Abstract This article aims to construct a paradigm of Dhammic Humanism grounded in the ten pāramīs (perfections) as a philosophical and pedagogical strategy for integrating them into Education for Sustainable Development (ESD) and global citizenship. The author identifies and responds to the psychological, fragmented, competitive, individualistic, morally unmoored, and ecologically collapsed state of crisis, arguing that sustainable transformation requires an extreme shift from mere knowledge transmission to the formation of character and consciousness. Utilizing the teachings of Buddhism throughout the ages, South East Asian Buddhist Ethics, and Global Humanistic Theory, the author describes the pāramīs as sustainable virtues that develop ethically resilient and socio-emotionally responsible relational intelligence. This contribution positions the pāramī model in a positive interaction with the eudaimonist approaches of Damien Keown and Martha Nussbaum, and with UNESCO's transformative agenda for SDG 4.7. The author suggests that incorporating wisdom (paññā), compassion (karuṇā), and interdependence (paṭiccasamuppāda) into the construction of whole-person competencies to be fully functioning persons, ethical agents, and planetary stewards, pāramīs implement transformative ESD. The article discusses how contemplative pedagogy, community-engaged learning, value-oriented curriculum reform, and peace-building education can be applied institutionally across school, university, monastic education, and public policy settings. It suggests that the pāramī path offers both pragmatically and philosophically a way to reframe and revitalise education as a transformative process of an individual’s self-centeredness to the compassionate global citizenship. The study believes that a sustainable civilization must be constructed with both structural and inner transformations. It posits that humanity’s reliance on technological advancements for its future will be eclipsed by the development of virtue, universal (as opposed to national) responsibility, a civilizational outlook of compassion, and interdependence.

abstract: The theme of altruism is a central concern in Christian and Buddhist ethics. As far as religious altruism is concerned, a devotion to selflessness constitutes the most significant similarity between the two religions. The role of self-love in Christian and Buddhist articulations of altruism, on the other hand, remains an understudied issue. This article capitalizes on this research gap to rethink religious altruism. Offering a dialogical comparison between Thomas Aquinas and Śāntideva, this article argues that self-love is an essential aspect in understanding religious altruism.

abstract: In this article, I provide observations on Perry Schmidt-Leukel’s book, The Celestial Web: Buddhism and Christianity: A Different Comparison , from my position as a scholar of Buddhist ethics and an instructor at an undergraduate university in Canada. I applaud the book’s well-informed scholarship and concur with the author in his defense of the value of careful comparative religious method, which I suggest his book exemplifies. I concur with Schmidt-Leukel that the fractal—symbolized by the image of the jeweled net of Indra—is a compelling metaphor for understanding and envisioning both inter- and intra-religious diversity, and I am persuaded by his book that in general one can see, as he put it, “a mutual presence of similar differences,” at least as far as Christianity and Buddhism are concerned. However, I raise the concern that one would have to have a fairly sophisticated understanding of each of Christianity and Buddhism before using this model to make comparisons without overlooking subtle but important differences between traditions, which leads to the question of the intended audience for this framework. This relates to the problem of confirmation bias, and how in looking for similar patterns of differences between and within religions, one might tend to highlight the phenomena that fit this fractal pattern and overlook the phenomena that do not. I discuss Schmidt-Leukel’s treatment of ultimate reality in Buddhism as a case in point, where the author rejects the Buddhist traditions, such as those associated with Nāgārjuna and emptiness, that negate any notion of transcendent reality. I suggest that to do so risks transforming the fractal metaphor from a skillful means for interreligious learning into a “view” ( dṛṣṭi ) or theory that might limit our understanding.

Interdependence of human and animal in the light of Buddhist ethics

This study aims to understand how Buddhist ecological ethics contribute to sustainable living in four Indonesian communities. Employing a multi-case qualitative study approach, the research collected data through 28 semi-structured interviews, 40 hours of participant observation, and document analysis between 2022 and 2024. Thematic analysis revealed three key themes: (1) Ritualized reforestation as spiritual practice, where forest greening activities are not only ecological initiatives but also integrated into spiritual practices in line with Buddhist principles of interdependence and non-harming; (2) Integration of agroforestry and livelihood security, which shows that agroforestry practices are an integral part of the community's livelihood, enhancing food security and promoting biodiversity and soil health; and (3) Mindfulness-based environmental education, which explores how Buddhist principles are integrated into environmental education programs to strengthen a deeper connection with nature and encourage sustainable behavior. The findings of this study highlight the role of Buddhist ethics in shaping local environmental stewardship and offer important implications for community-based sustainability policies.

This research undertakes a comparative analysis of the concept of divorce within the frameworks of Islamic Family Law and Buddhist Ethics. Marriage, recognized as a profound bond of both physical and spiritual union, holds significant value in both religious traditions. However, contemporary social realities reveal a high incidence of divorce, prompting a critical examination of the legal and ethical mechanisms governing its dissolution. Within Islamic jurisprudence, divorce (talak) is permitted but considered detestable by Allah, governed by stringent procedural mechanisms including talak (the husband’s right), khulu’ or gugat cerai (the wife’s right to initiate), and fasakh (judicial intervention). These processes carry clear legal implications concerning the waiting period (iddah), the possibility of reconciliation (rujuk), and the division of marital property. Conversely, while Buddhism does not explicitly prohibit divorce, the teachings of the Buddha strongly encourage spouses to exhaust all avenues for peaceful conflict resolution before considering separation as a last resort. The ethical framework in Buddhism grants equal rights to both parties to dissolve the marriage. This study employs a qualitative descriptive analytical method through library research, drawing upon primary legal texts such as Indonesia’s Law No. 1 of 1974 on Marriage and the Compilation of Islamic Law (KHI) for Muslims, alongside the Vinaya Pitaka for adherents of Buddhism. The findings indicate that while both traditions view divorce as a final option, they diverge fundamentally in their legal structures; Islamic law establishes specific, gender-differentiated rights and obligations, whereas Buddhist ethics emphasize mutual consent and personal responsibility without formal legalistic procedures. The research concludes by recommending that couples, regardless of faith, prioritize reconciliation and peace, aligning with the core principles of both religions, and urges policymakers and legal practitioners to promote harmonious family life and reconsider legal frameworks that might better serve the welfare of children and families.

The rapid advancement of communication and information technology has fundamentally transformed modern society, fostering unprecedented interconnection and interdependence. This evolution resonates deeply with the Buddhist doctrine of pratītyasamutpāda (dependent origination), which asserts that all phenomena arise through mutual causality. Far from being solely a technological breakthrough, the digital age exemplifies an enduring philosophical truth. This paper critically examines the Buddhist art of living as a practical ethical framework grounded in ancient wisdom and reinterpreted in the context of globalization, digitization, and ecological uncertainty. Drawing on core Buddhist teachings, including the Four Noble Truths, the Five Aggregates (skandhas), the concept of Śūnyatā (Emptiness), and the Law of Karma, the study explores how these principles illuminate pathways toward individual well-being and collective ethics. It contends that suffering (dukkha), both personal and social, originates from distorted perceptions fueled by craving, attachment, and consumerist ideologies. When exacerbated by unchecked capitalism and technological acceleration, these afflictions undermine not only human consciousness but also the ecological and moral fabric of society. The paper highlights the dynamic interplay between individual mindfulness and collective consciousness, advocating for compassion and ethical engagement as vital forces in reshaping global values. Through the lens of Buddhist ethics, it proposes a transformative vision for humanity—one that cultivates holistic well-being, supports ecological balance, and restores spiritual integrity amidst a fragmented world. Ultimately, integrating Buddhist insights into global consciousness offers a compelling framework for sustaining harmony within the self and the broader world.

Absract This article investigates how present-day Theravāda Buddhist practitioners apply classical ethical teachings in their ordinary lives. Focusing on lay communities, it examines how core principles such as the Five Precepts, the Noble Eightfold Path, and the Brahmavihāras are interpreted amid the pressures of consumerism, digital media, and rapidly changing social structures. Using a qualitative, analytical approach, the study combines textual analysis of relevant Pāli sources and contemporary sermons with semi-structured interviews and limited participant observation in selected temples and urban meditation centres. Data are thematically analyzed to explore applications of Buddhist ethics in five key spheres: personal conduct, family and social relationships, workplace and economic life, consumer behaviour, and online activities. Findings indicate that practitioners do not simply imitate canonical ideals but creatively negotiate them, seeking practical compromises while maintaining a sense of moral continuity with tradition. Many rely on mindfulness, reflection on kamma, and guidance from monastics to manage ethical dilemmas involving speech, sexuality, livelihood, and technology use. At the same time, participants report tensions between ethical aspirations and structural constraints such as work demands, social expectations, and economic insecurity. The article argues that contemporary Theravāda ethics is best understood as a dynamic process of adaptation rather than as mere decline or secularisation. It concludes by suggesting pedagogical and pastoral strategies to support ethically engaged lay practice and proposing avenues for further research on the comparative and longitudinal aspects of Buddhist moral life. Such research deepens understanding of Buddhism as a living tradition and informs broader conversations on religion, ethics, and responsible citizenship in plural societies.

Abstract This article provides an in-depth examination of āhāra ("nutriment") within the Pāḷi canon Nikāyas, Vinaya, Abhidhamma, and Aṭṭhakathā, contending that the four nutriments (kabaliṅkāra-āhāra, phassa-āhāra, mano-sañcetanā-āhāra, viññāṇa-āhāra) serve as a doctrinal nexus connecting Buddhist psychology, ethics, and soteriology. This study employs philological methods (lexical range, intertextual resonance, translation choices) in conjunction with doctrinal analysis (conditionality, paṭiccasamuppāda, requisites reflections) and a selective comparative examination of Āgama parallels to delineate how āhāra organizes experience and action from sensory perception to volitional activity. In the Nikāyas, āhāra elucidates the interplay of craving, contact, and consciousness; in the Vinaya, it establishes ethical principles through regulations concerning food, medicine, and conduct; in the Abhidhamma, it is codified as āhāra-paccaya among the twenty-four conditions; and in the commentarial layers, it is organized into a cohesive framework of restraint and sufficiency. Principal findings indicate that conceptualizing consumption as material, cognitive, and karmic "fuel" elucidates moral psychology without assuming a self, clarifies the pedagogy of moderation, and uncovers avenues through which disciplined contemplation of sustenance diminishes taṇhā and upādāna, thus fostering liberative insight. Keywords, Āhāra; Four Nutriments; Pāḷi Canon; Nikāya; Vinaya; Abhidhamma; Soteriology; Buddhist Ethics

Thailand is known for its long association with Buddhism. In the past, Buddhist doctrines might be the most significant values which dominated Thai society for centuries Despite experiencing the modernization and the secularization during the reign of King Rama IV- VI, Thai Buddhism did not essentially lose its influence over society. However, secular values gradually took root in the Thai socio-political sphere through the processes of modernization and secularization. Following the Democratic Revolution in 1932, these values were formally introduced as part of the new regime. Core secular principles, especially rights and liberties, have been endorsed in the Constitutions of the Kingdom of Thailand since 1932. Nevertheless, the development of secular values in Thailand have faced significant constraints, including political norms, legal interpretations, and the dominance of Buddhist value. In particular, Theravāda Buddhism has dominated other belief systems and Buddhist morality has an impact on constitutional practice. As a result, the tension between secular and Buddhist values will be considered through the perspective of constitutional development in Thailand. This article aims to explore the development of secular values within the framework of Thai constitutions and examine how these values have come into tension with Buddhism in the context of Thai political society. Furthermore, it argues that the concepts of karma and Buddhist moralities in the Thai Buddhist framework have repeatedly been used to justify both social injustice and inequality in Thai society. Highlights The study explores the development of secular values within the framework of Thai constitutions and examine how these values have come into tension with Buddhism in the context of Thai political society. The coexistence of secular and Buddhist values create persistent tensions, especially where rights and liberty might conflict with Buddhist doctrine. A sustainable balance depends on reaffirming the universal basis of rights and liberties without utilizing the enduring role of Buddhism in shaping the moral practice of Thai society.

Several scholars have claimed that vedanā should not be confused with emotion and that it does not include emotions among its members. I argue this is misleading and mistaken. From the perspective of the Pāli discourses at least, the categories of vedanā and emotion overlap. Happiness and sadness, which modern psychology and society call emotions, fall under the rubric of vedanā—specifically “secondary vedanā.” The confusion I point out may stem from misusing a modern concept (emotion) to understand early Buddhist maps of experience that lack an equivalent notion. This distorts how and on what criteria Buddhism set up those maps and their categories. These should be understood with reference to Buddhist ethics and soteriology, not parameters such as intensity, duration, or cognitive complexity. Thus, Buddhist models of the inner life are closer to Christian models than to modern scientific ones. This perspective underscores the ethical component of cittānupassanā.

The world today looks like one village. A crisis in one place affects the rest. The twentieth century proved how greed and power can destroy humanity. Two world wars caused millions of deaths and immense pain. The League of Nations was formed to prevent war but failed. Later, the United Nations was created to maintain peace. Yet conflict still continues. Dag Hammarskjöld once said, “The United Nations was not created to take us to heaven but to save us from hell.” This means war cannot vanish completely but peace is possible through right thought, speech, intent and action. Ancient Indian Buddhist philosophy might appear old today but in various ways it gives new hope for the modern and our contemporary world. Buddha’s key message of compassion-Karuna, understanding-agyan, and mindfulness can help in minimising division amongst society and promote harmony in multiple ways. In an age of hatred, greed, and environmental decay his teachings show the way to live peacefully with others and with nature.

This article explores the concept of mindful solitude as both an antidote and antonym to loneliness, integrating Buddhist doctrinal insights with contemporary psychological research. While solitude is often conflated with isolation or loneliness, we argue that when chosen intentionally and cultivated mindfully, it becomes a space of healing, insight, and relational depth. Drawing from classical Buddhist texts, historical exemplars such as Shakyamuni and Milarepa, and modern scholarship, we trace the evolution of solitude within Buddhist traditions, highlighting its role in ethical transformation and meditative insight. We contrast this with secular mindfulness programs, noting their therapeutic benefits while acknowledging their divergence from traditional Buddhist ethics and soteriology. Through interdisciplinary analysis, we propose a framework in which mindfulness mediates the experience of solitude, fostering autonomy, inner-directedness, and meaningful solitary activities. This reframing positions solitude not as absence but as presence: an intentional engagement with the self that enhances emotional regulation and social connectedness. In an age marked by hyperconnectivity and rising loneliness, mindful solitude offers a counter-narrative: a spiritually and psychologically enriching state that supports wellbeing and compassionate re-engagement. By bridging Buddhist contemplative traditions with empirical psychological findings, this article affirms solitude as a vital condition for both personal and collective healing.

This study investigates the psychological and cultural motivations that underpin charitable giving in Sri Lanka, with particular attention to whether such behaviour can be considered genuinely altruistic. While charitable acts are commonly perceived as selfless, this research highlights the complex and often contradictory nature of the motivations involved. Using a qualitative approach, semi-structured interviews were conducted with individuals who regularly engage in charitable activities. Thematic analysis revealed three overarching categories of motivation. The first, obliged motives stem from social expectations and religious duty. The second, independent motives reflect personal values and intrinsic satisfaction. The third, ambivalent motives are a novel category that captures the simultaneous interplay between self-serving and other-oriented intentions. The emergence of ambivalent motives is especially significant, as it challenges binary distinctions between altruism and egoism, suggesting that charitable giving frequently serves psychological, social, and existential needs alongside prosocial goals. The findings support established psychological frameworks such as Self-Determination Theory and the Theory of Planned Behavior, while also highlighting the unique cultural dynamics of Sri Lankan society, particularly the influence of Buddhist ethics and collectivist values. These cultural factors shape both the meaning and practice of giving, embedding it within broader narratives of moral obligation, social harmony, and spiritual merit. Ultimately, the study concludes that while charitable giving in Sri Lanka may outwardly appear altruistic, it is often driven by a complex mixture of internal and external motives, suggesting that authenticity in giving is rarely absolute but rather contextually and psychologically mediated.

This study examines the contribution of Buddhist ethics, particularly the Pañcasīla and the Five Mindfulness Trainings (FMT), as a moral and practical framework for addressing the global climate crisis. The research applies a literature study with a qualitative descriptive approach, analyzing Buddhist texts, academic works, and prior studies on mindfulness and ecology. The findings highlight that Buddhist teachings stress the transformation of greed, hatred, and ignorance as the roots of ecological degradation. Five operational indicators are identified: ecological awareness through mindfulness, universal compassion, restraint of greed through simple living, intergenerational responsibility, and inner transformation toward sustainable behavior. The FMT reinforces these indicators with practical applications such as mindful consumption, nonviolent lifestyles, responsible communication, and ecological solidarity. The study concludes that Buddhism can be operationalized as a global ethic that guides lifestyle changes at both individual and community levels toward sustainability.

Abstract This study explores the converging ethical and ecological dimensions of Buddhist and Yogic traditions to propose a culturally grounded model of “inner ecology” for the Global South. The study looks at how spiritual ideas from India and Cambodia could help with education, leadership, and long-term growth in light of the global climate disaster and the failure of technocratic governing systems. The research looks at well-known texts like the Dhammapada and Yoga Sūtras, as well as changes to the education system, such as India’s National Education Policy 2020 and Cambodia’s peace education programs. It does this by looking at policies in a qualitative way and comparing them to philosophical ideas. The results demonstrate that activities that encourage reflection, like meditation, following moral norms, and practicing yoga self-discipline, can help people become more aware of their surroundings, accept responsibility for their actions, and manage their feelings. The study also shows how using Dharma and yogic ideas to run a government can promote compassion, self-control, and interdependence. The study reveals that inner ecology is not simply a notion; it is a useful, decolonial framework that can bring together environmental justice, public ethics, and policy improvements that are in accordance with the SDGs in areas where Buddhism is the majority religion. It finishes by saying that moral and spiritual education should be made a part of the school system, that the government should undertake ethical audits, and that different areas should study spiritual ecologies. Keywords: Cambodia, India, inner ecology, Buddhist ethics, yogic philosophy, spiritual ecology, education policy

ABSTRACTThis research presents a systematic literature review on sufficiency economy frameworks in Thai and Western contexts. It explores their conceptual foundations, mechanisms, and applications in addressing sustainability challenges. The Thai Sufficiency Economy Philosophy (SEP), deeply influenced by Buddhist ethics, emphasizes moderation, self‐reliance, and community resilience. This contrasts with Western approaches, which focus on ecological sustainability, distributive justice, and systemic reform. By reviewing 182 articles published between 2007 and 2024, with 47 selected for in‐depth analysis, this study highlights complementary strengths and key distinctions in philosophy, implementation, alignment with Sustainable Development Goals, and challenges. The findings contribute to cross‐cultural sufficiency and sustainability discourse and provide insights for policymakers, businesses, and communities striving for a sufficiency economy and environmental resilience.

The objectives of this research were to develop a Buddhist-based environmental education model for communities in Nonthaburi Province, Thailand. The specific objectives are 1) to analyse the community’s environmental context; 2) to assess the level of understanding of environmental education and Buddhist principles (the Four Noble Truths, the Three Characteristics of Existence, and the Threefold Training); 3) to create an integrated environmental education model grounded in Buddhist ethics and 4) To evaluate mentioned model efficiency by using mixed method of quantitative and qualitative research. Data were collected from 398 community members and 12 community leaders in Nonthaburi through questionnaires, surveys, and interviews. The model’s efficacy was assessed using Kirkpatrick’s evaluation framework, and data were analysed using mean, frequency, percentage, standard deviation (SD) and content analysis. Results revealed that most participants were men (74.12%), averaging 48 years old, married (43.22%), held bachelor’s degrees (43.70%), worked in agriculture (67.60%) and earned 5,000–10,000 THB monthly (83.92%). Key environmental issues included wastewater (23.12%), solid waste (19.60%) and air pollution (17.09%). Participants demonstrated moderate understanding of environmental education and Buddhist principles. The proposed model comprises six components: 1) local leadership emphasizing community participation; 2) environmental education fostering human-environment interconnectedness; 3) environmental management promoting tangible engagement; 4) livelihood development balancing income and sustainability; 5) spiritual tourism for income and knowledge exchange and 6) Buddhist ethics for mental and life quality development. Feedback from 50 participants confirmed the model’s high efficacy in integrating Buddhist principles with environmental education, strengthening communities and advancing sustainable development.

Impermanence as the basis of Buddhist morality and its effects on consumption attitudes and well-being

In today's fast-paced world, stress leads to confusion and emotional turmoil. Many individuals struggle with existential questions, ethical dilemmas, life decisions and many more. Philosophical counselling helps such individuals by fostering self-reflection, critical thinking, and clarity without diagnosing mental health conditions. It offers a structured approach to find meaning, resilience, and confident decision-making amid life's challenges. During Buddha’s Era, Gautama Buddha helped many of his disciples/ followers through his counselling method by telling them stories related to his past life where he faced similar problems. He taught moral values through allegory. These Jātaka kathās(stories) were then orally recited by Jātaka Bhānkas, and in some years, they were compiled into books and also sculpted in the important places of Buddha’s worship to promote his teachings. The stories are written in simple and articulate language and help propagate complex Buddhist ideas, teachings, and culture to all those who interact with them. Jātaka kathās dwell in Buddhist ethics and are concerned with proliferating morality and knowledge. The aim of these stories is to help the reader, both adults and children alike, develop qualities such as patience, kindness, compassion and tolerance, and have the knowledge and ability to deal with the hardships of modern life by extrapolating the lessons learnt (Piyatissa & Anderson, 1995). This paper explores the relevance of Jātaka kathās and examines how their moral and philosophical themes can be applied in philosophical counselling.