Buddhism in Thailand 2291915 225406466 2008-07-13T14:48:01Z 212.69.52.191 {{TheravadaBuddhism}} '''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]] such as [[ancestor worship]] as well as Chinese religions from the large [[Thai Chinese|Thai-Chinese population]]. <ref>{{cite web | title =CIA World Factbook: Thailand | publisher =Central Intelligence Agency | date =2007-2-8 | url =https://www.cia.gov/library/publications/the-world-factbook/geos/th.html | accessdate =2007-03-07 }}</ref> [[Buddhist temple]]s in Thailand are characterized by tall golden [[stupa]]s, 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. ==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.<ref name=hb/> 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.<ref name=hb/> [[Image:1982379456 d7054adfb6 o.jpg|thumb|left|250px|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.<ref name=hb/> 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.<ref name=hb/> 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 Mon 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.<ref name=hb>Tuchrello, William P. "The Society and Its Environment" (Religion: Historical Background section). ''[http://lcweb2.loc.gov/frd/cs/thtoc.html Thailand: A Country Study.]'' Federal Research Division, Library of Congress; Barbara Leitch LePoer, ed. This article incorporates text from this source, which is in the public domain.[http://lcweb2.loc.gov/frd/cs/about.html]</ref> == Influences == 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 [[Khmer script|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 [[Hinduism|Hindu]] beliefs received from [[Cambodia]], particularly during the [[Sukhothai kingdom|Sukhothai]] period. [[Veda|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. [[Image:EveningPrayers01a.jpg|thumb|left|200px|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 [[Amulet|talisman]]s 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. The only other bodhisattva prominent in Thai religion is [[Maitreya]]; Maitreya is called ({{lang-th|พระสังกัจจายน์}}), from a verb meaning to beam, emit, radiate, broadcast. Statues of Phra Sangkrachai can be found in most Thai Buddhist temples and on amulets as well. Thais sometimes 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 [[Overseas Chinese|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. == Government Ties == [[Image:Hotei in Thailand.JPG|leftt|thumb|Phra Sangkrachai, Wat Don Phra Chao, Yasothon, Thailand]]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. 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. 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.<ref name="bccon">{{cite web|url=http://www.buddhistchannel.tv/index.php?id=52,3969,0,0,1,0|title=Thai Buddhists call for top status 'unnecessary'|accessdate=2007-04-18|author=Charoensuthipan, Penchan}}</ref> 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.<ref name="gtart">[http://www.gulf-times.com/site/topics/article.asp?cu_no=2&item_no=154565&version=1&template_id=45&parent_id=25 Monks push for Buddhism to be named Thailand’s religion]</ref> 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]].<ref name="gtart"/> 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.<ref>{{cite news |first=Prapasri |last=Osathanon |coauthors=Nerisa Nerykhiew |title=Drafters reject Buddhism as state religion |url=http://www.nationmultimedia.com/search/page.news.php?clid=5&id=30038509 |publisher=The Nation |date=2007-07-01 |accessdate=2007-08-18 }}</ref> 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.<ref>{{cite news |title=Buddhist groups, monks halt campaigns against draft charter |url=http://www.nationmultimedia.com/search/page.news.php?clid=35&id=30044738 |publisher=The Nation |date=2007-08-12 |accessdate=2007-08-18 }}</ref> == Ordination and clergy == [[Image:Watkung 01.jpg|thumb|right|280px|Buddhist Monk is receiving food from villagers]] 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. [[Image:100B m14r temple 195x250.png|thumb|left|Monk instructing boys on the back of series 14 & 15 100-baht banknotes]]Up until the latter half of the 20th century, most monks in Thailand began their careers by serving as ''dek wat'' ({{lang-th|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 in Thailand|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 ({{lang-th|สามเณร (สามะเนน)}}) ''samanen'', but often shortened to ''nen'' ({{lang-th|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. [[Image:Novice monks in Thailand.jpg|right|thumb|200px|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 language|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 [[Khmer script|Kham]] or [[Tham script]]s 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 Buddhist philosophy. 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.{{Fact|date=July 2007}} == Reform Movements== * [[Thammayut Nikaya]] (Pali) ({{lang-th|ธรรมยุต (ทำมะยุด) นิกาย}}) literally "Those adhering strictly to the monastic discipline", an order of [[Theravada]] [[Buddhism|Buddhist]] [[monk]]s founded in the 19th century by King [[Mongkut]], son of King [[Buddha Loetla Nabhalai|Rama II]] as a reform movement that later became an independent denomination recognized by the Thai [[Sangha]]. * [[Dhammakaya Movement|Dhammakāya Movement]] founded in Thailand in the 1970s. * [[Santi Asoke]] (Thai: สันติอโศก (อะโศก)) literally Peaceful [[Ashoka the Great#Embrace of Buddhism|Asoke]] established by Phra Bodhirak after he "declared independence from the Ecclesiastical Council {Sangha} in 1975"[http://www.bunniyom.com/insight2_the%20man%20behind%20santi%20asoke.html] === Position of women === [[Image:Thai Buddhist child is sitting the concentration happily.jpg|thumb|right|250px|Although woman in Thailand can not 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 wide-spread 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 Sri Lanka 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. 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. ==See also== * [[Dhammakaya Movement]] * [[Mae Ji]] * [[Supreme Patriarch of Thailand]] * [[Thai Forest Tradition]] * [[Buddha images in Thailand]] ==External links== * [http://www.thailex.info/THAILEX/THAILEXENG/LEXICON/Religie%20&%20Mythologie%20tekst.htm#Thais%20boeddhisme Thai Theravada Buddhism] * [http://www.cesnur.org/2003/mi_thai.htm Religious Economy in Thailand]: Massimo Introvigne of CESNUR - center for studies on new religions - reviews ''Keeping the Faith: Thai Buddhism at the Crossroads'' by Sanitsuda Ekachai. Retrieved 2007-11-01. ==Notes== <references/> ==References== * {{cite book|author=Kabilsingh, Chatsumarn|year=1991|title=Thai Women in Buddhism|publisher=Parallax Press|id=ISBN 0-938077-84-8}} * {{cite book|author=Tambiah, Stanley|year=1970|title=Buddhism and the Spirit Cults in North-East Thailand|publisher=Cambridge University Press|id=ISBN 0-521-09958-7}} * {{cite journal | author=Terwiel, B.J. | title=A Model for the Study of Thai Buddhism | journal=Journal of Asian Studies | year=May 1976 | volume=35 | pages=391–403 | doi=10.2307/2053271 }} {{Religion in Thailand}} {{Asia in topic|Buddhism in}} {{Buddhism topics}} [[Category:Religion in Thailand]] [[Category:Buddhism in Thailand| ]] [[Category:Theravada Buddhism| ]] [[de:Buddhismus in Thailand]] [[ja:タイの仏教]] [[ro:Budismul în Thailanda]] [[ru:Буддизм в Таиланде]] [[sr:Будизам на Тајланду]] [[th:พุทธศาสนาในประเทศไทย]]