The Journal of the Siam Society Vol. LXXI, Part 1-2, 1983 - Khamkoo

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Phra Rajavaramuni (Prayudh), Social Dimension of Buddhism in Contemporary
Thailand (Thai Khadi Research Institute, Thammasat University, 1983), 84 pages
For the student of Theravada Buddhism, the name of Phra Rajavaramuni, the
author of this mimeograph, needs no further introduction, for he is one of the Sangha's
rare intellectually innovative and articulate interpreter of the social dimension and
application of the Buddhadhamma in modern-day life. However, Phra Rajavaramuni,
is, asS. Sivaraksa rightly puts it, a very modest person and his writings are generally
collected and published by his disciples and admirers.
The preparation of this
mimeograph is therefore an invaluable contribution to the contemporary academic
circles.
The articles were originally written in English and presented at different
occasions in the early 80's and they were all presented before English-speaking audience .
. It is a great pity thatthe questions and answers, after presentations, are not recorded.
I believe that they are of great interest.
In his first article, "Foundations of Buddhist Social Ethics in Contemporary
Thailand," the author basically argues that Buddhism is not, as many scholars who
have written on the subject understood, merely the ethics of the mind. Despite its
emphasis on the mind, the most complex and profound part of man that makes unique
human existence, Buddhism teaches that man consists of mind and ·body and states
flatly that a necessary degree of material and social well-being is a prerequisite for any
spiritual progress (p. 2). Such misconception and misunderstanding lie, according to
the author, in th~ fact that scholars and interpretors of Buddhism conceptualize only
within the confines of the Dhamma ·or the doctrinal portions of Buddhism, but ignore
the Vinaya or the Disciplinary components of it altogether. "Without taking into
consideration any one of these two component parts of the Dhamma and the Vinaya, no
idea of the Buddhist ethics can be complete," argues the author, because the whole
system of the Buddhist ethics is contained in this concept (i.e. Dhamma-Vinaya).
Dhamma consists in the doQlain of ideas, ideals, truths and principles, while the Vinaya
covers the domai~ of legislation, regulation and social organization.
The author then goes on to explairi the social relationship and responsibility of
the members of the Buddhist community i.e. between monks and monks, monks and
laity, and laypeople and laypeople, to show that each member has responsibility to
make a good society that is favourable to the individual development and perfection of
every member, .
The