Buddhism in the Kingdom of Thailand
Sathien Bodhinantha
Note about the Buddhist year in Thai system:
The first Buddhist year in Thai system was
started one year after the death of the Buddha. Therefore, to find the
Christian year or century (AD) please deduct 543 from the Buddhist year or
century. For example, the first Buddhist year equals the 543th BC; the first
Buddhist century (1-99 Buddhist years) equals 543-444 BC; the 7th
Buddhist century (700-799 Buddhist years) equals 157-256 AD. But the system in India was
started immidiately after the Budda's death.
1) Buddhism in India
after the Master’s Death
The First Council
With respect to the Buddha’s instruction to the
bhikkhus (Buddhist monks) before his passing away informing them that his
doctrine, that is to say - the Norm and the Law, shall be their teacher when he
is gone, it is well to have at least a bird’s eye view of the history of the
Dhamma or his Doctrine from the time of the Dhamma (the Buddha’s teaching) or
his Doctrine from the time of his Parinibbana (death) up to the present time.
This may give a better understanding and a firm foundation for reasonable
belief of those intellectuals who wish to know something of the historical
facts in addition to the Message itself.
It is general believed that during the Master’s
life-time there was no systematic classification of the Doctrine as is known in
the present. Like a variety of scattered flowers blooming here and there in the
garden, the teaching of the Master must have been maintained orally and
individually, that is to say, according to the tendency of individual
disciples. These instructions and admonitions given by the Master were
systematically arranged, like the arranging of flowers in the vase, by wise and
holy disciples after the Master’s passing away.
We learn from historical facts that shortly after
the Buddha’s death here was what could be called a bad omen for those
well-wishers of Buddhism. The tears of his mourners had not yet dried away when
among one of his devoted Elder Kassapa’s followers there was an old bhikkhu
called Subaddha who suddenly surprised, or rather shocked, his mourners by the
bold declaration that since the Master had passed away it was better that there
would be from then on forbid them to d this and to do that any more.
This, to the Venerable Kassapa, foreshadowed the
deterioration of the Buddha’s doctrine if left unchecked. So he expressed his
concern to the other devoted Elders who were Arahats or Saints. The latter were
unanimous in their support of his plan that there should be held a Council of
Elders or Arahats for the sake of reciting the Massage of the Master so that it
could be memorised and handed down in its pristine purity to the younger
generations.
With such an agreement, the place and the persons
who were to participate in this great undertaking had been proposed and
carefully selected. The cave of Sattapanna of Vebhara mountain in the town of Rajagaha was at last
chosen and the participants, according to the general agreement, were to be the
Buddha’s contemporary Arahats or Saints. This was the first “SANGAYANA” or
Buddhist Council, which lasted seven months during which the patricide King
Ajatasattu had been the prime supporter and host and had given the financial
help for carrying out this great task.
This “SANGAYANA” or Council attended by 500
Arahats contemporaries of the Buddha was undertaken for the purpose of settling
the contents of the Buddhist Canon by revising, classifying and standardizing
the various teachings of the Buddha during the 45 years of his preaching.
Obviously it is a great enterprise as well as huge undertaking. It is not an
over-estimate, therefore, to say that much, or rather most of the success was
derived from the Venerable Ananda who was the Master’s personal attendant
bhikkhu (Buddhist monk) and who had heard and committed to memory almost all
Sutta and Abhidhamma, second and third of three Baskets (TIPITAKA) of the
Buddhist Canon. The first, however, was accomplished through the memory of the
Venerable UPALI who had always been the distinguished bhikkhu for his VINAYA --
the first of the three Baskets (TIPITAKA) concerning the monastic Law. After
the process of questioning and answering in details, all other attending
Arahats or Saints including the Venerable Kassapa who presided over the
Council, recited those passages again and again until they were word-perfect.
How great and difficult this task was may be seen from the fact that the
Council lasted seven months before the whole of the teachings was
satisfactorily revised.
Now that the meeting was closed the participating
Arahats then went forth on their missionary work, preaching to their own
followers the Dhamma or Message that had been studied from the Council. Thus it
is a fact that we cannot portray the depth of our gratitude for the pioneer
Venerable Kassapa and Ananda and Upali, without whom we can never imagine how
lost in ignorance we should be who are born long after the Master’s Parinibbana
(Absolute Extinction).
The Second Council
One hundred years after the first Council presided
over by the Venerable Kassapa there arose a sad incident in the town of Vesali. A large group of
bhikkhus called Vajjiputta was formed up and caused a great sensation all over
the Buddhist circles by their heretical beliefs. These were numbered ten and
included the drinking of the juice extracted from palmyra date or cocoa palm
and the receiving or hoarding of money. These and many others being prohibited
in the Vinaya (Monastic Law) were then proclaimed by the group of VAJIPUTTA
bhikkhus to have been allowed. This caused a great discordance as well as a
great sensation among the Buddhists, laity as well bhikkhus. The situation
threatened to become worse and worse as time went on and the chief bhikkhu of
the orthodox members, YASA KAKANDAKAPUTTA by name, was, according to history,
even bribed by the heretics. But being no less holy than wise, he drove away
the heretics’ messenger and with his clever instruction and explanation was
later on successful in gathering a large number of followers, both bhikkhus and
the laities, against the Vaiputta bhikkhus, who had then been successful in
winning over King Kalasoka of Magadha
country to their side. Under their instigation the befooled king set out
oppressing the bhikkhus under the leadership of Venerable YASA by various
means. But no sooner had the sovereign order been carried out than the King’s
sister who was a bhikkhuni (Buddhist female monk), Nanda by name, intervened
and finally convinced her brother of his mistake. Seeing now what was right and
what was wrong in the Buddha’s doctrine, the king then revoked his former
orders, begged forgiveness of his holy sister, and gave his support to the
Venerable Yasa’s group of bhikkhus and laities. Now it was time for the
Venerable Yasa to hold a general meeting of all the devoted bhikkhus and to
have in the presence of the meeting a formal discussion as to how it was wrong
in the Vajjiputta bhikkhu’s ten heretical beliefs. After the process of
thorough questioning, answering, reasoning and debating, the meeting come to
its final resolution that the heretical claims were all wrong. In addition to
this all the three Baskets of the Buddhist Canon were also brought under a
copious discussion and careful consideration in such a manner as had been done
in the assembly of the first Council one hundred years ago. How great the task
was can be seen in that it lasted eight months, that is to say, one month
longer than the first Council.
The place of this second Council was in the town
of Vesali. The
Arahats or Saints participating were about seven hundred in number.
The Third Council
So far as the second Council is concerned the
Venerable Yasa and King Kalasoka may be successful in maintaining the Message
of the Buddha in its pristine purity, but the heretic Vajjiputta bhikkhus were
in no way defeated. Nor were they discouraged in propagating those heretical
beliefs to their followers as a counter-attack for the Venerable Yasa. Their
competition proved to be no less successful for there grew more and more
discordance among the Buddhists both bhikkhus and laities. Since there are
always those who prefer what is convenient to them and others who respect what
is good and right more than what is what is only convenient, the quarrels
between the two groups became more and more bitter. So much so that the
bhikkhus of one group refused to perform religious rites and ceremonies with
those of the other group. This was equivalent to saying that the bhikkhus of
other group were no more bhikkhus in the ecclesiastical sense and were
consequently as good as a layman. Thus Buddhism was at this time i.e. 218 years
after the Buddha’s death rent by discord in two hostile schools viz. the Theravadas
and the Acariyavada. The former represents those who still respect the words of
the Thera or Elders such as the Venerable Yasa of the second Council, whereas
the latter represents those who still cling to the teachings of the Vajjiputta
bhikkhus. We also learn more of this unhappy incident from some historians who
say that each of the two schools were even subdivided into several different
and antagonistic sects, numbering altogether eighteen. This shows that the
situation of Buddhism was at that time almost hopeless for any well-wisher to
make better. The need was strongly felt for a “strong” man in this critical
moment of Buddhism.
In a Buddhist text called “Mahavangsa”, however,
it was told that the heretics being deprived of the usual offerings and honour
by the King’s devotion to Buddhism, had masqueraded themselves as Buddhist
bhikkhus and then taken that opportunity to preach and practise their former
doctrines. Of course there was no surer way of destroying a doctrine than by
doing so, and in course of time when this infidel movement was known to the
righteous group of bhikkhus it invariably gave birth to a bitter contempt on
the part of the pious Buddhists who were not so befooled. This being known to
King Asoka, a general meeting of bhikkhus was formally held in which there was
a close scrutiny of the behaviour and ideal of an individual bhikkhu. This
Council held under the auspices of the great and pious King Asoka was presided
over by the Holy Thera Tissa Moggalliputta who was well versed in the Master’s
doctrine. Any bhikkhu who was found out as holding heretical beliefs and
practising infidel methods were disrobed until it was reasonably believed that
there was left no more of such defilement of the doctrine.
After this monastic purgation the holy Tissa was
then invited to call a meeting once again of the righteous and well versed
bhikkhus for the sake of reviewing and restandardizing as in the previous
Councils the Master’s doctrine so that it could be correctly handed down in all
its simplicity and nobility. For this purpose the Arama (or monastery) of Asoka
in the town of Pataliputta was presented to the holy ones as the choice place.
About one thousand bhikkhus were called in to participate in this Council which
lasted nine months, during which King Asoka, like the previous kings of the
first and second Councils, had all the time given his best help. This even took
place in the two hundred and eighteenth year after the Buddha’s death.
It has been rightly said that those who undertook
to carry on the third council must have been more or less encouraged by the
work of the previous Councils and its success was therefore undoubtedly
inspired by the previous achievement of their devoted predecessors. But a
unique aspect of success of the third Council which seems to surpass the
previous two is that its missionary work was carried on in a far wider scale.
King Asoka being an ardent missionary himself, it would not extol him to say
that through his initiative character, groups of self-sacrificing bhikkhus were
after the Council sent forth to various lands carrying the torch of India’s
greatest son to illumine the four corners of the earth. Of these groups one
sent to Ceylon was conducted by the great king’s son and daughter who had been
ordained as a bhikkhu and a bhikkhuni (Buddhist female monk) respectively.
Others were sent abroad and overseas to various remote countries. The one that
reached Thailand was known to be conducted by the Venerable Sona and Uttara.
From the historians’
view-point these three Councils convened in India were accepted as perfectly
and rightly carried out. From now on there had been several Councils held in
various lands at different times but all these are local and sectarian Councils
and not universally accepted as the perfect ones.
2) Buddhism in Indo-China Peninsula
As has been already pointed out, a group of
missionary bhikkhus was sent by King Asoka to remote countries of the
Indo-China peninsula. This was conducted by Venerable Sona and Uttara. In the
course of their journey by land from India they must have passed Burma first
before going on to other south-eastern countries. In Thailand the antiquities
at the town of Nakhon Pathom, 50 kilometres west of Bangkok, seems to give
practical evidence as to where Buddhism was first settled down. These include
stone inscriptions, Buddha Images, the Buddha’s Foot-prints and the great
Pagoda itself which, stripped of its later-constructed top, would be of the
same design as the “Stupas” of that Great King Asoka at the town of Sanchi in
India.
It was at first doubtful how the missionary
bhikkhus managed to make themselves understood by the people of the place where
they landed or reached. But in the case of the two holy ones who arrived
Thailand at that time, it was rather fortunate for them that there had been
Indian traders and refugees living all along the Malay and Indo-China
Peninsulas. Some of these Indian tribes were known to have fled from Asoka’s
invasion before he was converted to Buddhism by the horrors of war. Thus it was
not without reason to say that the first preaching of the Message would be at
first among the Indian themselves and then through these Indians interpreters
to the people of the country who were supposed to be at that time a racial
stock of people known as the Mons or Lawas.
Fu-Nan Period
We have learnt how Buddhism prospered in the
Indo-China Peninsula which to some extent may be rightly called “Suvannaphumi”
(lit. the Golden Land). The inhabitants of this region at that time, however,
were supposed to be the Mons or Cambodia or “Lawa”, whose superiors or rulers
were either the Indians themselves or of Indian blood or lineage by marriage.
From this fact it was certain that Indian culture and civilization were
prevailing all over the land. Thus to the exclusion of the north-east which is
now the northern part of Vietnam, Theravada Buddhism had spread all over the
Indo-China Peninsula and when in course of time the Burmese and the Thais
evacuated from Tibet and Yunnan, they were also impressed and later on adopted
it as their religion.
With the rise of Mahayana school in India in the
sixth Buddhist century, missionaries were sent abroad both by sea and by land.
Travelling by land they made their journey through Bengal and Burma, while in
their voyage they first landed at the Malay Peninsula and Sumatra where they
made the second part of their voyage to Cambodia. Also during this time there
arose a “Fu-Nan” or Phanom Kingdom covering the land of Cambodia, and also the
north-eastern and the central part of the Thailand. The people of this Fu-Nan
Kingdom were known to profess the two schools of Buddhism were known to profess
the two schools of Buddhism viz. the Theravada and Mahayana. So much so that in
the tenth Buddhist century some Fu-Nan bhikkhus were recorded to have gone
forth to China for the purpose of studying and translating the Buddhist texts
there. Of these courageous bhikkhus, the well-known were Sanghapala and
Mandarasena.
But the Fu-Nan Kingdom was, in the eleventh
Buddhist century, on the decline and then overrun and defeated by one of here
own colonies, the Jen-la kingdom. This also brought about a stop, if not a
deterioration, in the progress of Buddhism of this land.
Tvaravadi Period
During the eleventh Buddhist century when Buddhism
was more or less affected by the decline of the Fu-Nan kingdom, the Mons who
lived in the territory of Chao Phraya River took it an opportunity to declare
themselves independent and build up the “Tvaravadi” kingdom. Due to its being
once a seat of culture and civilization, the new kingdom made a rapid progress
in its arts and religion. It was also unique in maintaining and strictly
observing the doctrine of Theravada Buddhism from one of Asoka’s missionary
group. Since it had a close contact with the Indians of the Ganges, Buddhist
art of this period was very much like that of Kupta dynasty of India. The
capital, or centre of the “Tvaravadi” kingdom must have been in the present
town of “Nakhon Pathom”. But in the following the twelfth Buddhist century the
kingdom extended upwards firstly to the town of Lopburi and then to the
northern provinces of Thailand. One evidence of this fact was that Queen
Camadevee, who was a Mon of Tvaravadi period, became the ruler of the town of
Hariphunjai or the present town of Lamphun (some 700 kilometres north of
Bangkok) and had invited 500 bhikkhus, all well versed in the Canon, to preach
their doctrine for her people. This was one reason that Theravada Buddhism of
Tvaravadi had gained ground in the northern Provinces of Thailand at present
(It was also at that time in the possession of the Thais evacuating from
Yunnan). The Mons domination over the northern region lasted many centuries and
inscriptions in ancient Mons character can be found from the town of Nakhon
Pathom up to Lopburi and Lamphun.
In the fourteenth Buddhist century the Jen-La
kingdom was replaced by the ancient Khmer (Cambodian) kingdom, which also
pushed forward its territory to some parts of Tvaravadi kingdom, to the
exclusion of the latter’s north and north-eastern provinces.
Srivijai Period
During the time Tvaravadi kingdom was still
flourishing there were in the south of Thailand several states, some of which,
as mentioned in the Chinese record, were Siah-Tho (Red Earth) and Phan Phan.
The former was situated somewhere near the state of Saiburi in the Federated
Malay States (also some archaeologists confirm that this state was somewhere
near the town of Madrid in Burma). Its people professed Buddhism. The latter
was what is at present the town of Surat Thani in Thailand (some 650 kilometres
South of Bangkok). Its people were said to accept Theravada Buddhism as their
faith. These states used to have close communications with the Tvaravadi. In
the twelfth Buddhist century there arose in Sumatra a Srivijjai kingdom, whose
dominating power and territory extending to the Malay Peninsula was bordered by
that of the Tvaravadi dingdom. In these states during this time, however, the
Savakayana Buddhism, according to the Chinese missionary E-Ching’s record, was
still flourishing, since their rulers and people firmly adhered to the rules
and the practices of the doctrine. But when the Pala dynasty of Magadha-Bengal
began to rise to power, Mahayana Buddhism, especially the Mantarayana sect, was
energetically patronized, and since the country also came into contact with the
equally mighty kingdom of Srivijai, now lord of the Southern Seas and the Malay
Peninsula, the Mahayana sect had been accepted by the Srivijai kingdom as their
faith for the following five Buddhist centuries. Evidences of these may be
found in that in the town of Nakhon Si Thammarat, which was then known by the
name of Tam-Pnon-Link, there is a rock inscription in Sanskrit characters,
dated as far back as B.E. 1318 (775 AD), mentioning the suzerainty of a
Srivijai King. Also in the fifteenth Buddhist century, there was mentioned a
great religious teacher of Tibet, called Dipankara Atisa who had had his
resident for 120 years at the Dhamma-Kirti in Sumatra. Next to these will be seen
in the Vihara of Borobudur in Java, of which there is now no further question
as to the greatness of its constructor. Especially in Thailand several places
of worship such as the dagoba or Chedi enshrining the Buddha relics at that
town of Chaiya and the innermost Chedi within the Ceylonese style Chedi at the
town of Nakhon Si Thammarat are, among many others, undeniable evidences of
Srivijai influence accompanies with Mahayana Buddhism of those days. These
evidences along with several others, tell us that there were tow periods when
the Srivijai influence was spread overseas to the land of Kam-Bhoo-Ja
(Cambodia) and to her colonies in the thirteenth Buddhist century, whereas the
second one was in the middle of the fifteenth century. King Suriya Varaman the
first of Cambodia was also of Srivijai lineage and such was the reason why
Mahayana culture was once flourishing in the countries of Thailand and Cambodia
from the thirteenth Buddhist century.
Lopburi Period
The fifteenth to the
eighteenth Buddhist century, when the Cambodian influence was predominant in
Thailand, was called Lop Buri period. Some of these Cambodian kings, however,
were Buddhist while others brahmanist. As for Buddhism then prevailing, they
were mentioned both Theravada and Mahayana: the former not so ardently
supported as the latter, since most kings were inspired by the Mahayana
Buddhism, which had struck firm roots in this soil since the Fu-Nan period.
Though it was for some time, during the Tvaravadi period, on the decline, it
was subsequent to the decline of the Tvaravadi kingdom that the Mantarayana
sect of Mahayana School was adopted from Srivijai and quickly became the
dominating power in Cambodia and in some parts of Thailand such in the central
plains and the north-eastern tableland. The well-known rock temple at that town
of Phimai (on the north-eastern tableland) bears evidence of the dominating
power of this Mahayana sect. This was supposed to be built in the sixteenth
Buddhist century while the triple “Prang” (a kind of pagoda) at Lopburi was
also known to be dedicated to Mahayana Buddhism. Besides, a countless number of
Buddha amulets will be found in several towns of Thailand such as in the town
of Nakhon Sithammarat (some 800 kilometres south of Bangkok), Lopburi,
Suphanburi and Sawankalok (some 500 kilometres north of Bangkok). These were
all made according to the belief of the Mantarayana Buddhism which was later on
the breeding ground of a sort of “black” magic that was added to the “corpus” of
Buddhism in the neighbouring countries as well as in Thailand.
3) Buddhism in the Thai Kingdom
Buddhism as a movement in Thailand had always
undergone various developments and obstacles side by side with the situation of
the country that patronized it. Generally speaking, when the country is
peaceful and safe from outward enemies, the Buddha light is aglow and the study
and practice of Buddhism is always encouraged by the public as well as by the
king or rulers. But when the country is on the decline, although the spirit of
Buddhism - the Buddha light within - may still be singing in the hearts of the
people, Buddhism as a movement is inevitably more or less affected. The
teaching of history of Buddhism in Thailand is therefore not possible without
referring to the periods when each dynasty ruled over the country and when the
capital was moved generally southward for the sake of safety and convenience.
The “Ai-Lao” Period
The “Ai-Lao” Kingdom of the Thais in the province
of Yunnan, so far as we learn from history, was founded in the fifth Buddhist
century and in the following century Buddhism was believed to reach China.
Meanwhile one of the Thai Kings of the “Ai-Lao”, called Khun Luang Mao, (there
were at that time several independent tribes of the Thais) was known to have
formally declared himself as a Buddhist. This was the first Thai ruler who made
himself known as upholder of Buddhism, which was presumably a Sankayana rather
than a Mahayana. But whether it was really the Theravada school or not is still
an unsettled question (the Sankayana was, from its history in Pali and Sanskrit
texts, sub-divided into 18 smaller groups).
Nan-Chao Period
Towards the close of the seventh Buddhist century
the Thais, in constant conflict with the Chinese, chose to migrate southwards
to the Indo-China Peninsula. Then there arose a Thai King whose name was
Pi-lok, who founded the Nan-Chao Kingdom which lasted five centuries with its
capital at the town of Ta-Li-Foo. It was during this time when Mahayana
Buddhism, upheld by the “Tang” dynasty of China, was believed to flourish also
in Thailand. One of the tributes paid to a king of the “Sung” dynasty was known
to be a text of “Prajna-Paramita-Sutta”, which of course was especially one of
Mahayana Suttas.
But in the following century (the eighteenth
Buddhist century) Nan-Chao Kingdom was overrun by Kublaikhan’s army. This was
the cause of further migration southward of the free-spirited Thais and they
consequently came into contact with their compatriots who had settled down in
the Indo-China Peninsula before that time.
Chiang-San Period
The Chiang-San or Yo-nok, the sixteenth –
twenty-first Buddhist century, was founded in the sixteenth Buddhist century by
the Thais migrating from their “Ai-Lao” Kingdom. They seemed, however, to have
at this time a more cosmopolitan outlook in their religious beliefs, for while
some were known to be still ardent supporters of Buddhism of their former
Kingdom (Ai-Lao), others adhered strongly to the Theravada of the Mons, others
Mahayana of Cambodia and still others Mahayana of the Nan-Chao Kingdom. But in
course of time, some parts of the Kingdom were under the suzerainty of the
Burmese, who had been used to adopting and re-adopting various faiths that
reached their land. They, as well as the Thais, first professed Theravada
Buddhism of the Mons and then changed to the Mantarayana sect of Mahayana
school which reached Burma from Bengal in India. Then in the sixteenth Buddhist
century, when King Anoradha of Burma re-adopted the former Theravada as his
faith, seat of Buddhism was then at the town of Phu-Kam (or Pagan) where Theravada
Buddhism had had her golden days. This led to a misunderstanding by some
historians who concluded that the Buddhism belonged to another system of
thought and practice and thus incorrectly named it “Theravada in the Pagan
Style”. In fact it was no other than the former School of the Mons which had
once been on the decline and was afterwards revived during the great king
Anoradha’s reign.
Due to his mighty forces the north-western part of
Thailand and some of the town on the Chaophraya River were also under his
power. The town of Nakhon Pathom was also overrun during his reign. Thus
Theravada Buddhism also gained ground in these parts of the land. But owing to
their being accustomed to their former practices, Mahayana Buddhism was still
firmly adhered to by those who had once been under Cambodiam power.
Lankavangsa (Ceylon) Period
In the Buddhist seventeenth century there reigned
in Ceylon a great king whose name was Prak-Kamabahu. Being himself a devoted
follower of the Buddha, he had dedicated much of his personal property and of
his own happiness for the promotion of Buddhism in his land. His unique
achievement was that he had managed to unite the bhikkhus of various sects who
had some minor doctrinal differences and also had them convene a Council of
well versed Theras (or Elders) for the sake of settling the contents of the
three Baskets of Buddhism Canon as had been previously done in Ceylon and
India. Due to the success of this Council, the Pali language was once again
revised and proclaimed as the formal language for the research and study of
Buddhism. His fame having spread for and wide to foreign lands, several
Buddhist countries such as Burma and Thailand then sent out groups of bhikkhus
to further their study of Buddhism in Ceylon. Seeing with their own eyes how
the Ceylonese bhikkhus were well-behaved and well-grounded in their doctrinal
beliefs, most of these bhikkhus were strongly impressed and took that
opportunity to remain in Ceylon and have a thorough study of the Master’s
teachings. For this purpose, these foreign bhikkhus were to be ordained once
again in accordance with the rules and regulations of the Ceylonese bhikkhus.
On their return, they brought to their homeland the refined manners,
well-grounded belief and Ceylonese culture which again made no less impression
upon their people than they themselves had been so impressed. More young men
left their homes for the homeless life of a bhikkhu and the Ceylonese religious
culture had from that time taken root in various countries such as Burma, Lao,
Cambodia and Thailand.
In Thailand it was about the Sukhothai Period,
B.E. 1800, that the Ceylonese culture was adopted. It was believed that there
were also some Ceylonese bhikkhus accompanying Thai bhikkhus on their homeward
bound. They must have first of all landed at the town of Nakhon Sithammarat
(some 800 kilometers south of Bangkok) and heralded the new culture there.
When, as before, their fame was known far and near, it had later on reached the
town of Sukhothai (some 500 kilometers north of Bangkok), then the capital of
Thailand. The great king Ramkamhaeng, being himself as devout Buddhist, was
delighted at the news and sent messengers to invite the group of “Lankavansa”
bhikkhus to preach their doctrine at Sukhothai, promising them every help and
convenience. We learn from the inscriptions that, through these Ceylonese
bhikkhus from Nakkon Sithammarat, he was also well versed in the Buddhist Canon
and whatever lessons in moral he taught his people, they were always backed by
his own example.
Thus with the rise of Ceylonese Buddhist culture
under the devoted king’s patronage, came the decline of the once flourished
school of Mahayana. This undoubtedly was due to the doctrinal as well as the
disciplinary differences in several major practices and ideals. The former
Theravada school not differing widely in the spirit and modes of practice, held
their ground for the time being but had finally to give way and assimilate
itself with the more influential party of Lankavangsa.
Obviously this movement bears a paramount and
lasting influence upon the Buddhist disciplinary practice from then to the
present time. One practical evidence to be seen even today is that around the
Uposatha or the main shrine of several Aramas or temples both in the Sukhothai
and the Chakri (the present dynasty) period there can be found sets of two, or
even three, boundary stones set up within an arched stone canopy. This was
possible because of the aversion on the part of Ceylonese bhikkhus, who were
unwilling to perform religious rites within the former boundary stone, which,
to the, might not have been correctly built or formally put up in strict
accordance with the disciplinary rules. Thus they had one, or even two more to
be built and formally put up according to their standard of belief. That most
of the royal Aramas or temples in Bangkok today can be seen with two or three
blocks of boundary stone is an evident proof how deep-rooted was the
establishment of Lankavangsa ideals in Thailand.
Sukhothai Period
The eighteenth Buddhist century saw the decline of
the Cambodian power which paved the way for the independence of the Thais and
then to the establishment of the Sukhothai kingdom by the free Thais under the
leadership of Poh-Khun (Lord or chief) Intrathit and Ban Muang. These people of
Sukhothai professed Buddhism both Mahayana and Theravada, while those of the
north-east and of Nakkon Sithammarat in the South, being independent of
Sukhothai, adhered firmly to Theravada. In the reign of the great king Ram Kam
Haeng, third king of the Sukhothai lineage, his kingdom was greatly extended as
far north as the town of Laung Phra Bang and as far south as the Malay
Peninsula. In the East it was borderedd by the river Mae Khong and in the west
it annexed the whole of the Mons kingdom. The flood of Srivijai power was now
ebbing away due to the downward press of the Thais together with the upward
press of Java. And, just as before, with the ebbing away of military power came
the decline of its accepted faith. Thus it was now the turn of Theravada to
gain the spiritual power over the people, whereas Mahayana of Cambodia and
Srivijai, having once risen to power together, were once again having an equal
share in their declining days.
Now that the Lankavangsa Buddhism was well
patronized by King Ramkamhaeng of the Sukhothai dynasty, it finally dominated
over the existing beliefs of the Theravada and Mahayana. Sanskrit, the language
held sacred by the Mahayanist, was accordingly replaced by Pali, the sacred
language of the Theravadins and the Lankavangsa. The study of Pali was
certainly at that time greatly enhanced. So much so that one of the later kings
of Sukhothai dynasty called Phaya Lithai was among the well-known Pali Scholars
far famed for his experience and devotion in the Buddhist study and way of
life. He had also crystallized his research into the form of a book called in
Thai “Triphoom Phra-Ruang” which is considered the earliest manuscript of
Thailand. Its index and bibliography tells us how extensive his research was
and how well-known he was among Buddhist scholars of that time. From a book by
a lady called “Nopphamas”, presumably one of the lesser queens of the Sukhothai
kings, there were ample evidences how Buddhist was at that time flourishing
both in the study and the practice.
One of the stone inscriptions (B.E. 1835 or 1292
AD) in the reign of the great King Ram Kamhaeng tells us further that the
Buddhist hierarchy of Ceylon was also adopted in Thailand. In another
inscription (B.E. 1904 or 1361 AD) in the reign of the later king Lithai of
Sukhothai there was mentioned a Patriarch “Maha Swami” of Ceylon being invited
to be the Patriarch “Maha Sangha Raja” of Thailand. Also in this reign there
was recorded that the bhikkhus were divided into two groups viz. the “Gamavasi
- those living together within the town (or village) and the Aranyavasi - those
living alone in the forest. This must have been originated from the two aspects
of the study of Buddhism in the scriptures viz. Ganthadhura - the business of
learning (or book-studying) and Vipassanadhura - the business of practising or
meditating for the development of Insight. This two categories of bhikkhus
though not formally divided may be actually seen even in the present time.
All though the time of Sukhothai period Buddhism
had played a very important role as the foundation of culture, architecture and
Buddha image construction, some evidences of which may be seen in the exquisite
worksmanship displayed in the images of the Buddha called JINARAJ, in the grand
temple of Phitsanulok, 400 kilometers north of Bangkok, and JINASRI in the
temple of PAVARANIVESA in Bangkok. The stars of Sukhothai, however, had risen
for one hundred and twenty years and from that time it began to fall gradually
until the kingdom was finally annexed to Ayutthaya.
Chiang-Mai Period
While one of the Thai tribes of the Chao Phraya
River was founding Sukhothai kingdom, another tribe in the north-western
tableland, called Lanna, was also successful in driving out the Mons influence
from the River Ping. In the nineteenth Buddhist century King Meng-Rai of the
ancient Chiang-San dynasty was known to have defeated King Ye-Ma, the Mon king
of the town of Lamphun, and later built his capital at Chiang Mai.During this
time Theravada Buddhism of Ceylon had been brought from their flourishing
states in the Mons country and in Sukhothai to the north-western tableland, but
was not able to take its firm roots there. In the twentieth Buddhist century
through the royal order of King-Kue-Na, several “Lankavangsa” bhikkhus both
from Moulmein (Mau-Ta-Ma) and from Sukhothai were invited to Chiang-Mai (750
km. north of Bangkok) to preach their doctrine. Of these bhikkhus along with
their followers, one named Ananda was from the town of Mua-Ta-Ma in the Mons
country and the other called Sumana was from Sukhothai.
In the following century (B.E. 2020 or 1477 AD)
under the auspices of King Tilokara, the thirteenth of Chieng Mai dynasty and
under the leadership of Khammadinna Thera, a general Council of bhikkhus which
lasted one year was convened at the Maha Bodhivong Vihara. Practically this was
the first Council held in Thailand and reflected the intensive study of
Buddhism during the time. A collection of Pali texts, compiled by the Thera
(Elders) of that glorious age, are now a pride of the those who wished to
further their research of Buddhism in the Pali language. Some such texts were
Abhidhammayojana, Mulakaccayanayojana. Vinayayojana, Vessantaradipani and
Mangalathadipani. In the following (twenty-second) century the town was taken
by the Burmese and from time Chiang-Mai became a unhappy town alternately torn
by two superior powers i.e. Burma on her north and the kingdom of Ayutthaya on
her south.
Ayutthaya Period
Towards the close of the nineteenth Buddhist
century which witnessed the decline of Sukhothai kingdom, King U-thong of
Suphunaphum, once under Sukhothai domination, proclaimed his state as
independent of Sukhothai power and built up his capital at a town called Sri
Ayutthaya, south of Sukhothai. This kingdom, which lasted 417 years, are ruled
over by 33 kings.
Through more than four centuries which marked the
age of Ayutthaya kingdom, Theravada Buddhism in Thailand seemed to reach its
zenith of popularity. Within and without the city of Ayutthaya there scattered
innumerable temples and pagodas which served as places, thereby exerting a
great influence on the spiritual life of the people. Buddhist art, both in the
field of architecture and Buddha-image construction, were on the same line of
flourishing. An illustrative example of this fact may be seen today in the
temple of the Foot-Prints at Saraburi. There was also a tradition which is
still in practice today for every Thai young man to be ordained at least once
as a bhikkhu. Several kings such as Pra Borom Trai Lokanatha, the 18th king, in
following the example set by King Li-Thai of Sukhothai period, had temporarily
renounced his throne to be ordained as a bhikkhu.
During the reign of Phra Borom-Kote, the thirty-first
of Ayutthaya kingdom, there reigned in Ceylon a king named
Kitti-Siri-Raj-Singha, who being discouraged by the decline of Buddhism in his
island country and learning that Buddhism was purer in Thailand than any other
country, sent forth his religious mission to the Thai King, asking a favour of
some Thai bhikkhus to revive the spirit of Theravada Buddhism which had almost
died out in his land. This was a good occasion when Thailand was able to repay
her debt to Ceylon and the Venerable Upali, together with his followers, were
sent to Ceylon. Thus the community of Ceyl;onese bhikkhus ordained by the Thai
bhikkhus at that time has ever since been called Upali-Vangsa or Siam-Vangsa.
It is the well known and most revered sect in Ceylon.
Religious literature of Ayutthaya, however,
abounded both in Pali and Thai language, but most of them were most regretfully
destroyed when the kingdom was ruthlessly overrun by the enemy in 2310 BE.
Thonburi Period
There was not much to say about Buddhism in the
short-lived Thonburi period (2310-2365 BE). During the prelude of fifteen
years, a greater part of which was occupied in driving our the enemy and
restoring the peaceful situation of the country, what could be done to Buddhism
was merely a general revival of Buddhism, not to say the compiling of new texts
and other measures for the propagation of Buddhism. In the reign of King
Thonburi he had several temples repaired, monastic rules settled, religious
texts collected and the study and practice of Buddhism revised to some degree.
With regard to the texts such as the Tipitaka, Commentaries and
Sub-commentaries destroyed by fire, he had them borrowed or copied from those
Combodia. It is safe, however, to say that Theravada Buddhism in the form of
that of Ayutthaya was still prevailing in Thonburi period.
Ratanakosin Period
King Rama I
The reign of King Rama 1 of Chakri dynasty began
in the year 2325 BE, with the town of Bangkok as capital. Although there were
some wars with outward enemy, he often managed to find time to encourage the
study and practice of Buddhism. Numerous temples, both inside and outside the
capital, were repaired. Of these temples, the Jetuvana Vihara (or Wat Pho, in
the vernacular), which ranks among one of the most important, had undergone
seven years of repair and the well-known Wat-Phra-Keo (Temple of the Emmeral
Buddha), which is regarded as the most important one in Thailand, was also
built during his reign. From the Northern provinces such as from Sukhothai, a
number of Buddha images (about two thousand in all) were brought in order to be
enshrined in the Uposatha of various temples in Bangkok.
In 2331 BE a Council of Bhikkhus was
convened for the sake of, as before, settling the contents of the Tipitaka and
having those settled passages written down with a stylus on books made of
corypha palm leaves. Such books were numbered 345 in all, i.e. 80 for the
Abhidhamma and 53 for the Saddavisesa texts. The Council, held at the present
Wat Mahadhat, lasted five months and under the chairmanship of a Supreme
Patriarch (whose name was Sri). The participants were 218 bhikkhus together
with 32 lay scholars. This was the second council held in Thailand.
Religious literature during his reign were
compiled both in Pali and in Thai, of these, one was a Pali treatise celled
Sangitiyavangsa written by Somdet Phra Vanarat of Jetuvana Temple.
King Rama II
King Rama II, formerly called Phra Buddha Lert
Lah, came to the throne in B.E. 2352. Buddhist activities during his time were
noted in sending a religious good-will mission group to Ceylon and organizing
the research and study of Buddhism. Thus it was during this time that the
course for studying Buddhism in Pali language was divided into mine grades as
such had once been done in Ayutthaya period. Other activities included the
repairing of the existing temples and the building of new ones. The latter
included the “Prang” of Wat Arun (Temple of Dawn), symbolic of Thailand for all
foreigners.
King Rama III
Phra Nang-Klao, the third of the Chakri dynasty,
succeeded his father in B.E. 2367. Having a natural bent for architecture
besides being a pious king himself, he had more temples built both inside and
outside Bangkok. The temple of Jetuvana in the reign of King Rama I became a
treasure of religious knowledge for Buddhist scholars and the symbolic “Prang”
of Bangkok was perfectly completed in his reign. Also two groups of good-will
missionary bhikkhus, one after the other, were sent to Ceylon. His piety in
Buddhism may be seen in his pioneer undertaking to translate the Pali Tipitaka
and some other Pali texts into Thai. Nevertheless, his reign came to an end
before they were all completed.
In B.E. 2372 there was a religious movement which marked
a cornerstone for the study and practice of Buddhism in Thailand, ---- the
birth of the Dhammayutta group of bhikkhus. This was due to Prince Mongkut, the
King’s younger brother who had been ordained as a bhikkhu for 27 years. Through
this long period of secluded life he was endowed with a thorough knowledge of
the Buddhist Scriptures, including the Tipitaka, its Commentaries,
Sub-commentaries and other Pali texts as well. With such a wealth of knowledge
gained and digested as a result of long and profound thinking, he was able to
distinguish more clearly between what is right and what is wrong in the
Master’s doctrine. He then set out putting to practice what is mentioned and
regarded as righteous in the Tipitaka. By doing so, he unwittingly made a great
impression on those who, inspired by his conduct, took it upon themselves to
follow his way of life. This group of people, in course of time, grew bigger
and more popular and became a separate gathering of bhikkhus called the
Dhammayutta group as distinct from the former group of bhikkhus in Thailand.
Besides being proficient in religious knowledge, Prince Mongkut also had a good
command of Sanskrit and English , and in his establishing the Dhammayutta group
of bhikkhus, his movement might be compared with that of the Venerable Rahula
Thera who through his examplary mode of practice had founded the Lankavangsa
group of bhikkhus at the town of Nakhorn Si Thammarat (some 800 km. south of
Bangkok).
Of the religious literature in Thai, one was
“Pathom-Som-Bodhi-Katha” (life of Buddha) compiled by the Supreme Patriarch
Prince Paramanujit Jinorasa of Jetuvana Temple. Of the works in Pali, one
called “Sima Vicarana” (Treatise on Sima or boundary of a main shrine) compiled
by Prince Mongkut himself wins high respect in Ceylon.
King Rama IV
King Rama IV, or Prince Mongkut who had to disrobe
himself after his brother’s death, came to the throne in B.E. 2394. He was
formally known as Phra Chom Klao. During his reign bhikkhus were greatly
encouraged in their study and practice of Buddhism, so that they were
well-behaved as well as well-educated in the Buddha’s doctrine. Some rules and
regulations for the betterment of the administration of the community of
bhikkhus as a whole were laid down; a group of religious good-will mission was
sent forth to Ceylon; and the community of Dhammayutta bhikkhus was also
established in Cambodia.
Never was the construction work neglected. The
Raj-Pra-Dit Temple, one of the most important temples of Bangkok was an
evidence of the fact. The greatest and highest “Chedi” or pagoda of Nakhon
Pathom, called the “Pathom Chedi” second to none in its design and decorations,
also bears witness of his constructive genius and serves to remind the Thai
people of its historical importance.
As a result of earnest study in Buddhism there
were more books expounding the tenets of the Buddha’s doctrine in Thai
language. This movement opened up a new trend of modern thought in
disseminating the Dhamma to the people on a broader scale, instead of the former
which seemed like monopolizing it for the realization of the few
intelligentsia. Of the Pali literature, a volume by the Supreme Patriarch
Prince Pavares Variyalongkorn, named “Sugatavidatthividhana” is the most
important of the time.
King Rama V
The reign of King Rama V, formerly called Phra
Chula Chom Klao, began in the year B.E. 2411 and lasted 42 years. He was also
one of the few monarchs who temporarily renounced his throne after his
coronation in order to be ordained as a bhikkhu. This was because most of the
Thai kings since Ayudhya period were usually ordained before the coronation
day.
Being no less devout to Buddhism than his
predecessors, he managed to found two Buddhist Universities for the sake of
increasing the progress and stability of the education of Buddhism.
These two were Mahamakuta Raja Vidyalaya and
Mahachulalongkorn Raja Vidyalaya, both of which have played a very in the field
of Buddhist study. He also enacted a law concerning the administrative system
of the community of bhikkhus, declaring that the Buddhist Church should be
self-governing holy community, while the state would be the patron under the
direction and for the welfare of the Church. Of other major construction work
one is Wat Benjamabophit, which is well known among foreigners for its
impressive Buddha image in the Uposatha.
In B.E. 2431 a Council of Bhikkhus under the
chairmanship of the Supreme Patriarch Prince Pavares Variyalongkorn was held
for the purpose of transliterating the existing Tipitaka from the palm-leaf
books in Cambodian characters to printed books using Thai characters. This
required 39 printed volumes for each set of the entire Tipitaka. Besides the
Message itself, some Commentaries from Cambodian to Thai characters and then
printed in the form of paper books.
One of the king’s elements of religious success,
however, undoubtedly comes from the zealous efforts of one of his great
helpers. This was no other than his own half-brother, the Supreme Patriarch
Prince Vajirananavarorasa, who had a profound knowledge in English as well as
Pali and Sanskrit. Thus, by virtue of his ability plus his high position (as
the king’s brother and as chief of the whole community of bhikkhus), the
theoretical and practical sides of Buddhism under the far-sighted and able
Patriarch were greatly encouraged. Most of his noble works are still now
studies by the public as well as by the students, and it is never an
over-estimate to say that he has blazed a trial for modern thought in the study
and practice of Buddhism.
In B.E. 2437 the Mahamakuta Raja Vidyalaya, one of
the two Buddhist Universities published a religious periodical, called “Dhama
Cakshu”, which now reaches its sixty-third anniversary and is therefore the
oldest and most long-lived religious periodical in Thailand.
King Rama VI
King Rama VI, the poet and philosopher, formally
known as Phra Mongkut Klao, ascended the throne in B. E. 2453. In order to
imbue the spirit of Buddhism into the minds of his citizens, without
distinction of position, profession or sex, he organized a new branch of
studying Buddhism in Thai language. This was successfully done because there
has been several texts on Buddhism compiled in the reign of his royal father
together with many writers during his reign [mostly by the Supreme Patriarch
Prince Vajirananavarorasa]. He himself never neglected to do so, and thus there
were written many religious books which were both instructive and
understandable by all. His wealth of religious literature consisted of such
books as “ Addresses to Scouts” and “What did the Buddha realize?” So it can be
said that the study of Buddhism was now accessible to all, whether they know
Pali or not, whether they want to study it for a long time of within a limited
period of time and whether they be a male or a female. In case they have a
limited time for studying, it is then advisable that they should Buddhism from
the texts written in Thai, and if they are ordained as a Bhikkhu or Samanera
[Novice], they are called “Nak Dhamma [Dhammiko-the Dhamma student]. The
[almost] same course for laymen or woman called “Dhamma Suksa”.
[Dhamma-Sikkha-Dhamma student].
As regards the transliteration work done in the
reign of King Rama V, more Commentaries, Sub-commentaries, Tika, and other Paki
works were transliterated during his reign.
King Rama VII
Phra Pok Klao, of King Rama VII, came to the
throne in B.E. 2468. Besides preserving all the movements for the promotion of
Buddhism as King Rama VI had done, he also had a Council of Bhikkhus convened
under the chairmanship of the Supreme Patriarch Prince Jinavara Sirivatthana
for the sake of revising and checking the contents for the 39 Tipitaka volumes
printed in the reign of King Rama V with the Tipitakas from Ceylon, Burma,
Europe and Cambodia. Then a re-print was done. This time the contents were
divided into 45 volumes, of which 8 were the Vinaya, 25 Suttanta and 12
Abhidhamma. All these were printed in B.E. 2470. This new set of Tipitaka was
called “the Siam-Rath edition”.
King Rama VIII
King Rama RII or King Ananda Mahidol, succeeded
King Rama VII in the year B.E. 2477. The administrative system for the
community of Bhikkhus was during this time altered in compliance with that for
the State, so that there were Ecclesiastical ministers and prime minister. More
of this alteration will be dealt with under the heading “Administrative system
for the community of Thai Bhikkhus” in the following pages.
Or the events worth mentioning, one was the
construction of Wat Phar Sri Mahadhat by the Government and another was the
study of Buddhism which became more popular in neighbouring lands such as in
the Federated Malay States and Singapore.
King Rama IX
The
reign of King Rama IX, formally called King Phumiphon, began in B.E. 2489.
A special hospital for Bhikkhus was built and two
Buddhist Universities, in the real sense of a university, were established.
These two are Mahamakuta University, situated at the temple of Bovaranives,
opined in B.E. 2489. and Mahachulalongkorn University, situated at the temple
of Mahadhat, opened in B.E. 2490. There two Buddhist Universities were really
managed by Bhikkhus, with a subsidy from the Government and contributions from
the public. Also studying in these two universities are Bhikkhus from
neighbouring countries such as Laos and Cambodia. Up till now there have been
several groups of graduated students. This is in a way a good omen foe Buddhism
in this age of trouble and turmoil.
In B.E. 2499. King
Bhumiphol temporarily renounced the throne for the purpose of ordination.
During the period as a Bhikkhu he gad attentively studied Buddhism both in its
theoretical and practical side. This moved the people to a general appreciation
and rejoicing and in this occasion there was also rejoicing and in this
occasion there was also an amnesty of many prisoners. The Supreme Patriarch was
the Preceptor [Upajja] in this royal ceremony of ordination.
MAHAYANA BUDDHISM IN RATANAKOSIN PERIOD
Mahayana Buddhism might have theoretically or
nominally been lost from Thailand in the eighteenth Buddhist century, but all
through this time some of its ideals have been practically and with some degree
of sincerity adhered to by the general public. The general belief that
everybody is or can be a Buddha and that the king is a Boddhisatva [or future
Budbha] including the efficacy of charms and amulets that make a believer
invulnerable to weapons and dangers and misfortunes are evidences that the
spirit of Mahayana is still clinging stubbornly to the hearts of the people.
The first time Mahayana Buddhism came into
Thailand was the Mantrayana Sect. Then for the second time Mahayana was
introduced in the reign of King Thonburi and Rattanakosin Period by the
refugees from Viet-Nam or Annam at that time. Owing to a state of revolution in
their country, there were many noblemen and people who were immigrants from
Annam. They later on built up a temple of their own. With a second wave of
immigrants two more Annam Temples were built in Bangkok. In the reign of King
Rama III, there more temples of the Annam Buddhism, one in Bangkok and two in
the country, were built by the third group of immigrants.
In the reign of King Rama V there came from China
a Chinese Bhikkhu, who later became very popular among the Chinese in Thailand,
He afterwards built two Chinese temples-one in the country and the other in
Bangkok called in Chinese “Leng Noi Yee” or Wat Mang Kon Kamalavas which is the
biggest Mahayana temple in Thailand. When an ecclesiastic title was given to
the Chinese and the Annam Bhikkhus, he was one of those who were offered the
honorable title. It should be noted, however, that Mahayana Buddhism in
Thailand introduced by the Chinese and the Annam Bhikkhus belonged to the
Sukgavati sect.
Another progressive
step of the Chinese Buddhists during this reign was the building of another
temple of their own-the first temple in Thailand that, due to the presence of
Sima (formal boundary mark as prescribed in the Vinaya or Book of Discipline),
can be used as a place wherein to perform the religious rite of ordination.
This eliminated one of the the previous troubles that required a Chinese
Bhinkkhu to be ordained from China. In addition to this, there were also many
Buddhist Associations founded by the Chinese Buddhists for the purpose of
propagating their Mahayana doctrine. Nevertheless, their propagation was
practically restricted restricted among their propagation was practically
restricted among their fellow-men. This is possibly because the Mahayana
Bhikkhus are generally more relaxed in their behaviour and less educated in
their study.
SOME PROPAGATION ACTIVITIES
It has been traditional for every Wat or temple in
Thailand to arrange for every Wat or temple in Thailand to arrange for a
delivering of the sermon four times a month. This is done on the Buddhist
Sabbath day, called in Thai “Wan Phra”, which, calculated from the lunar
calendar, falls on the full-moon day, the half-moon days (of the waxing moon
and the waning moon) and the day before the new moon day. In addition to this,
there was later arranged a sermon on Sunday which, like those on the four
Sabbath days, has been broadcast from various radio radio stations. The days of
the Buddhist events such as Visakha Day, Magha or All Saints’ day and the day
of Lent are proclaimed official official holidays. On the Buddhist Sabbath days
there is to be no killing whatever in all slaughter-houses. There is also a
department of religious affairs which is responsible for the welfare of
Bhikkhus and the upholding of Buddhism (and other religions), for which purpose
an annual subsidy from the Government is given. Bhikkhus who are well be
offered a noble title by the king according to their ability and will also be
given some financial help by the government.
Every turn of life practically cannot do without
Buddhist ceremony or observance in some way or other. The birth, marriage,
death and many other occasions of an individual as well as state ceremonies
often require some Bhikkhus to take part in them by chanting or by delivering a
sermon or by some other methods. Before beginning the morning lessons in every
school, the pupils are to say their prayer to the Triple Gem (i. e. the Buddha,
the Dhamma and the Sangha ), and the life of Buddha and his doctrine are among
compulsory subjects in the school curriculum. Also there has for a long time a
tradition that every Thai youth must be once ordained as a Bhikkhu for a
“Vassa” (a rainy season i. e. three months). It is all the better for him if he
can stay as a Bhikkhu longer than that or for the rest of rest of his life.
At present there are several Buddhist as
associations under the management of devoted lay adherents. Some of these are
the Buddhist Association and the Yong Buddhist Association of Thailand, both with
affiliated societies in almost every town in the country. By the efforts of
these associations programmes for a lecture or talk or discussion on the Dhamma
are at regular intervals arranged for the public, in addition to a periodical
each of their own.
Thus it is an
undeniable fact to say that the every day life of a Thai from the cradle to the
grave, so to speak, together with his arts and craft and literature and culture
and arts and other elements of his life, are all based upon and moulded by the
one common factor-the spirit of Buddhism.
ADMINISTRATION OF THE BUDDHIST CHURCH
In Thailand the head of the Buddhist Church is the
Supreme Patriarch. The executive power is vested in the Council of
Ecclesiastical Ministers, which to a great extent corresponds to the Cabinet
Council of the State. For this Council there are Ecclesiastical Ministers,
including the Sangha Nayaka (Ecclesiastical Premier), Ecclesiastical Ministers
for Administration, for Propagation, for Education and for Public Welfare, and
Eccl. deputy ministers. The rest are Eccl. ministers without portfolio.
The State, so far as the administration of the
Church is concerned, is divided into main sections, each with its own Eccl.
High Commissioner and his assistant, something like the State High Commissioner
or Governor-general. Each section is further sub-divided into town, each with
its own leading Bhikkhu or Eccl. Commissioner or Governor with his assistant.
Then (for each town) there is a board of town committee, along with the board
of town judges. Each town is divided into several “Amphur” (or districts),
which in turn is sub-divided into several “Tam-boon” (Sub-districts). For each
“Amphur” and “Tamboon” there is again a chief together with his assistant and
board of “Amphur” or “Tam-boon” committee, These administrative agents are all
Bhikkhus.
The Twenty-Fifth Buddhist Century
In the auspicious
occasion of the twenty-fifth Buddhist century, Thailand has organized a
nation-wide celebration from 12th-18th May in commemoration of one of greatest
events for all Buddhists. Thus for the glory of the longevity of Buddhism in
spite of undermining influences, and for the sake of showing the world how
Thailand had firmly upheld Buddhism and how the Thai people are impressed by
the Master’s teaching, there is allocated as a sanctuary a piece of land to be
called Buddha-Monthon (Buddha’s domain), wherein is erected a standing Buddha
image 2500 in. in height. In addition to this, the whole Tipitaka or the Three
Baskets of the Buddhist Canon has been translated into Thai; temples and places
of worship all over the land are being repaired; 2500 persons are to be
ordained as Bhikkhus, and an Amnesty Act is passed; Buddhist activities, both
on the part of Bhikkhus and laities such as of the various Buddhist societies,
are also exhibited to the public; Buddhist literature and pieces of art will be
displayed, and, within the temporary pavilion in the midst of the Phra Meru
Ground, sermons are to be delivered, Parittas (instructive passages from the
Sacred Books) chanted and food presented to 2500 Bhikkhus each day throughout
the seven day celebration. These are to be presided over by their Majesties the
King and the Queen.
CIRAM TITTHATU SADDHAMMO
May the Buddha’s doctrine remain for ever.
Source: - Mahamakuta
Rajavidyalaya Foundaion, Thailand
- Buddhasasana Homepage