CHAPTER -1

RELIGION AND EDUCATION IN THAILAND:

A REVIEW CHAPTER ONE

RELIGION AND EDUCATION IN THAILAND : A REVIEW 1

II ILIUUUCllVJI I

\/\/hpn o ohiM of hi iman hciinn ic Korn it hoq liU-o cin\/ rithor ncjVA/lv/ y\r\rr\ pnimp! onl" ^ Ki(->lr\nii-pl Qvictcini^ci Mr\\*/Q\/cir thoro arp ni improi ic Hifforpnooc

KdhA/pon thp t\A/0 inoli iHinn ft-inop in th^ir nh\/cir\lonioal qtn ir-ti iroc Mi imon K/V>WVV^\^li tllV^ kvV^ MlV.«lt-tV^lltV^ l,ll\-/OW III kll^^ll K^llVvJIV.'tW^j^.rl^l Ohlt^\^hW4I«^^^. ljl«4iliC4ll dhilH hao all thp notpntipjc to hpoomp a fi ill-florlnpH hi imon hpinri ctr an acceptable member of human society. However, there are numerous instances to indicate that these potentials can be realized only when human child grows up in the com.pany of other adult human beings. If a child grows up in isolation without any interaction with other human beings it shows veny little of behavioral traits that characterize a human being.

If one wants to be an acceptable member of this society, It is necessary for him to inculcate in himself cultural norm.s, beliefs, values and m.any other similar items in the culture of his society in accordance with which

he has to mould his behaviour patterns. These cultural traits are not

inhprifpH io thp hi impo hpinri tl^ci*' nociW +o Ko aooi lircar) I InJQco cir\ inHlwirli lal M li t\^l I IWVJ ill kliv7 li«JlllCill L/^^ltlU, lll^^y li^^V^V.4 K\J ^U\^ >^\^\^\Jii \^\U. V^lliV^^^.^ C41I MIV4l«IS.tl..4V^I

has sufficiently imbibed in himself these cultural norms and other relevant

components of society's culture it would become difficult for him to interact with other or fulfill their behavioral expectation from him. In that case he will not be accepted as a full-fledged member of the society. He will have to live a marginalized life, which vAW be a terrible experience for him.

Human being although has potentials and basic inclinations for any kind of behavior, yet he can not behave as he likes being a member of society. !t is the societal norms such customs, traditions, moral rules etc. and also the values cherished by society which mould, control, and direct every bit of his behavior. Society allows a mem.ber to flout these norms to a limited extent only, and not without any punishment. This is because all these norms are very important from the point of view of stability, order and continuity of society. !f a large number of people in society get involved in the violation of the basic norms, such as moral rules, the very existence of society w^uld come into peril. And so, every society puts a premium on the conformity to these norms,

But as said earlier, knowledge of these norms is not inherited to an individual. !t is to be inculcated in him. Society has therefore evolved certain mechanisms and created certain institutional structures or agencies for this purpose. This process in doctrination of these norms in a human being with a view to give a desired mould to his behavior or actions is termed as the process of socialization. Every society evolves its own mechanism.s and patterns of socialization. So we notice society-specific variations in them. !t is the process through which the individual gets acquainted with societal norms and the same are imbibed in him. Through this process the individual learns how to behave and how to not in different situations. His sense of right and v.Tong, proper and improper, of vvhat can be, should be and should not be done in generated in him through this process of socialization. Im.proper or imperfect socialization results into the individual becoming non-acceptable to society. Similarly society can not afford to have inHiv/iHi ip'c not r^r\nfr\rm\nrt tr\ fhci n<-\rnrjo in ^ Iprnci ni innKpr Qi ir^h inHiwiHi lalc

^oi icp ri'imcina tr\ thp otaKilitv/ qrvH rsrriar nf onr^iotv/ Qi ir^h iriHli/lHi lalc 'ira considered as deviants and so society does not give them full-fledged recognition as Its members.

There are tv/o major mechanisms through which the society tries to curb the deviant tendencies of its members. One of them is the process of socialization and another one is the process of social control. The existence, stability and continuity of the society depends upon how effectively these ^A'0 processes are carried out in the society.

As said earlier, the society also evolves certain institutional structures or agencies to C3rr>' out the task of socialization. In one way socialization is the process of learning, which goes on throughout in the individual's life. But

a significant part of his socialization is effected in the early part of his life when his mind is impressionable and susceptible to learning. In ancient

societies wherein education was not specialized activity, certain traditional

structures were entrusted with the responsibility of doing the work as

socializing agencies, as well as, educational institution. But after the

educational activities became specialized activities differentiated education-

giving institutions like schools, colleges and universities started playing the role as socializing agencies. Among the traditional structures, ^Atiich work as socializing agencies are included family, kinship groups, religious institutions, peer groups and other similar priman/ groups. Although the patterns and agencies of socialization vary from society to society, ordinarily the above mentioned agencies are universally found.

Imparting knowledge of social norms and values to the members of

\/ni innpr npnoraf innc oryri imKiKinn thci oomo in thoir minrto r^nnotiti ito tho essence of socialization. In traditional and even in modern societies to some extent, the task of giving training of social norms and different acceptable

behavior patterns is considered as the responsibility of the family. However,

in traditional societies, religious institutions also played a key role in

socializing the people with moral rules and values. Since in traditional

societies religion had been a very influential social institution, the important

task of inculcating moral rules and values among the laity v/as entrusted to

the religious institutions.

However, in the modernized society the religion has descended from

its apex position and lost its influence and significance to a very great extent.

As a consequence, it has not remained a ven/ active agency of socialization.

Despite this, there are still some societies in which, in spite of their significant

modernization, the religion continues to be an important social institution

entrusted with the responsibility of developing mora! aspect of socialization.

In these societies the religion enters into an encounter with the forces of

modernization. The Thai society can be categorized as one such a society. Thai society is one of the ancieni societies in the Southeast Asia. It is an orthodox society, in terms of its adherence to the religious beliefs and practices. Despite modernization the religion still is a significant and dynamic social force there. Buddhism is the major religion in Thailand. Buddhism is not a only matter of the Thai individual's personal belief and practices but is also a major component of the social fabric of society. Its influence is experienced in the different spheres of life.

The Thai government is very good mix of monarchy and dem.ocracy.

The king heads the state. He is highly respected person whose commands are religiously accepted by the people. The royal family is the centre of pride and affection for the Thai people.

Although the Thai government can be categorized as a modern democratic government, it professes officially Buddhism. In that respect although it is democratic state, it functions largely within framework of tenets of religion. It allows itself to be influenced not only by the tenets of Buddhism but also by the revered religious leaders and bigwigs. This acceptance of the

influence of religion by the government and the people voluntary has its

origin in the kind of socialization the Thai individual is exposed to. The Thai

government officially supports and encourages institutional structures of

Buddhism. Those who run the government, often give public expression to

their sentiments of respect for Buddhism and for those who preach it. So

predominant is the social role of religion that government, which vwDuld flout

the tenets of Buddhism and show disrespect to the leaders of religion, would not be acceptable to the people. It can be said that the government derives its legitimacy not only through the public support it gets but also from its adherence to the preaching of the Buddha. In a v/ay the civil administration and religion are not well-demarcated spheres. They are vepy much mixed v/ith each other. Since the religion has a great deal of influence on the people the government involves the religious structures, organizations and people in its functioning to make it more effective.

At this stage we better take into consideration the organization of

Buddhism in Thailand. Buddhism, in Thailand is a very v.'ell organized religion. It is an organization-based religion. It is practiced in all its orthodoxy. The Thai society gives a paradoxical impression in the sense that it has been modernized to a very great extent, however it has retained intact its traditional Buddhist religious structures, beliefs and practices voluntarily.

These are three m.ajor aspects of organized Buddhism in Thailand, one, every male citizen belonging to the Buddhist order is required to enter into the monkhood at least for some time preferably during his pre adult age.

The duration of monkhood differs from individual to individual, but there is no

escape from, the monkhood. During the monkhood one has to adopt the total

way of life prescribed for a monk. One has to be a monk in every bit of one's

behavior. One has to subject himself to the stringent rules and discipline of

the monkhood. The society is reluctant to tolerate any transgression of any

of these rules by the individual during the period of his monkhood. Since

such an act is considered as morally inappropriate behavior it invokes moral indignation of people. Thus, the monk has to become an epitome of Buddhist moral rules. He has to work as role model for others so far as the rules of morality and civic virtues are concerned. He has to be compulsorily mora! and virtuous individual not only during the period of his monkhood but ever after disrobing. Thus, admission to the monkhood is an important stage in the mora! socialization of the individual. The public and peer group pressures work so hard on the individual m.onk that he has to stand as a symbol of mora! and civic virtues. The religion thus sustains rules of morality in Thailand. It also emphasizes close links between the religious life and civic life in Thailand.

Although the passing through the monkhood is compulsory for all the male adults, the duration of one's monkhood is a matter of choice for every

individual. Even the king has to become a monk at least for some time.

Although many return back to civil life after spending some time in the

monkhood many others prefer to remain monks and occupy positions in the

religious order.

Those who choose to become life long monks have to adopt a life

style 'A+iich is totally different from that of the householders. These life long

monks are considered as people close to the Lord Buddha and are highly

revered people. There is thus a fairly large and influential community of life

long monks in Thailand. It is they who sustain the religious orthodoxy in good

sense of term in Thailand. This com.munity is perpetuated so also the role of

religion and also its orthodoxy. The second important aspect of organized religion in Thailand, is its net\^'ork of monaste,"/ (Wat) spread over the community. The concept of

Sangha is a concept v.tiich is of basic importance in Buddhist religion. The monks or Bhikkhus as they are called are prescribed to live together in a

Sangha and form a community of their own at the local level.

The life long monks and other monks are expected to live together in one prem.ise as members of a com.m.unity. These com.munities are Buddhist monasteries. All the villages, towns and cities have at least one monastery each. These are called Wats. It is necessary to understand the Buddhist concept of Sangha to understand the nature and significance of the Wats, which we would do in the later part of this Chapter.

The monks in the Wat live a very distinct and disciplined life. The robe, which the monk wears, marks him, out from the layman or the householder. The simplicity of life is another characteristic. There is a hierarchy in a Wat which the head priest at the top, then come his doe aids followed by other life long m.onks. The temporary monks occupy a lowest position in this ladder. The activities of Wat are carried out under the close

ei inarx/iQin'^ O^ I'ho hooH ciri'^ eon''^'' mQi-nhorc nf thp \A/at The ^.Pnior*? fliVPS

religious discourses to the juniors and familiarize them with Buddhist

theology and religious practices. It is here that the mora! rules under the

garb of religious prescriptions are inculcated in the m.inds of juniors by the

seniors. The Wats are residential, where the juniors and seniors live in close

proximity of each other and where they can interact With each other at different levels. There is an opportunity to play personality upon personality

in such a situation. A Wat is rriore or less a self sufficient and close community in v.tiich one can get lessons of co-existence.

The third main component of organized religion in Thailand is the interdependence between monasteny and community at large; be^A'een m.onks and laymen. The monasteny, as said earlier, is veny much enmeshed with the social structure. All the Thai males are or will be members of this or that monastery at one or other tim.e in their lives. This creates not only an emotional but moral bonds between the two. Thai males and their families

always remain loyal and grateful to their V^.'ats. A life after a stay in a

monastery is almost a moral rebirth for the Thai male and so a life long bond

is created be^veen the two. Thai people consider it as their mora! and social

responsibility to look after their local monaster^' and care for its perm.anent

and trainee monks. This ultimately results into a very intimate relationship

beKveen monastery and community.

Moreover the Buddhist religion has ordained certain duties for its

followers towards the monasteny and monks. The monks are not expected to

have their own means of livelihood nor they are permitted to have property.

These are religious restrictions and so the laity are expected to provide the

monks with all the things including food and other essential items, which they

need for their physical being. It is expected that the monks should devote

themselves totally to the cultivation of spiritualism and so the burden of their

materia! existence is transferred to the laity. The Thais offer to the monks 10

food and other necessary things as gifts. This is in a way a fulfillment of their

religious obligations. Here it will be appropriate to discuss the concept of

"merit - making" in the Buddhist Theology. Buddhism has its ov.n version of

the Karma (Kamma) doctrine, which is an important com.ponent of the Hindu

religious belief system. The eternal Salvation of soul has been prescribed as

the most charishable ultim.ate goal of the life for the followers of Buddhism.

One of the ways of achieving this life goal has been identified as to accumulate Punya or merit This m.erit can be achieved by doing good

actions, which are considered as auspicious by the religion. Such action

included giving services to monks and monastery performing merit making

religious activities and rituals, showng reverence to the monks.

So in this kind of situation monks and laity are able to establish

bilateral relationship with each other. These relationship are organic and

non-contractual in their nature. There always exists a sense of

complimentary and an atm.osphere of co-operation among the m.onks and

laity.

Thailand - Historical Background

Thailand is a kingdom, in Southeast Asia, which covers an area of

200,148 square miles (The Encyclopedia Americana, 1959), and is

surrounded on the north and west by Burma and by Indochina on the east; on

the south by Cambodia, the Gulf of Thailand and the Federation of Malays;

and on the west also by the Bay of Bengal and Myanmar (Burma). Its land is II

made up of rivers, plains, forested mountains and plateaus (Sompongsa,

1973).

Thailand stretches from Latitudes 5-30" north to 20" north. The

Longitudinal extent is from 97° 30" east to 105° 30" east. It thus falls entirely within the Tropical Climatic Region. Thailand extends approximately 1,025 miles from north to south and has a maxim.um width from east to west of about 480 miles (The Encyclopedia Americana, 1959).

Geographically, Thailand m.ay be divided into six natural regions: (i)

Northeast Thailand, (ii) The Central Plain, (iii) North Thailand, (iv) Southeast

Thailand , (v) South Thailand; and (vi) V^'est and Southwest Thailand (The

Encyclopedia Britannica, 1967)

Climate: Located in Continental Southeast Asia, Thailand lies in that portion of the world which is has by the tropical monsoon climate.

Thailand normally experiences three seasons namely summer season, which is from March to June, rainy season from July to October, and winter from November to February. The minim.um temperature is around 15

Degrees Celsius and m.aximum around 38 Degrees Celsius on an average.

Language: The Thai language is an Indo - Chinese language belonging to the Thai - branch of the Chinese - Siamese sub - family. Like Chinese, it is monosyllabic and tonal. (The Encyclopedia Britannica, 1967).

King Ramkam.haeng, a great king of Sukhothai dynasty (1233 AD) adopted the first system of Thai alphabets. It was derived ultimately from the

Cambodian system of alphabet, and scripts of South India. There are 44 12

consonants. Over the centuries, numerous Pali and Sanskrit words have been added to this language, and so also European. The majority of these words are polysyllabic, written from left to right and spaces indicate punctuation but not word division.

Education: Traditionally, Thai boys have been educated in Buddhist

Monasteries. More than 77 percent of the local public schools and 23 percent of the Government schools are located in Monasteries (John Paxton,

1974). Primary education is compulsory for children between the ages of 7 and 14, and free in local and municipal schools.

Religion in Thailand : Buddhism is the State religion of Thailand and most

Thai boys spend at least a few months of their lives in a Buddhist Monasteny.

Nearly all the Thais are, therefore, Buddhists, and the tenets of Buddhism greatly influence both their private and public affairs. Over 95% of al! Thai citizens call themselves Buddhists of these, a vast majority follow the teachings of Theravada Buddhism.; and a sm.all percentage, mostly Chinese are followers of Mahayana Buddhism.

According to the Thai Constitution, the King of Thailand has to be a

Buddhist and also an upholder of all religions in the kingdom, freedom of

religion is guaranteed by the Constitution of the countpy yet the Buddhist

faith plays a very vital role in the life of the Thai community, the Buddhist

temples are not only regarded as the "Holy laces" but also as the "Cultural

Centres and Consolation Places", for all the communities. It can also be

added that faiths and followers of Islam, Christianity, Sikhism and Hinduism have a significant places in the private life and public affairs of the Thai community.

Culture of Thais: The people of Thailand are mostly followers of Buddhism, which has been the national religion since the Sukhothai Era. Although the

Thai people were originally from the south of China, and the word "Siamese" which is used for the Thai is derived from an Indo-Chinese language.

Buddhism largely influences the traditional culture of Thailand, which is of

Indian origin. The Thai people by and large, are gentle, smiling, patient, hospitable, clean, cheerful, light-hearted and fond of theatrical performances including all forms of racing (The Chamber's Encyclopaedia, 1968). There is, however, an increasing tendency among the Thais to adopt European customs and ways of life. Thais are monogamous and their courtship and other marriage customs do not differ greatly from those of European countries. Women occupy a very important place in the Thai Community.

Thailand - Land of Buddhism:

According to archaeological accounts and historical findings, the spread of Buddhism gained its momentum into the peninsula known earlier as

Suvarnabhumi (The ancient name of Thailand) during the period of Dvaravati.

This was the first attempt of introducing Buddhism, in Thailand.

The spread of Mahayana Buddhism to the Malay Peninsula and to

Cambodia at the height of Srivijaya (The ancient southern kingdom, of

Thailand) of Sumatra regime was the second footing. 14

There was the introduction of the Pagam or Pugam Buddhism

(Burmese) of Hinayana school in BE, 1600 (Buddhist Era, during the region of Anurutha in the northern pari of Thailand. This branch of Buddhist was believed to have been originated from Asoka's Buddhism., as well as, Lanna

Buddhism.

It is believed that the two Buddhist ambassadors namely Sona and

Uttara sent by Ashoka landed in Suvarnabhum.i at the present site of

Nakornphathom. Certain archaeological objects dug out at this place proved to be belonging to this period. Nakornphathom, Temple, about 60 kilometres a'A/ay to the west of Bangkok, is believed to be the most ancient Buddhist pagoda in Thailand.

The Thai themselves did not migrate to the peninsula until some 1400 years later which they did to escape the hostile army of Kublai Khan (a

Muslim King of China). The Thai had accepted Buddhism since the fifth

Buddhist centuny (143 - 43 B.C.). !t is also interesting to know the v\'ay by wtiich these first two m.issionaries, Sona and Uttara arrived in Thailand. It is presumed that they had traveled by land through Burma. (National Identity

Board of Thailand, 1996)

At that time in Malay and Indo-China peninsula there lives some Indian traders and refugees. !t is logical to believe that the first preaching of the message of Buddhism was among these fellow Indians and then through

Indian interpreters to the people in the country v^tio were, at that time, not 15

Thai's, but Mon, Khmers and Lawas (The ancient tribal groups of the central region of Thailand).

During 16'*" century of Buddhist calendar (957 - 1057 AD.) when

Chiang Sean Kingdom was established, the Thais had a cosmopolitan view in the religious matters. In the early stages of the kingdom, some Thais were the supporters of Buddhism as it was prevalent during Ai - Lao kingdom.

Where as some believed strongly in the Theravada of the Mons, while others followed the Mahayana of the Nan - Chao kingdom. " During this period some parts of the kingdom came under the suzerainty of the Burmese and it was during this time that Theravada was promoted by the Burmese King

Anoradha. Thus, Theravada Buddhism gained ground in the northern part of

Thailand from 16'" century B.E. onwards." (Ibid. p. 9)

During 17"'century B.E. some Buddhist Bhikkhus from Thailand were sent to study Buddhism to Ceylon. They came back from there w\th well grounded beliefs and culture of the people of Ceylon. They first landed at the town of Nakhon Si Thammarat and preached there the new culture. The

Sukhothai Kingdom was established 13th - 15th century B.E. (1157 - 1257

A.D.). The great king of the kingdom, Ramkhamhaeng sent messengers to

invite the groups of Bhikkhus from Nakhon Si Thammarat knov^rs as the

"Lankavamsa" to preach their doctrines at Sukhothai. The king promised

every help and support to this cause. Since Lankavamsa Buddhism, was well

supported by the king it finally superseded the then Theravada and

Mahayana beliefs. 16

The IQ'*" century B.E. (1357 AD.) witnessed the decline of the

Sukhothai kingdom. The king U-Thong (The first king of an ancient second

Thai kingdom) established a separate kingdom at Ayutthaya, south of

Sukhothai. This kingdom lasted for 417 years and was ruled over by 33 kings. During this period, Theravada Buddhism in Thailand actually reached its zenith of popularity." Temples and pagodas were built in great num.bers.

The temples were not just places for Bikkhus but also served as places of education, hospitals and as genera! meeting places." (Ibid. p. 10).

The temples then became an important part of Thai community and the same tradition is still continued on to this day. One more tradition which was started during this period was the practice of Thai young men being ordained at least once in life as Bikkhus (monk). Subsequently, several kings of

Ayutthaya followed this tradition. They temporally renounced their thrones to be ordained as Bhikkhus. There was a good deal of Buddhist literature both in Pali and Thai language in Ayutthaya; but unfortunately most of it was destroyed when the Burmese attacked the kingdom in 2310 B. E. (1767

A.D.).

After the fall of Ayutthaya the King Taksin established his kingdom at

Thonburi. During his short rule several temples were repaired, monastic rules were confirmed, religious texts were collected and the study and practice of Buddhism were revived. The "Tripitakas" were destroyed by fire when Ayutthaya fell and so the same were borrowed from the neighbouring countries and copied. 57

From King Rama ! onwards (1782 AD.) who moved the capita! from

Thonburi to Bangkok we find all other kings Rama !!, Ill, IV, V, V!, Vll, Vlll and

King Rama IX, the present king of Thailand (1946 A.D.) had supported the

religion to a great extent.

In 1932 A.D. the government of Thailand had been changed from the

Absolute Monarchy to the Constitutional Monarchy. The First five-year Plan,

viiich was influenced by the west, was designed to develop and modernize

the nation. The role of religion was rather sidetracked. And after 7th five-

year plan was passed, the country was successful in only one sector i.e.

economic sector in which infrastructure and new technology were introduced.

But on the other hand in the social sector a large number of social problems

such as crimes, mora! deviance etc. created havoc.

The increasing mora! decadence began to be felt as threat to the Thai

society which was earlier a very peace-loving and morally committed society.

It was being realized that unless special efforts were made to indoctrinate

the people with mora! rules and values, the process of moral decadence

would not be halted. It was then felt necessary to take the help of religion,

religious structures and religious people for the purpose of revival of moral

rules.

Now we v/il! taken into consideration certain special features of

Buddhism as practiced in Thailand. One of the prominent among them is the

concept of Sangha, the community. 18

The Buddhist Sangha

The Origin of the Sangha : Buddhist Monks

Buddhism consists of the three main components that is Trirattana

(The Triple Gems; the highest noble objects of Buddhists) namely

1) The Lord Buddha; the enlightened one. 2) The Dhamma; the Doctrines or his teaching.

'i\ Thp Qannho- thci C\rc{ar hie frill/-i\»/oro

If rOHCjf Ko I inHArot/^r^H fKo* fHiQ Ri iH/^hicm lootoH oo lortn io THoilpnH ll lliUOl *s./V^ t^llOOls^m^V.r«^ IMOL LII«^ i_flU\Jv.1IMOIII I(.^OLO

Kondanna one of the five disciples who received the First Sermon from the Lord Buddha after his enlightenment had perceived insight (Annasi) and understood the Dhamma better. Kondanna, the m.ore he learned the more he gained confidence and faith in the Buddha, then asked him for ordination

(Upsampada). In response to his request the Buddha said to him, "Come,

Bhikkhu; let the law (Dhamma) lead the holy-life for the complete ending of sorrow."

After those five (Punchavaggiya; the first batch followers of the Lord

Buddha), were ordained, the Buddha ordained another group headed by one teacher (Yasa) and his fifty four follov^ers v.-hich made the total number of ordained followers sixty. He sent all of them as the first commission to help and liberate the others out of the snare of the human misconcept of 19

happiness. He commissjoned, "Go ye forth, 0 Bhikkhu, for the gain of the many, for the welfare of the many, in compassion for the World, Proclaim the

Doctrine glorious, preach ye a life of holiness, perfect and pure" (Humphreys,

1958).

Thp mpooono nf thic r^nmrniccinn oloorK/ inHtr^otQH thpt "Rl "^'^hl^m

\A/oc not o moro o\/c+om r\f qplf-r^i ilti iroo THQ ooti\/Q oltri lictin noti iro r\f

VV<^^^ (f^^L <-4 lll

Bi iHrjI^'Qrn i^ haro omnhoci-raH Thp lr»\/o of fcillovA/mpn f:ir^ri fha oKlioation of loKoi irino for fhoir NA/plforo nura orominon+ foo+t irpc of Ri iHHhp'c toaohino in t<^»^\./«^llll^ IV,/! lllV^li VVC^IIt^lVir (^IV^ kyiWllllllV^tll IV^l-ALt-dOi^ V^l l_/\_4^^V^I lC4v^ ^V^(««1wr|llll^ III

Strong contrast with the isolation and quietism, of asceticism" (Jennings,

1948).

Buddhism is a humane way of life. It is an integral part of human

society because it teaches people to live and love one another. It is a

mission to understand the real meaning of human existence The formula of

Three Refuges (Tri-ratana) - the Buddha, the Dhamma and the Sangha - is

not useful alone for the monks but for every hum.an being who wants to dwell

in peace and harmony with all his fellowmen. After the first mission was sent

out to preach the religion, the Buddha returned to Magadha (now in Bihar).

At Uruvela, he convinced the Kassap, and the of his three brothers who had

thousands of followers by his teaching, and they were all converted by the

formula of "Ehi - Bhikkhu," and at this place he won the faith of the King

Seniya Bimbisara who offered the veluvana park to the Buddha as the site of

residence for him and his followers or for the Bhikkhu Community; Before

the sanction of this place, the Buddha and all his Bhikkhus had no shelter to 20

dvvel! in, they led homeless life. This marked the beginning of the sangha and the monestery.

Establishment of the Sangha:

As the number of the Bhikkhus started increasing day by day, there the nQQ/H wpc fp!+ t/-i foTpi ilpto n IIQO 'irtri ram ilotinno to Uopn thot r^ommi jnit\/ in order, and to facilitate eveny individual to live a good moral life. Therefore, the Buddha felt a need to lay down rules for the guidance of those v.tio devoted themselves to the call of higher living. The first rule that contributed to the establishment of the Sangha was the rule of holding the meetings on the fourteenth - fifteenth of the half month as the observance-day (Uposatha or Sabbath). "Because this rule gave rise to many others it marked the establishment of the organization of Sangha which included Uposatha service, Patimokkha recitatism, the marks (Nimitta) of the boundary' (Sima), the Uposatha hall or meeting hall, the unity in performing services (Sangha

Kamma)" (Yen Lavangkura, 1962).

When the Sangha came into its existence, initially the Buddha tried to delegate to it, its administrative powers as a corporate body. The admission to Sangha was changed to the system of Natticatutthakamma (The ordination sen.'ice) or a fourfold procedure of resolution. The Natti or a set formulas was be raised in the assembly or in a chapter of ten of fully ordained

Bhikkhus, directed by a senior person learned competent and proficient in

Sila (precept), Samiadhi, Panya (wisdom,),). The first motion or proposed

resolution (Natti) was to propose the name of a person to be ordained together v/ith the names of Upajjhaya and Achariya (teachers) wtio were selected by him before hand. The candidate was questioned about his

infontio'^ t*^ ir\(n tho C^rriar ^n*^ f' 'l^'N thci r^roltmjnorv/ roni liroirncinfc ei mh oc

rs^r^rtic' nonoont Mci hoH Ko frpQ from +h£:i Wicni lolifinofionc fn aHmfqcion

111^ ^^^V^l ivj, LI III «^ UM%^ IWV^ILM lll«^LIV^IlO VV^I C |1^IC4L^^\^ LW LllO Ul 11 I wUl lOOtl lO I i L U/1 mQ ar\r»rrt\/ol of tho orHinQlion to tho pccomhK/ If ^r^\/ oKioofion \A/;3C rajooH h\/ thp RhiUUHi ic oonctiti ifirin o ohpntor thp"^ inHi\/irli ipl \A/ac not pHmittprj onH if (.1 IV7 I—f I I I I VIM t\-4\J V^1_/l lt-7LlLvJllllM *^ *^' iGt^lV^I LliOll |ll\_(IVIV^I..4Cil VV(-4^^ il«_>k Ct^^llllLLV^V^, «^ll«^ II

no oKipption \A/pQ rpicQri tho narcon \A/OC oHmittpH to th^i OTlpr

The literally meaning of Sangha is "gathering" and more precisely the

gathered body of Bhikkhus. The way of life of the Bhikku is not only one of

severe asceticism, but it does require self - discipline and no concerns,

attachments and temptations charactering the householder's life. The

Sangha, according to Theravada tradition is the very heart of Buddhism

which reflects, "a painstaking practicality training a sensibility to

understand suffering and thus to escape from it" (Grombrich, 1982).

The Sangha, is conceived as an association of self-reliant Individuals

and its discipline is kept very strict with a view to maintain its every spirit and

purpose. The moral purity of its member must be maintained at all costs. !t

is also essential because in doctrinal term.s, the path to salvation was spelt

out in terms of m.orality, meditation and wisdom, which constituted a self

cultivation which would normally be the province only of the Sangha. The

Buddha emphasized the way of simple living, which is only possible by

cutting many unnecessary commitment to the family and community life. The Buddha told his monks to live as "islands to themselves, their own resorts", they were to be self - reliant, depending on no externa! resources. In this oaricct thci \A/CH/ r\f liwinn thp lifci nf thca mr^nU ii lot QC tho \/ir\ca\/o nroor^riKpq should be such as that spiritual goal of Nibbana (Nin.'ana) be achieved. As per this view the living the life as a monk is more than merely a means to an anrj- it io \;Qr\/ mi iph tHp o^'^ if^ itcolf Ar^r^nrHinp fo Xharqi/aHin trpHition th^ «^ll\J. ll 1^^ V^^iV tll^^Wii itlW ^^ll>_l III IVO^ufll. / \^^«.^\^l ^-4111^ K\J IIIV^lCiV«..4V.4lll LtCJ^^iklV^tl, illV^ v/prv hpart of Ri irlHhicrn lej thp Qonoho \A/t-iir^h ic o \idr\i onnrnririotQ trQJrii'^n V ^1 y 1 l^ai I «^l L^l.^WV<4l!lx^lll, lO ^IIV7 vy(^liv^tI(-4, VVtllv^ll 1^ U4 V^^tjr t^^f^l«^f.^ll«-lt^^ LlCiMlllI^ nlopp for" troinini-i inHiwiHi lol to finolK/ aohiov/o thp i iltirnqfci oopi • MiKhanfl •.^iCSoC lOi Li«^ittiiiH iii«-4iVi\u\-4Cii i.\j iiiit^iiV (^v^iiiwrw kiiO Liii.ii!iClL^^ ^\JC4i i^iiw'L/Ciiicl.

Xhp Qari'^'^^ ic thp \«/or|H'Q olHoct monoctio orHor

Monastic way of life in the Sangha gives monks a perfect springboard for higher attainments and trains themi to give less importance of worldly possessions and property. Sila, which is often termed as morality is the practicing principle of the Sangha. The members of Sangha must live their lives in accordance with the moral rules. A monk attains wisdom by observing monastic rules and by having compassion for every living thing in the society and by living in the Sangha. Wisdom and compassion are considered in separable in the Buddhist tradition.

The Forma! Organization of the Sangha:

Although the Sangha is in formal in its nature yet it has its formal organisation.

The Sangha has certain comm.unal ceremonies which are an essence of thjo formal ompnicpc Thp Di iHHho haH a Hiffprpnt oonopnt of opromonv/ \^l LlilN^ i\^llll«..4l XM'IMC4lll^^«^v>. lll«_r Lj\^\Aw4lliGlWlik X^V./1 IV^V.^'fc^ t \^ I V..'^^ i ^^1 I I Wl I V .

For him ceremony was not merely a ritual activity. They were actually the 23

joint-acts of the Sangha. They are sti!! performed the same way today. Two of these ceremonies are veny im.portant: Ordination (Upasampada) and the

Crxmrni IOQI rphoarool of i\^a DrotimoUha Tho firct hA/r> (^hontprc of thp

Khandhaka portion of the Vinaya Pitaka are devoted to the description these two ceremonies.

The relation Between the Sangha and their lay supporters is conceived

Qc of rcioinrnoal noncirocitv/- tho Qonnhca nlv/oc thci Plhammo tr\ tl-iQ loifx/ i\r\a Cl^ v>t I wv^lkyl t^\^4_4i ^^^1 1^1 ^../^^liy . I.I 1^^ vy«^i IM' <^-^ M' V ^—^^ ^' '^^ |_>I •(..41 I II I 11.^ i.\^ 1.1 i\^ it^iiV J CI Iv^ laity gives material support to the Sangha. It is believed that through this act the laity gains more merit. The Sangha and laity are essentia! to each other, they are interdependent. In the beginning, the early Buddhists who resolved to pursue strict disciplining of mind and body, abandoned their occupations and "went forth" from home. This is expressed in Pali by the phrase

"Agarasma Anagariyam Pabbjeti", i.e. to leave one's home, the basis of one's livelihood, and enter a state of hom.elessness.

The studies by Buddhologists indicate, however, that this form of homelessness was not practiced for long (Dutt, 19S0). Soon monks moved closer to settlements and took up residence in monasteries built by lay believers, v.tiere they started living communally with fellow monks. Such com..munities of Buddhists monks are really called the Sanghas Originally a common noun meaning "assembly" this >word later developed into a proper noun for the Order of Buddhist monks (Nakam.ura, 1969). 24

With the development of the cenobjtic Sangha, monks no loner remained "homeless", but joined a monastic community, in which they led a life of group religious practice. (Ishri, 1965)

AQ thp Qonri'^^ oornmi initioc r^ornp into ovictonocs thes rpon''''; rni lot /AO LI IW OCli IMI <^^ v^v./! I 11 I !«-.<) ilLi^^*^ \^t^l I |C7 II I vt_f \^/x)^ji.v^i i^^v>, t.1 i\^ I I ivji ii\0 I I ttJv'L have sought, as they had in their homelessness in the solitude of mountain caves and forests, surroundings conducive to the spiritual exercises that

\«/ni ilH IQOH thpm tn tl^Pir OOo' "^f ^^plf - colwotirvn CrnrP th'C nnint of x/ici\«/ th^ tV^^KAI\M lv_^(^0 LllC7lll t.*U \.t IWil M>-'(-4l *-" O^I I W«^IV(-4LIV>ll. ( iWlIl LillO •w'l.rlllL ^^1 VI«_fVl/, lli\^

Qpnnho pan h>p HracorihoW po an oroaniTatlon v*/Hloh rirox/iHoq an pnv/irnnnT^n* ^^C4l IMi t*>^ wot I k^W v^s-'^^x^i iw/v^«~4 Ci^J (^ii V^IM^-'IIK-^^Liv^ii vviliiw'li l^l^^vlv_4«^0 Gil OiivliOiililv^ll^ in which its members could perform, their religious practices, more effectively.

Its beneficiaries are none other than the monks themselves who constitute its membership.

The set of rules the Sangha practises as a formal organization are called as the Vinaya precepts. Though they were originally probably no more than simple rules laid down by the Buddha for the everyday conduct of his followers, in due course of time they became more systematized and more elaborate. !n the Theravada, there are 227 rules comprising the Patimokkha.

!n this context, a member of the Sangha can be defined as a monk (in Thai,

Phra) who accepts the Patimokkha rules on ordination.

The Sangha also includes novice young men under twenty who follow ten precepts. They are strictly "associates" member having different rights and duties than those of the monks.

!n the Sangha the percepts are transmitted through a strict procedure designed io preserve them in their original form. On days of the full moon 25

and the new moon, the Sangha holds the Uposatha ceremony, a ceremony of reflection on one's behaviour in the light of the precepts. On these days, all the monks (not novices) resident in a monasteny first meet in small groups in their ov/n quarters and confess to each other their transgressions of the rules.

From there they proceed to the main sanctuary (called Bote) v/here a roll is taken and a!! monks are accounted for. The assembly then listens to the rpr^ttptinn of thp pnfirP 00"? DpfimoP'^^^ n iloc A ono(^ip!l\/ trainoH rr\r\r\ie recites the rules rapidly from memory, and should be mistake even of one v\«Drd he is admonished by a m.onk who sits nearby. He checks his recitation against a written text, and asks him to repeat the mistaken section.

In Thailand, the monasteries are located in the midst of or adjacent to settlements to facilitate the daily contact between the monks and laity mainly for the purpose of begging. As community of "beggars of alms" the Sangha must physically be located within secular society. At the same time, it must offer its members the unworldly environment necessany for the effective attainment of their spiritual goals. "These m.utually conflicting conditions are met by the transformation of the space occupied by the Sangha into an environment comparable to "homelessness", not in objective terms, the life in the Wat is not outwardly very different from, secular life, but through the monks' subjective creation of an unworldly order through the conscious act of observing the precepts. The Buddhism is nothing more or less than the r\c^mcir\ic Tri lO RiiHWhlcrp ic raqli-raH \«/Horc5 mn'^'"5 i loholH thp PQtinrinl''l^ho faithfully" (Kot Prasong, 1962).

1 *• • A Vv 26

The members of secular society, through the admission and ordination ceremonies, can enter the Sangha . Once ordained, their lives are governed by the Patimokha precepts which they observe in order to maintain the Sangha's unworldly order. Transgressors are required to reflect upon . their lapses; but if one of the four major sins is Involved, they become

Asamvasa and are expelled from the order.

A provision is also made for the voluntary "abandoning of the precepts"

(Sikkha Paccakkhata), that Is disrobing. It is said to have arisen when, after monk had succumbed to sexual temptation and committed the first Parajika, the Buddha allowed other monks so tempted to leave the order. Today's

Thai Sangha allows voluntary disrobing for any motive.

The Sangha As Maintainer of the Dhamma

The Sangha is defined as a mutual benefit association oriented to raising the efficiency of attainment of their spiritual goal. Thus defined

Sangha is "a collection of people oriented to common goal who at the same time actually performed the activities necessary for its realisation (Shimitsu,

1972).

The group norms of the Sangha are the Dhamma and Vinaya the

doctrines and precepts preached by the Buddha. These have been

preserved and transmitted in the Tipitaka or three baskets "namely, the Sutta

Pitaka, the Vinaya Pitaka and the Abhidham.m.a Pitaka, Originally transmitted

orally in the Indian tradition the Tripitaka was written down in the first century

B.C. in Ceylon during the reign of Vattagamani" (Dipvamsa, 1958). This is 27

the "Pali canon" that has passed down to today's Theravadin countries. The

Dhamma and vinaya have been preserved in the Pali Canon virtually in their original form for \>/,'0 miNennia, This could become possible because of three main reasons. The first, the conservatism of the Sangha which accepted the motion that "The order should not lay dov^n what has not been laid dov.n, nor should it abolish what has been laid dovvT," This cons8p>/atism is observed as strongly to the norms of thinking, the Dhamma tenets, as it to those of conduct, the Vinaya precepts.

In Pali word Savaka (disciple) means literally "one who hears" the teaching, a compound of the characters for "voice" and "hear". It originally signified a persona! disciple of the Buddha, but in later Mahayana scriptures it came to mean "monks of the Hinyana tradition" This etymology of Savaka neatly captures the essential character of Theravadin m.onks men devoted to upholding the Dhamma and Vinaya preached by the Buddha. Their totally passive attitude has virtually precluded any active development of the teachings they hear. The same is true of even the Theravadin Scholar- monks. For example, the great Ceylonese scholar of the fifth century

Buddhaghosa was a commentator on the Buddha's teaching. He wrote voluminous commentary amounting to 1,37,000 lines but it contained "no argument or debate whatsoever". He refrained entirely from, developing and expounding new theories of his own, devoting himself to the faithful transmission of the traditional tenets. 28

The second reason is the historical fact that the consen.'ative Sangha, the community of "hearers", has maintained a com.parativeiy stable existence as transmitter of the Dhamma Vinaya.

Third, the Sangha incorporates a mechanism for restoring the tradition that is the holding of councils to overcome crises involving the group norms.

In Xhai Ipnni lano tha r^oi ini-ilo pra orxmotimQC aro rafarrari tn K\/ thp v/arKpl III IllCil iCillM^I-^M^-' Lll^^ V.'V^^-ll l^^ll^^ dt \^ yJf^ll\\^l.llii^j

One function of the Sangha, then, has been to maintain and transmit the Dhamma and Vinaya. Therefore, as long as the Sangha is properly maintained, the true Dhamma and Vinaya will be maintained and transmitted without interruption." If we look at the dynamics of the Sangha formation, the

Sangha can be regarded as a mutual - benefit association expected primarily to function to raise the efficiency of its members' religious practices; The

Sangha thus plays very significant role in moral socialization of its ov.n

members and the laity. It is here that the rules of morality in the theology of

Buddhism are not only taught but are also exemplified through actual behaviour. The Sangha or the monasteries are cradles of teaching and

learning morality.

The secular functions of the Sangha (monasteries)

The Sangha's secular functions have contributed significantly to the

Buddhism's survival as a religion. The secular functions of the Sangha can broadly be dichotomized into the creation and preservation of culture, and the transmission of culture. These are essentially educational functions.

!n traditional Thai Society, the Buddhist Sangha played a great part as

a centers of creating and preserving cultural values. In the field of literature,

for example, the monasteries produced a substantial corpus of Buddhist

writings. The celebrated works of Buddhist literature include "Triphumikatha"

a discourse on the Three Worlds which is said to have been written by the

Sukothai king Lithai in 1345 and which is a Thai version of the life of the

Buddha; and also Mahachart Kham Luang, which is based on the Pali

Vessantara Jataka and Traiphumikatha.

The monasteries or the Sangha also gave im.petus to the development

of arts and architecture. Numerous morals depicting the Buddhists ideas are

adoring the monasteries across the country.

The monasteries were also the Hospitals in the traditional society.

That the medical knov.'ledge was transmitted through the monasteries is

reflected in the fact that the headquarters of Samakhon Rongrien Phaet

Phaen Bo-ran (an association for traditional Thai medicine) is located in Wat

Po in Bangkok. Astrology (Horasat) and the associated Mathematical skills 30

were also presented in the monasteries as was literal and grammatical knov.'ledge. This can be ascertained from the facts that former monks v.-ho took up government sen.'ice were appointed to the Department of Royal

Astronomers, the Department of the Royal Physicians, the department of the

Royal Scribes, and other Department dealing with religious and legal affairs

(Watt, 1966).

Thus the Sangha was small intellectual elite group in traditional society which contributed to the creation and presentation of cultural values.

!n transmitting traditional culture, the monks naturally played a major role as educators and the monasteries as the educational forum. The same tradition, more or less is continued in the modern period.

Educational Functions.

For several centuries, until the Prim.ary Education Act. that was promulgated in 1921 was enforced nationwide in 1935, education in Thailand was in the hands of the monks residing in the monasteries traditionally a boy of 7 to 10 years age might be sent to a monastery as a "Temple Boy"

(Dekwat), where he became the pupil (Luksit Phra) of a particular monk.

Whether a resident in the monasteny or at home, he performed chores for a

respected monk called Archan; receiving in return a rudimentary education,

mainly in the reading and writing of Thai (Anuman Rajdhon, 1966),

Between age of eleven and thirteen years after he shaved his foreluck

(Chuk), a boy m.ight be ordained as a novice. At this age he would learn the

Sutta v,/hich he was not taught as a "Dekwat" and is an opportunity to study 3]

Other subjects, like astronomy, mathematics, Pali and verification. !f by the age of about twenty he was still at the monastery, he would be ordained as a monk and would undertake to obsen.'e the 227 percepts.

The custom of "Buat Rian" was also significant to the Sangha's sun.'ival. Like "going forth" to make merit, it came to constitute major channel of recruitment into the Sangha from the genera! populace. Dekwat can still be found in today monasteries.

Although in the m.odern period the formal education of children has been taken over by the government, their parents expect the monks to give them informal moral education. !n Bangkok, monasteries are now wdely used as dormitories by students from, the provinces attending schools in the capital. They come under the Sangha's supervision as "Dekwat".

Education after ordination is directed to enhancing the monk's knowledge of Buddhism for which Thailand has a long tradition of conducting ecclesiastical examination. When, after a period of months, years and decades, a monk leaves the robe, he is not looked down upon as a drop-out but is respected by society. This is because the Sangha has been traditionally seen as an educational institution. The Sangha provides an opportunity to children and adolescents to have the education unobtainable elsewhere, and Thai society values such education with great admiration

Phra Dhammapido (Prayut Payutto) enum.erates eleven functions of the

Buddhists monasteries in the traditional society. It was a school, a welfare institution for the poor, a hospital, a travelers' lodge, a social centre, 32

recreational centre, a summary court, an arena for the creation and presen.'ation of art works, a store for jointly owned property, an ancillary institution of the administrative system and a forum for ceremony (Prayut

PhraMaha, 1969).

!n al! the areas of Thailand, people both empirically and statistically speaking are "born into" Buddhism. On an average, the kingdom contains one monastery per 4.6 square kilometers. Every village has a monastery, which has religious and secular roles to play in the villagers' life. "!n Thailand in particular, Buddhism still plays a vital role in socialization, which is basic process by which the individual internalizes the principle values and sym.bols of his society and masters how to express these values according to certain standards thus becom.ing integrated into that society" (Theodorson, 1968).

In rural Thai society the children at home, at school and in the monastery, become familiar from an early age with the Buddhist doctrine of

Karmic retribution that "good deeds bear good fruits, bad deeds bear bad fruits". They are taught the acts of merit making as a means of securing relative happiness in the cosmic hierarchy. They also learn how to perform such Buddhist actions as reciting Sutta, joining hands in prayer, kneeling in worship, and using the Buddhist symbol.

This learning is not meant to train oneself as a Buddhist but forms an

integrated part of the genera! process of socialization. The Buddhist values and symbols are not learned as a special category set apart from, the Thai values and symbols and people normally never find the distinction between 33

the two. This is v.tiy Buddhism is said to be "inherent" in the Thai nationality,

and the Thai and the Buddhist are often regarded as synonymous. No doubt

in a!! these respects the Sangha plays a very important role in shaping the

entire profile of the people of Thailand. The impact of the Sangha can be

seem almost every\A,'here on the behaviour of individuals and on their social

interactions.

Although the Sangha is effectively incorporated in the governmental structure at the higher levels, it does not necessarily mean that the Sangha is

a loyal servant of the government. As a traditional institution in Thai society

the Sangha derives its legitimacy from, the King and not from the Prime

Minister. Religion and Kingship are associated with the minds of the people

as mora! forces and important national symbols. The government may have

more power, but it lacks the prestige of both religion and the monarchy.

Some western writers who have written on Theravada Buddhism refer to the

monks as "Priests". It is not a correct comparison. The Bhikkhu or the monk

in Buddhism should not be seen as fulfilling the same role as the priest in

Western Catholicism. And yet he is not simply and quietly engaged in study

and meditation within the monastery" (Hester, 1973) Undoubtedly the Bhikkhu

is a living means to carry the message of the Buddha. He inspires the people

v\/ho come in his contact or the society he lives in by his exemplary life and

deeds. The novice by and large gives his alms to the Bhikkhu, and studies

and meditates under his supervision and guidance. But the Bhikkhu's status

is far greater and far revered in the sight of the laity. The Bhikkhu spends 34

much of his time with the society: preaching teaching, counseling, healing,

and even administering community projects.

The Role of Buddhist "Vlonks :

The role which the Buddhist monks play in relation to the common

lov/rnpo hpo mqnw riinnonqirinq Althr\iinh it io not qi irnrioipn tr\ finH tHot fhoro

are certain discrepancies between the idea and its practical realization; A

rr\rin\^ fiillw Ho\/(~itoH irt tho toqnhinn nf thd nhomma U-nnxA/c hie Hi itipc tn\«/orr(o

tho onf^'pt*' Pfl""!*' P!!'^'^Hiet r{r\nirirya \»/oq tho nrnncirtv/ r\f ca rQlinioiio ollfo nf

mendicant monks whose aim was to reach Ninyana by perfecting their

understanding of the Dhamma. According to scholars of Pali literature one of

the oldest parts of the scriptures is the Patimokkha section of the Vinaya-

pitaka which comprises 227 highly specific rules of conduct prescribed for the

Bhikkhu. The monk who has gone through these rules thoroughly will

ordinarily leave no attempt to fulfill his obligations to the society, as defined

by these rules.

A monk is supposed to be highly mora! in his commitments; he

racntanic hie loprninP PT^ ohopr\/p

capacity. He spends a good deal of his time in the Sangha and goes under

very regorous training to live up to the expectation of his superiors and

people. Any man who becomes a m.ember of the Buddhist Sangha

automatically enters into a special relationship with the lay society he has left

behind. In that he confers m.erit upon them in return of the material support

which he gets from them as a part of their duty. Although all the Bhikkhus are 35

equally eligible to minister to his spiritual needs the householder \vho is preparing to sponsor a merit-making ceremony recognizes nevertheless that he is under an obligation to invite particular monks v.tio are relatives or friends as well as has a more generalized obligation to invite a fev/ members of his local Wat (Monastery) Com.m.unity.

In the past monks played every important role in the field of education.

With the spread of modernization in the countr>', the monk's role as an educator was marginalized. The monastic schools are replaced by the government schools. However, the role-playing of the monks in education has not been completely vanished. The Government still need monks v/ho are capable of indoctrinating the people with morality. Jane Bunnag has observed "In Thailand today increasing emphasis is being given by the

national authority to the function of the monks as priests and shepherds of the people. At the beginning of this century the Bhikkhus role as a school teacher was usurped by the introduction of state education to Thailand. The

increasing economic complexity and specialization common to the urban

situation restricts still further the monk's sphere of activities" (Jane Bunnag,

1973).

However, there have been certain recent moves by the government

vi'orking through the Department of Religious Affair in the ministry of

Education to train monks to help the people and government in executing the

community developm.ent projects in the underdeveloped areas of the country

and generally also to refurbish their role in the community by establishing lay 36

religious associations and teaching courses to householders ^Atiich are run by the monks themselves. These new trends and developments have important implications for the future position of the Buddhist Bhikkhu in Thai society.

However, individual reactions from monk community as well as religious minded people to this developments need to be taken a note of

Some people consider such added role for the monks is not desirable and not suitable for them. They should not be actively involved in the practical and material affairs of the lay world, especially v.tien the activities in question have even some political implications, Jane Bunnag's view is also noteworthy

here "An alliance of this nature between the government and the Sangha was felt by these people to be to the credit of neither party. Some more

cynical and perhaps more realistic observers view the desacralizing of the

monk's role as a sine-qua-non of his retaining any kind of function in modern

Thai society, which they see as becoming increasingly secularized and

urban. Many attributes of the monkly role have already been taken over by

specialists. The choice presented to the monk would appear to be that of

losing any real social function whilst maintaining a semi-divine status, or of

increasing his involvement with the lay world at the cost of diminishing his

special prestige." (Ibid, pp. 84-85).

CeremoRJa! Contribution:

As mentioned above, monks play different roles in Thai society. To

perform rituals in religious function is an important vita! role of the monks in

Thai community. The Thai Buddhists, passes his life through numerous 37

ceremonies from the birth up to death. Most of Thais get involved and participate in religious functions such as Giving-alms, Ordination, Marriage,

Cremation etc.

But there is a ceremony which is regarded as very important for a!!

Buddhists. !t is the Kathin Presentation Festival v.tiich is organized annually at the end of Buddhist Lent (Phansa) i.e. during October-November. It is said that "Who so ever gives the alms at this tim.e will get a lot of Punya (Merit)".

The Thot Krathin ceremony has been a monastic service since Buddha's time. Krathin ceremony giving of three sets of robes to the monks, now it mostly involves donation money to support the temples.

Role Norms and Behaviour:

A Buddhist is by definition, a person who reveres the Triple Gem, the

Buddha, his Dhamma and the Sangha of monks. In any merit - making ceremony (this function is arranged by the Buddhist laity to offer alms to monks to have a good luck and prosperity) both the monks and the laymen are present. They recite in Pali the formula of the Three Refuges, which expresses their belief that the Buddha, his teachings and the Bhikkhus who study and preserve that later can help them, overcome the sufferings vi^ich are inherent in this m.ateria! world. The Buddhist laym.en, moreover is expected to conform as closely as possible to certain moral injunctions known as the Five Precepts which require; (1) abstinence from the destruction of life:

(2) abstinence from taking what is not given; (3) abstinence from, fornication;

(4) abstinence from speaking falsely; and (5) abstinence from spirituous 38

Strong and maddening liquors wtiich are the cause of sloth. It is customa,^ prior to any merit-making ceremony, that the lay leader of the congregation to request the most senior monk present to recite these five precepts. The congregation of householders then repeats the same, in unison after the monks. These Five Precepts provide genera! guidelines for social action.

Jane Bunnag observes "!t is generally true to say that to give support to the

Sangha in a ceremonial context is felt to be more meritorious than the act of presenting alms to the Bhikkhus or their begging-rounds." (Ibid, p. 146)

Thus here one can see the interdependence between the monks and the lay society. The monks help the laity in m.erit-making. In return the laymen help them for their physical sustenance. There is also a practice of monks in any village or town to take an active part in the religious life of the

community as they have a greater knowledge of the Sangha. Therefore,

there always exist friendly relationship between laymen and monks. They

work together and for each other. The elderly men who are in the stage of

retirement from work are unlikely to be actively involved in the arrangement of

merit-making cerem.onies either public or private. It is usual for them, to live in

the household of one of their married children, who attends to the family's

religious affairs on behalf of the in v.tiole group.

The Buddhist society of Thailand is unique in its structure mainly in the

sense that both monks and laymen work together to be useful to each other.

It is expected that the Buddhist monks as v/ell as lay adherents would

maintain and strengthen their mutual relationship and faithfully fulfil! their 39

duties to'/.-ards each other. Since this kind of relationship persists between the monks and lay persons Buddhism and Buddhist society are still intact in

Thailand.

This mutual dependency is a wonderful example of co-existence. The people all alone and unconcerned for others but think of other's need and toy to be useful to each others. This mutual understanding m.akes Thai society more closely knitted, united and friendly. There are three prominent features of the relationship of the lay adherent with the monk. They are:

(i) the lay adherent provides the monk with m.aterial support but it is not done for any material benefit but is done as a merit making deed, because the monks are considered to be virtuous.

(ii) he hopes in turn that the m.onk v^ll train him in the Dhamma; and

(iii) he is deeply convinced that Buddhism stands for an invaluable treasure thoughts and ideas which he too should share with the monks who, as the spiritual heirs of the Buddha are the promoters of mora! and spiritual welfare in society. One notices that day to day life of the individual and

Dhamma are ver>' closely interrelated in Thailand social and religious aspects

are so integrated with each other, that no one can think of one v\'ithout

referring to other. A majority of people in Thailand think that the monks

should remain monks in the traditional form, only. They should only fulfil the

demands of people regarding rituals and m.erit-m.aking. Their activities

should be confined only to the preaching and practicing of Dhamma. 40

It is generally believed by the Buddhists that it is auspicious to approach to, associate and to hear the monks. Therefore, a lay adherent is advised to serve the monks with v/hatever he has and to pay him the homage of five fold prostration. The source suggests - "The lay adherent who waits upon the various monks in order to support them with alms - food, robe, lodging, and m.edicines is declared to be one who enters into the right path of the lay adherent - the path v/hich brings him a good name in society and leads him to heavenly existence." (Angutara Nikaya, 1948 p. 65)

Layman's behaviour towards the virtuous monks is in agreement with the popular belief that the monks are of upright good, noble, dutiful and agreeable habits. They are therefore considered to be worthy of gifts and hospitality. The lay adherent should serve the monks by treating them respectfully by actions, words and thoughts, keep his house open for them and invite him there. He should support them with the four kinds of available and suitable alms (i.e. food, robe, lodging, and medicines) m.entioned above.

Such a gesture of the lay adherent also underlines his moral relationship with the monk. The lay adherent recognizes the m.onk as a mora! being, who

possesses wisdom, and considers him as a real guide, adviser, a competent

teacher of the Dhamma, who inspires him, profitably for his worldly life and

even in what is to be followed and practiced for the attainment of the final

goal (Nibbana).

Such a respectful and honorific position of the monks in Thai society

underlines the importance of religion amongst the lay adherent. No lay 41

adherent can do any thing wrong or disgracefu! to any monk. The Buddha

allowed the order of monks to boycott a lay adherent by refusing gifts from

him and by making no contact with him, if he does not show them respect.

(Pali text Society, 1948).

The rules or m.orality are highly respected in the Thai society.

Xhprpfr\ro o nrimo Hi it\/ of fho rnnr^W +rix*/prHo tho lov/ pHhoront ic to oonHi ipt

himoolf pc Q moHol tooohpr inci^''"! lotorc oi iiHa onH nr'"'''"'^*''^'' i^f moralitx/ onrj

other spiritual values in society.

The com.plete and comprehensive definition of a monk can be worded

as "one wtio develops a heart of goodwill (Metta Citta) and cultivates a heart

of goodv^'ill is called a monk. He should fcllov,' the master's way of living and

give advice to the laymen. He should not live his life uselessly only by

consuming the alms given to him by the people. (Angutara Nikaya, p. 69,

1948)

The monk performs many dimensional duties in the society. "He

restrains the lay adherent from, doing evil things, exhorts him to do good

things, loves him with a compassionate heart, guides and teaches him what

he has not learnt, corrects and purifies what he has learnt, and shov.'s him the

way to happy existence in heaven" (Digha Nikaya, P. 191).

For the Thai people the monks are considered necessary to maintain

and to safeguard their religion. To have religion is to be civilized and to enjoy

spiritual well being. Moreover, monks are necessary for the ritual expression

of the population since they officiate at merit making ceremonies; and for 42

Thai people as per Buddhist theology to earn goodness (merit, punya) to attain Nibbana or to make the next life a better one; is the must important goal of life.

The opinions of some m.onks as quoted by J.A. Neil Mulder makes their view point regarding Buddhism very clear. They argued "A pure

Buddhism would operate as a vita! m.oral force in Thai society, encouraging

• hp n^Onlci to mpl'P morit cxnH to nctra fr\r oaoh othor'o \»/plforp thprpKw nrornotinn thp nryi intrxi'c >*/olfprp" tt\Ai liriar lOT'^^

Some leading senior monks in Bangkok today also em.phasize a more active involvement of the monks in social welfare activities because the

Sangha's involvement in social welfare activities predates that of the government. According to them the Sangha should actively support the community development programs of the State. Both the Buddhist universities (Mahachulalongkorn and Mahamakut) in Thailand since 1963 have programs of giving training to the monks to carry out the task of rural upliftment.

These monks will not only be engaged in social welfare activities but will teach provincial monks the techniques of modern welfare work. Since

1968 there has been a similar programme of the training the Buddhist nuns at

Mahamakut Buddhist University.

The argument of these senior monks in Bangkok is that monks should be well trained and be conversant with modern subjects if the monkhood is to continue to remain respected. Next to being spiritual leaders they must also 43

o intpllor^ft lol lopHoro in tha r^rM-nmi inl+\/ Tho n irol \A/ot r^nntini icsc in, Ko thp b^^ III k^l l«^V^L<_41,^l l\^G l«^IC4l VWI^l \^>^t I (. M lt^\^v^ tW K/«>^ ij 1^

socio-re!igious center of the village and the monk are expected to cooperate with the secular provincial and district authorities in their activities. They stress that the trained monks would work more effectively than the government employees because they have a deep religious concern for the welfare of people. It is necessary here to make more clear the notion of

merit-making." Thai religious behaviors is a syncretism of Hindu-Bramanic animism and Buddhist beliefs and rituals. The Hindu-Bramanic segments of this religious complex encompass state ceremonies at the societal level (e.g.

the blessings of grain and the royal ploughing ceremony) and also the rituals

at the personal level (e.g. marriage, the erection of the guardian spirit house

and the worship of the gods and symbols). There rituals promote good

fortune prosperity and fertility (Ibid, p.1). At such occasions the Buddhist

monks officiate as the main function arises.

To achieve a meritorious life a Thai must acquire a merit (Punya or

Bun). The acquisition of merit is possible by doing actions in accordance with

the Buddhist teaching (Dham.ma or Tham) Therefore m.erit is right behavior

and a goal in itself resulting In the creation of feelings of security, consolation

and well being. Merit must be understood against the background of the

doctoring of karma the Hindu-Buddhist law of cause and effect. This law

states that every act has some ultimate and associative reward or punishment

either in this life or in the next one. This concept is succinctly expressed by

Ingersoll saying that "Our merit is the result of that we do, say, feel. The 44

good that we may do and the reward that may receive is merit (Bun). Evil choice and the punishm.ent they bring us is demerit (Baab) (Ingersol! 1966:

79^

Thailand is a society where religion and traditional institution have

remained largely unchallenged and highly respected and revered. Buddhism, and monarchy are ^A'0 such institutions. They provide strong emotional feelings of common culture and destiny. Showing respect towards these two

institutions is considered as a genuine activity of every Thai. Thai people

believe that such a behaviour would be useful to them to get merit and

ultimate salvation.

One finds the Thai life and Dhamma are closely related with each

other, Social and religious aspects of life are together. The monks play a veny

important role in upholding the high moral values in Thai society. They are

the hall-marks of unity of social and moral. The monastic order i.e. Sangha

through its monks work for the spiritual and moral welfare in society, and a

monk in his capacity of guide, teacher, philosopher, and friend, indicates to

the ruler the path of righteousness (Dhamma), advises and exhorts him not

only to promote and propagate it, but also to apply it to the social sphere.

Unless Dhamma applied the secular sphere of life, it will lose its hold even on

the monastic life. Being concerned with the presen.'ation of righteousness,

the monk's advice never tends to cause and promote anything but humanity

and peace, moral development and spiritual welfare. Such a wonderful blend

or combination of morality and spirituality is a hall mark of the identity of Thai 45

society. By his actions and behaviour, the monk relates the above mentioned essentials to the society. !t is a solemn duty of a monk to help a lay adherent to live the 'right course of practice' From a common lay person to the king, a monk is regarded as right person to understand the Dham.ma form.

We have so far so far tried to understand the nature of organization of

Buddhism and of interrelations between religion, m.onasteries and monks on one hand laity and society on the other, in the context m.ora! education.

We will now focus our attention on the problem under consideration.

After the advent of people from the west particularly the Christian missionaries, the process of transformation started in the Thai society. The

Thai government became awakened to the needs of modernizing the society. It realized the significance of modern, esoteric scientific, technical and secular education in bringing about the modernization of society. Since then the education system underwent certain dramatic changes. The government established a few universities devoted to modern learning. New subjects to be taught were identified, course structures and syllabi were framed. The monasteries now did not remain the only centers of learning.

Schools, colleges and universities became the other avenues available to the people for education. As a consequence of these development the role of monasteries and the monks in education was slightly marginalized.

Along wnth modernization and urbanization there emerged serious threats to the stability and order of society in terms of increased prostitution, crime rate, drug addiction etc. As said elsewhere, this was attributed to the 46

weakening of the mora! fabric of society. Although the educational, role of the religious structures was reduced to a great extent, yet, religion, religious structures and monks continue have their traditional prestige and significance in society. Here it must be mentioned that although the government established modern universities still it did not neglect the study and training of Buddhism. It also established a couple of universities fully devoted to the Buddhist studies. In the given situation government and

people ver>' naturally felt a need to cultivate moral principles and values in

the minds young generation through moral and religious education. So, a

scheme of giving moral and religious education to students under the caption

of social studies was introduced in the high schools. The schools were given

an option of inviting the monks to teach these subjects. Accordingly quite a

few schools involved monks in the teaching of these subjects. It was an effort

to bring together the modern system and traditional system of education

together. It was an effort towards the revival of role of religion in bringing

about moral regeneration of society. It can also be viewed as an endeavour

to rejuvenate the relationship between education and religion in Thailand.

This research work aims at studying the traditional involvement of

religion in education in Thailand and also the response of students and co-

teacher to the scheme of teaching Buddhist studies and involvement of

monks in it. So this piece of research has become partly conceptual and

partly empirical. 47

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I lni\/Qrcitv/ -IQy^ n 1 3