This thesis aims to study an existence of deva (deity) in Buddhist text, to study the ethics of deva to Thai Society and an analytical study of ethics of deva to Thai Society. It is the document research by Tepiţaka as the primary source and other sources as the secondary sources. Its data analysis is the model of descriptive statics.
It is found that there are three kinds of deva, namely:- the deva by rebirth, the deva by purification, the deva by convention. The deva by rebirth has status, existence, according to sphere/heaven, according to age, according to birth/death, according to life/rebirth, according to food, according to relation with a human. The deva is grouped in three kinds, namely;- the kinds of roles from deva to Buddhism and nature. The kinds of rituals concerning with deva. The kinds of deva in heaven including the status and roles of deva for nature and Buddhism. The deva who produces the ethical values to human concluding monks and Buddhists. The deva is the important point of Buddhism. The Buddha regards the deva as the a routine in five of Buddha’s daily life. In which, it is the reply of question for Deva at time in noon night and then the highest blessing arises by deva. Besides, the roles of deva in Buddhism as the deva is the resource of the first regulation of titles, such as Pācittỉ. it prohibits monks from cutting grasses or threes. Other roles of the deva are the pleasure in the ending of the first sermon of the Buddha by loud sound all over ten earth. It is well shown that the deva intends to Dhamma. The ethics of deva is regarded as high value which is regarded as ethical resource to Buddhism and to nature.
The ethics of deva as Dhamma for being deva:- 1.Three bases of meritorious action (Puññakiriyãwatthu);- meritorious action consisting in giving or generosity, meritorious action consisting in observing the precepts or ethical behavior, meritorious action consisting in mental development. 2. Ten bases of meritorious action (Puññakiriyãwatthu);- merit acquired by giving, ethical behavior, by mental development, by reverence, by rendering services, by sharing out merit, by rejoicing in others’ merit, by listening to the Doctrine or right teaching, by teaching the doctrine or showing truth, by straightening one’s views or forming correct views. 3. Five achievement (Sampadã) ;- to be endowed with morality, to be endowed with will, to be endowed with view, to be endowed with carefulness. 4. Two titles in ethics of deva (Devadhamma) ;- moral shame, moral fear. 5. The seven principles for practice of deva (Wattapada) ;- to taking care our parents, suitable practice to elders, only sweet speech, not tale-bearing speech, not be miserly, only true speech and not be angry.
The ethics of deva develops their own lives, cares to each others, produces some peace in society and in nature. In which, the deva of forest follows rukkhadhammadeva (three deva), the devas of sky deletes the lunar eclipse by speech to the Buddha’s virtues, the deva of rice cares vegetation, the deva of rain saves water, the deva of rain gives rain in a right season. The deva protects and teaches Dhamma to human and the human resides with the deva by making merit, making gift, making good, making of the ritual of good worship and ethical treatment.
The deva gives the ethical values to society as the ethical source i.e. three questions of zodiacs in Songkran Festival. The morality of deva focuses the development of life, helps each others, produces some peace in society and in nature. The morality of deva has the value to knowledge, to being moral source, namely; - to memory, to relation of forest, to change one's bad fortune, to pledge, to happiness. These values from deva are the benefit for Buddhist followers, because they empower in their minds being hopefulness without carefulelssness. The next point of their lives is heaven. Finally, they are free from suffering.
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