PRARATCHAPUCCHA : a clear and correct understanding about DEVELOPMENT AND Buddhist doctrines and disciplines.
SIGNIFICANCE IN The tradition of “Praratchapuccha” has BUDDHIST SOCIETY 1 been passed down to Thai society and can be seen in the form of Royal Buddhist Pisit Kobbun 2 inquiry, serving the purpose of not only maintaining the Buddhist teachings, but
also encouraging monks to actively engage Abstract in finding the most comprehensible explanation and answers to the king’s The research paper aims to study the questions based on the various Buddhist development and significance of texts. “Praratchapuccha”, a Royal inquiry on Buddhist problems, directed at the Buddha Introduction himself as well as his disciples. It studies the roles and significance of Praratchapuccha is a royal inquiry on “Praratchapuccha” during and after the Buddhist matters proposed to monks in the Buddha’s era and in early Thai society. hope of getting clear answers. HRH Prince The study reveals the development and the Damrong Rajanubhab (1970) stated the transmission of “Praratchapuccha” as characteristics of Praratchapuccha as follows: well as the significance of “Praratchapuccha” in Buddhist society. The method of Praratchapuccha, as
seen in written records, was “Praratchapuccha” was and is an sometimes done in the presence of important tradition in Buddhist society, in monks, sometimes through dictation the Buddha’s time and after the Buddha’s at the hands of royal pundits. Then time. In the Buddha’s era, the Praratchapuccha was presented “Praratchapuccha” served the purpose of to the Supreme Patriarch… The encouraging kings to be Buddhist Praratchapuccha tradition is supporters, thereby ensuring a firm believed to be a tradition carried on establishment of Buddhism. In the post- in countries that have been Buddhist Buddha era, “Praratchapuccha” served countries since ancient times. In the purpose of disseminating and revising other countries no Praratchapuccha the Buddha’s teaching as well as creating manuscripts have been found, except for the Milindapañha scripture, in 1 This research paper is an excerpt from a which King Milinda interrogated research entitled “Praratchapuccha: Nāgasena in India. Perhaps succeeding Development and Literary Value” supported kings, touched by Buddhism, liked by The Thailand Research Fund (TRF). I am the style of King Milinda and so grateful to Associate Professor Dr.Suchitra Praratchapuccha Chongstitvatana for her suggestions and became a comments. tradition. (Damrong Raganubhab 2 Lecturer, Department of Eastern Languages 1970: Introduction) and Literature, Faculty of Liberal Arts, Ubon Ratchathani University. In this study I aim to examine Praratchapuccha as a tradition which has
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been carried on since the Buddha’s time After the Buddha had attained supreme until its appearance in Thai society by knowledge, he preached firstly to the five examining Praratchapuccha with regard to wandering ascetics (1995: 263–268), then the traditional development of Buddhist to Yasa and friends, until there were 60 society, its continued existence and its arahat 4 disciples. The Buddha then sent importance in the context of different these disciples to spread Buddhism to periods and social conditions. different lands (Strong 2002: 85–88). The Buddha himself went to R ājagaha Magadha Praratchapuccha in the Buddha’s time to preach King Bimbis āra. He had promised that the King would be the first In the Buddha’s time, there existed many person to hear his sermon if he had beliefs in society. Evidence from the attained supreme knowledge. Moreover, it Tipitaka displays society at that time as is likely that the Buddha saw that King group of people in search of the path to Bimbis āra was the ruler of a big town. So liberation from suffering. For example, teaching King Bimbis āra, and leading him Brahmaj ālas Sutta, D īgha Nik āya (Walshe to have faith in Buddhism would lead to 1987: 73–75) sets out, in sixty-two an increase in the number of Buddhist divisions, always going out from various believers and the firm establishment of forms of ancient views of liberation while Buddhism. Path aman ānātth iya Sutta, Ud āna (Ireland 1997: 81–84) showed the disputation over Formerly King Bimbis āra and the those beliefs. There were philosophical and Rājagaha townsfolk had revered the three religious debates. The Buddha himself, after Jat ila brothers. Then, Lord Buddha declaring Buddhism, had to deliver sermons journeyed to Magadha and started to teach to many sect leaders. Uruvelakassapa, his two brothers and 1,000 servants to abandon the former faith Among the variety of beliefs in the and turn to Buddhism, resulting in their all Buddha’s time, there were the sects of six attaining arahatship and becoming his teachers 3 that were popular and played an disciples. important role in the Buddha’s time. In other words, there were many believers, and When the Buddha and King Bimbisāra importantly, there were kings and townsfolk first met, according to the Tipit aka, King who formerly had had faith in these cults Bimbis āra heard the message that the before converting to Buddhism. For Buddha had displayed great intelligence in instance, King Bimbis āra and the Rājagaha attaining enlightenment on his own, as people believed in the three Jat ila brothers well as teaching doctrine to humans, (matted-hair ascetics). King Pasenadi and brahm ā and angels, and had journeyed to the people of Kosala believed in Brahmans Rājagaha. Therefore, King Bimbis āra went and Nigan th a a (ascetic in Jainism) . with the householders of Magadha to pay homage to the Buddha. He and the householders wondered why Uruvelakassapa
3 The six teachers are Pur āna-Kassapa, 4 Arahat is “the term denotes a person who had Makkhali-Gos ā, Ajita-Kesakambala, Pakudha- gained insight into the true nature of things. In Kacc āyana, Sañjaya-Belatth iputta, Nigan th a- the Buddhist movement, the Buddha was the Nātaputta first arahant.”
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and his brothers and disciples had given up became an enduring practice in Buddhist fire-worship and had turned to a faith in society. the Buddha. To this, Uruvelakassapa replied that having listened to the Buddha’s King Aj ātasattu also had Praratchapuccha sermons and immediately grasping with the Buddha repeatedly. One very Buddhist doctrine, which was the way to important occasion was the first encounter. peace, he had abandoned fire-worship That Praratchapuccha occasion made which was useless, and had professed Buddhism a more widely accepted religion himself the Buddha’s disciple. On this because it confirmed the prophet’s occasion the Buddha preached to King teaching. According to the Sāmaññaphala Bimbis āra and the Brahman householders Sutta and D īgha Nik āya (Walshe 1987: of the Magadha, delivering gradual 91–109) King Aj ātasattu mentioned in the instructions (anupubbikath ā) namely: (1) Praratchapuccha that all careers that men dāna-kath ā , sermon on giving, (2) s īla-kath pursued to earn their living at that time ā, sermon on good conduct, (3) sagga-kath allowed them to easily provide for ā, sermon on heaven, and (4) magga-kath ā, themselves and their people, as well as to sermon on the path to Nibbana; he make merit to the Brahman ascetics for proclaimed the danger, elimination and their physical and psychological impurity of sense desire and the benefit of contentment. Then, was the Buddha able lack of desire. Then he delivered a precept to explain the benefits of being a Buddhist that was the core of Buddhism, which is recluse as a state attained through dhamma the Four Noble Truths: suffering, its practice? The Buddha asked King origin, its cessation and the path to Aj ātasattu whether he had asked other liberation. The entire audience became priests and contemplatives this question; enlightened and professed themselves to the latter replied that he had asked all six be Buddhist laymen (Horner 1993: 52–55). teachers but no one could give a King Bimbis āra attained sot āpattiphala (the satisfactory answer, so the Buddha taught fruition of stream-entry ), became a him about the fruits of the contemplative sot āpanna (stream enterer ), and professed life with counter-questions: himself to be a Buddhist. King Bimbis āra thought of an appropriate dwelling place 1. If a person who used to be a slave or for the Buddha and his disciples, so he labourer of King Aj ātasattu’s had gone offered the Vel uvana (bamboo grove), for into the monkhood and had behaved the Buddha and the latter accepted it. This decently, would the king demand that he is considered the first temple in Buddhist return to his former status as a slave or history. labourer? King Aj ātasattu said he would not but would show reverence and offer After converting to Buddhism, King the four requisites and protection. The Bimbis āra maintained Buddhism in all Buddha concluded that these were the aspects, resulting in a large number of rewards of monkhood as seen at the Buddhist believers in Magadha. The current time. Tipitaka also shows that King Bimbis āra repeatedly had Praratchapuccha with the 2. If a person who used to be a farmer and ā Buddha. The tradition of having a householder of King Aj tasattu’s had Praratchapuccha was thus formed and gone into the monkhood and behaved decently, would the king demand that he
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return to his former householder status as a King Pasenadi was the king of Kosala. He farmer? King Aj ātasattu said the same as was an important patron of Buddhism in for the previous question, that these were the Buddha’s time. Two years after the the rewards of monkhood as seen at the Buddha had started preaching in Magadha, current time. he went to Kosala. At first King Pasenadi followed the Jainism religion and he 3. Householders or their descendants, believed in the Brahman ascetic practice having listened to the Buddhist doctrines of animal sacrifice. At one time King and then having entered the monkhood, Pasenadi performed a colossal ceremony practised good conduct by leading a holy of sacrifice, for which seven hundred of life, kept themselves morally pure, had each kind of animal was prepared, because self-control of the sense-faculties, did not he had heard a puzzling loud noise in a allow unwholesome thoughts, had dream. Then a Brahman ascetic had found awareness of the present moment and a clue to this puzzle and had suggested he contentment, were content with the four make sacrifice. Mallik ā, his wife, objected, requisites as received, journeyed into the so a great massacre was avoided, and she forest to meditate, relinquished those was the person who persuaded King defilements that are called the five Pasenadi to turn to Buddhism. hindrances, and attained the four higher ones––states of serene contemplation In the Dahara Sutta, Samyutta Nik āya attained by meditation. These were the (Davids 1971: 93–96) King Pasenadi met fruits of monkhood as seen at the time. the Buddha and experienced Praratchapuccha on the Buddha’s Then, after humbling oneself to be able to enlightenment, asking if the Buddha could attain the eightfold level of knowledge, ensure that he would perfectly attain one reached the perfect knowledge that the supreme knowledge. The Buddha said he body naturally degenerates. Through body could. King Pasenadi continued by stating consciousness one gained insight into the that other ascetics such as the other six true nature of things and was able to create teachers had not ensured that they were another body from this body and show self-awakened to this supreme knowledge, extra sensory powers such as the ability to even though they were well advanced in walk on water, disappear, have years. The Buddha was still young and a clairaudience, read minds, recollect past newly ordained monk. Why, then, did the lives, know how other lives began and Buddha have such confidence? The ended through clairvoyance and know how Buddha answered that there are four things to get rid of the defilements that had been that should not be disdained as lowly; accumulated in the core of one’s being. 1. A young king should not be disdained After the Buddha had finished his sermon, because he could decree momentous a strong faith overcome King Aj ātasattu punishment. and he made a vow to become a devout layman, taking the Ratanattaya as a refuge 2. A small snake should not be disdained for his lifetime and pleaded pardon for for its size because it is poisonous and killing his father (King Bimbis āra), which deadly. the Buddha granted.
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3. Fire should not be disdained because it Praratchapuccha after the Buddha’s can grow into a big fire with great time destructive power to burn things down. After the Buddha’s time, Buddhism 4. A young monk should not be disdained remained popular. Nevertheless, as time because he is a holy man. Anyone who progressed, the Buddha’s teaching faded. harms a monk will receive severe 5 Also, monks were lackadaisical in punishment and will be perished. observing discipline and did not study the Buddha’s teaching deeply enough. After the Buddha had finished his sermon, Because of this and the changing the social King Pasenadi was awed and made a vow conditions, plausible doubt on the to be a devout layman in support of Buddha’s teaching and there was Buddhism for his lifetime. Afterwards, uncertainty as to what the right teaching when King Pasenadi turned to Buddhism, was. Thus, Praratchapuccha during this his Praratchapuccha appeared in the time showed the characteristics of the Tipit aka. Furthermore, he constantly purposes of studying Doctrine and inquired about dhamma matters from the Discipline and eliminating doubt in the Buddha and Buddhist disciples. Doctrine and the Discipline, through questioning and answering with the Praratchapuccha was developed from the primary intention for bringing about clear questions raised by kings who knew about understanding. The Praratchapuccha of the Buddha’s enlightenment in order to the kings after the Buddha’s time also led examine the Buddha’s knowledge when to maintaining Buddhism in stable they met. The Buddha’s answers and his continuity through correct dhamma teachings induced clear and correct teaching. This paper focuses on the understanding about Buddhism and Praratchapuccha of two kings, King eliminated all doubt in the Buddha and his Asoka and King Milinda because of their teachings. Thus, in the Buddha’s time, interest in the Buddha’s teaching and Praratchapuccha was considered highly dedication in supporting Buddhism. important. The kings’ questions and the Buddha’s answers also induced faith in King Asoka was a highly significant king Buddhism, thus causing Buddhism, which with regard to Buddhism because of his was a new belief at that time, to become patronage and dedication in spreading stable, and increase its number of Buddhism. King Asoka’s former belief followers, mainly because Buddhism had was in Brahmanism. After the war in received patronage from the kings. Kalinga, when many people lost their Therefore, all the monks could learn the lives, King Asoka was deeply grieved. doctrine and spread the Buddha’s teaching Subsequently, he met Nigrodha s āmanera 6, without difficulty.
6 Nigrodha s āmanera was King Asoka’s own nephew, the son of his brother Sumana.When Asoka had Sumana put to death so that he 5 The Kosala Samyutta in Samyutta Nik āya could assume power, Sumana’s wife had taken reveals the close relationship between King refuge in a Can d āla village where she gave Pasenadi and the Buddha through various birth to a son who was given the name of dialogues. Nigrodha. The Arhat Mah āvarun foresaw the
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and he admired his monastic duty that was doctrine as an offering to the Buddha with discreet and peaceful, so he had the aim of purifying the religion, so King Praratchapuccha with the Nigrodha Asoka granted the Third Council in sāmanera and asked the Nigrodha Buddhist history. sāmanera to teach dhamma to him. Nigrodha s āmanera delivered a sermon on From King Asoka’s legend and heedfulness in the Path of Dhamma Praratchapuccha with the monk, it is (Dhammapada), about prudence being the evident that Praratchapuccha inspired way to life and imprudence to ruin. faith in Buddhism, which led to royal (Strong 1989: 76). King Asoka’s patronage and the maintenance of stability Praratchapuccha and Nigrodha and the eventual purification of the sāmanera’s answers gave King Asoka doctrine. strong faith in Buddhism and thereafter he provided continuous support for the In the Milindapañha 7 there is a story of Buddhist monastery. King Milinda who had Praratchapuccha with N āgasena. King Milinda was the After King Asoka had become a Buddhist, Bactrian Greek king also known as he noticed there were many adherents of Menander , a powerful king who ruled over heretical teachers who disguised an extensive portion of North-West India themselves as monks to obtain offerings (Lamotte 1988: 418–420). The content of and that real monks would not perform the Praratchapuccha in the Milindapañha recitation with these false monks. King shows that King Milinda had an excellent Asoka decided to purify irreligious monks knowledge of Buddhism. N āgasena used who were staining Buddhism and asked a literary techniques that facilitated insight councilor to suppress any disputation. The into Buddhist dhamma through the councilor misinterpreted the king’s words elaborate, sagacious and clear use of as an order to kill any monks who would imagery. The foremost virtue of not conform to correct the recitation, so he Milindapañha is that it can make the killed a large number of these monks. Buddha’s teachings which are abstract and Afterwards King Asoka was worried about difficult to comprehend accessible through whether he would be doomed to karmic vivid illustration with beautiful language. punishment, so he had Praratchapuccha with Moggaliputta-Tissa on the question The first Praratchapuccha upon meeting of sin, as the King upon whom the sin Nāgasena well illustrates the wit of the would fall. Moggaliputta-Tissa replied that two. King Milinda inquired about form- if King Asoka had had no premeditation mind (R ūpa-Nāma) and N āgasena replied then he was free of guilt. (Strong 1989: with clarity that it takes both the form and 22–23). Moggaliputta-Tissa also the mind to make a person with a name, recommended that King Asoka hold a but ultimately, no person with a specific Buddhist council for the revision of the 7 Milindapañha was written around 500 B.E. It child’s future and had induced him to enter the is an outstanding Buddhist literary work Buddhist Order; the very day of his ordination, widely known among those who profess or are Nigrodha attained arahatship. He was only engaged in Buddhist studies. It is called seven years old when Asoka saw him from his Pakaran avisesa, a literary work created to window and summoned to his place. (Lamotte explain the Buddha’s teaching drawings on the 1988: 250) content of the Tipitaka.
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name exists. King Milinda approved accurate. The former Buddhas had Nāgasena’s ability in explaining dhamma. Parinibb āna and since nobody taught the (Davids 1969: 40–45) The first Buddha’s teaching, the essence of Praratchapuccha encouraged both King Buddhadhamma completely disappeared. Milinda and Nāgasena to continue to have When the Buddha Sakkamun i came into question-answer and exchange ideas on existence, he discovered the same path of Buddhist doctrine as knowledgeable sages. the former Buddhas. N āgasena revealed Thanks to the dialogue technique of the his answer by using metaphors as follows: two, Buddhist dhamma was verified, attested and the misunderstanding thereof It was as if some man or other rectified and true understanding brought to finds a thing that has been lost, light. For example, in the Mendakapañha and the people use the phrase: “He when there are double-pointed problems brought it back to life.” puzzling question forms, different statements on the same topic that seem to And it is as if a man was to clear disagree are raised as follows: away the jungle, and set free a piece of land, and the people use Venerable N āgasena, it has been the phrase: “That is his land.” But said by the Blessed One: “The that land is his. It is because he Tathagata, O brethren, the arahat , has brought the land into use that the Buddha supreme, is the he is called the owner of the land. discoverer of a way that was Just so, O king, did the Tathagata, unknown.” having gained a thorough knowledge of it through the eyes But on the other hand, he said: of his wisdom, bring it back to life “Now I perceive, O brethren, the and make it passable again, a way ancient way, the ancient path, that was already there, then along which the previous Buddhas broken up, crumbled away and walked.” gone to ruin, closed in, no longer passable and lost to view. And If, N āgasena, the Tathagata is the therefore it is that he said: “The discoverer of a way not previously Tathagata, O brethren, the arahat , known, then it must be wrong that the Buddha supreme, is the it was an ancient way that he discoverer of a way that was perceived, an ancient path along unknown.” (Davids 1969: 15–16) which previous the Buddhas walked. But if the way he Praratchapuccha in Milindapañha is perceived were an ancient way, discernable in that the questions are well- then the statement that it was ordered. The work begins with simple unknown must be wrong. This too single-message questions and the is a double-edged problem, now complexity of the questions gradually put to you, which you have to develops. Concerning the answers, the solve. (Davids 1969: 13–16) explanations are detailed, relying on repetition both in terms of content and Nāgasena replied that this question seemed language structure as illustrated by the to be inconsistent but both questions were given examples. There is also a
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remarkable order of the steps and methods Praratchapuccha also obviously illustrates in asking questions and giving answers to his deep knowledge of Buddhism, from a Buddhist issue under discussion. the way he had Praratchapuccha on 39 Moreover, in the explanation, other occasions with the substance covering the devices are employed to make the teaching, the Doctrine and the Discipline, problematic issue clear, yielding literary and Buddhism-related activities. He had a beauty to the work. definite objective to recover lost Buddhist knowledge. For example, he was sceptical The Milindapañha is proof of the of some messages preached by a monk. It Praratchapuccha tradition, it is important was stated in the S ōtappam ālin ī9 that a fish to Buddhist society for the way it helps swam after an argosy to listen to sermons rectify Buddhist doctrine and making it from a monk and a cockatoo practised lucid with no more doubt. self-meditation and both were reincarnated as humans and achieved the fruit of Praratchapuccha in Thai society following the path of truth as a reward for just listening to sermons and self- In Thai society there has been a recorded meditation. He thought that to achieve the form of Praratchapuccha from the fruit of following the path of truth, one Ayudhya period to the early Ratanakosin must give alms, accumulate virtues for a period, which shows the importance of long time, in the way that the Buddha Praratchapuccha as a tradition of Thai fulfilled Perfection for a long time before kings 8 whose obligation is to be concerned attaining enlightenment. He thought that about Buddhism. The origin of there should be further explanation and Praratchapuccha is from the king’s daily mentioned, routine. In most cases, the first portion of Praratchapuccha is the query on account “Could the monks please confer of what the king had heard from a monk’s among themselves as to what is sermon that had made him wonder, so he right? Please teach all monks to had an inquiring letter sent. give sermons in the royal court or Praratchapuccha in Thai society had a outside the royal court, special characteristic which was different expounding the doctrine lucidly from in the past––the style was rather and elaborately, not incompletely more formal. There was a scribe who as was the case, because less recorded Praratchapuccha. Then he intellectual people will then hold handed it to a monk for the latter to answer wrong beliefs and misunderstanding, in written form. which would be really futile.” (The Collection of Praratchapuccha The Praratchapuccha of King Rama I 1970: 105) revealed his true concern for Buddhism in his attempt to purify and rectify the This example obviously illustrates his Doctrine and the Discipline. Also, his proficiency in Buddhism, for he had analyzed the monk’s teaching, and thus
8 The duty of kings ( ก ) to educate 9 Buddhist scripture contains Buddhist about Buddhism can be found in the “The doctrines such as merit-making, hearing a Code of Three Great Seals” (ก ). sermon, and their benefits.
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made him pose Praratchapuccha again, to knowledge of Buddhism. Praratchapuccha which the monk replied that it was just a in Thai society made the monks seek rough idea in that sermon. Actually it was accurate answers to present to the king. as King Rama I had stated, to achieve the Each Praratchapuccha may be answered fruit of following the path of truth, one has by only one monk or a committee of to fulfill Perfection for a long time. What monks, with reference to a variety of he said reflects his concerns. Seeing that Buddhist scriptures, with the primary aim others probably had misunderstandings of maintaining the Buddha’s teaching. The about this matter, he posed intention of the king for Praratchapuccha Praratchapuccha for the monk to give an was not to allow the teaching to have any answer in order to explain more, that the slight differences. In the Praratchapuccha correct understanding of the teaching may of King Rama III (1788–1851) the King be possible for the listener’s benefits. set the manner for answering questions that monks had to follow, Praratchapuccha displays an interest in religious matters both for the doctrine and “Each monk must contemplate the other matters relevant to Buddhism. The Pāli Canon and then write a piece of subjects of Praratchapuccha were about discussion in a notebook, indicating traditions, beliefs, and practices that would the cited scripture, for submission.… yield benefit and blessings to the land in but the royal command was that it general. For example, Praratchapuccha was prohibited for monks to confer was made on the restoration of Buddhist among themselves but to let only sanctuaries, the construction of pagodas or what were their ideas be the major Buddha images, practices that answer.” (The Collection of conformed to Buddhist precepts in royal Praratchapuccha 1970: 215) Buddhist ceremonies in order to settle on the right practices and create unity in Praratchapuccha contains a wide variety society, with the king as the presiding of content and substance about Buddhist figure and centre. For instance, during the matters that are; reign of King Rama II (1767–1824) there was an epidemic, of cholera resulting in (1) Buddhadhamma that mainly explains large casualties. The king had the meaning of Buddhist doctrines, the Praratchapuccha on making merit and the Buddha’s sayings and the Buddhist texts. monks recommended a grand occasion of The Buddhadhamma in Praratchapuccha making merit, that is, the revival of the contains worldly buddhadhamma; the Full-Moon day rituals (Vis ākhap ūja). ways of creating pleasure and satisfaction Consequently, the king had merit-making and, profound transcendent buddhadhamma. held on the occasion of the Full-Moon day to disperse all danger from the land and (2) The history of former Buddha and the also to give moral support to the people. Bodhisatta. The content presents fulfillment of the perfection of the Buddha Praratchapuccha is, moreover, an to enlightenment. important royal ministry. Apart from the purpose of understanding Buddhist (3) A Buddhist tradition such as the doctrine, having Praratchapuccha is also ordination and the ways of merit-making. for inspecting and examining the monks’ Praratchapuccha created understanding in
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Buddhist tradition, culture and doctrines to kings repeatedly, resulting in the king’s be the main practices. strong faith in Buddhism. The faith of the leader thus had an impact on that of the (4) The Buddhist discipline for monks. population. The leader of the society’s Since the Buddhist monks took an active conversion to Buddhism thus had a great part in Buddhist society, these monks impact on Buddhism’s support, which was should strictly keep the rule of disciplines, a way of giving monks status in society practice meditation to gain insight and and time for spiritual practice. For preach Buddhist knowledge to people so instance, King Bimbis āra, as previously as to be used in their daily life. mentioned, offered Vel uvana to the Buddha; King Pasenadi invited monks to The contents in Praratchapuccha reveal receive food offerings; or King Aj ātasattu the kings’ interest in Buddhism in order to gave patronage to the first council of the create clear understanding about Buddhism. Tipit aka. These clearly illustrate how Praratchapuccha and explanations of the The development and significance of doctrine brought faith and led to the Praratchapuccha support of the Buddhist monastic orders, while the duty of Buddhism was to The development of Praratchapuccha in enlighten society. the dimension of historical time mentioned above shows the changing process that has Praratchapuccha had a varied content. On occurred consistently through time. The many occasions, Praratchapuccha posed development and existence of the by the kings to monks shows that besides Praratchapuccha tradition obviously giving answers to teach Buddhist illustrates the functional significance of philosophy and give Buddhist knowledge, this tradition. However, the development it was also to remind the kings to have of Praratchapuccha was not only due to judgment and mindfulness. For example, the time dimension but was also due to the in Jat ila Sutta, Samyutta Nik āya (Davids function of this tradition in different 1971: 104–106) the Buddha reminded Buddhist social and cultural contexts. King Pasenadi not to be entrapped by Different ages or periods have external appearance. In the Jat ila Sutta, Praratchapuccha of different characteristics King Pasenadi showed reverence to non- and significance. Buddhist ascetics, and then told the Buddha that those ascetics were Historically, it is evident that Praratchapuccha enlightened ones. The Buddha inquired is a tradition that has existed along the how he knew that these were enlightened unbroken course of Buddhist existence. As arahats. Then he admonished the inquirers the Praratchapuccha tradition came into that in order to know who keeps precepts existence Buddhism was firmly established. one has to be around that person for a Therefore, the kings’ Praratchapuccha considerable period of time, knowing and the Buddha’s and his disciples’ whether the person is pure is achieved discourses on the doctrine were important through speaking, knowing whether one is factors in Buddhism’s stability. With the intellectual is previewed through kings as the important instrument, both the conversation and knowing whether one Buddha and the disciples were dedicated has strong spirit is discovered when falling to explaining Buddhist philosophy to the into dangerous situations.
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Nāgasena. One reason was the attempt to Thus, the role of Praratchapuccha is not purify the Buddhist doctrine to be correct only for teaching Buddhist philosophy but because as time progressed the Buddha’s is the way monks’ explanations also serve teaching might be interpreted incorrectly. to remind and admonish kings on state affairs management. Therefore, The Praratchapuccha tradition has Praratchapuccha reflects the continued in Thai society. Buddhism has interdependence between the Buddhist been carried on steadfastly in Thai society monastic order and kingship. because the study of the Dhammavinaya has been encouraged in both monks and After the Buddha left his mortal body, laymen. The king’s Praratchapuccha has disciples in the later period were probably been considered an obligatory tradition; lax in the Discipline, which was an every Thai king has to discuss Buddhist important factor in the fading of Buddhist principles with monks as appears from the knowledge, twisted understanding, as well King’s Daily Routine, in which there is a as false monks intermingling in Buddhist set time for the king to listen to sermons society. When the kings noticed these and converse on spiritual matters with anomalies in society, they thought these monks. However, the relationship between might lead to the end of Buddhism. the Buddhist monastic order and the Praratchapuccha in the post-Buddha time earthly kingdom in Thai society is existed for the mutual support between apparent in its close interdependence. Buddhist monastic orders and earthly Frequently kings have had kingdoms but another important function Praratchapuccha with monks on state was the verification of the doctrine and the matters. For example, King Narai (The discipline, rectifying the Buddha’s Collection of Praratchapuccha 1970: 3 4) teaching to be as pure as when the Buddha inquired whether the gossip about his was alive. King Asoka is an example of a indulgence to westerners was appropriate. king who was concerned about Buddhism. Brahmamun ī bhikkhu replied that The Praratchapuccha he posed to monks gossiping was not a right thing and he was for the purification of Buddhism. In admonished King Narai that if he did not his time there were many false monks, hear that gossip himself, he should be whom he tried to deal with. When strong and not trust other people too unintended violence broke out, he was easily. worried about having sinned, so his Praratchapuccha yielded the opportunity The importance of Praratchapuccha went for monks to give answers, suggesting the hand in hand with the development of Thai course of action to relieve anxiety, that is, society. Praratchapuccha reflects the to revise the dharma. Therefore, the flourishing of Buddhism. The kings paid motive of Praratchapuccha led to the attention to the purification of Buddhist systematic revision of the Doctrine and the knowledge for correction. Monks tried to Discipline, so that the Doctrine and the search for truth from various scriptures to Discipline might return to purity and be give answers explaining knowledge correct as it had been in the past. broadly, until Praratchapuccha became a tradition that the kings had to practice. In a It is the same as the case of King way, it reflects the concern in Buddhism Milinda’s Praratchapuccha posed to and examines the monks’ knowledge; it is
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a duty to be performed for the continuation Buddhism undoubtedly strengthened of Buddhism. Buddhism, so Praratchapuccha has had significance in the Buddhist establishment. This interaction between the kings and a Through the king’s faith, Praratchapuccha monk or a group of monks in in the Buddha’s time existed for spreading Praratchapuccha reflects the importance and teaching the principles to a wider of discussing and studying Buddhist audience that the Buddha had obtained principles. To regard Thai kings as the through attaining supreme wisdom. questioners on Buddhist principles and Buddhist-related activities, their questioning After Buddhism had established firmly, may spring from excellent knowledge of the development and significance of Buddhism. Each question arises from Praratchapuccha, thereafter, also had the analysis and observations on Buddhist important role of clarifying the Doctrine accounts. With regard to the monks, as the and the Discipline and confirming the explaining party, they would attempt a right teaching of the Buddha. After the search for knowledge from a diversity of Buddha passed away, these were Buddhist scriptures to clarify questions on important to the continuance of Buddhist spiritual matters. Thus, the interaction teaching without any deviation. Moreover, between the kings and monks in the substance of Praratchapuccha was Praratchapuccha is for the purpose of also relevant to the Norm-Discipline, the generating knowledge and understanding Doctrine, and the essence relevant to with lucidity and congruity with Buddhist Buddhist life in terms of tradition, accounts which is considered a deed for religious rituals and other practices the preservation and continuation of the belonging to Buddhist principles. Thus, Buddha’s teaching. there is a parallel between the development of Praratchapuccha and social evolution. Conclusion Therefore, it is valid to state that Praratchapuccha, as an important Praratchapuccha has had a great Buddhist tradition, had unbroken significance in Buddhist society and development, which occurred in parallel culture from the Buddha’s time through with the importance, role and function of the post-Buddha time. Praratchapuccha Praratchapuccha in the social and cultural has seen developing importance along the contexts of each period, such as line of the development and the establishing Buddhism, building faith and flourishing of Buddhism, in the same way handling wrong views to make way for the king’s status as patron, has affected the teaching Buddhist principles. It was also establishment, upholding, and spreading significant in the spread, inspection and Buddhist teaching in an accurate and purification of the Dhammavinaya. The pervasive manner. development that has transpired with the
presence of the functional importance of Apparently, in the Buddha’s time, his Praratchapuccha has led to the mutual establishing and spreading of the religion support and interrelationship between the in communities that full of diversity of Buddhist monastic order and the earthly belief were the consequences of Kingdom, which owe each other a deliberately talking about the religion to commitment. the kings. The kings’ conversation to
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Appendix
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