This research on “A Study of the Proper Behavior of Thai Monks in Theravada Buddhism” had 3 objectives : 1) to study the Sarupa (good physical and verbal behaviors) appeared in the scripture of Buddhism, 2) to study the Sarupa of Thai monks and 3) to study the application of the Sarupa to solve the crisis of Buddhists faith in Thai society nowadays.
This was a documentary study through studying from primary sources as Tripitaka, scripture of Buddhism and commentaries and from secondary sources such as research papers, related textbooks and brought them into descriptive data analysis. The results of the study revealed as the following:
1. The Sarupa meant to good physical and verbal behaviors, the way to keep both in good order. The regulations which had been acted in Buddhism to control both physical and verbal behaviors and to keep them completely called Sekiyawat which was very important towards the controlling of human’s physical, verbal and mind to have peaceful life while helping to refine his rough behavior which influenced to the activities and ceremonies. Sarupa and Sekiyawat appeared in Prapatimok for the monks were the main routines that monks had to study to realize or to practice about the proper behavior consisting of 35 Sikabot, 4 categories for Sarupa showing in the Buddha’s time : 1. Sarupa 26 Sikabot, 2. Pochanapatisangyut 30 Sikabot, 3. Dhammathetsanapatisangyut 16 Sikabot and 4. Pakinaka 3 Sikabot. For case studies of 8 persons: Lord Buddha, Phrautsashi, Phramokkallanatera, Phramahagusapa, Phra Anon, Phrajackuban and Phramahakutgayana, it was found that each had his own remarkable Sarupa for all physical, verbal and mind which were all pure and complete and they all became arhats.
2. The Sarupa of Thai monks, it showed that all followed for good behaviours to suit Sarupa according to the principles of 75 Sekiyawat Dhamma Doctrine properly ranging from clothing, consuming even in different personalities, Dhamma presentation, Thai social contexts and well understanding in the situations and the changing time which still remained in Thai people’s faith in Buddhism. The most important thing to build faith to the people was through doing good behaviour according to the principles of Dhamma Doctrine properly on the same direction of each monk even some might do remarkable actions differently because of their duties and status.
3. The application of the Sarupa to solve the crisis of Buddhists’ faith in Thai society nowadays, it appeared that each monk had his own behaviour and followed for good behaviour to suit Sarupa according to the principles of Dhamma Doctrine as his basic practice. Most were using Dhamma presentation and meditation practices to build faith for the Buddhists. From these points, the manner principles had been acted to be the regulations in different types from the older time to be the original patterns of Thai manners to the present time called Apisamajan which concluded in Dhamma Doctrine in Buddhism.
The elegant of Lord Buddha’s behaviour built faith to anyone who met him and he taught his followers to have good behaviours as well by creating an Act of Sekiyawat for them to follow which could build that persons to be calm, neat, peaceful, focusing and elegant to the ones who met them which would build faith in the Triple Gem. Since the early Buddhist era to the present time, Buddhism has gone deeply in Thailand and Thai people have got used to Thai monks’ elegant till could absorb and teach those manners to their children and also to the next generations so on.
The manner principles of the monks in Apismajan could be compared as a diamond which made Thai people become the special ones with generosity, politeness and beautifulness which you could hardly find these characters in different nations. Thai children should review and practice themselves to maintain the worthy culture and to be the identity of Thai people by having the monks’ Apismajan as their good patterns which were good to lead to both the propagation of Buddhism and the building of the faith to anyone who met.
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