The Journal of International Buddhist Studies College

Thich Nhat Hanh’s Model of Socially Engaged Buddhism for World Peace

Ven. Dang Van Tam — 2026-05-01

This article examines the model of Socially Engaged Buddhism developed by Most Venerable Thich Nhat Hanh as a Buddhist approach to promoting world peace. The study has three objectives: to investigate the concepts and theories of Socially Engaged Buddhism, to analyze peace theories and Buddhist peaceful means that support this approach, and to propose a model of Socially Engaged Buddhism for contemporary peacebuilding. Using a qualitative research design, the study draws on documentary research and textual and thematic analyses of Thich Nhat Hanh’s writings, relevant Buddhist scriptures, and scholarly works on engaged Buddhism, peace studies, mindfulness, and nonviolence. It also incorporates insights from interviews with Buddhist scholars, peace practitioners, mindfulness practitioners, and disciples familiar with Thich Nhat Hanh’s tradition.

The findings show that social engagement is not external to Buddhism but is grounded in core Buddhist principles such as compassion, wisdom, non-harming, interdependence, and the bodhisattva ideal. Although Theravāda and Mahāyāna traditions articulate social responsibility in different ways, both provide doctrinal resources for responding to suffering in society. Thich Nhat Hanh’s contribution lies in transforming these foundations into a practical peacebuilding model centered on interbeing, sangha-building, the Fourteen Mindfulness Trainings, mindful daily living, nonviolent action, deep listening, and compassionate communication. The proposed model demonstrates a movement from inner transformation to ethical action, from personal mindfulness to collective healing, and from reconciliation to sustainable peace. The article contributes to Buddhist studies and peace studies by clarifying how Socially Engaged Buddhism can function not merely as a spiritual philosophy but as a practical framework for addressing conflict, violence, and social fragmentation in the modern world.

Developing a Gratitude-Driven Buddhist Meditation Model for Enhancing Adolescent Mental Well-Being: A Case Study of the Buddhamahametta Foundation

Phra Jirawat Ciravaddhano Kanapongrussamee — 2026-05-01

This article develops and evaluates a gratitude-driven meditation model to enhance adolescents’ mental well-being by integrating mindfulness, wisdom, loving-kindness, gratitude practice, and the Dhamma Gīta. The study has three objectives: to analyze the root causes of emotional distress among adolescents at the Buddhamahametta Foundation; to explore key components of meditation practices in the Dhamma Gīta that support adolescent well-being; and to develop and validate a gratitude-driven meditation model to improve adolescent mental health. The study employed a mixed-methods research design consisting of documentary analysis, in-depth interviews, focus group discussions, and a quasi-experimental pretest-posttest assessment. The participants included 39 adolescents aged 12–16 who had attended meditation retreats at the Buddhamahametta Foundation, as well as 12 key informants, including meditation masters, adolescent practitioners, and mindfulness educators. Quantitative data were analyzed using descriptive statistics, a paired-samples t-test, and the Wilcoxon Signed-Rank Test, while qualitative data were analyzed through content and narrative analyses.

The findings revealed that adolescents experienced emotional distress mainly from academic pressure, uncertainty about the future, fear of making mistakes, concerns about appearance, family problems, friendship changes, social media use, and limited coping skills. The study also found that mindfulness, loving-kindness, gratitude, bowing meditation, appreciation for parents and teachers, and the Dhamma Gīta were important components in supporting emotional balance, self-awareness, concentration, and interpersonal connection. The MWL Program significantly improved adolescents’ mental well-being, with posttest scores exceeding pretest scores and qualitative reflections indicating increased calmness, focus, emotional regulation, compassion, and gratitude. The study contributes to Buddhist studies, youth mental health, and holistic education by presenting a culturally grounded, low-cost, and practice-based meditation model for adolescent well-being.

The Influence of Architectural Design Elements on Patient Psychological Comfort in Healthcare Settings

Rommanee Suriyaarunroj — 2026-05-01

Patient’s psychological comfort is a central yet often underexamined dimension of healthcare quality and patient-centered care. Hospital environments can intensify anxiety, uncertainty, loss of control, and emotional distress, or they can support calmness, dignity, privacy, and reassurance. This study investigates how architectural design elements influence patient psychological comfort in healthcare settings. It has three objectives: to examine the relationship between architectural design elements and patient psychological comfort; to identify the design features most strongly associated with patient stress, anxiety, perceived safety, satisfaction, and well-being; and to develop evidence-based design recommendations for therapeutic and patient-centered healthcare environments. A mixed-methods approach was employed, combining surveys, questionnaires, interviews, observations, and environmental assessments. Quantitative data were analyzed using descriptive statistics and correlation analysis, while qualitative data were examined through comparative interpretation and content analysis.

The findings indicate that daylight, views of nature, coherent spatial organization and wayfinding, privacy, noise control, indoor environmental quality, and family-supportive spaces are consistently associated with more positive patient experiences. These elements correspond with lower reported stress and anxiety, better restfulness and mood, stronger perceptions of safety and dignity, and higher satisfaction with the healthcare environment. The study argues that healthcare architecture should be understood not simply as physical infrastructure but as an active component of care that shapes how patients feel, cope, and experience recovery. The article contributes to healthcare architecture, environmental psychology, and evidence-based design by offering actionable recommendations for creating restorative healthcare settings that enhance psychological comfort and strengthen patient-centered care.

An Application of the Four Sublime States of Mind (Brahmavihārā) for Ethical Development of Youth at Can Tho University in Vietnam

Dinh Thi Thanh Tuyen — 2026-05-08

This research article examines the application of the four sublime states of mind (brahmavihārā) for ethical development among youth at Can Tho University in Vietnam. The study has three objectives: first, to examine the problems and causes of unethical behavior among Vietnamese youth at Can Tho University; second, to study the concept of the four sublime states of mind as presented in Theravāda Buddhist scriptures; and third, to propose ways of applying brahmavihārā for youth ethical development in the university context. The study employs a qualitative research design, using documentary analysis of Buddhist texts and related literature, focus group discussions with 23 students, and in-depth interviews with five lecturers.

The findings reveal that ethical problems among students include academic dishonesty, disrespect, bullying, inappropriate classroom behavior, lack of cooperation, and substance abuse. These problems arise from individual, family, school-related, and social factors, as well as insufficient attention to mental well-being and ethical cultivation. The study further finds that the four sublime states of mind, loving-kindness (mettā), compassion (karuṇā), sympathetic or appreciative joy (muditā), and equanimity (upekkhā), function as an integrated Buddhist ethical framework. Loving-kindness supports respect and goodwill; compassion encourages care and assistance; sympathetic joy reduces jealousy and unhealthy competition; and equanimity cultivates emotional balance and wise judgment.

The article argues that integrating brahmavihārā into higher education can support holistic ethical development by strengthening self-awareness, empathy, respectful communication, social responsibility, and emotional maturity. The study contributes to Buddhist studies and educational ethics by demonstrating the practical relevance of Buddhist moral cultivation for youth development in contemporary Vietnamese higher education.

Dhamma Music and the MWL Model for Promoting Children’s Emotional Well-Being at the Buddhamahametta Foundation

Natcha Riewpakorn — 2026-05-18

This research article examines the role of Dhamma music and the Mindfulness, Wisdom, and Loving-Kindness (MWL) model in promoting children’s emotional well-being at the Buddhamahametta Foundation. The study has three objectives: 1) to examine the role of Dhamma music in enhancing children’s meditation engagement; second, 2) to analyze Buddhist peaceful means integrated into the MWL model for promoting children’s emotional well-being; and 3) to evaluate the effectiveness of the MWL model with Dhamma music in improving children’s emotional well-being. The study employed a mixed-methods research design, combining documentary analysis, focus group discussion with meditation instructors, a pre-test and post-test evaluation using the WHO-5 Well-Being Index, and follow-up interviews with children after home-based practice.

The findings reveal that Dhamma music functions as more than a background auditory aid; it serves as a pedagogical and contemplative tool that strengthens attention, relaxation, emotional regulation, and sustained engagement in meditation. The study also shows that Buddhist peaceful means, particularly mindfulness, loving-kindness, wisdom, gratitude, and ethical reflection, support children’s emotional awareness, prosocial behavior, compassion, and inner calm. Quantitative findings from the WHO-5 Well-Being Index indicate improved children’s well-being after participating in the MWL meditation course, while qualitative findings show better sleep quality, reduced anxiety, increased mindfulness, and greater motivation to continue meditating at home.

The article concludes that the MWL model with Dhamma music offers a culturally rooted and developmentally appropriate framework for promoting children’s emotional resilience, ethical awareness, and holistic well-being. The study contributes to Buddhist education, child mindfulness training, and applied Buddhist peaceful means by demonstrating how music-enhanced meditation can support children’s emotional and spiritual development.

An Application of Buddhist Principles to Reduce Youth Technological Addiction through Summer Retreat Program at Hoang Phap Monastery in Vietnam

Do Minh Hoang — 2026-05-19

Technology addiction among Vietnamese youth has become an increasingly serious concern due to its negative effects on mental health, academic performance, emotional regulation, and social relationships. This research article has three objectives: first, to study the problems and causes of technological addiction among youth in Vietnam; second, to examine Buddhist principles and practices for reducing technological addiction; and third, to propose a summer retreat program at Hoang Phap Monastery applying Buddhist principles to reduce youth technological addiction in Vietnam. The study employed a qualitative research approach supported by descriptive survey data. Data were collected through documentary analysis, in-depth interviews with five key informants connected with Buddhist education and retreat activities, a focus group discussion with 15 young people showing signs of technology addiction, and an online survey of 106 students. The data were analyzed through thematic analysis, with survey responses coded to identify recurring patterns.

The findings show that the main causes of technological addiction among Vietnamese youth include academic pressure, social media influence, emotional dependence on virtual interaction, lack of life direction, weak time management, and insufficient family or social guidance. These factors contribute to anxiety, reduced academic concentration, weakened relationships, and poor emotional regulation. The study further finds that Buddhist principles can address the cognitive, emotional, and ethical dimensions of technological addiction. Mindfulness (sammā-sati) supports awareness of habitual device use; loving-kindness (mettā) encourages genuine human connection; gratitude (kataññutā) cultivates contentment; and right faith (saddhā) provides moral direction and discipline. Based on these findings, the article proposes a summer retreat program at Hoang Phap Monastery that integrates digital detox, meditation, Dhamma learning, communal living, gratitude reflection, loving-kindness communication, and faith-based contemplation as a culturally relevant model to help Vietnamese youth restore balance in the digital age.

Implementing the Mindfulness, Wisdom, and Loving-kindness (MWL) Program to Alleviate Depression: A Case Study of the Buddhamahametta Foundation

Phra Nattapon Kittisopano Teranapattana — 2026-05-20

This research article examines the implementation of the Mindfulness, Wisdom, and Loving-kindness (MWL) Program, based on the Dhamma Gīta, to reduce depression among participants at the Buddhamahametta Foundation. The study has three objectives: first, to examine the symptoms and causes of depression among participants; second, to examine the components of the MWL meditation process through Dhamma Gīta for reducing depression; and third, to develop and evaluate the effectiveness of the MWL meditation process through Dhamma Gīta in alleviating depression. The study employed a mixed-methods research design, combining qualitative inquiry and quasi-experimental evaluation. Qualitative data were collected through in-depth interviews with 15 key informants who had direct experience with depression and meditation practice, together with a focus group discussion involving 8 experts, including Buddhist monks, meditation teachers, psychologists, and Dhamma Gīta practitioners. Quantitative data were collected from 20 participants with mild-to-moderate depression using the Patient Health Questionnaire-9 (PHQ-9) before and after participation in the MWL Program. Data were analyzed using thematic content analysis and a dependent t-test.

The findings revealed that participants’ depression was associated with emotional trauma, unmet expectations, interpersonal conflict, occupational stress, health-related concerns, family misunderstanding, self-blame, and social isolation. The MWL process consisted of mindfulness meditation, loving-kindness meditation, listening to the Dhamma Gīta, walking meditation, slow bowing, gratitude reflection, Dhamma listening, and family appreciation practices. These components created an emotionally safe and spiritually supportive environment that helped participants reduce overthinking, cultivate self-compassion, develop gratitude, and reconnect with others. The quantitative results showed a statistically significant improvement in PHQ-9 scores after the intervention (t = 3.37290, p = 0.00319), while qualitative findings indicated increased calmness, emotional balance, forgiveness, gratitude, and a sense of meaning in life. The study contributes to applied Buddhist studies by presenting the MWL Program as a culturally rooted and evidence-informed model for reducing depression and enhancing emotional well-being.

The Five-Stage Process of Mindful Dialogue for Peaceful Coexistence in a Multicultural Buddhist Academic Community

Phrakhrubaidika Piyathip Piyadhammo (Thanapisitikul) — 2026-05-21

This research article examines the development of the Five-Stage Process of Mindful Dialogue for peaceful coexistence in a multicultural Buddhist academic community at the International Buddhist Studies College (IBSC), Mahachulalongkornrajavidyalaya University. The study has three objectives: first, to study the concepts and theories of mindful dialogue, together with the context, problems, and needs for peaceful coexistence at IBSC; second, to develop the process of mindful dialogue for living together peacefully in a multicultural society; and third, to propose the Five-Stage Process of Mindful Dialogue as a context-based model for peaceful coexistence. The study employed a qualitative research design, using documentary analysis of Buddhist texts and related literature, along with semi-structured, in-depth interviews with 21 purposively selected key informants, including administrators, lecturers, and students. Data were analyzed through thematic analysis and analytical synthesis.

The findings reveal that mindful dialogue is grounded in Buddhist ethical awareness, mindfulness, right speech, wise reflection, and contemporary dialogue theory. In the IBSC context, participants encountered differences in language, culture, Buddhist tradition, doctrinal interpretation, communication style, and institutional role. These differences did not necessarily lead to conflict, but they required awareness, emotional regulation, ethical speech, clarification, and sustained engagement. The study identified five recurring communicative stages: awareness of difference, internal regulation, ethical communication, clarification and listening, and sustaining interaction. These stages form a circular and recursive process rather than a strictly linear sequence.

The article proposes the Five-Stage Process of Mindful Dialogue as a practical Buddhist-informed model for peaceful coexistence. The model shows that multicultural harmony is not maintained by eliminating differences or achieving complete agreement, but by sustaining relational continuity through mindful, ethical, and reflective communication. The study contributes to Buddhist studies, dialogue studies, and multicultural education by demonstrating how Buddhist ethical principles can be transformed into lived communicative practices within a multicultural academic community.

Emptiness in Motion: Understanding Non-Self Through Community Service

Chutanuch Vongsiridej — 2026-05-02

This academic article examines community service as an embodied pathway for understanding the Buddhist doctrine of non-self (anattā). While non-self is commonly approached through doctrinal study and meditative contemplation, this article argues that mindful engagement in service can also become a contemplative practice through which ego-identification is gradually weakened. The central problem addressed is the gap between intellectual understanding of the non-self and its lived realization in ordinary experience. Many practitioners may conceptually understand that the self is not permanent, independent, or ultimately real, yet continue to act through habitual patterns of self-clinging, status attachment, and ego-centered perception.

Drawing on classical Buddhist philosophy, Engaged Buddhism, and contemporary theories of embodied cognition, the article proposes that community service can function as a practical field for realizing non-self in action. Service activities such as cleaning, cooking, organizing, supporting others, and performing humble tasks shift attention away from self-reference toward responsiveness, cooperation, and interdependence. Through physical labor, repetitive action, social synchrony, humility, and other-centered awareness, practitioners encounter the constructed and relational nature of selfhood.

The article contributes to Buddhist studies by expanding the understanding of contemplative practice beyond seated meditation and textual reflection. It suggests that service, when performed with mindfulness and wisdom, can become a form of embodied contemplation. This perspective also enriches contemporary discussions on Buddhist pedagogy, Engaged Buddhism, and embodied cognition by showing how insight into non-self may emerge through collective, ethical, and socially responsive action. Ultimately, the article presents community service as a meaningful path through which Buddhist wisdom becomes lived, enacted, and realized in everyday life.

Gender Fluidity and the Divine Feminine In Buddhist Narratives

Haiyue Zeng Sangha — 2026-05-05

This academic article examines gender fluidity and the Divine Feminine in Buddhist narratives through the lenses of non-duality, emptiness, wisdom, compassion, and symbolic transformation. Rather than treating gender as a fixed biological or social essence, Buddhist narratives often present gender as a contingent, relational, and pedagogical form shaped by karma, perception, interdependence, and skillful means. The article argues that feminine figures in Buddhist traditions should not be understood merely as representations of women in a social sense, but also as symbolic expressions of prajñā (wisdom), compassion, generative power, and the empty nature of identity.

Drawing on Mahāyāna and Vajrayāna materials, including the Vimalakīrti Sūtra, Śūraṅgama Sūtra, Prajñāpāramitā, Guanyin, Tārā, and Ḍākinī traditions, the article explores how Buddhist narratives challenge rigid gender binaries and patriarchal assumptions. The goddess episode in the Vimalakīrti Sūtra, the gender transformation of Guanyin, the enlightened feminine agency of Tārā, and the wisdom symbolism of Prajñāpāramitā all demonstrate that gender may function as a skillful means rather than as an ultimate identity. The article also considers selected Theravāda narratives, including Bhikkhunī Somā and women associated with beauty, sexuality, and liberation, to show that spiritual attainment is not limited by gendered embodiment.

The article contributes to Buddhist studies, feminist Buddhist interpretation, and gender discourse by proposing that the Divine Feminine in Buddhist narratives reveals gender as empty, fluid, and transformative. Ultimately, Buddhist symbolism does not simply replace masculine dominance with feminine essence; rather, it points toward a non-dual vision in which all gendered forms become provisional expressions of awakening.

An Application of Buddhist Loving-Kindness (Mettā) for Social Conflict Resolution in Myanmar

Ven. Silacara — 2026-05-07

This article examines the application of Buddhist loving-kindness (mettā) as a constructive approach to social conflict resolution in Myanmar. Since the military coup of February 1, 2021, Myanmar has experienced intensified political instability, social polarization, violence, disorder, and the spread of unethical social media practices, including fake news and hate speech. These conditions have deepened distrust among communities and weakened the foundations of social peace. This study aims to analyze the causes of social conflict in Myanmar and explore how mettā, as understood in Buddhist doctrine and practice, may contribute to reducing conflict and promoting peaceful coexistence.

The study employs a qualitative documentary approach, analysing Buddhist canonical sources, commentarial traditions, and contemporary Buddhist writings on loving-kindness, nonviolence, social harmony, and moral development. The analysis focuses on four doctrinal dimensions of mettā: loving-kindness as one of the four sublime states of mind (brahmavihāra), loving-kindness as conciliation (sāraṇīyadhamma), loving-kindness in relation to the precept of non-killing (pāṇātipāta veramaṇī), and loving-kindness as a perfection (mettāpāramī).

The findings show that mettā is not merely an individual meditative practice but also an ethical and social principle capable of transforming attitudes, speech, and action. When applied to Myanmar’s conflict context, loving-kindness can help reduce hatred, retaliation, misinformation, and social hostility by cultivating compassion, patience, forgiveness, truthful communication, and nonviolent conduct. The article contributes to Buddhist studies and peace studies by presenting mettā as a practical Buddhist framework for resolving social conflict and fostering a peaceful life in Myanmar.

Improving Sleep Quality Through Compassion: Lessons from a Meditation-Based Sleep Program for Sleep Apnea

Napanach Klaitabtim — 2026-05-16

This article examines the relationship between Buddhist compassion-based meditation, mindfulness, and sleep quality, with particular attention to sleep apnea-related distress. Sleep apnea is commonly understood as a physiological disorder characterized by repeated disruptions in breathing during sleep, yet its effects extend beyond airway obstruction to include emotional instability, cognitive fatigue, daytime sleepiness, and reduced quality of life. Conventional treatments such as continuous positive airway pressure remain clinically important, but they may not fully address psychological hyperarousal, pre-sleep rumination, anxiety, and emotional distress associated with poor sleep quality.

The article synthesizes Buddhist textual sources, especially the Mettā Sutta and the Mahāsatipaṭṭhāna Sutta, together with contemporary literature on sleep quality, mindfulness-based interventions, loving-kindness meditation, compassion, and emotional regulation. It argues that loving-kindness meditation and mindfulness may serve as supportive adjunctive practices by cultivating emotional safety, reducing negative affect, calming cognitive reactivity, and strengthening interoceptive awareness. From a Buddhist perspective, mettā and karuṇā provide a moral and contemplative basis for softening fear, self-criticism, and inner tension, while kāyānupassanā and cittānupassanā support awareness of bodily sensations and mental processes.

The article proposes a Compassion-Integrated Sleep Support Model consisting of loving-kindness, body mindfulness, mindfulness of mind, and cultural resonance. This model does not replace medical treatment for sleep apnea but offers a Buddhist-informed framework for supporting sleep-related well-being, emotional balance, and sustainable contemplative practice.

Three-Step Educational Models in Five Buddhist Traditions: A Comparative Study of Theravāda, Mahāyāna, Zen, Vajrayāna, and Dzogchen

Zoltan Cser — 2026-05-22

This academic article examines three-step educational models in five Buddhist traditions: Theravāda, Mahāyāna, Zen, Vajrayāna, and Dzogchen. Although these traditions employ different doctrinal frameworks, textual sources, and contemplative methods, they share a common aim: the transformation of body, speech, and mind toward liberation from suffering. The article argues that Buddhist paths may be understood as educational models because they provide systematic processes for ethical cultivation, meditative training, and the development of wisdom.

The Theravāda model is examined through the Three Trainings (ti-sikkhā) of morality (sīla), concentration (samādhi), and wisdom (paññā). The Mahāyāna model is discussed in terms of the development of bodhicitta, including aspiration, action, and ultimate realization. Zen is interpreted through the integrated practice of body, speech, and mind, emphasizing direct experience and present-moment realization. Vajrayāna is analyzed in terms of the development stage, the completion stage, and Mahāmudrā as a process of transforming ordinary perception into enlightened experience. Dzogchen is presented through the three series of teachings: the Series of Mind, the Series of Space, and the Series of Secret Instructions.

By comparing these five models, the article shows that Buddhist education is not limited to intellectual learning but involves a holistic transformation of conduct, attention, perception, and realization. Despite their differences, these traditions reveal a shared pedagogical structure: beginning with ethical or preparatory discipline, deepening through contemplative practice, and culminating in liberating wisdom or direct realization. The study contributes to Buddhist education by clarifying how diverse Buddhist paths can be understood as structured models of human development relevant to both individual practice and contemporary educational reflection.