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 Masters Death
The
First Council
With respect to the Buddhas 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 birds eye view of the history of the Dhamma or his Doctrine from the
time of the Dhamma (the Buddhas 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 Masters
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 Masters passing away.
We learn from historical facts that shortly after the
Buddhas 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 Kassapas 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 Buddhas 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 Buddhas
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
Masters 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
Masters 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 Kings 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 Buddhas
doctrine, the king then revoked his former orders, begged forgiveness of his holy sister,
and gave his support to the Venerable Yasas 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 bhikkhus 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 Buddhas 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
Kings 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 Masters 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 Masters
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 Buddhas 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 Indias greatest son to
illumine the four corners of the earth. Of these groups one sent to Ceylon was conducted
by the great kings 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 Buddhas 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 Asokas 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 Asokas 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 latters 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-Chings 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 Kublaikhans 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
Anoradhas 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 Masters 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 kings 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 Kings 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 Masters 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 brothers 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
Buddhas 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 Buddhas 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 kings 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 kings 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 Masters teaching, there is allocated as a sanctuary a piece of land
to be called Buddha-Monthon (Buddhas 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 Buddhas doctrine remain for
ever.
Source: - Mahamakuta Rajavidyalaya Foundaion, Thailand
- Buddhasasana Homepage