ABSTRACT

                   This thesis had three objectives: (1) To study the principles of "Upāya - Kosalla" in Theravada Buddhism (2) To study the usage of "Upāya-Kosalla" in Theravada Buddhism (3) To study the applications of  "Upāya-Kosalla".

                   The study found that the term " Upāya-Kosalla" means the "cleverness" in a good method or a technique - techniques for successfully sobering the arising problems with mindfulness and wisdom - by adjusting the method to conform to the states of the problems and human beings' habits, which had the goals for developing the virtues and attaining the highest level for every living beast. Upāya - Kosalla had        2 origins: (1) The problems and the sufferings urging the persons to apply the wisdoms and intellect - that was called Umissmanassikara and (2) Nekkhamma was a way to an attainment to sufferings non - involvement. The characteristics of using Upāya - Kosalla in Theravada Buddhism had two levels: (1) The Lokiya level and (2) Lokutera level. Upāya - Kosalla  holders must meet, both inside and outside qualification such as wisdom, purity, kindness, proper etiquette and non-harmful speeches.

       Upāya–Kosalla was primarily necessary to the spread of Buddhism during the Buddha's period as most of listeners had different mindsets, intelligence and attitudes towards the sermons. Moreover, the society of the Buddha's Time had various characteristics in the matter of beliefs. Four core elements of "Upāya -   Kosalla" comprise of (1) readiness survey, (2) proper method selection, (3) forthcoming-result awareness, and (4) action taking by selected methods. Six patterns of "Upāya - Kosalla" application appeared in Buddhist Tripitaka are as followed: (1) simile illustration (2) giving new ethical words (3) multimedia-based dharma teaching              (4) selected action on individual (5) demonstration (6) method use flexibility. The aims of using "Upāya-Kosalla" in Theravada Buddhism was for the life and society development of monks and Buddhists and for preventing from the libeling of outsiders and convincing people to have faith towards Buddhism

       At present, The Thai Sangkha - Phra Dhammakosajarn (Buddhadasa Bhikkhu) and Ven. Phra Rajajdhammavithesa (Phra Bayom Kalayano) - has been developing "Upāya-Kosalla" for dissemination due to both monastic and Buddhists’ societal changes. Application patterns of "Upāya-Kosalla" that Thai monks often used were of 3 patterns: (1) to act as an example (2) to sync the Dhamma and multi-media instruments for teaching (3) to use the epigram and simple poems. The aim of present   "Upāya-Kosalla " application was different from the Buddha’s Time. In other words, it was not merely for Dhamma attainment and being noble person anymore, but it also focused upon the matter of problem-solving at Lokiya level development, whereby Phra Dhammakosajardn (Buddhadasa Bhikkhu) only concentrated on abstract didactics and correct dharma comprehension; meanwhile, Ven. Phra Rajajdhammavithesa (Phra Bayom Kalayano) had an important role in social works in order to fulfill "Upāya-Kosalla " to be more concrete in developing local society.

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