The purpose of this study was to look into Wat Phra Dhammakaya’s teachings on Parami fulfilment in terms of concepts, approaches and relating activities in order to analyze them whether they corresponded to the teachings in the Theravada Buddhist texts or not. The analysis was also done in relation to the conceptual scope of sociolgical religion. The ducuments used in this study were: the teachings of Parami of the Wat, the Buddhist teachings about Parami in the Tipitaka and commentaries, the writings of various personal views about Parami, especially the views that disagreed with the teachings of the Wat. It was found that the concepts of Parami taught by the Wat were in line with the Dhamma in both Tipitaka and commentaries. The outstanding evidence was the biograhpy of the Dipankara Buddha in Khuddakanikaya Buddhavamsa and Khuddakanikaya Cariyapitaka. It was also found that the Wat summarized the ten Parami, for practice, as three items are actually termed in Buddhism as Punyakiriyavatthu. The Practice of these three items were considered to be Parami because the practioners were trained to practice regularly and continually that they become their habits. Having realized the benefits of the practice, they made an effort to practice so hard that they could stake their lives on it in the same way as the Bothisattas whose accounts were evident in the Tipitaka. The consideration of Parami in this way was quite logical because there was Dhamma supporting it. Regarding the analysis in relation to the conceptual scope of sociological religion, the researcher thought that the reasons why the teachings about Parami fulfilment of the Wat were able to convince a great number of people to have faith in Theravada Buddhism were: the teachings being explained step by step were easy for the people to follow, the preachers and trainers had so deep expertise that they could train almost all of the trainees to experience hapiness from their own daily Dhamma practice. Unfortunately, there might be serveral main factors which caused some individuals to disagree with the teachings of the Wat, they might be: there was also an accusation that the teachings were wrong in terms of Metaphysics, different individual used different Dhamma for the interpretation of Parami, some individual had incomplete information about the Wat, some had negative attitude towards new approches beyond their experience, including the problem of public relations of the Wat itself. All in all, the teachings about Parami fulfilment of the Wat were really beneficial for the propagation of Theravada Buddhism, and brought about great benefits for practitioners. However, the disagreement current affairs would eventually decrease if the Wat distributed some more publications based on Theravada Buddhist texts to support its teachings.
