The main purpose of this research is to identify ways to preserve authenticity in Buddhism when promoting it as the focus of cultural tourism in three provinces in the Northeast of Thailand namely Ubon Ratchathani Udon Thani and Khon Khaen which comprise the sample sites of this research. The study analyzes the current condition of tourism in these provinces evaluates the sociocultural effects of tourism and then identifies means of preserving authenticity in Buddhist practice while promoting cultural tourism. This research is qualitative research: the data was collected through in-depth interviews with 35 participants at the research sites. Participant responses indicate that most travellers to temple sites are Thai tourists or Thais who were born in the Northeast of Thailand who are visiting home. The purpose of their travel is typically to make merit to worship and to pray to the Buddha or other gods. Most foreigners on the other hand tend to tend to be transiting these provinces on their way to other destinations because all three provinces have airports. With regard to the effects of tourism most participants (54%) think that tourism has good economic effects and in general negative effects were not emphasized. However many participants (46%) expressed concern that tourism could have a negative impact on the authenticity of traditions because tourist activities focus on how to attract large numbers of tourists rather than preserving cultural authenticity and contribute to environmental problems. Participants were also concerned about the difficulties faced by rural temples in attracting tourists due to lack of funds for development and promotion of tourism marketing. Analysis of participant responses resulted in the identification of five key ways of preserving authenticity in Buddhism when promoting it as the focus of cultural tourism: 1) Support cooperation between tourism stakeholders and emphasize the role of the local community in the preservation of culture; 2) Focus on activities that are in accordance with Buddhist principles and culture rather than those aimed solely at increasing the number of tourists; 4) Encourage relevant government departments to provide funds to develop tourism infrastructure and facilities in an equitable manner; and 5) Support activities to encourage locals to preserve their own culture or promote creative tourism for tourists. The recommendation of this research is to focus on raising the awareness of the local community of the value of cultural authenticity and preservation of local ways life centered around Buddhism. There should be concern regarding the effects of too many tourists rather than a single-minded focus on their positive economic impact. Authenticity in Buddhist cultural tourism can attract tourists who are interested in cultural tourism who in turn are more likely to contribute to sustainable tourism outcomes.

The objective of this research was to study the development of Buddhism and to analysis plurality of religitns in Cambodia. The historical and descriptive analysis was used to analyze the data. The result revealed that Theravada Buddhism has existed in Cambodia since the 〖7-8〗^th century BC. Cambodia absorbed the various Buddhist traditions along with Hindu influences. In 1863 Cambodia became a protectorate of France Buddhism had declined. Marshal Pol Pot led a military coup against prince Narodom Sihanouk (1975-1979) The Khmer Rouge carried out a radical program that included isolating the country from all foreign influences outlawing all religions. Buddhism was banned by the Khmer Rouge. Several monks were killed. Buddhism was restored after the power of Khmer Rouge lessened. It was closely controlled by the government. The minimum age for being a monk was 50. At present His Majesty King Narodom Sihamoni of the Kingdom of Cambodia emphasizes the importance of improving Buddhism education tradition arts and culture

The purpose of this research is to study An Attitude of Applying Buddhist Doctrines to Daily Life of Students Rajamangala University of Technology Phranakorn. The difference ideas knowledge and ability to put the Dharnma in Buddhism into practice in daily life according to the variants and the instrument used in collecting and compiling data is the questionnaire from five faculties 140 for the male and 282 the female 422 in all. For analyzing date to the estimate of percentage arithmetic medium (X) and standard deviation (S.D.) are made by using the statistical package for social science in order to fmd out the value of the attitude in using the Dharnma in Buddhism Ln daily life. It is found that1. The number of those who answer the questionnaire is 422 persons: Faculty of Mass Communication Technology 29 persons 6.87 percentage faculty of Home Economics Technology 121 persons 28.67 percentage faculty of Architecture and Design 93 persons 22.04 percentage faculty of Business Administration 29 persons 30.57 percentage and faculty of Liberal Arts 50 persons 11.85 percentage. 2.The attitude toward introducing the Dharnma in Buddhism to apply to dialy life in average it is agreed with the study of the important value and usefulness in order to respect Buddhism (X = 3.95 S.D. = 0.86) It is agreed with the law of K.amma that if you do good received good to do bad received bad although you live in anywhere will not avoid from evil (X = 3.99 S.D. = 0.91) that Buddhism teachers about suffering is the instructions to discern the world as it really is (X = 4.02 S.D. = 0.82) Nibbanna is the most happiness. It is agreed (X = 3.85 S.D. = 0.92) the hells and the heavens are in existence in Buddhism. (X = 3.74 S.D. = 0.88) and Buddhism is identical sign of Thai society and it should be supported kept and protected for a long time. It is agreed eX = 4.15 S.D. = 0.79) 3. For other attitudes in brief it is found that the principles of Dhamma in Buddhism can be applied to various situations and can really solve the present problems if they are really applied they are able to lead the followers to happiness and prosperity.

This research article aimed to investigate the Gharavasa-dhamma IV which appeared in the royal guidance of His Majesty King Bhumibol Adulyadej the Great. The sample was The Royal Guidance of His Majesty King Bhumibol Adulyadej the Great about religion and morality book of the Department of Religious Affairs (Ministry of Culture 2009). Gharavasa-dhamma IV principle in Buddhism which was defined in Dictionary of Buddhism by Phra Bhramagunabhorn (P.A. Payutto) (2015) was the conceptual analysis framework. The study is based on the documentary research and presented through analytical description. The study found that the royal guidance of His Majesty King Bhumibol Adulyadej the Great can be classified into 3 groups: civil servant youth and Buddhist association with the young Buddhists association. according to the royal guidance literally conformed Gharavasa-dhamma IV was found a total of 21 words of Sacca [truth and honest] 22 words of Dama [taming and training oneself] 15 words of Khanti [tolerance ; forbearance] and 21 words of Caga [generosity]. However in some Royal Guidance there were more than one characteristic as well of Gharavasa-dhamma IV. The royal Guidance therefore has aimed on people to know how to be a good citizen in society for the benefit of People in nation and for their happiness.