ABSTRACT

This thesis is to study philosophically about equanimity in the context of three objectives that consist of 1) to study the concept of equanimity in Buddhist philosophy, 2) to study the concept of Metaphysics, 3) to study the value of equanimity in Buddhist ethics effecting Thai society.

The results of research is found that

Epekkhâ or no indifferent feeling correctly means that holding equanimity under control of wisdom that called Yanupekkhâ. It is depending on knowledge of wisdom and it always comes along with wisdom in order to consider clearly that what is the truth, what is the correction, what is goodness, and what is lastly principle with main objective as follows; 1) practice equanimity to keep person, 2)  practice equanimity to preserve society, 3)  practice equanimity to keep Dhamma.

For the concept of metaphysics, it leads to fact finding that equanimity in Buddhist philosophy tends to abstract view that is able to compatible with metaphysical principle in two forms namely;

1) As idealistic aspect, it is to look the world with the condition of mental reality. There is no attachment with materials. Concept of the reality of world and all beings idealistically leads to understand that except true condition that human percept with sensation, there is another reality behind appearing condition of that thing. Therefore the world of reality of all beings in the context of idealism is the concept beyond experience.

 2) As naturalistic aspect, it is about seeing reality following causes and placing the mentality neutrally with no evil or good will. The condition of that nature is sometimes soft and able to serve benefit for human satisfaction and happiness. It is sometimes harsh and harmful of suffering to human.

That Buddhist ethics are the best and great principle or way to live which is the approach or instrument to reach aim that are supreme utility and ideology of life covering the deciding criteria that what is good or evil, appropriate or inappropriate. Buddhist ethics are the way to well-living of Buddhists which can conclude with three levels namely;

1) Basic ethic is primary of morality comprising five precepts and dhamma that are practical concept in both sila and dhamma enhancing mutually. It should be practical at the same way.

2) Medium ethic is the things human have to practice to raise the level of morality that is kusalâ-kammapathâ and refraining from akusalâ-kammapathâ at the same time.

3) Advanced ethic is the supreme for the way human follow becomes remote from internal enemy that called “kilesa-mind defiling”. It is eventually the noble eightfold path or the Ariyan eightfold way is known as the maggâ.