The Journal of International Buddhist Studies College

From Negative to Positive: Buddhist Peaceful Means for Healthier Social Media Engagement

Veena Srikuruwal — 2026-02-17

Social media is now embedded in everyday communication, yet a growing body of research associates intensive and unreflective use with anxiety, depressive symptoms, sleep disruption, social comparison, misinformation exposure, cyberbullying, and patterns resembling behavioral addiction. This article examines how Buddhist peaceful means, with particular attention to mindfulness (sati), loving-kindness (mettā), and ethical discipline (sīla), can be operationalized to mitigate these harms and to cultivate healthier online engagement. The study is developed through a qualitative case-study lens, focusing on the Buddhamahametta Foundation’s “Mettadham Channel” on TikTok, which translates core Dhamma themes into short-form videos designed to support emotional regulation, ethical speech, and compassionate interaction. Drawing on the case study, the article proposes practical content-creation strategies: (i) framing messages through compassion and non-harming; (ii) using concise, accessible narration supported by calming visuals; and (iii) fostering dialogic community practices (e.g., empathetic comment moderation and live guided practice) that reinforce prosocial norms. The analysis suggests that Buddhist-informed design can shift social media use from reactive consumption to intentional engagement, reducing the fear of missing out (FOMO) and fostering a more contented “joy of missing out” (JOMO). The article contributes to contemporary Buddhist studies by outlining an applied framework for translating classical ethical and contemplative principles into digital communication contexts and by identifying directions for interdisciplinary collaboration among Buddhist scholars, media practitioners, and mental-health professionals.

Impact of Dhamma Music on Children’s Meditation Engagement: A Review of Multisensory Approaches

Natcha Riewpakorn — 2026-02-18

This review examines how Dhamma music may strengthen children’s engagement in meditation by functioning as an auditory anchor within multisensory mindfulness-based interventions. Focusing on children in the primary-school developmental range, the article synthesizes literature on multisensory learning, music-assisted mindfulness, and Buddhist-informed contemplative education to address three aims: (1) to clarify how multisensory inputs, especially auditory stimulation, support attention, emotional regulation, and participation during meditation; (2) to analyze the potential functions of Dhamma music (e.g., slow tempo, repetitive melodic patterns, and spiritually meaningful lyrics) in scaffolding calmness, sustained focus, and reflective awareness; and (3) to identify research gaps and propose directions for culturally responsive, developmentally appropriate program design. Across the reviewed studies, multisensory approaches integrating sound, movement, imagery, and guided instruction are consistently associated with improved attentional control and affect regulation during mindfulness practice. The review further suggests that Dhamma music may contribute additional benefits through rhythmic entrainment, predictable structure, and value-laden content that supports prosocial dispositions (e.g., kindness and compassion) when implemented ethically and voluntarily. However, the evidence base remains limited by short intervention durations, heterogeneity in outcome measures, and a scarcity of controlled comparisons between culturally specific sacred music and secular soundscapes. The article concludes by outlining implementation principles and a research agenda for validating Dhamma-music–integrated curricula across diverse educational and community contexts.

Understanding Volunteer Challenges and Building a Meditation-Based Process: A Case Study from the Buddhamahametta Foundation’s Acupuncture Clinic

Wanpatsorn Thanabadeejindapat — 2026-02-18

Volunteer service in healthcare settings is a crucial form of community-based support, yet volunteers frequently encounter emotional strain, interpersonal friction, and organizational ambiguity that can weaken service quality and team cohesion. This qualitative case study examines challenges volunteers face at the Siriwattago Medical Clinic (Acupuncture), operated by the Buddhamahametta Foundation, and proposes a context-specific development process integrating mindfulness and loving-kindness (mettā) meditation to strengthen peaceful well-being and collaborative functioning. Data were generated through in-depth interviews with active clinic volunteers and were analyzed thematically. Three major challenge domains emerged: (1) personal readiness and emotional resilience, including stress, fatigue, and reduced confidence; (2) communication and coordination issues, including misunderstandings, unclear roles, and inconsistent task allocation; and (3) gaps in training and operational support, particularly the absence of structured orientation, ongoing guidance, and reflective supervision. These conditions contributed to frustration, diminished motivation, and episodic disharmony within the volunteer team. In response, the article proposes a volunteer development process grounded in Buddhist ethical cultivation, embedding mindfulness and mettā practices into routine preparation, training sessions, and facilitated reflection circles. The proposed approach aims to cultivate calm attention, emotional regulation, empathic intention, and relational awareness—capacities that support both effective service delivery and harmonious teamwork. This study contributes an applied Buddhist-informed model for healthcare volunteer development and offers transferable principles for clinics and foundations seeking more sustainable, compassionate volunteer ecosystems.

Buddhist Peaceful Means and Emotional Well-being Through Dhamma Songs: A Practice-Based Illustration from the Buddhamahametta Foundation

Jutarat Panchanon — 2026-02-19

This article examines the operationalization of Buddhist peaceful means to promote emotional well-being by integrating Dhamma songs into a full-day meditation program at the Buddhamahametta Foundation in Ayutthaya, Thailand. Drawing on Theravada canonical sources regarding mindfulness (sati), concentration (samadhi), and the Brahmaviharas, as well as contemporary scholarship on contemplative practice and music-related emotion processes, the article delineates a structured practice-development sequence: ethical grounding, systematic mindfulness cultivation, stabilization of attention, cultivation of wholesome affect (particularly loving-kindness), and insight-oriented reflection. Using the foundation’s program as a case study, it identifies common emotional challenges reported by contemporary practitioners, such as reactivity, rumination, stress-related somatic tension, and relational strain. The analysis demonstrates how carefully selected Dhamma songs can serve as auditory scaffolding, supporting sustained attention, evoking prosocial affect, reinforcing memory for key teachings, and providing portable cues for daily-life practice. The article also introduces an Intensive–Extensive hybrid model, wherein a brief intensive practice context fosters initial experiential clarity, and structured repetition in everyday settings consolidates skills and facilitates contextual transfer. Finally, it discusses implementation considerations for meditation centers and allied well-being programs, highlighting doctrinal accuracy, voluntary participation, and sensitivity to individual differences.

The Significance of Seven Purifications (Sattavisuddhî) in Modern Society

Ven.Walmoruwe Piyaratana — 2026-02-20

The main objective of this article is to explore the significance of the Seven Purifications, as analyzed by Ven. Buddhaghosa Thera in his renowned work, Visuddhimagga. The Pali text has been translated into English as the Path of Purification by Bhikkhu Ñãṇamoli. This pinnacle text offers an exceptional explanation of the Seven Purifications, distilled through the framework of the Threefold Training (Sîla, Samãdhi, and Paññã). The Visuddhimagga provides a comprehensive guide to the noble path leading to Nibbãna. The author’s purpose in motivating Buddhists to practice the Noble Eightfold Path, with the time-tested and proven details underpinning the Buddha’s teaching, is distinct; the text presents a clear and lucid understanding of the Buddha’s teaching. In this article, the writer first presents a general inquiry into the Seven Purifications; next, he focuses on a more meticulous discussion of their attendant features. Concurrently, he will highlight the practical applications of the Seven Purifications for contemporary society.

From Doctrine to Dialogue: Applying the Mettānisamsa Sutta to Strengthen Family Relationships through Meditation

Kittima Srisomsak — 2026-02-20

This article explores the practical application of contemplative Buddhist teachings, particularly the Mettānisamsa Sutta, to enhance family relationships. The study has three objectives: (1) To analyze the Mettānisamsa Sutta and its implications for family welfare; (2) To examine the effectiveness of loving-kindness meditation (mettā bhāvanā) in improving communication and emotional connections within families; and (3) To propose a framework for incorporating mettā into mindfulness-oriented family programs.

The results show that the eleven benefits described in the Mettānisamsa Sutta are quite similar to the mental attributes needed to create a positive family environment, such as managing emotions, acting prosocially, and avoiding interpersonal conflict. Regularly practicing mettā bhāvanā increases empathy, reduces reactivity, and improves communication and emotional ties, leading to stronger relationships and less conflict in the family. This framework combines classical Buddhist ideas with family-oriented activities, including techniques such as mettā (mindfulness-based communication), ethical behavior based on the Brahmavihāras and the Noble Eightfold Path, and other relevant topics. These activities encourage respect across generations, make polite conversation easier, and increase kindness.

The Concept of Gratitude to the Buddha (Buddhānussati) and the Science of Gratitude

Voraya Satitpatanaphan — 2026-03-20

This article examines Buddhānussati (recollection of the Buddha) as a contemplative form of gratitude and proposes an interdisciplinary framework for interpreting its personal and social significance. Rather than treating Buddhānussati as a merely devotional act, the article argues that it functions as a disciplined recollective practice through which attention, emotion, and ethical orientation are reshaped by sustained reflection on the Buddha’s qualities. Drawing on selected Pāli sources and modern scholarship on gratitude, the discussion shows that Buddhist texts associate recollection of the Buddha with confidence, joy, tranquility, and concentration, while contemporary psychological and neuroscientific studies link gratitude with well-being, prosociality, and neural activity related to valuation, moral cognition, and emotion regulation. At the personal level, Buddhānussati may support emotional balance, resilience, ethical self-regulation, and reduced self-centered rumination. At the social level, it may foster humility, compassion, the expression of gratitude, and relational harmony within families, classrooms, and religious communities. The article argues, however, that scientific findings should not be used to reduce Buddhist soteriology to neurobiology, nor should speculative claims be treated as established evidence. The most defensible conclusion is that contemporary gratitude research can illuminate selected psychological and social dimensions of Buddhānussati, while Buddhist sources provide the deeper ethical and liberative framework within which the practice should be understood. Future research should employ philologically grounded textual study and culturally sensitive empirical designs to examine individual and communal forms of Buddhānussati more rigorously.

An Application of Conflict Management Based on Buddhist Peaceful Means for the Mon Sangha Community, Myanmar

Mon A Shin Pala Dhamma — 2026-02-21

This article examines conflict dynamics in the Mon Sangha community in Myanmar, with particular attention to tensions among the Rāmañña Nikāya, Shwegyin Nikāya, and Dhammayuttika Nikāya. Using a qualitative design that combined documentary analysis with in-depth interviews with 13 key informants, the study identifies three interrelated sources of conflict: (1) affective and psychological drivers (e.g., jealousy, envy, pride, and reactive anger); (2) differences in practice and institutional identity that reinforce inter-Nikāya boundaries; and (3) weak coordination mechanisms, including unclear roles and limited shared decision-making. Drawing on Theravāda Buddhist teachings, the article proposes a conflict-management process grounded in Buddhist peaceful means: cultivating mindfulness (sati) and loving-kindness meditation (mettābhāvanā) to regulate hostility, applying the seven aparihāniya-dhamma as norms for collective deliberation and unity, and strengthening trust through cooperative service based on the sangahavatthu. The proposed model translates doctrinal principles into practical routines for dialogue, mutual support, and non-violent speech and conduct, offering a culturally legitimate pathway to Sangha concord and community well-being.

The Mindfulness, Wisdom, and Loving-Kindness (MWL) Framework: An Intensive-Extensive Hybrid Model for Enhancing Emotional Well-being Through Buddhist Peaceful Means

Jutarat Panchanon — 2026-02-19

This study examined emotional well-being challenges reported by meditation practitioners at the Buddhamahametta Foundation and developed an integrated Buddhist peaceful-means framework that combines mindfulness (sati), wisdom (paññā), and loving-kindness (mettā) (MWL). Using a sequential mixed-methods design, the qualitative phase comprised ethnographic observation and semi-structured interviews with 20 purposively selected practitioners. The quantitative phase assessed change in affect using the Positive and Negative Affect Schedule (PANAS) at baseline and after an intensive, extensive intervention comprising a one-day intensive course and two weeks of structured home practice. Changes were summarized with descriptive statistics, effect sizes, and the positive-to-negative affect ratio (PA:NA) as an indicator of emotional balance; qualitative data were analyzed thematically.

At baseline, the most frequently reported challenges were irritability and anger (45%), work-related stress (35%), and excessive thinking (20%). The findings also suggested a non-linear association between years of practice and emotional balance, with intermediate practitioners showing comparatively more balanced profiles. Following the intervention, mean positive affect increased by 66.08% and mean negative affect decreased by 56.00%, yielding a PA: NA improvement of 256.32% (0.87 to 3.10). Effect sizes were very large (Cohen’s d > 2.0). Qualitative accounts aligned with the quantitative results, describing improved emotional regulation, increased inner calm, and greater mindfulness in daily life; participants also highlighted forgiveness-based practices and structured auditory supports as helpful.

Overall, the MWL intensive–extensive hybrid model shows promise for strengthening emotional well-being among Buddhist meditation practitioners and offers a practice-informed framework that may be adaptable for meditation centers and allied mental health contexts.

The Development Process of Practicing Mindfulness Meditation with Loving-Kindness for Enhancing Relationships in Families

Kittima Srisomsak — 2026-02-20

This research article pursues three objectives: (1) to examine family problems, their causes, and effects on intra-family relationships; (2) to develop a mindfulness meditation practice process incorporating loving-kindness to enhance family relationships; and (3) to evaluate the outcomes of mindfulness meditation with loving-kindness for improving family relationships. The study employed qualitative methods, collecting data through in-depth interviews, focus group discussions, and follow-up evaluations with families participating in the MWL course at the Buddhamahametta Foundation. Structured interviews and observation checklists served as research tools, and data were analyzed using thematic and content analysis techniques.

The findings yielded three principal insights:

The research identifies emotional disconnection, communication breakdown, and reactive parenting patterns as primary sources of family problems.
The research demonstrates that integrating mindfulness meditation and loving-kindness practices, including walking meditation, sitting meditation, and parent appreciation activities, effectively improves emotional regulation, empathy, and relational harmony within families.
The research verifies that sustained practice of the MWL model fosters lasting emotional well-being, enhances trust, and strengthens emotional bonds between parents and children in daily life.

The proposed framework provides a systematic approach for applying Buddhist mindfulness and loving-kindness principles within family contexts, thereby promoting enduring emotional resilience and harmonious relationships. This research highlights the essential role of applied Buddhist practices in family well-being education and suggests opportunities for future development of holistic, mindfulness-based family interventions.

The Development Process of Sleep Quality through Mindfulness and Loving-Kindness Meditation Practice, Inspired by Buddhamahametta Foundation for the Peaceful Well-Being of Sleep Apnea Patients

Napanach Klaitabtim — 2026-02-21

This study investigated how a Buddhist “peaceful means” practice model can support the development of sleep quality among adults living with obstructive sleep apnea (OSA) in a community meditation setting. Inspired by the Buddhamahametta Foundation, the study articulated an MWL framework integrating mindfulness (sati), wisdom (paññā), and loving-kindness (mettā) to strengthen emotional regulation and reduce hyperarousal relevant to sleep disruption. A sequential mixed-methods design was used. The qualitative phase involved ethnographic observation and semi-structured interviews with 20 purposively selected participants on sleep-related distress and coping. The quantitative phase assessed pre–post changes in affect using the Positive and Negative Affect Schedule (PANAS) following an intensive, extensive hybrid intervention (a one-day intensive course plus two weeks of structured home practice with guided audio).

At baseline, frequently reported challenges were irritability/anger (45%), work-related stress (35%), and excessive thinking (20%), consistent with cognitive-emotional pathways linked to poor sleep (Harvey et al., 2008). After the intervention, mean positive affect increased by 66.08% and mean negative affect decreased by 56.00%, improving the positive-to-negative affect ratio (PA: NA) by 256.32% (0.87 to 3.10), with very large effects (Cohen’s d > 2.0). Qualitative themes converged with these gains, describing calmer reactivity, greater present-moment awareness, forgiveness-based reframing, and increased self-kindness—mechanisms plausibly supportive of sleep continuity and long-term OSA self-management. The MWL model appears promising as a culturally grounded, low-cost adjunct to standard care and warrants future trials that include sleep outcomes (e.g., PSQI) and respiratory indices.

The Process of Controlling Human Temperament According to Theravada Buddhism

Acchariyanyani — 2026-03-04

This documentary study examines the Theravāda Buddhist concept of temperament (carita) and proposes a practical, Abhidhamma-informed process for regulating temperament in contemporary life. The study pursues three objectives: (1) to clarify the concept and typology of carita in Theravāda sources; (2) to synthesize canonical and commentarial guidance with contemporary perspectives on emotional and behavioural regulation; and (3) to propose an actionable process for controlling unwholesome temperaments and strengthening wholesome dispositions. Data were drawn primarily from Pāli commentarial literature, especially the Visuddhimagga’s discussion of the six temperaments, supported by standard Abhidhamma manuals and relevant scholarly works; supplementary insights from expert interviews with Buddhist scholars were used to triangulate interpretations. Findings indicate that the six carita types, rāga, dosa, moha, saddhā, buddhi, and vitakka, function as trainable tendencies shaped by past conditioning (vāsanā/kamma) and present cognitive–affective habits. Interpreting carita through the Abhidhamma analysis of consciousness (citta) and mental factors (cetasika) provides a fine-grained account of how reactivity and regulation arise and can be redirected. The proposed process emphasizes (i) self-assessment, (ii) ethical restraint and the four right efforts, (iii) selecting meditation objects suited to temperament, and (iv) iterative reflection, mindfulness cultivation, and kalyāṇamitta support. The model aligns with contemporary accounts that link temperament to reactivity and emotion regulation, while contributing a distinctly Buddhist framework oriented toward liberation and sustainable well-being.

The Profane and the Sacred in the Architectural Art of Theravāda Buddhism among the Kinh (1938–2025)

Nguyen Thi Thanh Mai — 2026-03-13

This article investigates the interplay between the profane and the sacred in the architectural art of Theravāda Buddhism among the Kinh in Vietnam from 1938 to 2025. The study pursues three objectives: (1) to examine the historical formation and socio-religious integration of Theravāda Buddhism within the Kinh community following its introduction from Cambodia in 1938; (2) to analyze the manifestation and transformation of sacred elements in the architectural forms of Theravāda temples constructed and used by the Kinh; and (3) to explore how the relationship between the profane and the sacred is expressed through construction materials, building techniques, spatial organization, and religious artistic symbolism. The research employs a qualitative-dominant, interdisciplinary methodology based on documentary analysis, field surveys, architectural observation, and in-depth interviews conducted over a twelve-month period in 2024. Informants included temple abbots, monks, lay Buddhists, artisans, and local participants engaged in temple activities. Data were interpreted through descriptive and content analyses to identify historical continuities, cultural adaptations, and symbolic meanings embedded in architectural practice.

The findings reveal that Theravāda Buddhism among the Kinh has been localized through distinctive architectural adaptations that integrate core Theravāda religious values with Vietnamese cultural sensibilities. Sacredness is articulated not only through ritual spaces, symbolic zoning, orientation, and iconographic programs, but also through materials, structural techniques, and landscape planning shaped by everyday social realities. The study demonstrates that temple architecture serves as a dynamic site where the sacred ideal of liberation and the profane conditions of communal life intersect, negotiate, and mutually shape one another. Consequently, the architectural art of Kinh Theravāda Buddhism reflects both continuity with the wider Theravāda world and the emergence of a distinctive Vietnamese Theravāda identity in contemporary society.

A Management Process of Contentment (Santuṭṭhi) for Sustainable Consumption in Vietnam Contemporary Society

Ven. Huynh Minh Thanh — 2026-03-21

This article examines consumerism in contemporary Vietnamese society and proposes a Buddhist management process of contentment (santuṭṭhi) for sustainable consumption. The study had three objectives: (1) to analyze the major issues of consumerism in contemporary Vietnam, (2) to interpret consumption from Buddhist perspectives on contentment, and (3) to formulate a management process of contentment for sustainable consumption. A qualitative design combined documentary analysis of Buddhist scriptures and academic literature with semi-structured interviews with eight Buddhist scholars and monastic teachers in Vietnam and Thailand. Data were analyzed through thematic comparison of doctrinal sources, scholarly interpretations, and interview evidence. The findings indicate that consumerism in Vietnam has become a multidimensional phenomenon shaped by market expansion, globalization, digital media, and status competition. Its major expressions include excessive consumption, consumer debt, impulsive online purchasing, psychological dissatisfaction, weakening communal values, and environmental degradation. From a Buddhist perspective, consumption is not rejected but ethically reoriented through contentment, moderation, mindfulness, and Right Livelihood. Contentment is understood as sufficiency with the four requisites and as a discipline that restrains craving and redirects desire toward well-being and responsibility. On this basis, the study proposes an integrated management process consisting of four dimensions: individual ethical discipline, economic ethics, community responsibility, and supportive state governance. The article argues that sustainable consumption in Vietnam requires more than regulatory or technological intervention; it also requires a transformation of values, desire, and everyday habits. In this way, Buddhist moral philosophy offers a culturally grounded and practically relevant framework for sustainable consumption in contemporary society.

The Development Process of Positive Social Media Content for Mental Well-being of Social Media Users According to Buddhist Peaceful Means: A Case Study of Buddhamahametta Foundation

Veena Srikuruwal — 2026-03-23

This research examines the development of positive social media content to support the mental well-being of social media users through the Buddhist Peaceful Means, using the Buddhamahametta Foundation as a case study. The study pursued three objectives: to investigate the problems, causes, and effects related to users’ mental well-being; to identify the factors that make positive social media content effective when grounded in Buddhist Peaceful Means; and to develop an applicable process for content creation in this context. A mixed-methods design was employed, using interviews, focus group discussions, observations, and questionnaire-based data collection with participants associated with the Foundation and the Mettadham TikTok channel. Qualitative data were analyzed through content analysis, while quantitative data were interpreted using descriptive statistics.

The findings indicate that unmindful exposure to negative comments, misinformation, and emotionally charged content can intensify stress, anxiety, distraction, and emotional fatigue among users. At the same time, content shaped by Buddhist values, especially loving-kindness, compassion, wise reflection, right speech, and mindful communication, was perceived as supportive of calmness, emotional regulation, and constructive online interaction. Based on these findings, the study developed a five-element process for positive content creation consisting of Buddhist-based principles, emotional attunement, uplifting multimedia design, interactive engagement, and ethical dissemination. The study concludes that Buddhist Peaceful Means can provide a practical and ethically grounded framework for transforming digital communication into a more supportive environment for mental well-being. This framework may be useful for Buddhist organizations, educators, mental health practitioners, and digital content creators seeking to promote inner peace and responsible online engagement.