The objective of this research is studying the education in theearly Sa_gha presented by the paradigmatic study of the Elder Rāhula,mainly in his Brahmacariya life as a Sāma_era drawn from the four Suttas, e.g. the Ambala__hikā Rāhulovāda Sutta; and the contemporary pedagogy of Thai Sa_gha from the being in used curricula. The finding in this studies, apart from the procedures and objective of the learning that Sāma_era R_hula received about 2,600 years ago are the Dhammas he learned from the Buddha until became an Elder who was Etadagga at the “Foremost among disciples desiring the training”. They were the real lesson-learned model that could be followed by any of the Buddha’s followers, even a young child. The researcher is aware that the educational environments of the two periods in this studies are generally incomparable in several points of view. Thus, a direct comparison between the two eras is not made. Instead, the main concepts of the two pedagogies and their associates in rays of the concurrence and discrepancy between them are presented. In terms of the conformity, the contemporary pedagogy of Thai Sa_gha of monks and novices are considered as conforming to those of Sāma_era R_hula learned from the Buddha, his teacher, as appeared in Theravāda Canon. Although they are in different degrees of the intention putting oneself straightforward according to the Buddha’s teaching or delaying oneself for certain reasons. This depends on individual integrity. They are monks or novices of the Buddha’s genuine Dhammavinaya who have similar status of Brahmacariya, duties, learned lessons that Sāma_era R_hula ever had experienced in his days. According to the syllabi, monks and novices of nowadays know all about the Principles of Dhammas in the Teaching of the Buddha; but in the lateral knowledge which is probably much more than that of Venerable Sāma_era R_hula ever received before his enlightenment. It is different from the way the Venerable Sāma_era R_hula knew which was greater in depth of penetrating into the Dhamma. The education of the present days’ monks and novices is considered aiming to study the Scriptures and their commentaries as the first stage of the Tisikkhā, Pariyatti. This brings to study the Pāli
language using as a key to open the room of knowledge in the Theravāda Buddhism. For the second stage, Pa_ipatti, there is no significant curricula laid down and followed up closely but leave it to each personal devotion. This practice is different from the former days that Venerable Sāma_era R_hula took both the Teaching and practicing at the same time under close advisory from the Buddha in perfect balance. However, there are some of monks and novices who wish to gain in sufficient knowledge step by step before secluding themselves aiming at the same goal Venerable Sāma_era R_hula did. In other directions, some groups might not aim for deliverance in this very life but put more effort in collecting merit by helping people in societies in various aspects. This documentary research is based on the sacred Theravāda Tipi_aka and its Commentaries. It contains with Chapter I, the introduction to the significance, objectives of the study. In Chapter II, focuses on the Dhammas that Sāma_era R_hula learned from the Teachers as well as other Principle Doctrines leading to the deliverance that were not directly mentioned in the lessons he received. Chapter III, referring to the contemporary pedagogy of the Thai Sa_gha, its backgrounds, developments and the impacts to societies resulted from the Sa_gha’s education. Chapter IV, critical studying is worked out in the theme of the Tisikkhā which is the main tenet of all the learning’s aspects. The concurrences and discrepancies of the pedagogies of the two different eras are raised up to recognize the difference between them and analyzed in line of the objective of the Buddha’s teachings and of the contemporary philosophy of the Thai Sa_gha learning. The recapitulation on the findings is concluded in Chapter V, with a recommendation for further research in order to develop the education of monks and novices in the country. Finally, a brief biography of this Asīti Mahāsāvaga is given in Appendix-A for additional information. In Appendix-B, the necessary precepts to be held by a Sāma_era is given for understanding how this little Sāma_era lived his days in the early time.

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