The thesis, “A Study of Buddhadhamma in Vimāna-vatthu” had three main purposes to study the introduction of Vimāna-vatthu in Suttanta Pitaka, Buddhadhamma in Vimāna-vatthu as a factor to bring beings into a paradise, and the value of Buddhadhamma in Vimāna-vatthu that had the influence on Buddhists at Nongruea sub-district, Nonruea district, Khonkaen province. 

            A result of this research study was found that Vimāna-vatthu was divided into two kinds: Itthīvimāna and Purisavimāna including eighty-five stories or Vimāna. In addition, this paradise had seven sub-divisions: Pītha-vagga, Cittalatā-vagga, Pāricchattaka-vagga, Manchitthaka-vagga, Mahāratha-vagga, Pāyāsi-vagga, and Sunikakhitta-vagga. The essence of Vimāna-vatthu was about good action of all male Devas and female Devas in a time when they were a human being. The examples of their action were that some of them made only giving and the others helped human beings, etc.  

            In Vimāna-vatthu, there were Buddhadhamma as principles for a way of life: friendly welcome, items of meritorious action, the father-and-mother care, respect to the good persons, gradual instruction, Four Noble Truths, Three Refuges, factors to cause Right View, and seven vattapadas. All of these Buddhist teachings were mixed in the same story or the different stories. Moreover, Buddhadhamma in Vimāna-vatthu had two benefits.  The first was individual benefits—merit from practicing meditation until mind was happy and wise to resolve various problems in the daily life. Mind was strong, moderate and wise about all things—love, hate, gossip, praise, etc. as they really were. Finally, people selected to practice in a proper way that they had experienced. The second was social benefits that all people would get the benefits from their good deeds: to make the public giving, to construct a road, to save people in a time of a disaster, etc. 

            The value of those Buddhist teachings for a target group—Nongruea Buddhists was to understand the Buddha’s teachings that became a factor to bring them into the properly practical course of meditation. For example, they were mindful and conscious of things; they were not a victim of consumerism and materialism; and they lived with sufficiency and economic ideas. In addition, the target group of those Buddhists was conscious of value to practice meditation in order to make mind stable in working. They learned to welcome the guests with friendly welcome of material and Dhamma, ways of meritorious action, value of morality, respect to the good people and ecclesiastical places, practice in gradual instruction—sexuality, ways to quit sexuality, heaven, and the Buddhist teachings that could be practiced in the daily life until it produced great benefits for an individual and the public for an eternity.