds but they are willing to live together, there is support and dependence on each other in various fields. The balance of power occurs from which one is more dependent on the other. When a child is born as a new member of the family, the relationship is changed into tripartite, that is, between parents and child. Interactions are made by a mechanism in which all parts are involved in the determination, which could be consciously or unconsciously. Parents’ personalities and their relationship with each other play an important role in influencing the development of a child’s personality. The infants can be recognized from the mother’s womb. And the mental health of the mother during pregnancy also affects the mental health of the infants. The rearing of the child at birth and responding to the needs of the child during the first year provides a solid basis of the personality and have to trust in the people around them. All stages of the child’s development are influenced by parents. Children grow by imitating character, gestures, values, self-confidence, self-respect and pride, the feeling of being a man or a woman, responsibility, moral and ethical standards are all derived from the parents who support them. Because the new baby can be regarded as innocent how we will support them depends on the parents. It is in accordance with Phrakhru Arthornkijjaphiruk (Chatchomphu) (2018), he studied “The family’s stability creation with Buddhist integration”. The results were found that the current state of the problem in Thai families is externally caused by a change and economic development including politics, government, society, education, communication, technology; internally caused by spouse unfaithfulness. These tow causes affecting the family members lead to emotional separation, lack of family warmth and good relation, income reduction, family conflict, devoice and violence in the family. The Dhamma in relation to creating the stability of the family is the quality that makes a couple well-matched (samajividhamma): equality of faith; moral conduct; generosity; wisdom. The contentment in one own spouse (sadala-santosa) is the Dhamma that creates the stability of the family as well as the virtues conducive to benefits in the present (ditthadhammikattha-samvattanika-dhamma). The application of Buddhist principles to create the stability of family can be done by first, using the samajividdhamma to choose one own spouse with equality of faith; moral conduct; generosity; wisdom. Then the sadala-santosa is used to create contentment in one own spouse and the ditthadhammikattha-samvattanika-dhamma is used in living sufficiently and reasonably. This, therefore, creates a strong family and happiness in the family.

The result of research in the title “The promotion of family stability based on six directions in Tao Hai subdistrict community, Phen district, Udonthani province, the researcher would like to suggest as follows;

1) Should promote the principle of integration, build family’s warmth, integrate the family system to create happiness and lifestyle of Thai families, develop and adjust the relationship and behaviour or family members to have a close relationship, take care of the importance of life, build a stable basis of direct benefits in family development with love and understanding. 

2) Should promote to develop the infrastructure, promote the support of relationship principles that focus on family coexistence with ethical and psychological principles, and according to the Dhamma principle that strengthens and endures in leading life to overcome obstacles, support the confidence of members to see the value of coexistence leading to spiritual development.

3) Should promote the principle of household life integration, couple and build warmth in daily life sustainably, build a relationship that connects minds to each other, and promote the development of family life towards the benefits and happiness to occur peacefully.

4) Should promote happiness in society according to the Buddhist principle that affects to family, develop the quality of life towards sustainability, and strengthen the foundation for family according to their roles and duties.

5) Should promote the family to learn the theory of personal development, family, and integration community in order to use as a guideline for further development of the potential of children, youth, and family members with the development to drive strength, build warmth and sustainability for society. 

6) Government should set rules for coexistence, community organization, social order, relationship environmental management by using rules that define social protection controls such as prohibition, practice. It is a guideline for everyone to behave, for peaceful coexistence with benefits and order at the village level, urban community, individual groups, institutions, private organizations, and the nation’s society.

The Buddhist principle is used to practice in the family according to the current situation. It is to create a social shield by the attitude adjustment to have the same opinion. The harmonization can reduce the gap of the conflict. The suggestion introduces as follows;

1) Should develop the strategy to support and promote the benefits that will occur to family institutions according to Buddhist principle.

2) Should produce an integrated curriculum, stimulate awareness of the relationship between people in Thai family society.

3) Should build a body of knowledge, belief, cultivate faith to improve the quality of life in order to create knowledge and virtues stability.

4) Educational institutions, especially higher education should have a shared awareness and focus on educational institutions. There should be a course on “Buddhist teaching, guidelines for family life stability”, it is also included in the curriculum in order to cultivate practical guidelines for the benefit of family members.

                 1) Guidelines for the development of Thai Buddhist families with integrated Buddhist principles according to other Buddhist principles.

                 2) Social promotion strategies for peace in the six directions.

3) Model of building relationships between groups of people according to the six directions in Buddhism.

Mahachulalongkornrajavidyalaya. (1996). Thai Tipitaka: Mahachulalongkornrajavidyalaya 

Version. Bangkok: Mahachulalongkornrajavidyalaya University Press.

Phra Dhammapitaka (P.A. Payutto). (2000). Dictionary of Buddhism. 9^th edition. Bangkok. 

Mahachulalongkornrajavidyalaya University Press.

Phra Dhammapitaka (P.A. Payutto). (2008). Dictionary of Buddhism, vocabulary version. Bankok. 

S.R. printing massproducts company limited.

Phrakhru Arthornkijjaphiruk (Chatchomphu). (2018). The family’s stability creation with 

Buddhist integration. Dhammthas Academic Journal, 18(3), pp. 185-194.

Phrakru Nipasdhammathimut. (2010). Family conflict solution applied from Theravada 

Buddhism Dhamma. Master of Arts (Buddhist Studied). Graduate school. Bangkok. Mahachulalongkornrajavidyalaya University.

Phanthip Siriwanbut. (1998). Human relations. 4^th edition. Bangkok. Chulalongkorn University 

press.

Parinya Teedaung. (1999). A study of moral reasons of mothers who tend to abandon their 

children. Master of Arts (Ethical studies). Graduate school. Bangkok. Mahidol University.

Somphon Suthatsani. (1995). Human relations. 2^nd edition. Bangkok. Chulalongkorn University 

press. 

        The objectives of this book are 1) to study the teaching and learning of Pali by the Thai Sangha, 2) to study the teaching and learning of Pali in the Phrapariyattidhamma School, General Education Department, Sisaket Province, and 3) to propose guidelines for teaching Pali language in Phrapariyattham School Department of General Education Sisaket Province This is a qualitative research that studies data from primary and secondary levels along with interviews. The key informants were analyzed by descriptive method using inductive method.

            The results found that  1) Teaching Pali by Thai Sangha: The study of Thai monks mainly includes learning Pali language for monks and novices. In order to gain knowledge and understanding of the Buddha's teachings Li language is a language inscribed in Buddhist scriptures, therefore it is considered an important language that monks and novices must study in order to understand the language and knowledge of the Buddhist language. 2) Teaching Pali Language in Phrapariyattidhamma School, Department of General Education Sisaket Province: Teaching and Learning Management of Pali Language It is part of the study in the ethics department of the general education department. for monks and novices to study the language inscribed in the Tripitaka to motivate Language subjects are therefore part of teaching and learning management according to the Ministry of Education's principles. and 3) Guidelines for teaching Pali language in Phrapariyattidhamma School, Department of General Education Sisaket Province: Guidelines for teaching the Pali language subject are the application of curriculum content in accordance with learners. Adapting the curriculum to the local context Procurement of media that do not want to continue teaching appropriate learning activities Assessment and allocating budgets from agencies that are sufficient for the administration of education in Phrapaiyattidhamma Schools, General Education Department

The objectives were 1) to prevent drugs addiction problems among youths with integrated Buddhist 2) to prevent drugs addiction problems among youths with integrated Buddhist of What Nonsungwanaram Sisaket province 3) model for the prevention of drugs addiction problems among youths with integrated Buddhist of What Nonsungwanaram Sisaket province. This research was qualitative research. Purposive sampling was used. There were 35 informants. The data were collected from the interview and were analyzed by descriptive analysis. 

The prevention of drugs addiction problems among youths: The participation of the prevention of drugs addiction problems among youths of Wat Nonsungwanaram could be divided into 4 parts 1) monk participation 2) government participation 3) private participation 4) public participation.

The prevention of drugs addiction problems among youths with integrated Buddhist of What Nonsungwanaram Sisaket province: There were the processes of the prevention of drugs addiction problems among youths, a campaign to organize activities against drugs problems, Dhamma training camp, Buddhist important day, a white school. There was the result of the processes of the prevention of drugs addiction problems among youths. Drugs addiction or drugs problems were decreased. Youths were promoted to educate the knowledge about the dangers of drugs.

Model for the prevention of drugs addiction problems among youths with integrated Buddhist of What Nonsungwanaram Sisaket province could be divided into 3 forms 1) model for self-prevention of drugs addiction problems among youths by using the principle of (Sammappadhana) right exertions, reduction, abstinence, cancellation 2) model for the prevention of drugs addiction problems among youths in the family by using (Brahmavihara) holy abidings 3) model for the prevention of drugs addiction problems among youths in the community by using (Sila) five precepts and (Apayamukha) causes of ruin, etc.

Keywords: model, prevention of drugs problems, youths, integrated Buddhist