Integrating Pānātipāta Protection within the Buddhist Paradigm

Abstract

The research article aimed to achieve the following objectives: (1) to examine the theoretical framework of Pāṇātipāta; (2) to explore the Buddhist paradigm concerning the prevention of Pāṇātipāta; (3) to integrate preventive measures for Pāṇātipāta within the Buddhist worldview; and (4) to propose a comprehensive, integrated approach to the prevention of Pāṇātipāta from a Buddhist perspective. The study employed a qualitative documentary research methodology, utilizing an analysis of primary sources such as the Tipiṭaka and Atthakathā (translated versions), along with relevant academic literature and prior research. Additionally, in-depth interviews were conducted with 15 individuals from Roi Et Province, comprising two groups: 10 monastic Buddhist scholars and 5 lay Buddhist academics. The collected data were then synthesized to generate new knowledge and to present the research findings.

The study revealed the following key findings: 1) The destruction of animal life is primarily driven by the mental defilements of greed, anger, and infatuation, which dominate and degrade the mind, leading to cruelty and destructive behavior. Pāṇātipāta is fundamentally opposed to morality and virtue as it undermines happiness, causes significant harm among beings, instills fear, and disrupts the harmonious coexistence of all living entities; 2) The Buddhist paradigm for the prevention of Pāṇātipāta comprises three core elements: (a) adherence to the precept of abstaining from taking life, which serves to regulate harmful actions towards others; (b) cultivation of moral discipline to suppress harmful thoughts; and (c) development of wisdom that enables discernment between right and wrong, thereby fostering absolute non-harmful conduct; 3) The integration of Pāṇātipāta prevention within the Buddhist framework includes: (a) moral training aimed at cultivating a virtuous character and earning a livelihood righteously, thereby reinforcing non-harmful behavior; (b) meditation practice to promote mental well-being characterized by clarity, stability, strength, and kindness, which supports the development of non-harming intentions; and (c) holistic mental and personality training to achieve a balanced state, enabling the individual to distinguish right from wrong, recognize virtue and vice, and thereby strengthen personal resilience, freedom from suffering, and safety from life’s adversities; and 4) The study proposes an integrative model for preventing Pāṇātipāta based on the Buddhist perspective, termed the CSS Model: C (Control) refers to regulating one’s actions; S (Suppress) involves restraining harmful thoughts; and the second S (Stop) denotes the cessation of both harmful thoughts and behaviors. This model aims to cultivate wisdom, correct perception, order in body, speech, and livelihood, and a wholesome mind, ultimately fostering happiness, freedom from internal and external suffering, and peaceful coexistence.