THE ROLES OF THE Introduction BUDDHA IN THAI MYTHS: had been practiced in Thai REFLECTIONS ON THE society long before adopted ATTEMPT TO INTEGRATE . Traditional accounts relate that BUDDHISM INTO THAI Buddhism was introduced to after LOCAL BELIEFS1 the third Buddhist Council at Pataliputa (modern Patna) in the 3rd century BE. Moggalliputta Tissa had sent out two 2 Poramin Jaruworn Buddhist , the Elder Sona and the Elder Uttara to the Suvarnabhumi Abstract region. After that initial introduction, evidence shown in inscriptions and myths that Buddhism was received from Ceylon at This article aims at identifying the roles of various points in time.3 One may ask why the Buddha in Thai myths in order to Thai people were so receptive to Buddhism, explain how the Thai were able to integrate which was a new , and why Buddhism into their indigenous beliefs. Buddhism came to play an important role in Certain myths played an important role in the Thai people’s lives, replacing the recording the conflicts in the minds of Thai indigenous religious beliefs. ancestors as to whether they should continue to hold to indigenous beliefs or Myths are a form of narratives that existed whether they should adopt Buddhism. The before written records. In Thailand, both roles played by the Buddha in certain myths oral myths and written historical myths can reflect the fact that the Buddha took over be found. The historical myths are usually roles that were once performed by local composed of two parts: a mythical part . Such roles were the provision of which relates events, followed fertility, light and water. Attitudes of the by a historical part which tends to be Thai embedded in the myths offer insight chronologically dated. into the mechanism through which Buddhism was able to be integrated into the In this article, the role of the character of indigenous system. the Buddha in various myths is analyzed to explain how the Thai accepted and integrated Buddhism into their religious system. 1 This article is a part of a Ph.D. thesis entitled Conflict and Compromise in Thai Myths which The Buddha in Thai Myths was financially supported in part by a

Chulalongkorn University Graduate Scholar- ship Commemorating the 72nd Birth Aniversary Thai myths are of various in kinds. There of H.M. King Rama IX and by The Royal are myths that explain nature or natural Golden Jubilee Ph.D. Program Scholarship, The phenomenon, such as creation myths, Thailand Research Fund. myths, solar and lunar eclipse myths, and

2 Lecturer, Department of Thai, Faculty of Arts, Chulalongkorn University, . 3 See Visudh Busyakul (2002); Piyanat Bunnaag (1991).

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rain myths. There are also myths that to make a hole in the giant gourd through explain the origin of culture heroes, and which people of various ethnic groups myths of ancient places. Moreover, there could crawl out. are myths concerning the introducing of Buddhism to the Thai-Tai region, such as The gods and the fragrant soil myth type myths of the Buddha’s relics, the Buddha’s though does not tell stories about the footprints, and the images of the Buddha. creator but focuses on the origin of man. Lastly, there are myths that explain . This type of myth relates that human beings Given the wide range of myths transmitted descended from heaven. Devatas, , by the Thai-Tai, it is of importance to study came down to earth where they ate the how the myths reflect the religious beliefs fragrant soil at the beginning of the new of Thai people. The author has found that cosmic age. They then became earth-bound the Buddha in Thai myths played a variety human beings. The male and female of interesting roles. devatas copulated and had children together.4 The Buddha as World Creator The first and the second types of myths Creation myths are stories about how the relate that Pu-Ya, who are local gods, world, human beings and nature were created the world and human beings, or that created. Thaen, another local , gave birth to a man by bringing a giant gourd, which The content of Thai creation myths can be contained humans inside, down from categorized into three broad groups, which heaven to earth. We can see that these kinds are: Pu Sangasa–Ya Sangasi (Grandfather of stories did not mention the role of the Sangasa (ปูสังกะสา)–Grandmother Sangasi (ยา Buddha in creating the world and human beings. สังกะสี)) myth type, the giant gourd myth

type, and Devata (deities) and the fragrant There are, however, certain versions of soil myth type. such creation myths which mention the role of the Buddha in creating the world. In the The Grandfather Sangasa–Grandmother Pu Sangasa–Ya Sangasi myth type, certain Sangasi myth type focuses on the creation versions state that the Buddha explained to of the world and the first man and woman. his disciples about the world and The stories tell that Pu-Ya (Grandfather – cosmology. The Thai Khoen (Chiang- tung, Grandmother) created the world and/or ) and the Thai Yuan (Northern human beings first, then they made 12 Thai) myths mention that after Pu–Ya had animal toys out of clay for their 12 created the world there would be Buddhas children. The stories always end with the born and enlightened on the Indian sub- statement “Pu-Ya were ancestors of people continent. today.” Moreover, two versions of (North- The giant gourd myth type focuses on the eastern Thai) myths describe the role of the time of the world after the deluge when Buddha in different ways. Thaen (แถน-the sky god) brought a giant gourd down to the earth. Then he used a pointed iron rod that had been heated in fire 4 Siraporn Nathalang (2004b: 81-98).

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The first version: Pathamamula (ปฐมมูล), a The Buddha advised Pu-Ya to make northeastern Thai version from Ban merit. The Buddha mixed dirt from Nonglom Temple, Muang District, his body with water and soil and Mahasarakham Province states that: sculpted it into Mount Sumeru and Mount Sattaparibhanda. The Buddha explained to the enlightened disciples that at first The first version integrates Pu–Ya which there were no and sun. Only represents the indigenous belief air and wind existed. The wind incorporating the Buddha by saying that Pu blew to create water, and there was was reincarnated to be born as the Buddha. Ananda fish in the water. The giant In the second version, it is claimed that Pu– fish rolled up the land and rock. Ya was created by the Buddha. These two There was Putthangkaiyasangasa* versions may differ in detail, but they both (ปุตถังไคยะสังกะสา) to guard the land and imply that the Buddha was superior in there was Itthikaiyasangasi** (อิตถีไคยะ status to the local gods. The Buddha was สังกะสี) to guard the rock. Pu-Ya the world creator that had higher status than created plants and animals. They Pu-Ya, who were the world creators had five children. Itthikaiyasangasi according to the old beliefs. This obviously died and was reincarnated as earth. shows the attitude of the storyteller who Putthangkaiyasangasa died and was told these two versions, that Buddhism was reincarnated as a bird. Both of them superior than the indigenous religion. were reincarnated many times and then became enlightened as the These two versions of the Pu Sangasa–Ya Buddha. Sangasi myth type were an inversion of the indigenous Pu-Ya type mentioned before. The second northeastern Thai version: In the indigenous version, Pu-Ya created Mulapathamapanna, (มูลปฐมปนนา) from Ban the world first, and only later was the Nonglom Temple, Muang District, Buddha born; in the Buddhist version, it Mahasarakham Province states that: was the Buddha who was born first and then created Pu-Ya. This changes the status The Buddha explained that of the Buddha to world creator, replacing previously the cosmos had nothing. Pu-Ya, the creator in the old beliefs. There were no sun and no moon. The Buddha meditated and he The Buddha as Fertility God perspired. He mixed dirt from his body with water and soil, and sculpted it into Pu Sangasa and Ya Rice is the staple food of the Thai, and rain Sangkasi. Both of them ate is the main factor in growing rice, and light ambrosia so they had no . But affects the growth of all that lives. In Thai when they ate rice they had lust and myths, there are stories telling that rice, rain then they copulated. They had eight and light came from supernatural beings children. They gave their children that granted these things out of compassion eight kinds of animals to play with. for human beings. If human beings did wrong and did not the supernatural beings properly, they would be punished and would suffer from drought. The stories * give forms for Grandfather Sangasa. ** give Pali forms for Grandmother Sangasi.

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like this appear in rice myths, rain myths There was a famine. The Buddha had to and the solar and lunar eclipse myths. make a journey to ask the rice to come back.5 The Fertility Role of the Buddha in Rice Myths The stories of the relation between the rice goddess and the red-eyed seer myth type The indigenous god that gave fertility to relate that previously the rice goddess was a rice is the rice goddess or Mae (แม celestial being who sacrificed herself to be โพสพ-Mother Rice). Sometimes she is called born as rice. She went to the red-eyed seer to ask about people’s suffering on earth. Ya Khwan Khao ( Grandmother ยาขวัญขาว- But when the red-eyed seer opened his Rice) or Pu Khwan Khao (ปูขวัญขาว- eyes, apocalyptic fire burnt her to ashes. Grandfather Rice). The story about the rice The seer then recreated her. When he goddess appears in myths that can be understood that she wanted to classified into three myth types, namely, the herself to be human food, he beat the rice hitting and selling rice myth type, the kernel all over the sky with his stick to conflict between the rice goddess and the make its size smaller and easier to eat and Buddha myth type, and the relation to plant. People then had to worship the between the rice goddess and the red-eyed goddess of rice. seer myth type. Out of these three types of Thai rice myths, The stories of the hitting and selling rice the stories of the conflict between the rice myth type always start by mentioning the goddess and the Buddha myth type size of the rice grain. In the old days, the explicitly mention the Buddha. In this type rice kernel was very big. Rice flew to rice of myth, the character of the Buddha is put barns by themselves. The owner of the rice in opposition to the rice goddess. The barns was often a widow. Later, the widow following is an example of a version beat the rice so the rice was angry and flew belonging to this myth type. away. Hence, there was starvation. People had no rice to eat. They had to plead with Ya Khwan Khao, (ธรรมยาขวัญขาว) a Khwan Khao to come back. Later on, Tai Lue story in Sipsongpanna version, Khwan Khao ran away for a second time summarized by Prakong Nimmanahae- when someone sold rice, and there was a minda6 states: second famine. People had to beg her to come back again. In Rajagaha city, human beings, deities, Indra and Brahma gathered The stories belonging to the conflict to listen to the Dharma of the between the rice goddess and the Buddha Buddha. There was a rice grain myth type always start with that the rice turning to be a woman standing goddess present together with Buddhist among the people and deities. Then monks. She did not pay respect to the the people asked her the reason why Buddha. The Buddha then asked her reason standing among them but not paying for not paying respect. Khwan Khao then respect to the Buddha. Ya Khwan replied, “Rice is great boon to human beings and used to feed all the Buddhas.” The goddess of rice, being upset, ran away. 5 See Siraporn Nathalang (2004b: 99-113). 6 See Siraporn Nathalang (2002: 104-105).

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Khao then replied that she was Thirdly, that the Buddha gave people the superior to the Buddha so she would rice grains he got from Ya Khwan Khao to not pay respect to him. Then, she ran grow and also taught them how to worship away to stay in the dark world for rice implies that Buddhism accepted the fifteen years. The people then significance of the local religion. suffered from starvation. They could not find even one grain of rice. Furthermore, this kind of story reflects that Indra, Brahma and the four main when there was starvation, the Buddha gods of direction then went to see could solve the problem. The Buddha was the Buddha and told him that people the one who brought the goddess of rice suffered from starvation because Ya back. It shows that Thai people believed Khwan Khao ran away. The Buddha then had to ask her to come back. He that, though the Buddha was challenged by grasped her arm and put her in his the indigenous power, he was the victor in bag. Ya Khwan Khao said that if the the end. The rice goddess had to come back previous Buddhas did not eat rice to serve as food of the Buddha and people they would not be able to be again. Some versions stated that the rice enlightened. She sacrificed herself goddess had to pay respect to the Buddha by turning to rice kernels. The before coming back. Moreover, the myths Buddha then grew rice. People then say that the Buddha taught people that they had rice to eat. The Buddha taught had to respect rice. The Buddha’s role in people to worship the goddess and the myth is later used to explain why offered her flowers and candles. He people should pay respect to rice and why also taught the people that in times people had to perform a to worship of famine, they should chant the the goddess of rice. Dharma Ya Khwan Khao and worship Ya Khwan Khao. The Fertility Role of the Buddha in Solar and Lunar Eclipse Myths This version of the rice myth suggests several interesting points. There are four types of solar and lunar eclipse myths7: the frog eating the moon or Firstly, the Buddha was challenged by Ya the sun myth type; Rahu eating the moon or Khwan Khao, who was a symbol of the the sun myth type; the quarrels between indigenous religion, since Ya Khwan Khao siblings myth type; and the elder brother did not pay respect to the Buddha. The visiting the younger brother myth type. message here is that the indigenous religion needed some kind of recognition and The frog eating the moon or the sun myth gratitude. type tells a story about a frog that flew into the sky and ate the suns and the . Secondly, when Ya Khwan Khao ran away This was because there were twelve suns because she was upset that people did not and twelve moons in the sky. The weather recognize what she had done for the had become very hot because of too many Buddha and the people, the Buddha had to suns and moons. The frog continued eating ask her to come back, and this implies the the suns and the moons until only one sun exercise of power of the local religion, such and one moon were left. People had to bang that Buddhism had to yield to that power.

7 See Pathom Hongsuwan (1999).

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on bamboo to frighten the frog so that it Once up on a time, there was a rich would stop eating. man with two daughters. Later the rich man and his wife passed away Rahu eating the moon or the sun myth type and left a fortune worth 880 million was inspired by a Hindu story about the to their children. The deceased rich churning of the ocean of milk. Rahu man’s children wanted to make secretly drank a magic elixir. The Sun God merit for their parents but monks and the Moon God saw his wrongdoing and lived far away in a forest. They told Vishnu. Vishnu then cut Rahu into two prepared things to give to the monks parts immediately. His upper part was made and loaded them into a cart. The two elder daughters told their younger immortal by the potion, but the lower part brother not to forget anything. When was not. Rahu was very angry at the Sun they reach the forest it turned out God and the Moon God. Each time he met that they forgot a ladle to scoop rice them in the sky, he tried to swallow them, into the monks’ bowls. The elder but they were able to escape because he did sisters were so angry and scolded not have a lower part. their brother in the presence of other people. The brother ran home The quarrels between siblings myth type angrily. The two elder sisters made a tells the story of three brothers who had a wish to reincarnate as the sun and fight over rice to be given as food to a the moon respectively. The youngest Buddhist . Some versions state that brother wished to be born as Rahu in the names of the two older brothers were his next life, thinking that just as his “Sun” and “Moon” and the youngest one sisters had humiliated him today, he was “Rahu”. The two older brothers would humiliate them in the next scooped the beautiful part of the rice to life. So, in the next life Rahu offer to the monk, leaving only the burnt searched for a chance to eat the sun rice at the bottom. The youngest brother and the moon. When Rahu did so, then was angry and wanted to take revenge. the sun went to the Buddha to ask Whenever he saw the Sun and the Moon he for a spell to capture the moon. The would shade them so that they could not be moon also got a spell from the seen by people. Buddha to free herself from Rahu too. Therefore, Rahu could not eat

the sun and the moon because of the The elder brother visiting the younger Buddha’s spells. He could only brother myth type tell a story about two overshadow the sun and the moon. brothers named “Sun” and “Moon”. They loved each other very much. Even after The role of the Buddha in this version is as they died they always visited each other. savior of the sun and the moon from Rahu. When they visited each other, their He saved not only the moon and the sun but shadows appeared on each other, causing the whole world, because if Rahu could eat an eclipse. the sun and the moon there would be no

light. Therefore, the Buddha was the savior One example of a version belonging to the of the entire world. He helped to preserve quarrels between siblings myth type is Kop light for human beings. The Buddha taught Kin Duean (กบกินเดือน) (a northern Thai spells to the sun and the moon. Rahu could version) in Duay Panya Lae Khwam Rak only make a shadow over them for a short (ดวยปญญาและความรัก). It goes thus: eclipse but could not eat them.

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There are other versions of how the Buddha Rain coming from the blessing of god myth saved the sun and the moon from Rahu. type tells that the rain giver were gods, both Some versions say that when Rahu ate the the highest rank, such as Thaen in Thai-Lao sun and the moon, the Buddha asked his belief or Langdon (แลงดอน), and other gods enlightened disciples to chant to chase that looked after rain, such as Paccunna Rahu away. Another version tells that when (ปชชุนนะ) or Varuna (วรุณ). This type of myths Rahu overshadowed the sun and the moon, will not mention conflict or fighting to the sun and the moon went to ask for help make rain fall to the earth. They are only from the Buddha. The Buddha then talked stories about those gods who sent rain to Rahu to release the sun and the moon. down at a proper time or ordered those who Rahu was frightened and released the sun had the duty to do so. and the moon and ran away. Or some versions tell that when were eaten, the sun Rain coming from the conflict of gods myth and the moon thought of the compassion of type is told by focusing on thunder and the Buddha, the power of the Buddha then lightning before rain. They are stories about controled Rahu’s mind so he could not gods fighting with demons or fighting with swallow the sun and the moon further. each other which caused rain. Stories of this Rahu feared the Buddha and ran away, so type do not emphasize that rain comes from that brought light back to the world. the power of gods. The story of Mekhala- Ramasura (เมขลา-รามสูร), which is well known Those stories reflect the belief that the in Thailand, is categorized in this type. Buddha can resolve the problem or find the Rain coming from supernatural helper solution for the solar and the lunar eclipses. myth type tells about sorcerers such as a This means that he can save the world by Bodhisattva in Phraya Kankak (พญาคันคาก- bringing back light which is important for the world. The Buddha then is the one who King toad), or Maccha Jataka (มัจฉชาดก) in brings light back to the world when there is Thai myth or the story of Pho To (พอโต) in such natural phenomenon. This shows that rain myths of the Zhuang people in he has the power to control nature and is Gwangsi who rescued human beings from equal to the power of the indigenous drought. It is always told that the sorcerer supernatural beings. wins over or makes contact with those who respond by sending rain down to the earth. The Fertility Role of the Buddha in This is different from the Rain coming from Rain Myths the blessing of god myth type which emphasizes the duty of gods in sending rain According to the indigenous belief, the to human beings without contact with supernatural being that gave rain to humans supernatural helper. was Thaen, who sent Naga to swim in a pool in Muang Faa (เมืองฟา-the sky) causing Rain myths that mention the role of the rain to fall on Muang Lum (เมืองลุม-earth). Buddha are found in the Rain coming from supernatural helper myth type. The story The following are Thai rain myths which flashes to when the Buddha was a can be classified into 3 myth types: Rain Bodhisattva. An example of this kind of coming from the blessing of god myth type, story is Phraya Kankak. Rain coming from the conflict of gods myth

type, and Rain coming from supernatural helper myth type.

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Here is a version of Phraya Kankak him to allow Naga to swim to create rain as summarized from a translation by Phan the Naga used to do. So, this can imply that Wong-uan8 Buddhism is superior to the old beliefs, in the same way as in the world creator myths Thaen lived in a palace in and rice myths already mentioned. Yugandhara City. The city had a very wide river. Thaen looked after The Buddha as Culture Hero this river. The city was surrounded by Sattaparibhanda Moutains. There were seven of Sumeru Mountains. Culture heroes are persons who have laid the When Nagas came to swim rain cultural bases for a community, such as would drop in the proper time. Then teaching people to use fire, to grow rice, to Thaen did not allow Nagas to swim weave, to dance, to play music and teaching in the river cause drought. Human them certain beliefs or leading people to build beings, animal and plants died a city. The stories of culture heroes usually numerously. When Phraya Kankak cannot be historically dated. The lives of knew, he tried to find the way of culture heroes were always extraordinary, going up to Thaen’s city by asking filled with a lot of miracles. Their status was garuda, nagas and termites to build a partly god partly human. Examples of Thai path up to the city. Both Thaen and culture heroes are Khun Cheung (ขุนเจือง), Phraya Kankak had magic. Phraya Phrachao Phrom (พระเจาพรหม), Thao U-thong Kankak pronounced spell and there 9 were many frogs and small frogs (ทาวอูทอง), Phra Ruang (พระรวง) etc. The roles of came out and frighten people in the culture heroes are divided into two types: city. Thaen then pronounce his spell first, teaching certain cultural aspects to the and there were came out and community; and second, leading certain ate those frogs. The fight was very groups of people to settle down. fiercely. Finally they fight by riding on the back. Thaen was The Role of the Buddha in Teaching defeated. Phraya Kankak ordered Culture Thaen to send Naga to swim and rain dropped as usual. In Lao and Northeastern Thai myths, there are stories of Pu Lang Cheong (ปูลางเซิง) This version of the rain myth reflects (Lanchang Chronicle (พงศาวดารลานชาง)) who conflict between a supernatural being, Thaen, and a Bodhisattva in Buddhist belief taught the peoples who came out of the giant represented by Phraya Kankak. This shows gourd how to weave, how to grow rice, and that there was once conflict between pre- how to perform death ceremony. The Tai- Buddhist belief and Buddhism, muchlike Ahom in Assam, India have stories about rice myths in which Ya Khwan Khao was Tao Lep Ling (เฒาเล็บลิง) and Tao Wan (เฒาวัน) in conflict with the Buddha. The role of (Ahom Buranji (อาหมบุราณจี)) who taught Bodhisattva here is to be the one who people how to grow rice in the rainy seasons brings fertility back to the world. The and how to make their living. They are also Bodhisattva went up to fight with Thaen stories of Khun Luang Khun Lai (ขุนหลวงขุน and was victorious over him and ordered หลาย) (Tai-Ahom Chronicle (พงศาวดารไทอาหม))

8 See Pathom Hongsuwan (2002). 9 Sukanya Sujachaya (1999: 203).

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who controled irrigation and digging of Lanna and Sipsongpanna areas. Tamnan canals. In Tamnan Ruang Samuttaraja, Phra That Phanom also mentions that the (ตํานานเรื่อง สมุตตราช) which is a myth of the Buddha came and established stupas and culture hero of northern Thailand, footprints in the Mekhong River area. The Mahasommatiraja (มหาสมมุติราชา) who is the Buddha met and taught people of various hero of the story, taught people how to groups, such as Lawa, Tamil, Mon, grow rice, divided land to people to grow Burmese, Yuan, Lue and Karen. The myths rice and explained the origin of law.10 always conclude that after meeting the These culture heroes were always sent Buddha, those people became Buddhists. down from heaven by a supernatural power to rule human beings. Accordingly, before In meeting those people, the Buddha did not Thai people adopted Buddhism, these roles teach only dharma. Tamnan Phrachao Liap belonged to supernatural beings. Lok states that the Buddha went to Muang Khang (เมืองขาง) and taught people there to When taking a closer look at the role of the make windmills for agricultural purposes. Buddha in Thai myths, it can be seen in Stories like this demonstrates that Thai people various myths that the Buddha also played perceived the Buddha as a culture hero. the role of culture hero. For the role of teaching knowledge to the community, the The Role of the Buddha as City Buddha had this role in world creation Builder myths as mentioned above, that after creating Pu Sangaka–Ya Sangasi from dirt The stories of city building appear in each of his body mixed with water and soil he city legend. Some cities were built with the then taught them to make merit. In the rice help of a supernatural power. Some cities myths, after the Buddha brought back Ya were built by culture heroes or rulers of Khwan Khao or the rice goddess, the those cities. Buddha then gave rice grains to the Thai-Tai people to grow. He also taught them to pay Myths about cities built by supernatural respect to the rice. beings always mention the origin and the ending of the cities involved by Naga Myths that explain the introduction of which was a symbol of supernatural power. Buddhism to Thai-Tai lands, such as In Tamnan Suwannakhomkham (ตํานานสุวัณณะ Tamnan Phrachao Liap Lok (ตํานานพระเจาเลียบ โคมคํา), which is a myth of ancient places of โลก) in northern Thailand or Tamnan Phra northern Thailand, Phraya Srisattanaga (พญา That Phanom (ตํานานพระธาตุพนม) in the ศรีสัตตนาคา), who is the naga king, helps build northeast, mention the Buddha preaching in Muang Suwannakhomkham (เมืองสุวัณณะโคมคํา). various areas. The preaching emphasizes Tamnan Singhanawat (ตํานานสิงหนวัติ) which is dharma, especially observing precepts and an another story of northern Thailand, tells being merciful. Tamnan Phrachao Liap Lok mentions the introduction of Buddhism that Phantunagaraja (พันธุนาคราช) helped by establishing a stupa and his footprints in Prince Sighanawat build Nagaphansingha- north of South East Asia in Mon, Shan, nawattinagara (นาคพันธุสิงหนวัตินคร). There are also stories about Naga helping build and Wiang Chanburi on the 10 See Prakong Nimmannahaeminda (2000: 63- River. 77).

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MANUSYA: Journal of Humanities (Special Issue No.9 2005)

Naga was not only the cities builder. If Tamnan Phra That Phanom are collections human beings did something wrong, he of legends about cities that were visited by would destroy those cities too. When people the Buddha. His encouraged killed and ate Naga, who was disguised in people build these cities. The stupa and the form of a big white squirrel, or if they footprint being sacred places in the centre showed no respect by walking on Naga’s of the community. In this way, the Buddha head, Naga would destroy their cities, as can be considered as a culture hero who seen in Tamnan Nonghannoi Nonghanluang helped built cities. (ตํานานหนองหานนอย หนองหานหลวง) in nertheastern Thailand. Therefore, Naga was believed to Stories about cities that were built by culture be both the creator and the destroyer. It can heroes always include wars that lead people be interpreted that Naga was a symbol of old to build the cities. In Phrachao beliefs before the spread of Buddhism to the Phrommaharaja (พระเจาพรหมมหาราช), a story area. about a culture hero in the north, Phrachao Phrommaharaja was a warrior who chased Besides the stories of Naga helping to build away Khom Dam (ขอมดํา), who had invaded cities, there are also stories about Rishi, Lanna. Later, Phrachao Phrommaharaja hermits, helping to build cities. In Thai build Chaiprakan city. It was also believed myths, the Rishi is a symbol of a leader in that he was the ancestor of the kings of the migration to build new city. A Rishi Ayudhya. Tao Hung Khun Jueng (ทาวฮุง ขุน could determine the site for a prosperous เจือง) mastered the art of warfare. He was new city or predict future catastrophes. victorious over many cities and ruled Rishi was not only a native who held to old Hirannagara NgernYang Chiang Saen (หิรัญ beliefs but he was a native who was ordained as a monk in Buddhism. Later, นครเงินยางเชียงแสน). Stories about Phra Chao U- after ordaining, he wanted to eat delicious Thong are told in many versions. One food so he asked for permission from the version tells that Phra Chao U-Thong, who Buddha to leave and became a Rishi. built Ayudhya, suppressed cities that were Therefore, a Rishi was a person who held to located south of Phetchaburi down to both old beliefs and to Buddhist teachings. Nakhon Sri Thammarat. Finally, he had to That Naga and Rishi helped build the cities set territory with Sridharmasokaraja (พระเจาศรี was one way to show that ancient cities in ธรรมาโศกราช), the great king of the south. the Thai-Tai area were built with the help of supernatural beings. It can be seen that to build cities, culture heroes had to fight with other groups first. In Thai myths, there is no story telling of If we look at the roles of the Buddha in the Buddha helping build any city directly. building cities, it shows that he too played However, there are many stories telling that the role of culture hero. The Buddha had to he came to the area and gave his hair relic, suppress native people who believed in old set his footprint on stones and gave beliefs first. In the myths, these native prophecy about the building of the cities. people were always symbolized by Naga or Later, those cities were believed to be cities Yaksa. In Tamnam Phrachao Tonluang according to his prophecy. Travels of the (ตํานานพระเจาตนหลวง), Naga in submission to the Buddha created a new characteristic of Buddha paid respect to him after Naga had cities, which was a city prophesied by the tried to forbid the Buddha drinking water in Buddha. Tamnan Phrachao Liap Lok and Naga’s pool. In Tamnan Wat Phratat Pupo

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The Roles of the Buddha in Thai Myths

(ตํานานวัดพระธาตุปูปอ), a straving Yaksa tried to punishment depended on the satisfaction of eat the Buddha, as he had not eaten for the supernatural power. Buddhism which seven days. The Buddha then overcame was a newly introduced belief at that time him by a miracle and taught him to observe was the solution to the problems between the Buddhist percepts. Tamnan Phrachao man and the supernatural power. This new Liap Lok tells that the Buddha suppressed religion solved conflict between man and Alavaka Yaksa (อาฬวกยักษ) at Muang Alavi supernatural powers and did not harm those (เมืองอาฬวี). Tamnan Phranon khonmuang who believed. When human beings suffered from draught or starvation, the Buddha (ตํานานพระนอนขอนมวง) tells that Kassapa helped rain to fall by fighting with Thaen. Buddha in travelling found an area Moreover, there are stories about the surrounded by mango trees. Yaksa did not Buddha bringing back the goddess of rice. allow him to rest under those trees. The These mythical languages show that the Buddha then taught Yaksa and gave his hair Buddha or Buddhism help provide fertility to Yaksa. Yaksa then buried the hair in agricultural societies. Hence, the Buddha together with his tooth that fell out at that peforms the same role as local gods. He time under the mango tree that he was could solve problems occurring in the life using to bury his treasure. Later, in time of of Thai people. Gotama Buddha, the Buddha stayed there at night. He asked Ananda to lay a cloth on Previously, local gods played the role of the dead wood of the mango tree. Yaksa creator of all life. Stories about solar and was very angry and attacked the Buddha. lunar eclipses also mentioned that the The Buddha fought with him and continued Buddha was the world creator. There are to instruct him until he was eventually even some versions telling further that the converted to Buddhism. Buddha, who established Buddhism was the one who actually created the originator of These show that the Buddha possesses supernatural power, Pu Sangkasa-Ya culture hero characteristics because he had Sangasi. Therefore, the Buddha was superior to overcome native people and teach them to the creator in the old beliefs. Moreover, Buddhism before cities he had predicted when there was an eclipse, the Buddha could were founded. bring the world back to its normal state by stopping Rahu from eating the sun and the Analysis and Conclusion moon. Mythical language like this reflects that the Buddha has a higher status and The overall analysis of Thai myths reveals powers equal to the local gods. The Buddha that there were conflicts between indigenous can be the creator and the savior in the same beliefs and Buddhism at the time when way as the local gods. people were trying to adopt Buddhism. It is possible that Thai people at that time Moreover, as the leader of people and one doubted whether they should continue to who possesses characteristics of the culture believe in their old beliefs or change to hero, the Buddha also gives knowledge that believe in Buddhism. conforms with an agricultural society. There are stories that the Buddha taught When analyzing Thai myths, it is found that, people how to grow rice, how to pay in old beliefs, if people did wrong to respect to rice, and how to make wind supernatural beings, the supernatural beings mills. Regarding the role of city builder, the would punish them. The degree of

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MANUSYA: Journal of Humanities (Special Issue No.9 2005)

Buddha gave his relic and footprint to mark Lévi-Strauss, Claude. 1976. Structural religious places. These stories show that the Anthropology, Vol.2. New York: Buddha had a role, though indirectly, in Basic Books, Inc. city building. Thus, the culture that was created by the Buddha was an agricultural Lévi-Strauss, Claude. 1969. The Raw and culture and the cities built were cities that the Cooked: Introduction to a had Buddhist sacred places as the heart of Science of Mythodology: I. the cities. London: Jonathan Cape.

One thing that shows that the Buddha was Nathalang, Siraporn. 2002. Chon Chat Tai superior to the indigenous god is that he Nai Nithan ( in does not punish people as the indigenous : An Analysis from Tai gods did when angry at men. On the Folklore and Literature). Bangkok: contrary, the Buddha helps people and Matichon. provides them better lives. This explains why Thai people adopted and integrated Nathalang, Siraporn. 2004a. “Conflict and Buddhism into their lives. Compromise between the Indigenous Beliefs and Buddhism References as Reflected in Thai Rice Myths” : Insight into Thai Bunnaag, Piyanat.1991. Prawattisat Lae Cultures. Bangkok: Chulalongkorn Arayatham Khong Srilangka Samai University Press: 99-113. Boran Thung Samai Ananikhom Lae Khwam Samphan Thang Nathalang, Siraporn. 2004b. “Tai Creation Wattanatham Rawang Srilangka Myths: Reflections of Tai Kap Thai. Bangkok: Chulalongkorn Relations and Tai Cultures” Thai University Press. Folklore: Insight into Thai Cultures. Bangkok: Chulalongkorn Busyakul, Visudh. 2002. “The Buddhist University Press: 81-98. Councils, and the Preservation of the Buddha’s Nimmannahaeminda, Prakong. 2000. “The Teachings” Manusya. Special Issue Genesis of Rulers: From Tai-Thai No.4: 7-19. Myths to Traiphumpraraung” Journal of and Hongsuwan, Pathom. 1999. Analysis of the Literature. Vol.17: 63-77. Eclipse Myths of the Tai Peoples. Master’s Thesis. Department of Plange, V. 1976. Duay Panya Lae Khwam Thai, Graduate School, Rak. Bangkok: Siam Samakhom Chulalongkorn University. Lae Samakhom Sangkhommasat Hang Pratet Thai. Hongsuwan, Pathom. 2002 “Rain myth: Reflection of the Tai Relation Sujachaya, Sukanya. 1999. “Phra Ruang: Between Tai Peoples and Thai Historic Hero and Culture hero” People from Folklore Theories” Journal of Thai Language and Paper present at the international Literature. Vol.16: 202-216. Conference on Thai Studies, Nakhon Phanom.

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