BUDDHISM IN THAILAND.

Buddhism in Thailand is largely of the Theravada school. Nearly 95% of Thailand's population is Buddhist of the Theravada school, though Buddhism in this country has become integrated with folk beliefs as well as Chinese religions from the large Thai-Chinese population.^[1] Buddhist temples in Thailand are characterized by tall golden stupas, and the Buddhist architecture of Thailand is similar to that in other Southeast Asian countries, particularly Cambodia and Laos, with which Thailand shares cultural and historical heritage.

Contents [hide] 1 Historical background 1.1 13th-19th centuries 1.2 Modern era 2 Influences 3 Government Ties 3.1 Calls for state establishment 4 Ordination and clergy 5 Reform Movements 5.1 Position of women 6 See also 7 External links 8 Notes 9 References

[edit] Historical background

Thai Buddhism was based on the religious movement founded in the sixth century B.C. by Siddhartha, later known as the Buddha, who urged the world to relinquish the extremes of sensuality and self-mortification and follow the enlightened Middle Way. The focus of this religion is on man, not gods; the assumption is that life is pain or suffering, which is a consequence of craving, and that suffering can end only if desire ceases. The end of suffering is the achievement of nirvana (in Theravada Buddhist scriptures, nibbana), often defined as the absence of craving and therefore of suffering, sometimes as enlightenment or bliss.^[2]
By the third century B.C., Buddhism had spread widely in Asia, and divergent interpretations of the Buddha's teachings had led to the establishment of several sects. The teachings that reached Ceylon (present-day Sri Lanka) were given in a final written form in Pali (an Indo-Aryan language closely related to Sanskrit) to religious centers there in the first century A.D. and provided the Tipitaka (the scriptures or "three baskets"; in Sanskrit, Tripitaka) of Theravada Buddhism. This form of Buddhism reached what is now Thailand around the sixth century A.D. Theravada Buddhism was made the state religion only with the establishment of the Thai kingdom of Sukhothai in the thirteenth century A.D.^[2] According to many historians, around 228 B.C. Sohn Uttar Sthavira (one of the royal monks sent by Ashoka the Great) came to Thailand (Suvarnabhumi or Suvannabhumi) with other monks and sacred books.

Buddhist proselytism at the time of king Ashoka (260-218 BCE).

[edit] 13th-19th centuries

Thai novice monks

The details of the history of Buddhism in Thailand from the thirteenth to the nineteenth century are obscure, in part because few historical records or religious texts survived the Burmese destruction of Ayutthaya, the capital city of the kingdom, in 1767. The anthropologist-historian S. J. Tambiah, however, has suggested a general pattern for that era, at least with respect to the relations between Buddhism and the sangha on the one hand and the king on the other hand. In Thailand, as in other Theravada Buddhist kingdoms, the king was in principle thought of as patron and protector of the religion (sasana) and the sangha, while sasana and the sangha were considered in turn the treasures of the polity and the signs of its legitimacy. Religion and polity, however, remained separate domains, and in ordinary times the organizational links between the sangha and the king were not close.^[2]
Among the chief characteristics of Thai kingdoms and principalities in the centuries before 1800 were the tendency to expand and contract, problems of succession, and the changing scope of the king's authority. In effect, some Thai kings had greater power over larger territories, others less, and almost invariably a king who sought successfully to expand his power also exercised greater control over the sangha. That control was coupled with greater support and patronage of the ecclesiastical hierarchy. When a king was weak, however, protection and supervision of the sangha also weakened, and the sangha declined. This fluctuating pattern appears to have continued until the emergence of the Chakkri Dynasty in the last quarter of the eighteenth century.^[2]

[edit] Modern era

By the nineteenth century, and especially with the coming to power in 1851 of King Mongkut, who had been a monk himself for twenty-seven years, the sangha, like the kingdom, became steadily more centralized and hierarchical in nature and its links to the state more institutionalized. As a monk, Mongkut was a distinguished scholar of Pali Buddhist scripture. Moreover, at that time the immigration of numbers of monks from Burma was introducing the more rigorous discipline characteristic of the Mon sangha. Influenced by the Mon and guided by his own understanding of the Tipitaka, Mongkut began a reform movement that later became the basis for the Dhammayuttika order of monks. Under the reform, all practices having no authority other than custom were to be abandoned, canonical regulations were to be followed not mechanically but in spirit, and acts intended to improve an individual's standing on the road to nirvana but having no social value were rejected. This more rigorous discipline was adopted in its entirety by only a small minority of monasteries and monks. The Mahanikaya order, perhaps somewhat influenced by Mongkut's reforms but with a less exacting discipline than the Dhammayuttika order, comprised about 95 percent of all monks in 1970 and probably about the same percentage in the late 1980s. In any case, Mongkut was in a position to regularize and tighten the relations between monarchy and sangha at a time when the monarchy was expanding its control over the country in general and developing the kind of bureaucracy necessary to such control. The administrative and sangha reforms that Mongkut started were continued by his successor. In 1902 King Chulalongkorn (Rama V, 1868-1910) made the new sangha hierarchy formal and permanent through the Sangha Law of 1902, which remained the foundation of sangha administration in modern Thailand.^[2]

[edit] Influences

Detail of the entrance gate of Wat Phra That Lampang Luang

Three major forces have influenced the development of Buddhism in Thailand. The most visible influence is that of the Theravada school of Buddhism, imported from Sri Lanka. While there are significant local and regional variations, the Theravada school provides most of the major themes of Thai Buddhism. By tradition, Pāli is the language of religion in Thailand. Scriptures are recorded in Pāli, using either the modern Thai script or the older Khom and Tham scripts. Pāli is also used in religious liturgy, despite the fact that most Thais understand very little of this ancient language. The Pāli Tipitaka is the primary religious text of Thailand, though many local texts have been composed in order to summarise the vast number of teachings found in the Tipitaka. The monastic code (Patimokkha) followed by Thai monks is taken from the Pāli Theravada—something that has provided a point of controversy during recent attempts to resurrect the bhikkhuni lineage in Thailand.
The second major influence on Thai Buddhism is Hindu beliefs received from Cambodia, particularly during the Sukhothai period. Vedic Hinduism played a strong role in the early Thai institution of kingship, just as it did in Cambodia, and exerted influence in the creation of laws and order for Thai society as well as Thai religion. Certain rituals practiced in modern Thailand, either by monks or by Hindu ritual specialists, are either explicitly identified as Hindu in origin, or are easily seen to be derived from Hindu practices. While the visibility of Hinduism in Thai society has been diminished substantially during the Chakri dynasty, Hindu influences, particularly shrines to the god Brahma, continue to be seen in and around Buddhist institutions and ceremonies.

A Buddhist Monk chants evening prayers inside a monastery located near the town of Kantharalak, Thailand

Folk religion—attempts to propitiate and attract the favor of local spirits known as phi—forms the third major influence on Thai Buddhism. While Western observers (as well as urbane and Western-educated Thais) have often drawn a clear line between Thai Buddhism and folk religious practices, this distinction is rarely observed in more rural locales. Spiritual power derived from the observance of Buddhist precepts and rituals is employed in attempting to appease local nature spirits. Many restrictions observed by rural Buddhist monks are derived not from the orthodox Vinaya, but from taboos derived from the practice of folk magic. Astrology, numerology, and the creation of talismans and charms also play a prominent role in Buddhism as practiced by the average Thai—topics that are, if not proscribed, at least marginalized in Buddhist texts.
Additional, more minor influences can be observed stemming from contact with Mahayana Buddhism. Early Buddhism in Thailand is thought to have been derived from an unknown Mahayana tradition. While Mahayana Buddhism was gradually eclipsed in Thailand, certain features of Thai Buddhism—such as the appearance of the bodhisattva Lokesvara in some Thai religious architecture, and the belief that the king of Thailand is a bodhisattva himself—reveal the influence of Mahayana concepts.

Budai, Wat Don Phra Chao, Yasothon, Thailand

The only other bodhisattva prominent in Thai religion is Maitreya, often depicted in Budai form, and often confused with (Thai: พระสังกัจจายน์). Images of one or both can be found in many Thai Buddhist temples, and on amulets as well. Thai may pray to be reborn during the time of Maitreya, or dedicate merit from worship activities to that end.
In modern times, additional Mahayana influence has stemmed from the presence of Chinese immigrants in Thai society. While some Chinese have "converted" to Thai-style Theravada Buddhism, many others maintain their own separate temples in the East Asian Mahayana tradition. The growing popularity of the goddess Kuan Yin in Thailand (a form of Avalokitesvara) may be attributed to the Chinese Mahayanist presence in Thailand.

[edit] Government Ties

While Thailand is currently a constitutional monarchy, it inherited a strong Southeast Asian tradition of Buddhist kingship that tied the legitimacy of the state to its protection and support for Buddhist institutions. This connection has been maintained into the modern era, with Buddhist institutions and clergy being granted special benefits by the government, as well as being subjected to a certain amount of government oversight.
In addition to the ecclesiastic leadership of the sangha, a secular government ministry supervises Buddhist temples and monks. The legal status of Buddhist sects and reform movements has been an issue of contention in some cases, particularly in the case of Santi Asoke, which was legally forbidden from calling itself a Buddhist denomination, and in the case of the ordination of women- monks attempting to revive the Theravada bhikkhuni lineage have been prosecuted as though attempting to impersonate members of the clergy.
To obtain a passport for travel abroad, a monk must have an official letter from Sangha Supreme Council granting the applicant permission to travel abroad; Buddhist monk identification card; a copy of House/Temple Registration; and submit any previous Thai Passport or a certified copy thereof.^[3]
In addition to state support and recognition—-in the form of formal gifts to monasteries made by government officials and the royal family (for example, Kathin)—-a number of special rights are conferred upon Buddhist monks. They are granted free passage on public transportation, and most train stations and airports have special seating sections reserved for members of the clergy. Conversely, ordained monastics are forbidden from standing for office or voting in elections.

[edit] Calls for state establishment

In 2007, calls were made by some Thais for Buddhism to be recognized in the new national constitution as a state religion. This suggestion was initially rejected by the committee charged with drafting the new constitution.^[4] This move prompted a number of protests from supporters of the initiative, including a number of marches on the capital and a hunger strike by twelve Buddhist monks.^[5] Some critics of the plan, including scholar and social critic Sulak Sivaraksa, have claimed that the movement to declare Buddhism a national religion is motivated by political gain, and may be being manipulated by supporters of ousted Prime Minister Thaksin Sinawatra.^[5]
The Constitution Drafting Committee later voted against the special status of Buddhism, provoking the religious groups. The groups condemned the Committee and the constitution draft.^[6] On August 11, Sirikit, the Queen of Thailand, expressed her concern over the issue. According to her birthday speech, Buddhism is beyond politics. Some Buddhist organizations announced the break of the campaigns a day after.^[7]

[edit] Ordination and clergy

Buddhist Monk is receiving food from villagers

The funeral pyre at Wat Chedi Luang, Chiang Mai, for Chan Kusalo, the patriarch of northern Thailand

Like in most other Theravada nations, Buddhism in Thailand is represented primarily by the presence of Buddhist monks, who serve as officiants on ceremonial occasions, as well as being responsible for preserving and conveying the teachings of the Buddha.
During the latter half of the 20th century, most monks in Thailand began their careers by serving as dek wat (Thai: เด็กวัด) (literally, 'child[ren] of the wat'). Dek wat are traditionally no younger than eight, and do minor housework around the temple. The primary reason for becoming a dek wat is to gain a basic education, particularly in basic reading and writing and the memorization of the scriptures chanted on ritual occasions. Prior to the creation of state-run primary schools in Thailand, village temples served as the primary form of education for most Thai boys. Service in a temple as a dek wat was a necessary prerequisite for attaining any higher education, and was the only learning available to most Thai peasants. Since the creation of a government-run educational apparatus in Thailand, the number of children living as dek wat has declined significantly. However, many government-run schools continue to operate on the premise of the local village temple.
After serving (typically for four years or more) as a dek wat, a future monk typically ordains as a novice (samana in Pāli, or (Thai: สามเณร (สามะเนน)) samanen, but often shortened to nen (Thai: เณร (เนน)). Novices live according to the Ten Precepts, as do monks, but are not formally required to follow the full range of monastic rules found in the Patimokkha (Buddhist monastic code). There are a few other significant differences between novices and monks. Novices often are in closer contact with their families, spending more time in the homes of their parents than monks. Novices do not participate in the recitation of the monastic code (and the confessions of violations) that take place on the uposatha days. Novices technically do not eat with the monks in their temple, but this typically only amounts to a gap in seating, rather than the separation observed between monks and the laity.

Child monks in Thailand

Young men typically do not live as a novice for longer than one or two years. At the age of 20, they become eligible to receive upasampada, the higher ordination that establishes them as a full bhikkhu. A novice is technically sponsored by his parents in his ordination, but in practice in rural villages the entire village participates by providing the robes, alms bowl, and other requisites that will be required by the monk in his monastic life.
Temporary ordination is the norm among Thai Buddhists. Most young men traditionally ordain for the term of a single rainy season (known in Pāli as vassa, and in Thai as phansa). Those who remain monks beyond their first vassa typically remain monks for between one and three years, officiating at religious ceremonies in surrounding villages and possibly receiving further education in reading and writing (possibly including the Kham or Tham scripts traditionally used in recording religious texts). After this period of one to three years, most young monks return to lay life, going on to marry and begin a family. Young men in Thailand who have undergone ordination are seen as being more suitable partners for marriage; unordained men are euphemistically called 'raw', while those who have been ordained are said to be 'cooked'. A period as a monk is a prerequisite for many positions of leadership within the village hierarchy. Most village elders or headmen were once monks, as were most traditional doctors, spirit priests, and some astrologists and fortune tellers.
Monks who do not return to lay life typically specialize in either scholarship or meditation. Those who specialize in scholarship typically travel to regional education centers to begin further instruction in the Pāli language and the scriptures, and may then continue on to the major monastic universities located in Bangkok. The route of scholarship is also taken by monks who desire to rise in the ecclesiastic hierarchy, as promotions within the government-run system is contingent on passing examinations in Pāli and Dhamma studies.
Monks who specialize in meditation typically seek out a known master in the meditation tradition, under whom they will study for a period of years. 'Meditation monks' are particularly revered in Thai society as possessing great virtue and as potential sources of supernatural powers. Ironically, monks of the Thai Forest Tradition often find themselves struggling to find time and privacy to meditate in the face of enthusiastic supporters seeking their blessings and attention.^{[citation needed]}

[edit] Reform Movements

• Thammayut Nikaya (Pali) (Thai: ธรรมยุตนิกาย) literally "Those adhering strictly to the monastic discipline", an order of Theravada Buddhist monks founded in the 19th century by King Mongkut, son of King Rama II as a reform movement that later became an independent denomination recognized by the Thai Sangha.

• Dhammakāya Movement founded in Thailand in the 1970s. It was criticized to be a cult of personality rather than a legitimate Buddhist movement, and was investigated by Thai government in the 1990s but still grows quickly and nothing has been determined to be illegal although their consumerist views are frowned upon by some, while others may view the material wealth as simply a blessing to be freely accepted and celebrated.

• Santi Asoke (Thai: สันติอโศก) literally Peaceful Asoke established by Phra Bodhirak after he "declared independence from the Ecclesiastical Council (Sangha) in 1975"^[8]

[edit] Position of women

Although women in Thailand cannot ordain as bhikkhuni, they can take part in quasi-monastic practices at temples and practice centers.

Unlike in Myanmar (Burma) and Sri Lanka, the female Theravada bhikkhuni lineage was never established in Thailand. As a result, there is a widespread perception among Thais that women are not meant to play an active role in monastic life; instead, they are expected to live as lay followers, making merit in the hopes of being born in a different role in their next life. As a result, lay women primarily participate in religious life either as lay participants in collective merit-making rituals, or by doing domestic work around temples. A small number of women choose to become Mae Ji, non-ordained religious specialists who permanently observe either the eight or ten precepts. Mae Ji do not generally receive the level of support given to ordained monks, and their position in Thai society is the subject of some discussion.
Recently, there have been efforts to attempt to introduce a bhikkhuni lineage in Thailand as a step towards improving the position of women in Thai Buddhism. Unlike similar efforts in Sri Lanka, these efforts have been extremely controversial in Thailand.^[9] Women attempting to ordain have been accused of attempting to impersonate monks (a civil offense in Thailand), and their actions have been denounced by many members of the ecclesiastic hierarchy. Most objections to the reintroduction of a female monastic role hinge on the fact that the monastic rules require that both five ordained monks and five ordained bhikkhunis be present for any new bhikkhuni ordination. Without such a quorum, critics say that it is not possible to ordain any new Theravada bhikkhuni. The Thai hierarchy refuses to recognize ordinations in the Taiwanese tradition (the only currently existing bhikkhuni ordination lineage) as valid Theravada ordinations, citing differences in philosophical teachings, and (more critically) monastic discipline.

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