To have a clearer image of the scenario, what has been described above can be place in other words. Although the future of Buddhism depends in the very first spot on the excellent education of the monks and novices, most of the Thai monks and novices now, the fantastic majority of whom are in rural places, count among the significantly less educated folks of the country. In addition, the standard technique of monastic education, the a single under the charge of the Sangha, has been in a state of fast decline. A lot of huge Pali schools have closed, even though these which continue suffer from sharply decreasing numbers of students. On the contrary, contemporary schools for monks and novices, both those unrecognized and these passively recognized by the Sangha, such as these which teach exclusively secular subjects and these run by outsiders, lay parties and even businessmen, enjoy a quickly growing number of monks and novices as their students to the dissatisfaction and out of the control of the Sangha administration. This well represents the many unsolved problems, the passive and indifferent attitudes and the latent conflicts prevailing in the Thai monkhood of right now.
Optimistically, nonetheless, in spite of all the drawbacks and brief-comings, the Thai Sangha, in comparison with the ecclesiastical institutions in other countries, is nicely organized. Thousands of monasteries and over a quarter of a million monks and novices are unified under one particular and the very same administration. With this national organization of the Sangha, the Thai monkhood enjoys the full recognition and the official help of the state and the uniformity of all ecclesiastical affairs and religious activities such as education, ritual and observances. Beneath the centralized pyramidal hierarchical method, all ecclesiastical activities can be kept beneath close supervision, comparatively great monastic discipline can be maintained, and the quick dissemination of instructions and prompt dispatch of information can be carried out among the distant regional monasteries and the leading administration in Bangkok. With an ecclesiastical organization and hierarchy paralleling that of the secular government, full cooperation and concord between the Sangha and the state are secured. Under these situations, the monks have been capable to play several roles that contribute to the unity of the men and women and national security.
With the massive national Sangha under such a centralized administration, nonetheless, Thai Buddhism may possibly be either quite strong and steady on the move towards prosperity and the realization of its benevolent objectives or exceedingly clumsy and sluggish to be left behind in confusion, backwardness and impotency, nearly solely topic to the successful or ineffective central administration and leader-ship. With the existing latent conflicts unrectified under the attitude of indifference and inaction, the direction of Thai Buddhism seems unpredictable.
Concealed behind all the conflicts is the conflict amongst traditionalism and modernization. Strict traditionalism becomes an intense which not only hinders efficient adjustment but also causes a reaction in the form of an additional extreme, usually the opposite 1, that is, intense modernization. By modernization is meant good and powerful adjustment to the modern altering planet. But intense modernization will go too far so as to result in secularization or even politicization. In the age of social change and political instability of nowadays, there is a fear of overstepping from one particular extreme to the other. A error of this type would mean a danger and possibly even a discredit to Buddhism. To avoid this the Middle Way must be secured…
As all know effectively, the Middle Way begins with Correct Understanding as its very first element. To be positive, this Right Understanding entails in the initial place the intellectual responsibility on the element of the Thai monkhood to define its identity and to determine its particular function that will distinguish itself from other institutions of the society. This knowledge is a prerequisite for the monks’ survival and for their meaningful existence. With no it, they will not know even where to begin and exactly where to stand. Thai Buddhism is now just on the way to obtaining its Middle Way.