BUDDHISM IN THAILAND
The LAITY
by Karuna Kusalasaya
Throughout its over 2,500 years of existence Buddhism has been closely connected with the lay community. In Pali the word for a male lay devotee is upasaka; upasika is its female equivalent. In the history of Buddhism, right from the time of its founder, there had been numerous upasakas and upasikas whose faith in the Teachings of the Master had contributed largely to the dissemination of the Doctrine. Names of the Buddha’s munificent followers like Anathapindika, Visakha, Asoka, Kanishka, etc., are on the lips of Buddhists even today. Without the patronage of Emperor Asoka, Buddhism probably could not have spread so far and the course of its history might have been different. In India, the land of its birth, as well as in most of the countries where its Message has been accepted, Buddhism has received unstinted support from people of all classes, especially the ruling class. History of the movements of Buddhism in China, Japan, Burma, Ceylon, Tibet, etc., amply justifies this statement. In the case of Thailand too, ever since its introduction to that country, Buddhism has been warmly received and patronized by kings and commoners alike. It is well-known that many of the Thai rulers, not satisfied with being mere lay-devotees, got themselves ordained into monkhood and became famous for their erudition in the Dhamma. King Mongkut, Rama IV, probably stands out as most distinguished among this class of royal devotees. The custom of Thai males entering the Sangha also contributes much to the better understanding and cooperation between the lay community and the monkhood. After all, personal experience is better than mere theoretical knowledge.
The Buddha himself, in one of his discourses, exhorted his followers to discharge their duties well so as to enable the Dhamma to endure long in the world. One of the duties of the lay followers, as taught by the Master, is to look after the needs of monks. Hence it is the traditional practice with lay followers in all Buddhist countries, especially those following Theravada Buddhism, to see that monks do not suffer from lack of the four requisites, namely food, clothing, shelter, and medicine. Although in the present age of competitive economy, when life in any field is not so easy, nobody can say in fairness that monk-life in Thailand suffers greatly from shortage of the above four requisites. As Bhikkhus are not allowed to follow any occupational activities, it is clear that they entirely depend on the laity for their existence. In return for this spontaneous support offered them by the public, monks are expected to live exemplary lives for the benefit of themselves as well as of those who look to them as teachers and guides. We have already seen what moral influence monks have upon the people.
Cooperation between the laity and the Bhikkhu Sangha in Thailand is close and spontaneous. To a very great extent this is due to the fact that in an average Thai family some of its members are certain to be found who have for some time served in the Sangha. To the masses yellow robes are symbol of the Master, and Bhikkhus are upholders of the Dhamma, to be deferred to in all circumstances. It is interesting to note that Bhikkhus or Samaneras found guilty of committing crimes are formally divested of their yellow robes before legal action is taken against them by the State, and this is done invariably under permission of the chief monk or the abbot.
“To do good” (kusala kamma) is a cardinal point in the teachings of Buddhism. Consequently the idea of performing meritorious deeds is very deeply ingrained in the minds of Buddhists. Ways of doing good or making merit (puñña) among the Thai Buddhists are numerous. A man gains merit each time he gives alms to monks or contributes to any religious rituals. To get ordination into monkhood even for a short period, of course, brings much merit. Besides, there are other ways of merit-earning, such as releasing caged birds or freeing caught fishes, plastering gold leaf on Buddha statues or religious monuments, contributing to the construction of a new temple or the repair of an old one, etc. “The Law of Karma” that each action has its corresponding result and the belief in rebirth are two important factors in molding such attitude towards life among the Buddhists. Though Nibbana (Sanskrit: Nirvana), the highest bliss in Buddhism, is aspired to by all good Buddhists, the vast majority of them still think it is not so easy to reach and that they will be reborn again in this world, in heaven or some other world, or — at the very worst — in hell. Hence, as long as they live they must try to do good in order to ensure good results in this very life as well as in the life to come. “Be a light unto yourself. Each man must strive for his own salvation” — these were the Master’s words. In view of this, Theravada Buddhism is often said to have individualistic temper. Nevertheless, it is very tolerant, as the long history of its existence will prove. Indeed, the characteristic tolerance of Buddhism, for instance in Thailand, has always permitted the absorption of many beliefs and practices from other sources which have often served to supplement or expand its concepts or to fill gaps. Animism and Brahmanism may be cited in this connection; the two being important supplements of popular Buddhism in Thailand. A foreign writer has rightly observed that the attitude of the Thai masses towards their religion is of an easy-going nature. They do not bother to distinguish among the various components of their religion; for them it is all of a piece. Only the sophisticated few are concerned with doctrinal logic and purity. Of course, they too know much about its legends, its festivals, its ideals, and its general message that “good will render good.” On the whole it can be said that the Thais enjoy their religion. Religious observances are to them as social and recreational as sacred occasions. And for the vast majority, Buddhism suffices in that it enables them to feel and believe and enjoy.
Buddhist Organizations and the Revival of Buddhism
Organizations among the lay Buddhists of Thailand are recent establishments. Prominent and oldest among them is perhaps the Buddhist Association of Thailand, under Royal Patronage, which now is about 30 years old, having been established in 1933. Having its head office in Bangkok, it maintains branch organizations in almost all major districts of Thailand. Its membership is open to both sexes, irrespective of class, creed, and color. The aim and object of the Buddhist Association of Thailand is to promote the study and practice of Buddhism and to propagate its message in and outside Thailand. Besides arranging regular lectures and discussions on topics concerning the Dhamma, the Association also publishes a monthly journal in the Thai language on the teachings of the Buddha.
Another organization is the Young Buddhists Association which came into being at the close of the Second World War. As its name implies, the Young Buddhists Association takes care of the interest of the young in matters concerning Buddhism. Its primary object is to encourage the young to imbibe the tenets of Buddhism and to live a virtuous life. Chief among its activities are arranging regular lectures and discussions on the Dhamma, issuing publications on subjects dealing with Buddhism in general, and sponsoring meetings of the young on the platform of Buddhism. The Young Buddhists Association also has branches in the districts.
As said earlier the end of the Second World War saw a great revival of interest in Buddhism throughout the world. Even in countries like Thailand where the Doctrine of the Awakened One has been traditionally accepted for generations, people seem to be increasingly eager to know more about the Dhamma. Strange as it may seem, this is partly due to the interest the Occidental World has taken in Buddhism. In times past religion has been more or less regarded in Thailand as “solace of the old.” But with the impact of the West in most matters and with the general interest shown towards Buddhism by Western intelligentsia, the Buddhists of Thailand, especially the younger generations who came into contact with the West, began to evince an inquisitive attitude towards their religion — a heritage which they have all along accepted as their own but which they have cared little to know about its true value. This is no attempt to belittle the exceedingly great importance the Thais attach to their religion. But human nature being what it is, the saying “Familiarity breeds contempt” is in most cases not very far wrong. In the Thai language also we have a proverb “klai kleua kin dang” which may be rendered in English as “to have the folly to resort to alkali when one is in possession of salt.”
Having taken root on the soil of Thailand for centuries Buddhism has naturally attracted many appendages to its fold, some of which are not quite in conformity with the teachings of the Master as contained in the Canon (Tipitaka). Many leaders of Buddhistic thought in Thailand have, therefore, come forward to try to purify the Dhamma of the many impurities that have crept into it. Notable among the reformatory groups are the Dhammadana Association in Jaiya, South Thailand, under the leadership of Buddhadasa Bhikkhu, and the Buddha Nigama of Chiengmai (North Thailand) started by Paññananda Bhikkhu. The two organizations are showing good efforts in the field of awakening the Buddhists of Thailand to the pristine teachings of the Buddha as treasured in the Pali Tipitaka. The mission is admittedly a difficult one but already a promising start has been made in this direction. Much will also no doubt depend on how things transpire in other spheres of human activities, chiefly economic, social and political. The present is an age of conflict — conflict between mind and body, between spirit and matter. Man must find harmony between the two if peace be his aim in life. And to this task of finding harmony within man Buddhism could contribute in no small measure.
– Buddhism in Thailand : Its Present : The Bhikkhu Sangha or the Holy Order
– Buddhism in Thailand : Its past
