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
