08226nam a22002177a 450000500170000000800410001704000100005808200070006810000520007524501890012726400930031630000410040950226460045050400530309650546140314960000420776365000550780594200130786099900170787395201180789020260424100846.0260424b           ||||| |||| 00| 0 eng d  cSSBUL  2230 aDayweinda Yeehsi, Ven.bI.D. No. 601954396825812aA Sociological Approach To Perfection (Pāramī):bFocusing On Morality ( Sīlapāramī) As Practised By Venerable Khruba Boonchum In Shan Society, MyanmarcVen. Dayweinda Yeehsai  a[Bangkok]:bGraduate School of Human Sciences, Assumption University Of Thailand,c2019.  axi, 226 pages:bPhotographs;c30 cm.  aABSTRACT

This dissertation is an effort to understand the relationship between a spiritual leader or a 'Spiritually advanced being' and his followers within the tradition of Theravada Buddhism.

Much of the older sociological interpretations of Theravada Buddhism focus on its individualistic character centred on individual enlightenment. Holy monks or arahants are considered to be detached from their followers. These misunderstandings are the result of various secular sociological interpretations of Buddhism. This research will demonstrate that there is a defining bind between individual enlightenment and social responsibility. This relationship can be traced back to the Buddhist scriptures and literature. Secular sociology interprets the authority of a holy monk through the concept of charisma, which in the Greek original 'khárisma' suggests a divine gift given to the individual, a gift that can be used either for good or to mislead one's followers. A more accurate Buddhist understanding of this authority may be described as a power built up through individual spiritual practice and through one's relationship with society. Charisma in Buddhism is also based on individual effort or Kumma relating to one's previous actions called pärami, literally translated as perfection. The practice of perfection and morality bear direct social significance, fostering social harmony, integrity, peace, and stability. This research first introduces the organising theoretical framework of the sociology of religion of Émile Durkheim and Max Weber. The researcher engages with various approaches to Buddhist social philosophy and Buddhist sociology. The Buddhist concept of ten perfections and the perfection of morality are discussed and understood as lying at the core of any charismatic authority. The dissertation explores the socio-cultural context of the Shan people of Myanmar, their traditional beliefs and their moral practices, which are related to the practice of the perfection of morality. The research goes on to explore charismatic leaders and spiritual Masters of the Shan in contemporary society, particularly Venerable Khruba Boonchum, and argues against the secular sociological misinterpretations which see the authority of such leaders as having millenarian and utopian characteristics. Finally, this research considers a model of Buddhist sociology based upon spiritual and moral teachings rooted in the Buddhist scriptures and literature, thereby showing the limitations of secular sociological understandings of Buddhism.bPhDcGraduate School of Human Sciences, Assumption University Of Thailand,d2019.  aIncludes Bibliography, References and Appendices  aABSTRACT-

ACKNOWLEDGEMENT

CHAPTER I

INTRODUCTION: BACKGROUND AND SIGNIFICANCE OF STUDY

1. Background and significance of study

1.1 An overview.

1.2 Sociology and sociology of religion-

1.3. Buddhist sociology and social philosophy

1.4. Charisma in Buddhism-

1.5. The Shan community, and perfection of morality--

1.6. A Sociological approach to Venerable Khruba Boonchum-

2. Research thesis statement

3. Research questions-

4. Research objectives-

5. Research methodology

6. Research outcomes.

7. Scope and limit of studies--

8. Conceptual framework-

9. Theoretical framework through a sociological

approach--

10. Preceding relevant researches (Literature review)---

11. Definition of terms-

CHAPTER II

WESTERN SOCIOLOGICAL THEORY AND

THE BUDDHIST CONCEPTS OF PERFECTION AND MORALITY

2.1. Introduction-

2.2. Émile Durkheim and Max Weber on the Sociological theory of religion--

2.3. Analysing Sociology of religion and sociology of Buddhism-

2.4. Buddhist spiritual and sociological theory

2.5. Buddhist social philosophy

2.6. The Buddhist concept of charisma, known as the perfection

2.6.1. An Analysis of the ten perfections, with special focus on the perfection of morality (sila-părami) in Theravada Buddhism----

2.6.2. The concept of paramita: the six perfections in Mahayana Buddhism-

2.6.3. The concept of the Bodhisatta/Bodhisattva in Theravāda and Mahāyāna Buddhism-

2.6.4. The legend of Bodhisatta in Theravada Buddhism--

2.6.5 The concept of the Bodhisattva in Mahäyäna Buddhism, and an analysis from the Theravada perspective-

2.7 An Analysis of the concept of the perfection of morality (sīla-pārami) in Theravāda Buddhism

2.7.1 Morality perfections in Theravada Buddhist texts-

2.7.2. Morality and ethics from a Buddhist and Western scholarly perspective

2.7.3. Three levels of morality

2.7.4. A Jātaka story on Sila-upaparami and Sila-paramattha-părami-

2.7.5. Morality in modern Buddhist society

2.8 Conclusion

CHAPTER III

THE SOCIO-CULTURAL CONTEXT OF SHAN BUDDHISM, WITH A FOCUS ON THE PERFECTION OF MORALITY

3.1 Introduction-

3.2. The Shan people

3.2.1. A brief history of the Shan, and their encounter with Buddhism--

3.2.2. The Shan people's indigenous belief in guardian gods and spirits-

The belief in spirits (Khwan)

Ancestor worship-

3.3. Shan Buddhist culture

3.3.1. The perfection of morality in Shan Buddhist society-

3.3.2. Temple-sleeping practices on 'holy days', and spiritual retreats: a path for practising morality

3.3.3. The Lik Loung corpus ('Great Texts'): a living tradition of moral teachings

Significant features of the Sutta Mahā-nibbana and its related texts-

A story in the text of the Sutta Maha-nibbana

Morals of the texts, and their social impact

3.3.4. A 12-month view of Shan socio-cultural events--

3.4 Shan material and spiritual culture

3.4.1 Shan material culture-

3.4.2 Shan spiritual culture

3.4.3. The ordination ceremony within the Shan tradition

3.4.4 The Shan charismatic monks

3.4.5 Venerable Sukhaminda, aka Sao Sukham-

3.4.6 Venerable Prof. Dr. Khammai Dhammasami, known as Oxford Sayadaw

3.5. Buddhist and Durkheim's sociological understanding of Shan Buddhism and culture-

3.6. Conclusion-

CHAPTER IV

A SHAN BUDDHIST SOCIOLOGICAL UNDERSTANDING OF THE MOST VENERABLE KHRUBA BOONCHUM

4.1. Buddhist sociological theory and the concept of charisma, based on morality perfection as practised by Shan Buddhist society

4.1.1 Introduction-

4.1.2 Perfection (paromi) and the Shan-

4.2. The Most Venerable Khruba Boonchum: a spiritual master as a moral driving force for the Shan

4.2.1. Introduction to Venerable Khruba

Boonchum-

4.2.2. The practice and teachings of The Most Venerable Khruba Boonchum

His practice

His teachings

His illustrated lectures.

4.3. The charisma of Venerable Khruba Boonchum, and sociological interpretations

4.3.1. Khruba Boonchum and social activities--

4.3.2. Recent activities of Khruba Boonchum-

4.3.3. Khruba Boonchum as a charismatic monk-

4.3.4. Millenarianism. Utopianism and Buddhism-

4.3.5. Spiritually advanced being, saint, and revivalism-

4.3.6. Khruba Boonchum and the interpretation of Millenarianism-

4.4. Conclusion-

CHAPTER V

CONCLUSION

5.1. Summary

5.2. Conclusion and suggestions for future research--

REFERENCES-

APPENDIE: Photo Collections of Venerable Khruba Boonchum from the Social Media

BIOGRAPHYrVen. Dayweinda YeehsaitA Sociological Approach To Perfection (Pāramī):
Focusing On Morality ( Sīlapāramī) As Practised By Venerable Khruba Boonchum In Shan Society, Myanmar.  aKhruba Boonchum,cPhra,d1965-968259  aPerfectionsxShan Society--Buddhist Studies968260  2ddccREF  c48583d48583  00102ddc40718REFaSSBUbSSBUcREFSd2026-04-24l0oT-244 PhDpT244PhDr2026-04-24w2026-04-24yREFAT-244 PhD