Pāli–Theravāda Review Journal (PTRJ)

DIRECTIONS AND TRENDS OF THERAVADA BUDDHIST STUDIES IN THE CONTEXT OF THE FUTURE WORLD

Phramaha Setthawut Vajirañãṇo (Pasuan) — 2026-06-30

This academic article aims to analyze the current status and forecast the future directions of Theravada Buddhist studies amidst the disruptive dynamics of the 21st century. The analysis reveals that the current Buddhist educational system is facing a complex crisis, including demographic decline, a crisis of faith driven by commercialized Buddhism, and the limitations of traditional, rote-learning curricula that fail to meet modern societal needs. Future key drivers, such as advancements in Artificial Intelligence (AI/AGI), Transhumanism, and the mass mental health epidemic, will compel monastic institutions to deconstruct and rebuild new paradigms. This article proposes a transition toward Spiritual Innovation through virtual learning ecosystems (Metaverse), the integration of biofeedback technology in meditation practices, and the establishment of a Dhamma Credit Bank to integrate religious studies with national education systems. The ultimate goal is to elevate Buddhist wisdom as a Cognitive Soft Power, providing ethical guidance for humanity in the sustainable post-human era.

THE APPLICATION OF BUDDHIST PSYCHOLOGY AND THE FOUR NOBLE TRUTHS IN ADDRESSING LIFE AND SOCIAL PROBLEMS

Thanasak Pontappasarn — 2026-06-30

This academic article has objective to present the application of Buddhist psychology and the Four Noble Truths in solving individual and social problems. Buddhist psychology is a science that aims to understand the human mind and behavior for the systematic cessation of suffering. The Four Noble Truths act as a logical problem-solving framework that aligns with western psychology. Applications cover multiple dimensions, from the individual level, such as Buddhist psychological counseling, to the societal level, including problem-based learning (PBL) and addressing global issues like global warming. In conclusion, integrating Buddhist psychology and the Four Noble Truths into modern life serves as an effective intellectual tool for alleviating suffering and fostering sustainable peace.

AN ANALYTICAL STUDY OF THE PRINCIPLE OF YONISOMANASIKĀRA IN THE TIPIṬAKA AND THE RESOLUTION OF MODERN FAMILY CONFLICTS

Krittiya Tumtong — 2026-06-30

This article aims to: 1) examine the meaning, origin, and structure of yonisomanasikāra as found in the Tipiṭaka and commentaries; 2) analyze the characteristics and causes of conflict in modern families; and 3) propose ways to apply yonisomanasikāra to resolve and prevent family conflict. This study employs documentary research by examining the Tipiṭaka, commentaries, and related academic literature, and then analyzing and synthesizing the findings into practical guidelines for contemporary family contexts.

The findings reveal that yonisomanasikāra refers to wise attention, or the proper contemplation of things in accordance with reality, by tracing causes and conditions and understanding problems in a holistic manner. This principle is an important internal factor for the arising of right view and the development of wisdom. In contrast, ayonisomanasikāra refers to unwise attention, which leads to misunderstanding, attachment, and conflict. Conflict in modern families is mainly caused by generational gaps, differences in values, digital divides, economic and social pressures, and unmindful communication. These factors can turn minor misunderstandings into serious conflict, especially when family members make hasty judgments, cling to their own viewpoints, or view problems in a fragmented way. This article proposes four applications of yonisomanasikāra for family conflict management: 1) analytical thinking based on causes and conditions, which helps family members understand the roots of problems and reduce blaming; 2) thinking in terms of true and false values, which reduces conflict arising from unnecessary social values and expectations; 3) present-moment awareness, which promotes mindful communication; and 4) problem-solving based on the Four Noble Truths, which provides a systematic process for addressing problems. These approaches help reduce bias, restore mutual understanding, and foster more supportive family relationships.

APARIHANIYADHAMMA 7: THE SEVEN PRINCIPLES OF NON-DECLINE AND THE BUILDING OF GOOD GOVERNANCE IN CONTEMPORARY ORGANIZATIONS

Phrakhruphisancharuwan — 2026-06-30

This article aims to 1) examine the meaning and origins of the seven Aparihaniyadhamma as found in the Tipiṭaka, 2) analyze the principles of good governance and challenges facing contemporary organizations, and 3) propose guidelines for applying the seven Aparihaniyadhamma to establish good governance in modern organizations. The study employs documentary research methodology.

The findings reveal that the seven Aparihaniyadhamma were taught by the Buddha to the Vajjians in the Mahāparinibbāna Sutta as principles leading to non-decline and prosperity. They consist of: 1) holding regular assemblies, 2) assembling and conducting business in harmony, 3) not enacting new decrees nor abolishing existing ones, 4) honoring elders, 5) not abusing women, 6) respecting shrines, and 7) supporting righteous persons.

Good governance in contemporary organizations is founded on key principles including transparency, accountability, participation, rule of law, equity, and effectiveness. However, modern organizations face numerous challenges such as globalization and intensified competition, rapid technological advancement, cultural diversity, and global uncertainty.

The analysis reveals that the seven Aparihaniyadhamma align with contemporary good governance principles in every dimension. This article proposes five main areas of application: creating a culture of meetings and participation, establishing stable and fair systems of rules, creating mentoring systems and transmitting wisdom, promoting equity and diversity, and fostering social and cultural responsibility.

The key conclusion is that the seven Aparihaniyadhamma are not merely outdated religious teachings but represent universal wisdom encompassing all essential principles of good governance. Applying them in contemporary organizations bridges traditional wisdom with modern management concepts, leading to stronger, more transparent, and sustainable organizations.

PSYCHOLOGICAL REALMS: AN ANALYTICAL STUDY OF BHAVA SUTTA

Thanasith Chatsuwan — 2026-06-30

This article aims to analyze the definition and mechanism of "Bhava" (becoming/existence), focusing on its interpretation as an immediate psychological process. This is achieved through an in-depth comparative study of the Pathama Bhava Sutta, the Dutiya Bhava Sutta, and their relevant commentaries. The study reveals that while mainstream Buddhist society often perceives the 31 realms of existence as physical post-mortem destinations according to traditional cosmologies which are empirically difficult to verify the concept of Bhava in both Bhava Suttas explicitly demonstrates a psychological mechanism aligned with the principle of Paticcasamuppada (Dependent Origination). The Buddha utilized the metaphor of kamma as the field, viññana (consciousness) as the seed, tanha (craving) as the moisture/sap, and avijja (ignorance) as the hindrance. When consciousness becomes established and grows in an object (the field of kamma) driven by craving and ignorance, Bhava becoming an emotional or mental state is instantly manifested in the present moment as either Kama-bhava, Rupa-bhava, or Arupa-bhava. Understanding the realms of existence through this psychological dimension not only decodes the teaching into a self-verifiable (Sanditthiko) science of the mind but also serves as a crucial key for Dhamma practitioners to remain mindful of mental processes and effectively terminate the cycle of suffering in daily life.