Buddhism in Thailand - Its Past and Its Present (2)
(continued)
II. Mahayana or Northern Buddhism
With the growth of Mahayana Buddhism in India, especially during the reign of King Kanishka who ruled over Northern India during the second half of the first century A.D., the sect also spread to the neighboring countries, such as Sumatra, Java, and Kambuja (Cambodia). It is probable that Mahayana Buddhism was introduced to Burma, Pegu (Lower Burma) and Dvaravati (now Nakon Pathom in Western Thailand) from Magadha (in Bihar, India) at the same time as it went to the Malay Archipelago. But probably it did not have any stronghold there at that time; hence no spectacular trace was left of it.
Starting from the beginning of the fifth century A.D. Mahayana Buddhist missionaries from Kashmir in Northern India began to go to Sumatra in succession. From Sumatra the faith spread to Java and Cambodia. By about 757 A.D. (Buddhist Era: 1300) the Srivijaya king with his capital in Sumatra rose in power and his empire spread throughout the Malay Peninsula and Archipelago. Part of South Thailand (from Surasthani downwards) came under the rule of the Srivijaya king. Being Mahayanists, the rulers of Srivijaya gave much encouragement and support to the propagation of Mahayana Buddhism. In South Thailand today we have much evidence to substantiate that Mahayana Buddhism was once prevalent there. This evidence is in the form of stupas or chetiyas and images, including votive tablets of the Buddhas and Bodhisattas (Phra Phim), which were found in large number, all of the same type as those discovered in Java and Sumatra. The chetiyas in Chaiya (Jaya) and Nakon Sri Thammarath (Nagara Sri Dharmaraja), both in South Thailand, clearly indicate Mahayana influence.
From 1002 to 1182 A.D. kings belonging to the Suryavarman dynasty ruled supreme in Cambodia. Their empire extended over the whole of present-day Thailand. Being adherents of Mahayana Buddhism with a strong mixture of Brahmanism, the Suryavarman rulers did much to propagate and establish the tenets of the Northern School. There is an interesting stone inscription, now preserved in the National Museum at Bangkok, which tells us that in about 1017 A.D. (B.E. 1550) there ruled in Lopburi, in central Thailand and once a capital city, a king from Nakon Sri Thammarath who traced his ancestry to Srivijaya rulers. The king had a son who later became the ruler of Kambuja (Cambodia) and who, more or less, kept Thailand under the suzerainty of Cambodia for a long time. During this period there was much amalgamation of the two countries' religions and cultures. The stone inscription under consideration probably refers to one of the Suryavarman kings who had blood relationship with the Srivijaya rulers.
From the inscription just referred to we also learn that at that period the form of Buddhism prevalent in Lopburi was that of Theravada, and that Mahayana Buddhism, already established in Cambodia, became popularized in Thailand only after Thailand had come under the sway of Cambodia. There are no indications, however, that the Mahayana School superseded the Theravada in any way. This was due to the fact that Theravada Buddhism was already on a firm basis in Thailand when the Mahayana School was introduced there. That there were monks of both schools, Theravada and Mahayana, in Lopburi during those days, is indicated in a stone inscription in the Cambodian language, found in a Brahmanic Temple within the vicinity of Lopburi city itself.
Much of the Brahmanic culture which survives in Thailand till today could be traced to its origin from Cambodia during this period. Many of the Cambodian kings themselves were zealous adherents of Brahmanism and its ways of life. This period, therefore, can be termed Mahayana Period. Sanskrit, the sacred language of the Hindus, took its root deep in Thailand during these times.
Photo: www.thaizer.com
III. Burma (Pagan) Buddhism
In 1057 A.D. King Anuruddha (Anawratha) became powerful in the whole of Burma, having his capital at Pagan (Central Burma). Anuruddha extended his kingdom right up to Thailand, especially the Northern and Central parts, covering areas now known as Chiengmai, Lopburi, and Nakon Pathom. Being a Theravada Buddhist, Anuruddha ardently supported the cause of Theravada which Burma, like Thailand, at first received directly from India through missionaries sent by Emperor Asoka. However, at the time under consideration, Buddhism in India was already in a state of decline, and as contact between Burma and India was then faint, Theravada Buddhism, as prevalent in Burma at that time, underwent some changes and assumed a form somewhat different from the original doctrine. This, at a later stage, became what is known in Thailand as Burma (Pagan) Buddhism. During the period of King Anuruddha's suzerainty over Thailand, Burmese Buddhism exercised great influence over the country, especially in the North where, owing to proximity, the impact from Burma was more felt.
It is significant that Buddhist relics found in North Thailand bear a striking Theravada influence, whereas those found in the South clearly show their Mahayana connections dating back from Srivijaya days. To a great extent this is due to the fact that, in their heyday of suzerainty over Thailand, the Burmese under Anuruddha were content with Upper Thailand only, while leaving the South practically to be ruled by their Khmer (Cambodian) vassals whose capital was at Lopburi.
From the beginning of the 2nd century B.C. the Thai people, whose original homeland was in the valleys between the Huang Ho and the Yangtze Kiang in China, began to migrate southwards as a result of constant friction with the neighboring tribes. In the course of their migration which lasted for several centuries, they became separated into two main groups. One group went and settled in the plains of the Salween River, Shan States, and other areas and spread on as far as Assam. This group of Thais is called Thai Yai (Big Thai). The other main group moved further South and finally settled in what is today termed Thailand. The latter group of Thais is called Thai Noi (Small Thai). The Thais in present-day Thailand are actually the descendants of these migrant Thais. Of course, in the course of their migration which, as said above, continued off and on for a long time, there had been a great deal of mixture of blood through intermarriage which was only natural. We should always bear in mind that there are several ethnic groups scattered through the length and breadth of Southeast Asia from times immemorial. But even today we can trace the language affinity of the Thais living in widely scattered areas such as Assam, Upper Burma, Southern China, Shan States, Laos, North Vietnam, and Thailand.
After struggling hard for a long time the Thais were able to establish their independent state at Sukhothai (Sukhodaya) in North Thailand. This was probably about 1257 A.D. (B.E. 1800). It was during the period of their movement southwards that the Thais came into contact with the form of Buddhism as practiced in Burma and propagated under the royal patronage of King Anuruddha. Some scholars are of the opinion that as Mahayana Buddhism had spread to China as early as the beginning of the Christian Era, the Thais, while still in their original home in China, must have already been acquainted with some general features of Buddhism. As the Thai migrants grew in strength their territory extended and finally they became the masters of the land in succession to Anuruddha, whose kingdom declined after his death. During the succeeding period, the Thais were able to exert themselves even more prominently in their southward drive. Thus they came into close contact with the Khmers, the erstwhile power, and became acquainted with both Mahayana Buddhism and Brahmanism as adopted and practiced in Kambuja (Cambodia). Much of the Brahmanic influence, such as religious and cultural rites, especially in the court circles, passed on from Cambodia to the Thais during this period, for Hinduism was already firmly established in Cambodia at that time. Even the Thai scripts, based on Cambodian scripts which, in turn, derived their origin from India, were invented by King Ram Kamhaeng of Sukhothai during the period under consideration.
Of the period under discussion it may be observed in passing that Northern Thailand, from Sukhothai District upwards, came much under the influence of Burma (Pagan) Buddhism, while in the central and southern parts of the country many Mahayana beliefs and practices, inherited from the days of the Suryavarmans and the Srivijayas, still persisted.
IV. Ceylon (Lankavamsa) Buddhism
This is the most important period in the history of the spread of Buddhism to Thailand, for it witnessed the introduction to that country of that form of Buddhism which remains dominant there until today.
About 1153 A.D. (B.E. 1696) Parakramabahu the Great (1153-1186 A.D.) became king of Ceylon, known in ancient days as Lanka. A powerful monarch and a great supporter of Theravada Buddhism, Parakramabahu did much to spread and consolidate the Dhamma of the Lord in his island kingdom. He it was who caused (according to some scholars of Southern Buddhism) the Seventh Buddhist Council [3] to be held under the chairmanship of Kassapa Thera, of Dimbulagala in order to revise and strengthen the Doctrine and the Discipline (Dhamma and Vinaya).
As a result of the efforts of King Parakramabahu the Great, Buddhism was much consolidated in Ceylon and the news spread to neighboring lands. Buddhist monks from various countries, such as Burma, Pegu (Lower Burma), Kambuja, Lanna (North Thailand) and Lanchang (Laos) flocked to Ceylon in order to acquaint themselves with the pure form of the Dhamma. Thailand also sent her Bhikkhus to Ceylon and thereby obtained the upasampada vidhi (ordination rite) from Ceylon, which later became known in Thailand as Lankavamsa. This was about 1257 A.D. (B.E. 1800). Apparently the early batches of Bhikkhus, who returned from Ceylon after studies, often accompanied by Ceylonese monks, established themselves first in Nakon Sri Thammarath (South Thailand), for many of the Buddhist relics bearing definitely Ceylonese influence, such as stupas and Buddha images, were found there. Some of these relics are still in existence today. News of the meritorious activities of these monks soon spread to Sukhothai, then the capital of Thailand, and King Ram Kamhaeng who was ruling at the time, invited those monks to his capital and gave them his royal support in propagating the Doctrine. This fact is recorded in one of the King's rock inscriptions, dated about 1277 A.D. Since then Ceylon (Sinhala) Buddhism became very popular and was widely practiced in Thailand. Some of the Thai kings, such as King Maha Dharmaraja Lithai of Sukhothai dynasty and King Borom Trai Lokanath of the early Ayudhya Period, even entered the Holy Order or Bhikkhu Sangha according to the ordination rite of Lankavamsa Buddhism by inviting a patriarch from Ceylon, Maha Sami Sangharaja Sumana by name, to be the presiding monk over his upasampada (ordination) ceremony. Many monasteries, stupas, Buddha images and even Buddha footprints, such as the well-known one at Sraburi in central Thailand, were built in accordance with the usage popular in Ceylon. The study of Pali, the language of Theravada or Southern Buddhism, also made great progress, and in all matters dealing with the Dhamma the impact of Ceylon was perceptibly felt.
Photo: ciee.org
However, there had been no antagonism between the different forms of Buddhism already in existence in Thailand and the Lankavamsa which had been introduced later from Ceylon. On the contrary they seemed to have amalgamated peacefully, and all had adjusted themselves to one another's benefit. This is evident in all religious rites and ceremonies of Thailand. Indeed, somewhat characteristic of the Buddhists, there had been a spirit of forbearance in all matters. For instance, even today Brahmanic rites thrive side by side with Buddhistic ceremonies in Thailand and Cambodia, especially in the royal courts.
History repeats itself. Years after, when in Ceylon under King Kirtisri (1747-1781 A.D.) the upasampada ordination was lost due to a decline of Buddhism and upheavals in the country, Thailand (during the reign of King Boromkot, 1733-1758 A.D.) was able to repay the debt by sending a batch of Buddhist monks, under the leadership of Upali and Ariyamuni Theras, who in the course of time established in Ceylon what is known as the Siyamopali Vamsa or Siyam Nikaya, or Siamese Sect, which still is a major sect in that country. Upali worked and died in Sri Lanka, the country he loved no less than his own.
Today, for all purposes, Thailand can be termed a Theravada Buddhist country. There are, of course, a few Mahayana monks and monasteries, but they are mostly confined to foreign communities, chiefly the Chinese. All, however, live at peace and cooperate with one another.
So much for the past of Buddhism in Thailand.
Buddhism in Thailand: Its Present
According to the census taken in 1960 the population of Thailand numbers 25,519,965. Of this number 94% are Buddhists (the rest are mostly Muslims and Christians). This fact itself demonstrates more than anything else how influential Buddhism is in Thailand. In their long history of existence the Thais seem to have been predominantly Buddhists, at least ever since they came into contact with the tenets of Buddhism. All the Thai kings in the recorded history of present-day Thailand have been adherents of Buddhism. The country's constitution specifies that the King of Thailand must be a Buddhist and the Upholder of Buddhism.
The term "The Land of Yellow Robes" has not been inappropriately applied to Thailand, for two things strike most foreigners as soon as they set foot in that country. One is the Buddhist temple with its characteristic architecture, and the other is the sight of yellow-clad Buddhist monks and novices who are to be seen everywhere, especially in the early hours of dawn when they go out in great numbers for alms. The two sights inevitably remind the foreigners that here is a country where Buddhism is a dominant force in the people's life. Indeed, to the Thai nation as a whole, Buddhism has been the main spring from which flow its culture and philosophy, its art and literature, its ethics and morality, and many of its folkways and festivals.
(to be continued)
Karuna Kusalasaya
Source: www.accesstoinsight.org
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[3] The counting of the Buddhist Councils (Sangayana or Sangiti) differs in the several Theravada countries. In Ceylon, the above-mentioned Council is numbered as the fifth; and in Burma, its place is taken by the Council of Mandalay (1871), while the last Council in Rangoon (1954-1956) is counted as the sixth. [BPS Editor.]
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