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The objectives of this research are: 1) to study the state of the Buddhist learning process of the Department of Social Studies, Religion and Culture (DSRC); 2) to create a model for Buddhist learning activities (MBLA) for DSRC; 3) to evaluate the results of MBLA operation. This study was carried out by means of the mixed method research. The tools used in collecting the data were: a five-rating scale questionnaire, a small group meeting of the experts and interviews. The research results indicated that the state of the Buddhist learning process in DSRC is divided into 2 activities: 1) learning 4 steps-activities according to the curriculum; 2) MBLA for DSRC consisted of 3 important activities: cultivating righteousness; training according to the principles of the Trisikkha (Threefold Studies); the development according to the principle of the Four Bhāvanā Dhammas;3) the evaluation of MBLA for DSRC reported the opinion of the experts on MCLA at the highest level (x̅ = 5.00 and S.D. = 0.00), helpfulness at the highest level (x̅ = 5.00, S.D.= 0.00) and usefulness at the highest level (x̅ of 5.00, S.D.= 0.00). Parents and the community were satisfied with the behavior of the students at the highest level (x̅ = 4.58, S.D. =.59). The top 3 mean of the studied items were: good-hearted and virtuous, ethical, and able to work with others effectively (x̅ = 4.79, 4.61, 4.59, S.D.= .45, .59, .61) respectively .

This study aimed to investigate the characteristics of master teachers in the upper northeastern area to analyze the Buddhist moral code to promote master teachers and propose the model of integrated Buddhist for promoting master teachers in the upper northeastern area. Interview questions and relevant focus group discussions were used as instruments in the analysis, which was performed using a mixed-method design. The data were analyzed by using descriptive content analysis (DCA). Research results revealed that 1) the characteristics of master teachers are divided into three parts: self-improvement, autonomy, and coordination with communities; 2) Buddhist moral code associated with promoting master teachers comprises of Iddhipāda 4, Ariyasacca 4, Saṅgahavatthu 4, Kalyāṇamitta-dhamma 7, Pañcadhamma 5, Brahmavihāra dhamma 4 and Aparihāniyadhamma 7. 3) The model integrated Buddhist for promoting master teachers consists of 3 parts: 1) desire to be a master teacher; 2) Buddhist moral code brought to be a practice guideline for achieving 8 codes of self-improvement; 3) development with 3 components: self-improvement, autonomy, and coordination with communities.

This research aimed 1) to study the problem status of community forest conservation of Isan people, 2) to study Isan people's beliefs in community forest conservation, and 3) to analyze Isan people's thoughts in community forest conservation. The study was conducted using a qualitative approach. Data were collected from documents, research papers, and in-depth interviews with 30 participants (monks/laypersons). Data were described using an inductive approach. The study results found that 1) problem status of community forest conservation of Isan people occurred since people in communities did not feel fear of sacred power of community forests. They invaded forests and cut down trees, contributing to deforestation and deterioration caused by 1) population growth, 2) expansion of communities, 3) the use of new technologies, and 4) construction of buildings; 2) Isan people’s beliefs in community forest conservation have been practiced for such a long time based on a belief in sacred figures living in forests, i.e., tree guardian angels and tree spirits. Worship is organized to express gratitude and thankfulness, becoming excellent traditions in which philosophy conceptual framework is hidden behind and accumulated with local wisdom and passed down as a body of knowledge with a method of folk philosophers, which has stayed together with Isan people’s way of life until today; 3) In metaphysical dimension, belief gave rise to best practices through appropriate rites. Meanwhile, those rites have been adapted to meet a current way of life. Concerning the epistemological dimension, a body of knowledge has been accumulated in the form of local wisdom and hidden in rites and traditions. Folk philosophers revealed it by interpreting to make the natural body of knowledge known, leading to revenue generation and encouraging communities to become self-reliant in no-life communities in a sustainable manner. In terms of Buddhist ethics, people in communities brought disclosed concepts and beliefs to self-practice, for example, to express gratitude or appreciation to forests that generate the practice of tree ordination, the building of treebanks, and the building of rice banks. Support has been given and shaped to be communities of dependency by having such beliefs as a paradigm.