ABSTRACT

                This thesis was conducted based on qualitative research methodology in which mainly ascertaining to study Parivasa (a period of probation) in Theravada Buddhism: the case study of Sraphanthong Temple, Nakhonphanom Province, and had following objectives: 1) to study the historical background of Parivasa in Theravada Buddhism, 2) to study the observance of Parivasa of the Savgha at Sraphanthong Temple, Nong-Yang-Chin sub-district, Renu-Nakhon district, Nakhonphanom Province, and 3) to study the important factors for successful engagement of Parivasa in preserving E-sarn moral-cultural and traditional practices (Hit-Sib-Song-Kong-Sib-Si).

                The observance of Parivasa was already took placed during the time of the Buddha (600 B.C.), as it was reported about Adikammika (the Bhikkhu who involving the Community in the initial and subsequent acts, or Savghadisesa) as well as the 4 categories of Parivasa in the Vinaya (Buddhist monastic code) namely were: Appaticchanna-parivasa (penance for unconcealed offenses), Paticchanna-parivasa (penance for concealed offenses), Samodhana-parivasa (penance for combined offenses), and Suddhanta-parivasa (penance for different-combined offenses). The Bhikkhu who breaks any of the Savghadisesa rules must undergo the penalty (of manatta, penance, and parivasa, probation), subsequently reimposes the penalty if he does not properly carry it out, and finally lifts the penalty when he does.

                From the statistic of the Parivasa observers in 7 years, there were 2,462 Parivasa attendants, which further could be list from the largest to the smallest: in 2011, there were 427 attendants or 17.34%; 381 or 15.48% in 2008; 375 or 15.23% in 2010; 352 or 14.30% in 2009; 329 or 13.36% in 2007-2008; and 269 or 10.69% in 2012. This shown that, in each year, Sraphanthong Temple, Nong-Yang-Chin sub-district, Renu-Nakhon district, Nakhonphanom Province, organized the procedure of the Parivasa with different forms.

Nevertheless, there were mainly two factors that led the administrative management of the Savgha in Srapang Temple in organizing the Parivasa to success: internal factors and external factors. The first referred to wholehearted contribution of the Savgha in Sraphanthong Temple, as well as the lay devotees and effective cooperative engagement between Sraphanthong Temple and other related organization. The later one was that the observers, both monastic member and lay people, accordingly followed the rules and regulations set by the Sraphanthong Temple during the Parivasa period.

Last but not least, Parivasa observance also was one of the practices that helped in term of preserving the E-sarn moral-cultural and traditional practices (Hit-Sib-Song-Kong-Sib-Si). Every year, there was the tied relationship between people and Parivasa observance of the Savgha and lay community at Sraphanthong Temple, Nong-Yang-Chin sub-district, Renu-Nakhon district, Nakhonphanom Province. Thus, it could be summarized that Parivasa observance contributed a lot to the society as the whole: for instant, traditionally, Parivasa observance was undoubtedly considered as one of the E-sarn moral-cultural and traditional practices (Hit-Sib-Song-Kong-Sib-Si). In the case of social section, Parivasa observance led the people in the surrounding community to live in unity, as they usually helped each other in organizing the Parivasa observance at Sraphanthong Temple. New generation also learned this from E-sarn moral-cultural and traditional practices the elder; this was for the case of education. And, economically, as there were a lot of people coming to observe Parivasa observance yearly, this evidence generated economic progress to the community in selling and buying the local products and then people could earn their income.