The Journal of International Buddhist Studies College

A Buddhist-Inspired Media Innovation Process for Emotional Well-Being in Digitally Intensive Work Environments

2026-06-04T14:03:30+07:00

This study developed and preliminarily evaluated a Buddhist-Inspired Media Innovation Process (BIMIP) for enhancing digital mental well-being among working adults in digitally intensive environments. The objectives were to examine the emotional well-being challenges associated with digital overwhelm, to develop a contemplative media process grounded in Buddhist principles, and to evaluate its preliminary effects on emotional well-being.

A mixed-methods developmental design was employed in three phases: documentary and qualitative exploration, process development with expert validation, and implementation of a 14-day contemplative media intervention with 26 working adults. Quantitative data were collected through pre- and post-intervention emotional well-being assessments, while qualitative data were gathered from reflective journals and participant reflections.

The findings indicate that working adults experienced digital fatigue, cognitive overload, emotional tension, fragmented attention, and a diminished sense of meaning in their daily work lives. The developed BIMIP consists of three interconnected stages: Grounding the Mind, Softening Emotional Tension, and Reconnecting with Meaning. The process integrates mindfulness, loving-kindness, compassion, and wise attention through guided audio practices, contemplative narratives, and reflective micro-learning media. Pre-post descriptive results and qualitative reflections suggested improvements in emotional awareness, inner stability, reflective capacity, and perceived meaning. The study presents a structured framework that links Buddhist contemplative wisdom with media innovation to support emotional well-being in contemporary digital environments. Because the study used a small sample, a short intervention period, and no control group, its findings should be interpreted as preliminary.

Asoka’s Dhamma Policies and Buddhist Peaceful Means: A Conceptual Framework for Sustainable Peace in Contemporary Societies

2026-05-13T14:57:03+07:00

This qualitative documentary study examined sustainable peace through selected Buddhist peaceful means, Asoka’s Dhamma policies, and their possible relevance to contemporary peacebuilding. The study pursued three objectives: to analyze the Buddhist ethical and psychological foundations of sustainable peace; to examine Asoka’s Dhamma policies as a historical model of ethical governance; and to synthesize these perspectives into a conceptual framework for contemporary societies. Data were drawn from selected discourses in the Pāli Canon, English translations of Asoka’s rock and pillar edicts, and relevant scholarship in Buddhist ethics, ancient Indian history, and peace studies. The materials were examined through thematic coding, contextual comparison, and integrative synthesis. The findings indicate that Buddhist peaceful means emphasize inner cultivation and social responsibility through generosity (dāna), loving-kindness (mettā), wisdom (paññā), non-harming, and communal principles such as the aparihāniya-dhamma. Asoka’s edicts illustrate a complementary institutional dimension expressed through Dhamma-vijaya, interreligious respect, moral exhortation, welfare administration, restraint in the use of violence, and the appointment of Dhamma-mahāmattas. The study proposes an integrated Buddhist–Asokan peacebuilding framework in which bottom-up ethical cultivation and top-down welfare-oriented governance operate as mutually reinforcing conditions for positive and sustainable peace. Because the study is documentary and interpretive, the framework should be regarded as a conceptual contribution rather than an empirically validated policy model. Comparative and field-based research is required to assess its feasibility across different political, cultural, and institutional settings.

Developing a Process for Observing the Five Precepts to Enhance Emotional Well-being Among Working Adults at Buddhamahametta Foundation

2026-06-04T14:08:28+07:00

This study developed and evaluated a structured process for integrating the Five Precepts into daily reflective practice to support emotional well-being among working adults. The study had three objectives: to examine emotional well-being challenges in contemporary work settings; to interpret the Five Precepts as a practical framework for ethical awareness and emotional regulation; and to develop and preliminarily evaluate a 14-day audio-guided reflective process. A mixed-methods developmental design was conducted in three phases comprising documentary and qualitative exploration, process development and expert review, and field implementation. The intervention consisted of daily audio-guided reflections lasting approximately four to six minutes. Quantitative data were collected using the 17-item Emotional Well-Being Questionnaire (EWBQ), which assesses emotional awareness and positivity, social connection and support, meaningful engagement, and accomplishment and growth. Qualitative data were obtained through follow-up interviews and reflective accounts. Descriptive pretest-posttest comparisons indicated higher posttest scores across the four EWBQ domains, while qualitative findings suggested greater awareness of the relationship among intention, emotion, speech, and action. Participants described pausing before reacting, communicating more carefully, and considering the effects of their behavior on colleagues and family members. They also regarded the short audio format as feasible within ordinary work routines. The study proposes the Five Precepts Reflective Process Model, in which ethical reflection is linked to heightened awareness, improved emotional regulation, and more constructive interpersonal conduct. Because the manuscript does not yet report the sample size, instrument psychometrics, exact quantitative results, or a comparison group, the findings should be interpreted as preliminary evidence of feasibility and perceived benefit rather than proof of effectiveness.

The Development Process of the Practice of Gratitude to the Buddha to Enhance Emotional Well-Being for Working Professionals

2026-05-20T15:36:11+07:00

This study developed and evaluated a 14-day Buddhānussati-based gratitude practice program designed to support emotional well-being among working professionals. The objectives were to examine participants’ emotional and spiritual needs, construct a structured practice protocol, and explore preliminary changes following implementation. A mixed-methods research-and-development design was conducted in three phases: a qualitative needs assessment; program development and validation by 9 experts; and a one-group pretest–posttest implementation with 17 working professionals. Quantitative data were collected using the PERMA-Profiler, while qualitative data were obtained through semistructured interviews and participant reflections. The needs assessment identified emotional fatigue, cognitive overload, social isolation, performance anxiety, and a diminished sense of meaning. In response, the program adopted a sequential structure: forgiveness and khama-kamma reflection, recollection of the Buddha’s qualities through Buddhānussati and Dhamma Kita (melodic Dhamma chanting), and integration into daily routines. Descriptive results showed that the overall well-being mean increased from 4.21 before the program to 4.43 after the program. The largest mean changes occurred in Positive Emotion (+0.35) and Meaning (+0.25), followed by Emotional Regulation (+0.23) and Relationships (+0.18). Participants also reported greater calm, attentional stability, relational awareness, and purpose. Because the study used a small purposive sample, self-reported outcomes, a short intervention period, and no control group or inferential analysis, the findings indicate feasibility and potential benefit rather than established effectiveness. The study contributes a preliminary applied model linking forgiveness, Buddhist recollection, gratitude, and brief workplace-compatible contemplative practice.

A Psychological Study in Dealing with Conceit (Māna) According to Theravāda Buddhism

2026-05-15T16:32:53+07:00

This qualitative documentary study examines conceit (māna) as a psychological and ethical problem within Theravāda Buddhism. It aims to investigate the nature and causes of conceit, analyze relevant Buddhist teachings, and formulate a practice-oriented framework for its management and eventual eradication. Primary sources included selected texts from the Sutta and Abhidhamma Piṭakas, together with authoritative commentaries and English translations. Secondary sources comprised scholarly works on Theravāda psychology, the five aggregates, insight meditation, and Buddhist approaches to mental cultivation.

The findings indicate that māna is not limited to overt arrogance but functions as a persistent process of self-referential measurement. It appears through comparisons in which individuals regard themselves as superior, equal, or inferior to others. From the Abhidhamma perspective, conceit is associated with greed-rooted consciousness and is sustained by ignorance, attachment, unwise attention, and identification with the five aggregates. Importantly, conceit must be distinguished from identity view (sakkāya-diṭṭhi): although identity view is abandoned at stream-entry, the subtle conceit “I am” (asmimāna) persists until Arahantship.

The study proposes a two-level framework for dealing with conceit. At the worldly level, ethical restraint, humility, mindfulness, loving-kindness, and wise attention can regulate its behavioral and emotional manifestations. At the supramundane level, insight into impermanence, unsatisfactoriness, and non-self progressively uproots the basis of self-comparison. The resulting framework demonstrates that Theravāda Buddhism addresses conceit through both practical self-regulation and radical transformation of self-identification. This model offers a conceptual foundation for Buddhist education, contemplative practice, conflict reduction, and further interdisciplinary research on ego, social comparison, and psychological well-being.

An Analysis of Animal Killing from Theravāda Buddhist Ethic Perspectives

2026-04-09T14:21:17+07:00

This qualitative documentary study analyzes animal killing (pānātipāta) from the perspective of Theravāda Buddhist ethics. It has three objectives: to examine the meaning, types, and consequences of animal killing; to analyze selected scriptural case studies concerning animal killing; and to identify ethical teachings and practices in Theravāda Buddhism that prevent harm to animals. Primary sources include the Pāli Canon, commentarial literature, and authoritative English translations, while secondary sources include academic studies in Buddhist ethics, animal ethics, and environmental thought. The findings show that animal killing is morally evaluated through the First Precept and the central role of intention (cetanā), which determines the ethical and karmic weight of an act. Theravāda sources distinguish intentional, unintentional, direct, indirect, ritualistic, and economically motivated killing, with moral gravity shaped by intention, motivation, method, and the mental roots involved. The study examines three scriptural examples: the Kūṭadanta Sutta, which rejects ritual sacrifice; the Sundasūkarika narrative, which illustrates the danger of habitual cruelty; and the story of Thera Cakkhupāla, which clarifies the distinction between intentional and unintentional harm. The analysis concludes that Theravāda Buddhism offers a comprehensive ethical framework for reducing animal killing through moral discipline (sīla), loving-kindness (mettā), compassion (karuṇā), mindfulness of intention, and wisdom concerning kamma. The study contributes to Buddhist ethical studies by presenting a structured account of animal killing that is doctrinally grounded, ethically nuanced, and relevant to contemporary debates on animal welfare, ecological responsibility, and compassionate living.

Impact of Dhamma Music on the Emotional Well-being of Chinese Young Adults: A Uses and Gratifications Study of the Bilibili Platform

2026-04-22T10:55:40+07:00

This study examines how Dhamma Music on the Bilibili platform contributes to the emotional well-being of Chinese young adults through the lens of Uses and Gratifications Theory. It has three objectives: (1) to identify the content characteristics of Bilibili Dhamma Music and the emotional and thematic distribution of user-generated texts; (2) to analyze the core need dimensions and gratification modes of Chinese young adults who use Bilibili Dhamma Music; and (3) to explain the influence paths through which Dhamma Music supports emotional well-being. The study used a mixed-methods design combining qualitative narrative analysis and computer-assisted quantitative text analysis. Eighteen Chinese young adults aged 18-35 were interviewed through semi-structured online interviews. In addition, 126,000 valid bullet-screen comments (danmu) and user comments were collected from ten high-engagement Bilibili Dhamma Music videos and analyzed through sentiment analysis and Latent Dirichlet Allocation topic modeling.

The findings indicate that Bilibili Dhamma Music appears mainly in three forms: long-duration scene-accompanying music, secularized adaptations, and traditional Buddhist chants. User interaction was dominated by themes of anxiety relief, sleep support, emotional decompression, life reflection, and spiritual comfort. Three gratification dimensions emerged: emotional relief, cognitive companionship, and spiritual comfort. These dimensions operated through a five-stage healing narrative: emotional dilemma, algorithmic or accidental discovery, acoustic comfort, community resonance, and cognitive-emotional transformation. The study concludes that Dhamma Music functions as a low-threshold digital resource for emotional regulation, companionship, and meaning-making among Chinese young adults. Its effect should be understood as a media-based support mechanism for emotional well-being rather than a clinical intervention.

Effects of TMV-Based Mindfulness Practices on Student Happiness at the International Buddhist Studies College

2026-06-19T13:29:14+07:00

This pilot study examined the effects of a five-day mindfulness intervention grounded in Theravāda, Mahāyāna, and Vajrayāna (TMV) Buddhist practices on subjective happiness among undergraduate students at the International Buddhist Studies College (IBSC), Mahachulalongkornrajavidyalaya University. The study had two objectives: (1) to examine whether a five-day TMV-based mindfulness intervention was associated with improvement in students’ subjective happiness; and (2) to test the feasibility and preliminary effectiveness of a mindfulness innovation course in a Buddhist academic context. A mixed-delivery, single-group pre-test/post-test design was employed with 20 undergraduate students. Subjective happiness was measured before and after the intervention using a 15-item adapted Oxford Happiness Questionnaire (OHQ). The adapted instrument demonstrated good internal consistency (Cronbach’s alpha = .81) and strong content validity based on expert Item–Objective Congruence review. Paired-samples t-test results indicated a statistically significant increase in happiness scores from pre-test (M = 4.08, SD = 0.35) to post-test (M = 4.26, SD = 0.41), t(19) = -3.51, p = .002. Qualitative feedback also suggested high engagement, acceptability, and practical feasibility.

The findings indicate that a short TMV-based mindfulness intervention is feasible and associated with preliminary short-term improvement in self-reported happiness among IBSC students. However, because the study used a small convenience sample, lacked random assignment and a control group, and measured outcomes only immediately after the intervention, the results should be interpreted as preliminary rather than causal evidence. The study contributes to culturally grounded mindfulness research by demonstrating the practical potential of integrating Buddhist contemplative traditions into student well-being programs.

An Analysis of Necrophilia and Its Ethical Implications in the Light of Buddhism

2026-06-19T13:04:26+07:00

Necrophilia is a rare and controversial paraphilic phenomenon that raises significant psychological, legal, and ethical concerns. This qualitative documentary study aimed to (1) examine the characteristics, classifications, and impacts of necrophilia; (2) analyze its psychological factors and relevant psychotherapeutic approaches; and (3) interpret its ethical implications through Buddhist teachings. Data were drawn from Buddhist canonical texts, scholarly literature in psychology and forensic psychiatry, and documented case materials, and were analyzed through qualitative content analysis. The findings indicate that necrophilia encompasses diverse patterns of fantasy and behavior, with motivations associated in the literature with psychopathology, trauma, disrupted attachment, personality disturbance, and other mental-health factors. From a Buddhist ethical perspective, necrophilic conduct conflicts particularly with principles of non-harming, refraining from taking what is not given, and sexual responsibility. Buddhist concepts such as craving (taṇhā), clinging (upādāna), delusion (moha), mindfulness (sati), and contemplation of bodily impurity (asubha-bhāvanā) provide an additional interpretive framework. The study concludes that necrophilia requires an interdisciplinary response combining clinical assessment, ethical analysis, legal safeguards, and compassionate rehabilitation.

A Buddhist Approach to Stress Management Through the Sevenfold Methods of the Sabbāsavasutta

2026-07-21T20:36:16+07:00

This study had three objectives: (1) to examine problematic situations and causes of stress; (2) to explore the principles underlying the sevenfold methods of the Sabbāsavasutta in relation to the management of stress and mental defilements; and (3) to analyze these sevenfold methods as a Buddhist approach to stress management. The study employed qualitative documentary analysis, drawing on Buddhist scriptures and relevant scholarly perspectives for analysis and synthesis.

The findings indicate that stress is an unavoidable part of life until liberation of the mind is attained. Not all stress is inherently harmful; many scholars maintain that people need a certain degree of stress to sustain health, motivation, and adaptability. When stress functions as a positive force that encourages individuals to achieve goals or adapt to challenges, it may be beneficial. However, when stress becomes harmful rather than helpful, it affects physical health as well as emotional, behavioral, and cognitive functioning, with consequences for both individuals and society. Such stress should therefore be recognized and addressed promptly and seriously.

This study argues that unwise attention (ayonisomanasikāra) is a foundational condition for the mental defilements that generate stress. Ordinary beings (puthujjana) are particularly vulnerable because much of life is shaped by unwise attention. Drawing on the Sabbāsavasutta, the study proposes a sevenfold framework for stress reduction. The first method, seeing, enables a detailed understanding of stress, including its symptoms, causes, benefits, harms, and possible coping strategies. Only by understanding stress clearly can individuals prepare to confront and overcome it. The next five methods help prevent conditions that give rise to stress, while the final method cultivates wholesome qualities that support the abandonment of taints and the development of a resilient mind oriented toward liberation. Together, the seven methods constitute a comprehensive Buddhist approach to managing stress.

An Effective Method of Vegetarian Dietary Practice in Vietnam Based on Mahāyāna Buddhism and Food Science

2026-07-09T14:46:02+07:00

This study aimed to propose an effective method of vegetarian dietary practice in Vietnam by integrating Mahāyāna Buddhist principles with contemporary food science. It had three objectives: (1) to examine the issues associated with vegetarian dietary practices in Vietnam; (2) to investigate methods of vegetarian practice in Mahāyāna Buddhism and their foundations in food science; and (3) to propose an effective method of vegetarian dietary practice in Vietnam based on Mahāyāna Buddhism and food science. The study employed a qualitative methodology comprising documentary research and fieldwork. Documentary data were drawn from primary and secondary sources concerning Mahāyāna Buddhist teachings, vegetarian dietary practices, and food science. Fieldwork data were collected through semi-structured in-depth interviews with 17 key informants, including Buddhist monastics and scholars, nutrition experts, medical professionals, and long-term vegetarian practitioners in Vietnam. The data were analyzed using descriptive, thematic, analytical, and interpretive approaches.

The findings revealed that vegetarian dietary practices in Vietnam are strongly influenced by Mahāyāna Buddhist principles, particularly compassion (karuṇā) and non-violence (ahiṃsā), but are also affected by nutritional, economic, sociocultural, and knowledge-related challenges. Four principal methods of practice were identified: periodic vegetarianism, full-time vegetarianism, gradual and flexible vegetarianism, and mindful and compassion-based eating. Buddhist teachings provide the ethical and behavioral foundations for these practices, while food science supports nutritional adequacy through dietary balance, diversity, nutrient bioavailability, and the prevention of potential deficiencies, particularly in vitamin B12, iron, and protein. Based on these findings, the study proposes an integrated vegetarian dietary method emphasizing gradual transition, nutritional balance, mindful eating, cultural adaptability, and practical sustainability. This approach offers a framework for promoting healthy, sustainable, and ethically grounded vegetarian dietary practices in Vietnam.

Applying Santuṭṭhi Blessing and Minimalism: A Study of Harmonizing Modern Living Through the Four Requisites for Sustainable Peacebuilding

2026-03-23T21:23:45+07:00

This study examines the application of Santuṭṭhi (contentment) and minimalism through the Buddhist framework of the Four Requisites: clothing, food, shelter, and medicine, as an approach to sustainable peacebuilding. Although previous studies have examined Buddhist contentment and modern minimalism independently, limited research has integrated these perspectives into a practical framework for addressing contemporary challenges associated with consumerism, excessive consumption, and declining well-being. Accordingly, this study aimed to (1) examine the foundational principles of Santuṭṭhi and minimalism through the Four Requisites, (2) investigate their impacts on personal, community, and collective well-being, and (3) propose practical methods for applying these principles in everyday life to promote sustainable peace. The study employed a qualitative documentary research methodology based on Buddhist scriptures, academic books, journal articles, and contemporary literature in Pāli, English, Burmese, and Pa-O. The collected data were analyzed through textual analysis and thematic synthesis.

The findings indicate that both Santuṭṭhi and minimalism encourage mindful consumption, gratitude, moderation, and ethical responsibility, thereby improving psychological well-being, strengthening social harmony, and supporting environmental sustainability. Integrating these perspectives through the Four Requisites provides a practical framework for balancing material needs with ethical and spiritual development. The study further proposes five practical strategies for cultivating contentment and intentional living in contemporary society. The research contributes new knowledge by demonstrating that Buddhist ethics and modern minimalist philosophy are complementary approaches that together provide an interdisciplinary framework for sustainable peacebuilding, ethical consumption, and holistic well-being.

A Buddhist Approach to Reduce Domestic Violence Between Husband and Wife Within Vietnamese Society

2026-07-17T21:20:14+07:00

Domestic violence between husbands and wives remains a serious social problem in Vietnamese society, while existing interventions have not fully addressed its root causes. Therefore, this study aimed to (1) examine the forms and causes of domestic violence between husbands and wives in Vietnamese society, (2) examine Buddhist teachings related to peaceful and respectful family relationships, and (3) propose a Buddhist approach to reducing domestic violence between husbands and wives in Vietnamese society. This study employed a qualitative research methodology combining documentary research and in-depth interviews. Primary sources included the Tipiṭaka, Commentaries, Sub-commentaries, and Buddhist scriptures related to morality, mindfulness, compassion, and household life, while secondary sources included academic books, journal articles, and previous research on domestic violence and Buddhist psychology.

The findings indicate that domestic violence in Vietnamese society occurs in physical, psychological, sexual, and economic forms. Major causes include economic pressure, alcohol addiction, patriarchal ideology, emotional instability, jealousy, and poor communication. Domestic violence can cause long-term emotional suffering, psychological trauma, and insecurity for women and children. Buddhist teachings related to peaceful and respectful family relationships, such as mindfulness, Brahmavihāra, Sigālovāda Sutta, Bhariyā Sutta, Saṅgahavatthu, Saṃvāsa Sutta, Samajīvī-dhamma, and Gharavāsa-dhamma, provide ethical and psychological foundations for harmonious family relationships. The research further proposes a Buddhist approach consisting of (1) Virtuous Conduct, (2) Inner Cultivation, (3) Responsible Conduct, and (4) Supportive Conduct to reduce domestic violence and promote peaceful family life within Vietnamese society.

Dao An’s Faith in Maitreya Pure Land in Chinese Buddhism

2026-07-19T13:07:43+07:00

This article examines Dao An’s faith in the Maitreya Pure Land in Chinese Buddhism. It has three objectives: (1) to analyze the reasons for Dao An’s faith in the Maitreya Pure Land, (2) to examine his thoughts and writings related to the Maitreya Pure Land, and (3) to assess his influence on the development of Maitreya Pure Land devotion in Chinese Buddhism. The study draws primarily on the Chinese Buddhist canon and supplements these materials with relevant Chinese- and English-language scholarship.

The findings indicate that Dao An’s faith developed from several interrelated factors. These include his desire to resolve doctrinal questions arising from his study of Prajñā literature, his compassionate aspiration to benefit sentient beings in a manner consistent with Maitreya’s future mission, and his wish to pursue Buddhahood together with Maitreya. The social disorder and warfare of his time, together with the growing circulation of Maitreya-related scriptures, also formed an important historical background.

The study further identifies eleven extant prefaces associated with Dao An’s engagement with Maitreya Pure Land thought. These may be grouped into three categories: works related to the Āgamas, works related to Prajñā literature, and works related to meditation. Through these prefaces, Dao An expressed doctrinal concerns, devotional aspirations, and practical orientations toward rebirth in Tuṣita Heaven.

Finally, the study finds that Dao An exercised a foundational influence on the development of Maitreya Pure Land devotion in China. He organized one of the earliest documented communities to make collective vows for rebirth in Tuṣita Heaven and established a model of Maitreya-oriented study and practice that influenced his disciples and later generations. He may therefore be regarded as a pioneer of organized Maitreya Pure Land devotion in Chinese Buddhism.

An Innovative Mindfulness Program (IMP) for Enhancing Holistic Well-Being among People with Blindness or Visual Impairment

2026-07-25T14:05:48+07:00

This study pursued three objectives: (1) to explore the challenges faced by people with blindness or visual impairment (BVI); (2) to develop an Innovative Mindfulness Program (IMP) grounded in the Theravāda Satipaṭṭhāna framework; and (3) to assess preliminary short-term changes in holistic well-being following participation in the program. A mixed-methods sequential exploratory design was used across three phases. Phase I comprised in-depth interviews with sixteen BVI adults at the Lighthouse for the Blind, Pathum Thani, Thailand, analyzed thematically within a descriptive phenomenological orientation, together with consultative interviews with nine scholar-specialists. In Phase II, the IMP was developed and validated by experts. Phase III used the 25-item Peaceful Well-Being Questionnaire in a single-group design, with the pretest administered immediately before the one-day program (08:00), the posttest immediately after it (16:00), and satisfaction ratings and interviews collected that same afternoon; all outcomes therefore represent immediate responses rather than evidence of sustained change. Overall well-being improved significantly (t(15) = −2.986, p = .009, dz = 0.75; Wilcoxon Z = 2.90, p = .004), with psychological well-being the only dimension to reach conventional significance (dz = 0.74, p = .010) and 13 of the 16 participants showing improvement. Participants described a broader understanding of mindfulness as awareness that could be practiced through eating, touching, listening, walking, and forgiving. The findings support the feasibility and acceptability of a non-visually designed, Theravāda-grounded program for BVI adults and suggest that its cultural and institutional context may have contributed to participants' experiences. Given the single-site, single-group design, absence of a control group and follow-up, and small sample (n = 16), the results are exploratory and do not support statistical generalization; a randomized controlled trial with follow-up is needed.

A Mindfulness-Infused Yoga Module for Enhancing Emotional Well-Being among Chinese Yoga Practitioners

2026-07-16T15:01:53+07:00

This study had three objectives: (1) to examine the current state of emotional well-being among Chinese yoga practitioners; (2) to explore how mindfulness-infused yoga may cultivate observer awareness; and (3) to develop and preliminarily evaluate a three-day Mindfulness-Infused Yoga Module. A qualitative-dominant mixed-methods design was implemented in three phases. Phase 1 involved eight purposively selected key informants: five experienced yoga practitioners or teachers, two Buddhist scholars, and one experienced Vipassanā practitioner. Phase 2 focused on module development and expert review. Phase 3 implemented the module with seven Chinese yoga practitioners. Participants completed the Emotional Well-Being Questionnaire before and immediately after the workshop, and six also answered three open-ended reflection questions. Quantitative data were summarized using means and standard deviations, while qualitative data were examined through content and thematic analysis and integrated during interpretation.

The findings showed that Chinese yoga practitioners experienced emotional pressures related to social expectations, work–family responsibilities, outcome-oriented practice, body-image anxiety, self-judgment, and disconnection from inner awareness. These pressures were reflected in bodily tension, unstable breathing patterns, and difficulty relaxing. The findings suggest that mindfulness-infused yoga may support emotional well-being by helping practitioners observe the body, breath, thoughts, emotions, and inner reactions without immediate identification. The mean total emotional well-being score increased descriptively from 54.00 (SD = 9.47) before the module to 59.86 (SD = 12.14) immediately afterward. Six of the seven participants showed higher total scores, while one showed a one-point decrease. In the written reflections, all six respondents described greater calmness or reduced emotional distress and an increased ability to notice thoughts or emotions without being carried away by them; four described applying this awareness in daily life or interpersonal situations. These findings represent preliminary within-group changes and participant perceptions rather than evidence of causal effectiveness. Observer awareness is therefore presented as a proposed conceptual and pedagogical explanation, not as a directly measured mechanism.

Applying Buddhist Right Livelihood (Sammā Ājīva) for Businessmen in Vietnam

2025-04-25T16:19:19+07:00

This qualitative study had three objectives: (1) to examine unethical business conditions and their impacts in Vietnam; (2) to investigate Right Livelihood (Sammā Ājīva) in Buddhist scriptures; and (3) to propose an application of Buddhist Right Livelihood to business practice in Vietnam. Data were collected through documentary research and in-depth interviews with six key informants representing different perspectives on ethical business and the practical application of Right Livelihood.

The findings indicate that unethical business practices remain a significant concern in Vietnam despite rapid economic development. Major contributing factors include weak ethical awareness, incomplete or inconsistently enforced legal frameworks, and the pursuit of short-term profit, with consequences for society and the environment. Buddhist Right Livelihood emphasizes earning a living without harming oneself or others and therefore provides an ethical basis for business conduct. Based on the documentary and interview findings, the study proposes the “Three Rightness” model, comprising Rightness Regarding Persons, Rightness Regarding Actions, and Rightness Regarding Products. The model highlights ethical leadership, responsible conduct, stakeholder respect, social responsibility, and the provision of quality and sustainable products and services. It offers a context-sensitive framework for integrating Buddhist ethics into contemporary business practice in Vietnam.

Dependent Origination and Emptiness in Nāgārjuna’s Mūlamadhyamakakārikā (MMK): An Analytical Study

2026-07-20T21:55:14+07:00

The Mūlamadhyamakakārikā (MMK), attributed to Nāgārjuna, is a foundational text of Madhyamaka philosophy and one of the most influential works of Mahāyāna Buddhism. Through its analysis of dependent origination (pratītyasamutpāda), emptiness (śūnyatā), causal conditions (pratyaya), and the Eight Negations, the MMK articulates a distinctive account of the Middle Way that profoundly shaped later Buddhist thought.

This qualitative study employs historical, textual, and comparative analysis to examine dependent origination in the MMK and its relationship with emptiness and non-arising (anutpāda). It aims to clarify Nāgārjuna’s understanding of dependent origination, analyze its relationship with causal conditions and emptiness, and examine the significance of non-arising for Madhyamaka practice and liberation.

The findings reveal three major points. First, Nāgārjuna does not treat dependent origination merely as a theory of causal production; rather, it functions as a philosophical method for revealing the absence of inherent existence (niḥsvabhāva) in all phenomena. Comparative analysis of early Buddhist, Mahāyāna, and Tibetan Madhyamaka interpretations further highlights the distinctive Madhyamaka use of dependent origination.

Second, the relationship among dependent origination, causal conditions, and emptiness shows that emptiness is not the negation of phenomena but the recognition that phenomena arise only in dependence on conditions. Dependent origination and emptiness therefore express the Middle Way beyond the extremes of inherent existence and nihilistic nonexistence.

Third, the analysis indicates that non-arising (anutpāda) and non-ceasing (anirodha) do not deny conventional appearance; rather, they deny arising and ceasing through an independent essence. This insight provides a philosophical basis for overcoming reified views and cultivating liberative wisdom in Madhyamaka.

Kumārajīva’s Buddhist Translation and Its Impact on Chinese Buddhism

2026-07-16T15:44:50+07:00

This study examines (1) the linguistic and terminological contributions of Kumārajīva’s Buddhist translations, (2) their influence on major Chinese Buddhist schools, and (3) their role in the cultural adaptation of Mahāyāna Buddhism within the Chinese intellectual context. Using qualitative historical, textual, and comparative analysis, the study focuses on selected translations associated with Kumārajīva, including the Diamond Sūtra, the Lotus Sūtra, the Amitābha Sūtra, and Madhyamaka-related texts, together with relevant historical and modern scholarship.

The findings indicate that Kumārajīva’s translation activities significantly shaped the linguistic, doctrinal, and cultural development of Chinese Buddhism. His meaning-oriented approach emphasized readability, conceptual intelligibility, and doctrinal coherence, contributing to the stabilization of Chinese Buddhist terminology and to the reception of Mahāyāna thought. His translations became important textual resources for the later development of Tiantai, Sanlun, Chan, and Pure Land traditions. The study further proposes a Four-Layered Translation Model comprising textual fidelity, linguistic naturalization, doctrinal clarification, and cultural adaptation. The model conceptualizes Buddhist translation as a process that mediates not only between languages but also between philosophical systems and religious cultures.

This study further proposes a “Four-Layered Translation Model” integrating textual fidelity, cultural adaptation, linguistic naturalization, and doctrinal clarification, providing a transferable analytical framework for cross-cultural religious translation studies. This research contributes to Buddhist translation studies and the intellectual history of Chinese Buddhism.

Online Dhamma for Enhancing Psychological Well-Being among Multicultural Practitioners in London, UK.

2025-06-28T11:20:54+07:00

This mixed-methods study examined the use of online Dhamma practice to enhance psychological well-being among multicultural practitioners in London, United Kingdom. The study had three objectives: (1) to explore participants’ current psychological well-being and major life challenges; (2) to develop and implement a four-week online Mindfulness, Wisdom, and Loving-kindness (MWL) program; and (3) to evaluate changes in psychological well-being after participation. Thirty multicultural Dhamma practitioners participated in the three-phase study. Qualitative data were obtained through in-depth interviews, focus-group discussions, action-research observations, and follow-up interviews, while quantitative data were collected using a 10-item Mental Health Well-being Questionnaire adapted from the Thai Mental Well-being Scale (Pimthong et al., 2022). Phase 1 identified fluctuating well-being, work–life imbalance, relationship and family difficulties, health concerns, cultural-inclusivity needs, and differing levels of community support and engagement. Following the intervention, the paired total score increased from M = 37.90 (SD = 3.33) to M = 62.47 (SD = 3.07), a mean increase of 24.57 points, t(29) = 45.89, p < .001, with a calculated 95% CI for the mean difference of [23.47, 25.66]. Item-level effects were consistently large (Cohen’s d = 1.56–1.61; Cliff’s delta = 0.84–0.93). Follow-up interviews indicated six principal experiential themes: enhanced mental clarity, increased calm and emotional stability, deeper understanding of impermanence, strengthened compassion, reconnection with purpose and values, and greater gratitude. The convergence of quantitative and qualitative findings suggests that the culturally responsive online Dhamma program was associated with substantial short-term improvements in psychological well-being.

Navigating Higher Education and Monastic Life: Challenges Faced by Buddhist Nuns in Hue, Vietnam

2026-06-24T13:30:20+07:00

This qualitative case study explored the experiences of Buddhist nuns pursuing higher education at secular universities in Hue, Vietnam. It addressed three objectives: (1) to identify the challenges they encounter, (2) to examine the coping strategies they use, and (3) to analyze how they balance academic responsibilities with religious practices and monastic obligations. Five Buddhist nuns enrolled in undergraduate programs were purposively selected. Data were collected through semi-structured in-depth interviews and analyzed thematically.

The findings revealed four interrelated challenges: time constraints, financial difficulties, psychological and cultural pressures, and academic workload. Participants responded through strategic time management, Buddhist practices such as mindfulness, meditation, chanting, and reflection, and social and institutional support from temples, mentors, fellow nuns, classmates, lecturers, and universities. Balancing academic and monastic life involved both practical adjustment and psychological and spiritual integration. Participants used flexible scheduling and task prioritization while interpreting higher education as compatible with Buddhist values, personal development, and service to society. Rather than viewing secular education and monastic life as opposing domains, they understood university study as a complementary dimension of their religious vocation. The study contributes context-specific evidence to the limited literature on Buddhist nuns in secular higher education and highlights the importance of institutional flexibility, financial and social support, and recognition of the dual academic and monastic responsibilities of religious students.

A Guideline for Promoting the Mon’s Traditional Culture by Buddhist Peaceful Means

2025-06-05T15:44:23+07:00

This qualitative study examines challenges affecting the preservation of Mon traditional culture and proposes culturally grounded guidelines based on Buddhist peaceful means. The study pursued three objectives: (1) to examine the context, problems, causes, and preservation needs of Mon traditional culture; (2) to analyze relevant cultural-preservation theories and Buddhist principles; and (3) to formulate practical guidelines for promoting Mon traditional culture through peaceful and participatory approaches. Data were drawn from documentary sources on Mon culture, cultural heritage, peacebuilding, and Buddhism, along with field observations and interviews with Mon Buddhist monks and cultural stakeholders. The findings indicate that Mon cultural continuity is challenged by modernization, cultural assimilation, declining intergenerational transmission, and weakening participation in selected traditional practices. At the same time, monasteries, religious ceremonies, Mon-language education, community festivals, and local cultural leaders remain important resources for cultural resilience. The study identifies four mutually reinforcing areas for cultural promotion: non-violent cultural preservation, community engagement and education, adaptive cultural transmission, and intercultural dialogue. Buddhist principles of non-harming, loving-kindness, compassion, mindfulness, and communal harmony provide an ethical orientation for these strategies, while contemporary heritage and peacebuilding perspectives emphasize participation, education, cultural rights, and locally grounded institutions. The resulting framework positions cultural preservation not as the static protection of inherited customs, but as a peaceful process of transmission, participation, adaptation, and dialogue. The study contributes a context-sensitive model for strengthening Mon cultural identity while supporting social cohesion and peaceful coexistence.

Integrating Buddhist Approaches and Cognitive Behavioral Therapy to Address Simulacra-Induced Psychological Issues in Modern Chinese Society

2026-07-25T13:52:15+07:00

This study examines Simulacra-Induced Psychological Issues (SIPI), a proposed conceptual framework for psychological difficulties associated with prolonged exposure to idealized and algorithmically curated digital representations in contemporary Chinese society. The objectives were to: (1) examine patterns of simulacra exposure and perceived psychological effects; (2) explore functional relationships between selected Buddhist psychological concepts and Cognitive Behavioral Therapy (CBT); and (3) develop a preliminary Buddhist-integrated CBT framework. An exploratory multi-method design combined documentary and scriptural analysis, a descriptive online questionnaire completed by 100 Chinese internet users selected by convenience sampling, and semi-structured interviews with seven experts. Participants commonly reported compulsive checking, anxiety, depressive feelings, emptiness, and cognitive dissonance in relation to digital-media use. Documentary and interview analyses identified three candidate mechanisms: addictive design, idealized settings, and reality replacement.

These findings are descriptive and do not establish prevalence, diagnosis, or causality. Comparative analysis identified possible functional parallels between the Five Aggregates and elements of CBT cognitive processing, and between Yogācāra concepts such as ālayavijñāna and manas and hierarchical belief models; these parallels are heuristic rather than doctrinal or clinical equivalences. The study proposes a Buddhist-integrated CBT model and a 12-session intervention prototype incorporating cognitive restructuring, behavioral experiments, mindfulness, Five Aggregates observation, and optional Buddhist practices. Expert feedback supported further development while identifying concerns regarding complexity, cultural fit, and religious applicability. The model requires instrument validation, pilot safety testing, and controlled outcome research before clinical use.

Developing Wholesome Intention Through the Four Right Efforts (Sammappadhāna)

2026-08-09T19:09:11+07:00

This mixed-methods action research study examined the development of wholesome intention among student volunteers at the International Buddhist Studies College (IBSC), with particular attention to volunteer fatigue, expectation-related distress, and intention–behavior consistency. The study had three objectives: (1) to identify current challenges affecting wholesome intention among IBSC student volunteers; (2) to develop a structured cultivation process based on the Four Right Efforts (Sammappadhāna); and (3) to evaluate preliminary changes following the intervention. The research proceeded in three phases. First, semi-structured interviews were conducted with 15 expert informants from Buddhist studies, psychology/mindfulness, volunteer management, and field practice. Second, the qualitative findings informed development of a 12-session iDANA training program integrating the Four Right Efforts with selected cognitive-behavioral tools, including the STOP technique and a 4C Response process. Third, 15 IBSC student volunteers completed a single-group pre-test/post-test evaluation using the 12-item Questionnaire-XJ. Qualitative findings highlighted tension between wholesome aspiration (chanda) and rigid, outcome-dependent expectation (taṇhā) as a recurring challenge in volunteer service. Quantitative results showed significant pre–post improvement on several questionnaire items, including maintenance of original wholesome intention (Q01: M = 3.73 to 4.27, p = .006, Cohen’s d = 0.83) and use of the 4C tool (Q12: d = 2.16). Overall training satisfaction was 4.70/5.00. Because the study used a small single-group sample and a researcher-developed instrument, the findings should be interpreted as preliminary evidence of feasibility and potential benefit rather than proof of intervention efficacy. The study proposes the Dynamic Consistency Model as a Buddhist-informed framework linking mindful awareness, cognitive reframing, committed action, and the Four Right Efforts in volunteer development.

Development and Preliminary Evaluation of Mindfulness-Based Anxiety Reduction (MBAR) for Chinese Professionals

2026-07-17T20:32:38+07:00

This study developed and preliminarily evaluated Mindfulness-Based Anxiety Reduction (MBAR), a brief online intervention for Chinese professionals experiencing overlapping work, family, and intrapersonal stress. The study aimed to identify participants’ psychological needs, iteratively refine MBAR by integrating Buddhist-informed principles with selected psychological techniques, and examine the program’s feasibility, acceptability, and immediate participant-reported outcomes.

Using a mixed-methods action research design, the research first involved 13 multidisciplinary key informants (4 Buddhist scholars, 3 meditation masters, 3 psychotherapists, and 3 professionals) in a needs assessment. A total of 22 workplace participants then took part across four iterative Plan-Act-Observe-Reflect (PAOR) cycles. The 22 participants were divided into four independent groups of 6, 5, 6, and 5 participants, respectively, with each participant attending only one cycle. The core structure of MBAR remained consistent, while safety prompts, alternative visualization instructions, and grounding procedures were progressively refined in response to participant feedback. Data were collected through semi-structured interviews, focus-group discussions, open-ended feedback, and standardized self-report measures. The four cycles progressively refined a brief, single-session online MBAR workshop centered on Heart-Amber Awareness and Heart-Amber Mellowing, which translated Buddhist-informed reflections on impermanence (Anicca), non-self (Anattā), and loving-kindness (Mettā) into accessible experiential practices.

Immediate post-session assessments showed within-group score changes across several outcomes, accompanied by qualitative reports of reduced bodily tension, greater distance from distress, and a less self-critical stance. These findings should be interpreted cautiously because the study used a small, uncontrolled sample; intervention refinements varied across PAOR rounds; reassessments were immediate; and measures had standard recall periods that exceeded the workshop duration. Accordingly, the results provide preliminary evidence of feasibility and acceptability rather than clinical effectiveness. Further evaluation should use a standardized intervention protocol, control or comparison conditions, validated timing of outcome assessment, adverse-event monitoring, and longer follow-up.

The Seven Factors of Awakening (Satta Bojjhaṅga) and Health Promotion: A Theravāda Buddhist Framework with Contemporary Mindfulness Evidence

2026-07-06T08:59:29+07:00

This qualitative documentary study examines the Seven Factors of Awakening (satta bojjhaṅga) in Theravāda Buddhism and develops a cautious framework for supportive health promotion without conflating Buddhist soteriology with biomedical treatment. The study has three objectives: (1) to study the doctrinal concept, functions, and interrelationships of the Seven Factors of Awakening in Theravāda Buddhism; (2) to analyze canonical illness narratives together with post-canonical/traditional and modern meditation accounts associated with the Seven Factors of Awakening and health; and (3) to develop an evidence-informed Bojjhaṅga Health-Promotion Framework for supportive health promotion. Primary sources include the Bojjhaṅgasaṃyutta (SN 46), Satipaṭṭhāna materials, the Vibhaṅga, and the Visuddhimagga. Secondary sources include Theravāda meditation manuals and contemporary systematic reviews, meta-analyses, and clinical studies of mindfulness-based interventions. The analysis shows that the Seven Factors of Awakening—mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity—constitute a coordinated system of mental cultivation directed primarily toward awakening. Canonical illness narratives and later meditation accounts are religious, historical, and experiential sources rather than clinical evidence of cure. Contemporary research indicates that mindfulness-based programs can reduce psychological distress and support selected health-related behaviors in some populations, while effects vary across participants, comparators, outcomes, and intervention formats (Galante et al., 2023; Goldberg et al., 2022; Mace et al., 2025). The proposed framework therefore organizes the Seven Factors of Awakening into mindful recognition, state-sensitive activation, calming and stabilization, and integrated health action. It is intended for supportive health promotion among psychologically stable adults and for carefully supervised complementary use among people receiving professional care; it is not a validated treatment protocol or a substitute for medical or psychiatric treatment.

Beyond Positive Thinking: A Critical Integrative Review of Skillful Thought in Theravāda Buddhism and Contemporary Psychological Approaches

2026-08-02T21:59:51+07:00

The language of “positive thinking” is widely used in psychology, education, health promotion, and self-help, but it does not refer to a single psychological construct. This critical integrative review examines what makes a thought desirable in Theravāda Buddhist analysis and in contemporary psychological approaches, identifies areas of convergence, and clarifies conceptual differences. The review uses a purposive source base centered on the Dvedhāvitakka Sutta (MN 19), the Vitakkasaṇṭhāna Sutta (MN 20), selected Buddhist scholarship, and construct-specific psychological literature on cognitive therapy, cognitive reappraisal, optimism, positive psychological interventions, positive self-statements and fantasy, acceptance-based approaches, and goal pursuit. The comparison identifies partial convergence in metacognitive awareness, cognitive redirection, consequence evaluation, attentional regulation, and repeated practice. The principal difference is normative: contemporary psychological approaches use varying criteria such as evidential fit, functioning, symptom change, well-being, psychological flexibility, or goal attainment, whereas Buddhist training explicitly evaluates cognition in relation to wholesome and unwholesome roots, non-harming, wisdom, and liberation. Evidence on positive self-statements and idealized positive fantasies further indicates that unqualified positivity may be ineffective or counterproductive under some conditions. The review therefore proposes an ethically grounded adaptive cognition framework comprising awareness, epistemic fit, functional fit, ethical fit, and developmental fit. The framework is offered as a conceptual synthesis and research agenda, not as an empirically validated clinical intervention.

Wise Dietary Consideration of Eating Preferences for Anti-Aging Through the Buddha’s Principles Synchronized to Medical Science

2025-06-16T21:01:23+07:00

Population aging has intensified interest in approaches that support health span, physiological resilience, and healthy aging across the life course. Among modifiable factors, dietary behavior plays an important role in health and longevity. However, eating behavior is shaped not only by nutritional composition, but also by psychological, social, environmental, and attentional processes that influence what individuals consume, why they consume it, and how they consume it.

This article introduces an alternative pathway to anti-aging by applying the Buddha’s principles, aligned with medical science, through wise consideration of eating preferences and the consumption of food and edible substances. Aging is an unavoidable and natural biological process; however, its acceleration may be influenced by lifestyle patterns, environmental conditions, and inappropriate dietary behaviors. From a medical perspective, anti-aging is not merely about outward appearance, but also about slowing progressive physiological and cellular deterioration while preserving physiological balance, resilience, health, and longevity.

Aging may also progress silently through repeated inappropriate eating behaviors, even before visible signs of physical decline become apparent. In this sense, dietary behavior may contribute to internal biological deterioration long before aging becomes externally recognizable.

In contemporary food culture, eating behaviors may be increasingly influenced by convenience, emotional responses, social pressures, trends, and artificial satisfaction rather than genuine physiological needs. Repeated inappropriate consumption may contribute to physical and psychological stress, chronic inflammation, disruption of homeostasis, cellular senescence, and progressive biological deterioration. These interconnected processes are conceptualized in this article through the Aging Loop, a self-reinforcing cycle in which physiological deterioration may further intensify physical and psychological stress and contribute to continued biological decline.

A Study on Nāgārjuna’s Mahayana Precept Thoughts in Chinese-Translated Mādhyamika-śāstra

2026-08-11T14:01:35+07:00

This academic article examines Nāgārjuna’s Mahāyāna precept thought as reflected in the Chinese translation of the Madhyamaka-śāstra. It focuses on passages concerning dependent arising, karmic causality, non-self, and the emptiness of dharmas in order to clarify how ethical cultivation can remain meaningful within a philosophy of emptiness. Although modern scholarship has extensively examined Nāgārjuna’s ontology and epistemology, the ethical and disciplinary implications of Madhyamaka thought have received comparatively less attention

The article employs qualitative documentary and textual analysis. The primary source is Kumārajīva’s Chinese translation of the Madhyamaka-śāstra in the Taishō canon, supplemented by Garfield’s English translation of the Mūlamadhyamakakārikā and relevant modern scholarship in Buddhist philosophy and ethics. The analysis is organized around the Two Truths and three interrelated contemplative themes: dependent arising, karmic causes and effects, and non-self/non-dharma.

The analysis shows that Nāgārjuna’s account of emptiness does not require the rejection of moral discipline. At the level of conventional truth (saṃvṛti-satya), precepts, karmic responsibility, and wholesome conduct retain practical and ethical force. At the level of ultimate truth (paramārtha-satya), neither precepts, agents, actions, nor consequences possess independent intrinsic nature (svabhāva). Their emptiness is precisely what makes them dependently arisen and relational rather than fixed or self-subsistent.

The article therefore argues that Mahāyāna precept cultivation and emptiness are not contradictory. Ethical discipline can be understood as a conventional and skillful expression of insight into dependent arising, while the realization of emptiness prevents moral practice from hardening into reification or dogmatism. This interpretation contributes to Buddhist ethics by highlighting the practical dimension of Madhyamaka thought and to Chinese Buddhist studies by showing how the Chinese Madhyamaka-śāstra can be read as a source for reconstructing Nāgārjuna’s ethical vision.