Sukhothai Period
Although animistic beliefs remained potent in Sukhothai, King Ramkhamhaeng and his successors were all devout Buddhist rulers who made merit on a large scale. The major cities of the Sukhothai kingdom were, therefore, full of monasteries, many of which were splendid examples of Thai Buddhist architecture. Sukhothai adopted the Ceylonese school of Theravada Buddhism, beginning with King Ramkhamhaeng’s invitation to Ceylonese monks to come over and purify Buddhism in his kingdom. This Ceylonese influence manifested itself not only in matters of doctrine but also in religious architecture. The bell-shaped stupa, so familiar in Thai religious architecture, was derived from Ceylonese models. Sukhothai style Buddha images are distinctive for their elegance and stylized beauty, and Sukhothai’s artists introduced the graceful form of the “walking Buddha” into Buddhist sculpture.

Sukhothai’s cultural importance in Thai history also derives from the fact that the Thai script evolved into a definite form during King Ramkhamhaeng’s time, taking as its models the ancient Mon and Khmer scripts. Indeed, this remarkable king is credited with having invented the Thai script.

King Si Inthrathit and King Ramkhamhaeng were both warrior kings and extended their territories far and wide. Their successors, however, could not maintain such a far-flung empire. Some of these later kings were more remarkable for their religious piety and extensive building activities than for their warlike exploits. An example of this type of Buddhist ruler was King Mahathammaracha Lithai, believed to have been the compiler of the Tribhumikatha, an early Thai book on the Buddhist universe or cosmos. The political decline of Sukhothai was, however, not wholly owing to deficiencies in leadership. Rather it resulted from the emergence of strong Thai states further south, whose political and economic power began to challenge Sukhothai during the latter half of the 14th century. These southern states, especially Ayutthaya, were able to deny Sukhothai access to the area.

The Sukhothai kingdom did not die a quick death. Its decline lasted from the mid-14th until the 15th century. In 1378, the Ayutthaya King Borommaracha I subdued Sukhothai’s frontier city of Chakangrao (Kamphaengphet), and henceforth Sukhothai became a tributary state of Ayutthaya. Sukhothai later attempted to break loose from Ayutthaya but with no real success, until in the 15th century it was incorporated into the Ayutthaya kingdom as a province. The focus of Thai history and politics now moved to the central plains of present-day Thailand, where Ayutthaya was establishing itself as a centralized state, its power outstripping not only Sukhothai but also other neighbouring states such as Suphannaphum and Lawo (Lopburi).

Chiang Mai Period
While one of the Thai tribes of the Chao Phraya River was founding Sukhothai kingdom, another tribe in the north-western tableland, called Lanna, was also successful in driving out the Mons influence from the River Ping. In the nineteenth Buddhist century King Meng-Rai of the ancient Chiang-San dynasty was known to have defeated King Ye-Ma, the Mon king of the town of Lamphun, and later built his capital at Chiang Mai.During this time Theravada Buddhism of Ceylon had been brought from their flourishing states in the Mons country and in Sukhothai to the north-western tableland, but was not able to take its firm roots there. In the twentieth Buddhist century through the royal order of King-Kue-Na, several “Lankavangsa” bhikkhus both from Moulmein (Mau-Ta-Ma) and from Sukhothai were invited to Chiang-Mai (750 km. north of Bangkok) to preach their doctrine. Of these bhikkhus along with their followers, one named Ananda was from the town of Mua-Ta-Ma in the Mons country and the other called Sumana was from Sukhothai.

In the following century (B.E. 2020 or 1477 AD) under the auspices of King Tilokara, the thirteenth of Chieng Mai dynasty and under the leadership of Khammadinna Thera, a general Council of bhikkhus which lasted one year was convened at the Maha Bodhivong Vihara. Practically this was the first Council held in Thailand and reflected the intensive study of Buddhism during the time. A collection of Pali texts, compiled by the Thera (Elders) of that glorious age, are now a pride of the those who wished to further their research of Buddhism in the Pali language. Some such texts were Abhidhammayojana, Mulakaccayanayojana. Vinayayojana, Vessantaradipani and Mangalathadipani. In the following (twenty-second) century the town was taken by the Burmese and from time Chiang-Mai became a unhappy town alternately torn by two superior powers i.e. Burma on her north and the kingdom of Ayutthaya on her south.

Ayutthaya Period
Towards the close of the nineteenth Buddhist century which witnessed the decline of Sukhothai kingdom, King U-thong of Suphunaphum, once under Sukhothai domination, proclaimed his state as independent of Sukhothai power and built up his capital at a town called Sri Ayutthaya, south of Sukhothai. This kingdom, which lasted 417 years, are ruled over by 33 kings.

Through more than four centuries which marked the age of Ayutthaya kingdom, Theravada Buddhism in Thailand seemed to reach its zenith of popularity. Within and without the city of Ayutthaya there scattered innumerable temples and pagodas which served as places, thereby exerting a great influence on the spiritual life of the people. Buddhist art, both in the field of architecture and Buddha-image construction, were on the same line of flourishing. An illustrative example of this fact may be seen today in the temple of the Foot-Prints at Saraburi. There was also a tradition which is still in practice today for every Thai young man to be ordained at least once as a bhikkhu. Several kings such as Pra Borom Trai Lokanatha, the 18th king, in following the example set by King Li-Thai of Sukhothai period, had temporarily renounced his throne to be ordained as a bhikkhu.

During the reign of Phra Borom-Kote, the thirty-first of Ayutthaya kingdom, there reigned in Ceylon a king named Kitti-Siri-Raj-Singha, who being discouraged by the decline of Buddhism in his island country and learning that Buddhism was purer in Thailand than any other country, sent forth his religious mission to the Thai King, asking a favour of some Thai bhikkhus to revive the spirit of Theravada Buddhism which had almost died out in his land. This was a good occasion when Thailand was able to repay her debt to Ceylon and the Venerable Upali, together with his followers, were sent to Ceylon. Thus the community of Ceyl;onese bhikkhus ordained by the Thai bhikkhus at that time has ever since been called Upali-Vangsa or Siam-Vangsa. It is the well known and most revered sect in Ceylon.

Religious literature of Ayutthaya, however, abounded both in Pali and Thai language, but most of them were most regretfully destroyed when the kingdom was ruthlessly overrun by the enemy in 2310 BE.

Thonburi Period
There was not much to say about Buddhism in the short-lived Thonburi period (2310-2365 BE). During the prelude of fifteen years, a greater part of which was occupied in driving our the enemy and restoring the peaceful situation of the country, what could be done to Buddhism was merely a general revival of Buddhism, not to say the compiling of new texts and other measures for the propagation of Buddhism. In the reign of King Thonburi he had several temples repaired, monastic rules settled, religious texts collected and the study and practice of Buddhism revised to some degree. With regard to the texts such as the Tipitaka, Commentaries and Sub-commentaries destroyed by fire, he had them borrowed or copied from those Combodia. It is safe, however, to say that Theravada Buddhism in the form of that of Ayutthaya was still prevailing in Thonburi period.

Ratanakosin Period
King Rama I
The reign of King Rama 1 of Chakri dynasty began in the year 2325 BE, with the town of Bangkok as capital. Although there were some wars with outward enemy, he often managed to find time to encourage the study and practice of Buddhism. Numerous temples, both inside and outside the capital, were repaired. Of these temples, the Jetuvana Vihara (or Wat Pho, in the vernacular), which ranks among one of the most important, had undergone seven years of repair and the well-known Wat-Phra-Keo (Temple of the Emmeral Buddha), which is regarded as the most important one in Thailand, was also built during his reign. From the Northern provinces such as from Sukhothai, a number of Buddha images (about two thousand in all) were brought in order to be enshrined in the Uposatha of various temples in Bangkok.

In 2331 BE a Council of Bhikkhus was convened for the sake of, as before, settling the contents of the Tipitaka and having those settled passages written down with a stylus on books made of corypha palm leaves. Such books were numbered 345 in all, i.e. 80 for the Abhidhamma and 53 for the Saddavisesa texts. The Council, held at the present Wat Mahadhat, lasted five months and under the chairmanship of a Supreme Patriarch (whose name was Sri). The participants were 218 bhikkhus together with 32 lay scholars. This was the second council held in Thailand.

Religious literature during his reign were compiled both in Pali and in Thai, of these, one was a Pali treatise celled Sangitiyavangsa written by Somdet Phra Vanarat of Jetuvana Temple.

King Rama II
King Rama II, formerly called Phra Buddha Lert Lah, came to the throne in B.E. 2352. Buddhist activities during his time were noted in sending a religious good-will mission group to Ceylon and organizing the research and study of Buddhism. Thus it was during this time that the course for studying Buddhism in Pali language was divided into mine grades as such had once been done in Ayutthaya period. Other activities included the repairing of the existing temples and the building of new ones. The latter included the “Prang” of Wat Arun (Temple of Dawn), symbolic of Thailand for all foreigners.

King Rama III
Phra Nang-Klao, the third of the Chakri dynasty, succeeded his father in B.E. 2367. Having a natural bent for architecture besides being a pious king himself, he had more temples built both inside and outside Bangkok. The temple of Jetuvana in the reign of King Rama I became a treasure of religious knowledge for Buddhist scholars and the symbolic “Prang” of Bangkok was perfectly completed in his reign. Also two groups of good-will missionary bhikkhus, one after the other, were sent to Ceylon. His piety in Buddhism may be seen in his pioneer undertaking to translate the Pali Tipitaka and some other Pali texts into Thai. Nevertheless, his reign came to an end before they were all completed.

In B.E. 2372 there was a religious movement which marked a cornerstone for the study and practice of Buddhism in Thailand, the birth of the Dhammayutta group of bhikkhus. This was due to Prince Mongkut, the King’s younger brother who had been ordained as a bhikkhu for 27 years. Through this long period of secluded life he was endowed with a thorough knowledge of the Buddhist Scriptures, including the Tipitaka, its Commentaries, Sub-commentaries and other Pali texts as well. With such a wealth of knowledge gained and digested as a result of long and profound thinking, he was able to distinguish more clearly between what is right and what is wrong in the Master’s doctrine. He then set out putting to practice what is mentioned and regarded as righteous in the Tipitaka. By doing so, he unwittingly made a great impression on those who, inspired by his conduct, took it upon themselves to follow his way of life. This group of people, in course of time, grew bigger and more popular and became a separate gathering of bhikkhus called the Dhammayutta group as distinct from the former group of bhikkhus in Thailand. Besides being proficient in religious knowledge, Prince Mongkut also had a good command of Sanskrit and English , and in his establishing the Dhammayutta group of bhikkhus, his movement might be compared with that of the Venerable Rahula Thera who through his examplary mode of practice had founded the Lankavangsa group of bhikkhus at the town of Nakhorn Si Thammarat (some 800 km. south of Bangkok).

Of the religious literature in Thai, one was “Pathom-Som-Bodhi-Katha” (life of Buddha) compiled by the Supreme Patriarch Prince Paramanujit Jinorasa of Jetuvana Temple. Of the works in Pali, one called “Sima Vicarana” (Treatise on Sima or boundary of a main shrine) compiled by Prince Mongkut himself wins high respect in Ceylon.

King Rama IV
King Rama IV, or Prince Mongkut who had to disrobe himself after his brother’s death, came to the throne in B.E. 2394. He was formally known as Phra Chom Klao. During his reign bhikkhus were greatly encouraged in their study and practice of Buddhism, so that they were well-behaved as well as well-educated in the Buddha’s doctrine. Some rules and regulations for the betterment of the administration of the community of bhikkhus as a whole were laid down; a group of religious good-will mission was sent forth to Ceylon; and the community of Dhammayutta bhikkhus was also established in Cambodia.

Never was the construction work neglected. The Raj-Pra-Dit Temple, one of the most important temples of Bangkok was an evidence of the fact. The greatest and highest “Chedi” or pagoda of Nakhon Pathom, called the “Pathom Chedi” second to none in its design and decorations, also bears witness of his constructive genius and serves to remind the Thai people of its historical importance.

As a result of earnest study in Buddhism there were more books expounding the tenets of the Buddha’s doctrine in Thai language. This movement opened up a new trend of modern thought in disseminating the Dhamma to the people on a broader scale, instead of the former which seemed like monopolizing it for the realization of the few intelligentsia. Of the Pali literature, a volume by the Supreme Patriarch Prince Pavares Variyalongkorn, named “Sugatavidatthividhana” is the most important of the time.

King Rama V
The reign of King Rama V, formerly called Phra Chula Chom Klao, began in the year B.E. 2411 and lasted 42 years. He was also one of the few monarchs who temporarily renounced his throne after his coronation in order to be ordained as a bhikkhu. This was because most of the Thai kings since Ayudhya period were usually ordained before the coronation day.

Being no less devout to Buddhism than his predecessors, he managed to found two Buddhist Universities for the sake of increasing the progress and stability of the education of Buddhism.

These two were Mahamakuta Raja Vidyalaya and Mahachulalongkorn Raja Vidyalaya, both of which have played a very in the field of Buddhist study. He also enacted a law concerning the administrative system of the community of bhikkhus, declaring that the Buddhist Church should be self-governing holy community, while the state would be the patron under the direction and for the welfare of the Church. Of other major construction work one is Wat Benjamabophit, which is well known among foreigners for its impressive Buddha image in the Uposatha.

In B.E. 2431 a Council of Bhikkhus under the chairmanship of the Supreme Patriarch Prince Pavares Variyalongkorn was held for the purpose of transliterating the existing Tipitaka from the palm-leaf books in Cambodian characters to printed books using Thai characters. This required 39 printed volumes for each set of the entire Tipitaka. Besides the Message itself, some Commentaries from Cambodian to Thai characters and then printed in the form of paper books.

One of the king’s elements of religious success, however, undoubtedly comes from the zealous efforts of one of his great helpers. This was no other than his own half-brother, the Supreme Patriarch Prince Vajirananavarorasa, who had a profound knowledge in English as well as Pali and Sanskrit. Thus, by virtue of his ability plus his high position (as the king’s brother and as chief of the whole community of bhikkhus), the theoretical and practical sides of Buddhism under the far-sighted and able Patriarch were greatly encouraged. Most of his noble works are still now studies by the public as well as by the students, and it is never an over-estimate to say that he has blazed a trial for modern thought in the study and practice of Buddhism.

In B.E. 2437 the Mahamakuta Raja Vidyalaya, one of the two Buddhist Universities published a religious periodical, called “Dhama Cakshu”, which now reaches its sixty-third anniversary and is therefore the oldest and most long-lived religious periodical in Thailand.

King Rama VI
King Rama VI, the poet and philosopher, formally known as Phra Mongkut Klao, ascended the throne in B. E. 2453. In order to imbue the spirit of Buddhism into the minds of his citizens, without distinction of position, profession or sex, he organized a new branch of studying Buddhism in Thai language. This was successfully done because there has been several texts on Buddhism compiled in the reign of his royal father together with many writers during his reign [mostly by the Supreme Patriarch Prince Vajirananavarorasa]. He himself never neglected to do so, and thus there were written many religious books which were both instructive and understandable by all. His wealth of religious literature consisted of such books as “ Addresses to Scouts” and “What did the Buddha realize?” So it can be said that the study of Buddhism was now accessible to all, whether they know Pali or not, whether they want to study it for a long time of within a limited period of time and whether they be a male or a female. In case they have a limited time for studying, it is then advisable that they should Buddhism from the texts written in Thai, and if they are ordained as a Bhikkhu or Samanera (Novice), they are called “Nak Dhamma (Dhammiko-the Dhamma student). The (almost) same course for laymen or woman called “Dhamma Suksa”. (Dhamma-Sikkha-Dhamma student).

As regards the transliteration work done in the reign of King Rama V, more Commentaries, Sub-commentaries, Tika, and other Paki works were transliterated during his reign.

King Rama VII
Phra Pok Klao, of King Rama VII, came to the throne in B.E. 2468. Besides preserving all the movements for the promotion of Buddhism as King Rama VI had done, he also had a Council of Bhikkhus convened under the chairmanship of the Supreme Patriarch Prince Jinavara Sirivatthana for the sake of revising and checking the contents for the 39 Tipitaka volumes printed in the reign of King Rama V with the Tipitakas from Ceylon, Burma, Europe and Cambodia. Then a re-print was done. This time the contents were divided into 45 volumes, of which 8 were the Vinaya, 25 Suttanta and 12 Abhidhamma. All these were printed in B.E. 2470. This new set of Tipitaka was called “the Siam-Rath edition”.

King Rama VIII
King Rama RII or King Ananda Mahidol, succeeded King Rama VII in the year B.E. 2477. The administrative system for the community of Bhikkhus was during this time altered in compliance with that for the State, so that there were Ecclesiastical ministers and prime minister. More of this alteration will be dealt with under the heading “Administrative system for the community of Thai Bhikkhus” in the following pages.

Or the events worth mentioning, one was the construction of Wat Phar Sri Mahadhat by the Government and another was the study of Buddhism which became more popular in neighbouring lands such as in the Federated Malay States and Singapore.

King Rama IX
The reign of King Rama IX, formally called King Phumiphon, began in B.E. 2489.

A special hospital for Bhikkhus was built and two Buddhist Universities, in the real sense of a university, were established. These two are Mahamakuta University, situated at the temple of Bovaranives, opined in B.E. 2489. and Mahachulalongkorn University, situated at the temple of Mahadhat, opened in B.E. 2490. There two Buddhist Universities were really managed by Bhikkhus, with a subsidy from the Government and contributions from the public. Also studying in these two universities are Bhikkhus from neighbouring countries such as Laos and Cambodia. Up till now there have been several groups of graduated students. This is in a way a good omen foe Buddhism in this age of trouble and turmoil.

In B.E. 2499. King Bhumiphol temporarily renounced the throne for the purpose of ordination. During the period as a Bhikkhu he gad attentively studied Buddhism both in its theoretical and practical side. This moved the people to a general appreciation and rejoicing and in this occasion there was also rejoicing and in this occasion there was also an amnesty of many prisoners. The Supreme Patriarch was the Preceptor [Upajja] in this royal ceremony of ordination.

Mahayana Buddhism in Ratanakosin period
Mahayana Buddhism might have theoretically or nominally been lost from Thailand in the eighteenth Buddhist century, but all through this time some of its ideals have been practically and with some degree of sincerity adhered to by the general public. The general belief that everybody is or can be a Buddha and that the king is a Boddhisatva [or future Budbha] including the efficacy of charms and amulets that make a believer invulnerable to weapons and dangers and misfortunes are evidences that the spirit of Mahayana is still clinging stubbornly to the hearts of the people.

The first time Mahayana Buddhism came into Thailand was the Mantrayana Sect. Then for the second time Mahayana was introduced in the reign of King Thonburi and Rattanakosin Period by the refugees from Viet-Nam or Annam at that time. Owing to a state of revolution in their country, there were many noblemen and people who were immigrants from Annam. They later on built up a temple of their own. With a second wave of immigrants two more Annam Temples were built in Bangkok. In the reign of King Rama III, there more temples of the Annam Buddhism, one in Bangkok and two in the country, were built by the third group of immigrants.

In the reign of King Rama V there came from China a Chinese Bhikkhu, who later became very popular among the Chinese in Thailand, He afterwards built two Chinese temples-one in the country and the other in Bangkok called in Chinese “Leng Noi Yee” or Wat Mang Kon Kamalavas which is the biggest Mahayana temple in Thailand. When an ecclesiastic title was given to the Chinese and the Annam Bhikkhus, he was one of those who were offered the honorable title. It should be noted, however, that Mahayana Buddhism in Thailand introduced by the Chinese and the Annam Bhikkhus belonged to the Sukgavati sect.

Another progressive step of the Chinese Buddhists during this reign was the building of another temple of their own-the first temple in Thailand that, due to the presence of Sima (formal boundary mark as prescribed in the Vinaya or Book of Discipline), can be used as a place wherein to perform the religious rite of ordination. This eliminated one of the the previous troubles that required a Chinese Bhinkkhu to be ordained from China. In addition to this, there were also many Buddhist Associations founded by the Chinese Buddhists for the purpose of propagating their Mahayana doctrine. Nevertheless, their propagation was practically restricted restricted among their propagation was practically restricted among their fellow-men. This is possibly because the Mahayana Bhikkhus are generally more relaxed in their behaviour and less educated in their study.

Some propaation activities
It has been traditional for every Wat or temple in Thailand to arrange for every Wat or temple in Thailand to arrange for a delivering of the sermon four times a month. This is done on the Buddhist Sabbath day, called in Thai “Wan Phra”, which, calculated from the lunar calendar, falls on the full-moon day, the half-moon days (of the waxing moon and the waning moon) and the day before the new moon day. In addition to this, there was later arranged a sermon on Sunday which, like those on the four Sabbath days, has been broadcast from various radio radio stations. The days of the Buddhist events such as Visakha Day, Magha or All Saints’ day and the day of Lent are proclaimed official official holidays. On the Buddhist Sabbath days there is to be no killing whatever in all slaughter-houses. There is also a department of religious affairs which is responsible for the welfare of Bhikkhus and the upholding of Buddhism (and other religions), for which purpose an annual subsidy from the Government is given. Bhikkhus who are well be offered a noble title by the king according to their ability and will also be given some financial help by the government.

Every turn of life practically cannot do without Buddhist ceremony or observance in some way or other. The birth, marriage, death and many other occasions of an individual as well as state ceremonies often require some Bhikkhus to take part in them by chanting or by delivering a sermon or by some other methods. Before beginning the morning lessons in every school, the pupils are to say their prayer to the Triple Gem (i. e. the Buddha, the Dhamma and the Sangha ), and the life of Buddha and his doctrine are among compulsory subjects in the school curriculum. Also there has for a long time a tradition that every Thai youth must be once ordained as a Bhikkhu for a “Vassa” (a rainy season i. e. three months). It is all the better for him if he can stay as a Bhikkhu longer than that or for the rest of rest of his life.

At present there are several Buddhist as associations under the management of devoted lay adherents. Some of these are the Buddhist Association and the Yong Buddhist Association of Thailand, both with affiliated societies in almost every town in the country. By the efforts of these associations programmes for a lecture or talk or discussion on the Dhamma are at regular intervals arranged for the public, in addition to a periodical each of their own.

Thus it is an undeniable fact to say that the every day life of a Thai from the cradle to the grave, so to speak, together with his arts and craft and literature and culture and arts and other elements of his life, are all based upon and moulded by the one common factor-the spirit of Buddhism.

Administration of the Buddhist church
In Thailand the head of the Buddhist Church is the Supreme Patriarch. The executive power is vested in the Council of Ecclesiastical Ministers, which to a great extent corresponds to the Cabinet Council of the State. For this Council there are Ecclesiastical Ministers, including the Sangha Nayaka (Ecclesiastical Premier), Ecclesiastical Ministers for Administration, for Propagation, for Education and for Public Welfare, and Eccl. deputy ministers. The rest are Eccl. ministers without portfolio.

The State, so far as the administration of the Church is concerned, is divided into main sections, each with its own Eccl. High Commissioner and his assistant, something like the State High Commissioner or Governor-general. Each section is further sub-divided into town, each with its own leading Bhikkhu or Eccl. Commissioner or Governor with his assistant. Then (for each town) there is a board of town committee, along with the board of town judges. Each town is divided into several “Amphur” (or districts), which in turn is sub-divided into several “Tam-boon” (Sub-districts). For each “Amphur” and “Tamboon” there is again a chief together with his assistant and board of “Amphur” or “Tam-boon” committee, These administrative agents are all Bhikkhus.

The Twenty-Fifth Buddhist Century
In the auspicious occasion of the twenty-fifth Buddhist century, Thailand has organized a nation-wide celebration from 12 th-18 th May in commemoration of one of greatest events for all Buddhists. Thus for the glory of the longevity of Buddhism in spite of undermining influences, and for the sake of showing the world how Thailand had firmly upheld Buddhism and how the Thai people are impressed by the Master’s teaching, there is allocated as a sanctuary a piece of land to be called Buddha-Monthon (Buddha’s domain), wherein is erected a standing Buddha image 2500 in. in height. In addition to this, the whole Tipitaka or the Three Baskets of the Buddhist Canon has been translated into Thai; temples and places of worship all over the land are being repaired; 2500 persons are to be ordained as Bhikkhus, and an Amnesty Act is passed; Buddhist activities, both on the part of Bhikkhus and laities such as of the various Buddhist societies, are also exhibited to the public; Buddhist literature and pieces of art will be displayed, and, within the temporary pavilion in the midst of the Phra Meru Ground, sermons are to be delivered, Parittas (instructive passages from the Sacred Books) chanted and food presented to 2500 Bhikkhus each day throughout the seven day celebration. These are to be presided over by their Majesties the King and the Queen.

In Thailand there are four allies in maintaining stability of Buddhism: Buddhist monks, the King, the government and Buddhist lay people.

1. The Order of Buddhist Monks (Sangha)
The Sangha or the Buddhist Church is a sacred and spiritual institution of Thailand. There are about 30,000 wats (Buddhist Monastery) and about 5,000 hermitages in the kingdom. There are about 300,000 monks and novices living in those wats.

In addition to monks and novices, there are about 10,000 nuns who live in their own nunneries or in their living quarters near some wats.

Motives for becoming monks
The number of monks is large because it is quite easy to become a monk and to leave monkhood. There are six important motives behind monkhood:

1. To dedicate one’s life to the earnest practice of the Noble Eightfold path to attain Enlightenment.
2. For further education for poor children from the countryside. A poor boy can work his way up to college education through the monastic curricula.
3. For short-term training in Buddhist principles and practice for a period ranging from 2 weeks to 3 months. It is believed that an ex-monk is well-matured and ready to lead family life.
4. To dedicate the merit derived from monkhood to parents, especially to mother who can not be a monk.
5. To help preserve Buddhism even for a shot period of time. It is believed that the robe itself is the symbol or sign of Buddhism.
6. For other non-Buddhist reasons such as for living, for fulfilling a vow previously made, for research and even for fun.

Duties of Monks
1. Religious Duties
1.1 To study Buddhism, Pali language (the sacred language or Theravada Buddhism) and some secular subjects. The Sangha has its own curricula.
1.2 To observe 227 monastic rules laid down by the Buddha himself.
1.3 To practice meditation.
1.4 To develop Insight into the three truths of life (imperfectness, impermanence, impersonality)
2. Secular Duties
2.1 Teaching Buddhist philosophy and morals to the public.
2.2 Conducting religious rites for people on different occasions.
2.3 Helping in rural development work.
2.4 Serving as general consultants to lay members of the Wats (Buddhist temple)

Monk’s Daily Routine
05.00am Waking up, morning chanting and meditation.
06.00am Going on alms-rounds.
07.30am First meal.
08.30am Free time to clean one’s lodging.
09.00am Morning classes.
11.00am Having lunch as the last meal.
12.00am Taking a rest and private chores.
01.00pm Afternoon classes of Pali language and other subjects.
04.00pm Cleaning and sweeping the temple ground.
05.00pm Guest’s time, private chores, or visits.
06.00pm Evening Chanting and meditation.
08.00pm Private study or chores.
10.00pm Bedtime.

Monk’s routine is flexible and divergent according to time, place and circumstances.

The Role of a Community Wat (Buddhist temple)
Every village has a Wat and the Wat and the resident monks serve the village in many way:

1. It serves as school for children and monks.
2. It serves as a medical center specializing in herbal medicine and traditional healing.
3. It serves as a public center for public activities.
4. It serves as a play ground for children.
5. It serves as community museum.
6. It serves as a venue for seasonal fairs.
7. It serves as the store house of household utensils for the public use.
8. It serves as law court (with the head monk as arbitrator) for settling conflict and sispute among the villagers.
9. It serves as guesthouse for travelers.
10. It serves as the last sanctuary for the poor and the hopeless.
11. It serves as the place of worship.

Nowadays many of the Wat’s functions have been taken over by the state but those of the wats in the countryside remain intact.

2. The Monarchy and Buddhism
In the history of Buddhism the monarchy anywhere has been a decisive factor in the prosperity or decline of Buddhism. Devout Buddhist kings caused Buddhism to prosper and non-Buddhist, hostile kings always caused Buddhism to decline. Thailand has been fortunate in that it has a continuous lineage of devout Buddhist kings for the past 1000 years. The monarchy always has a special place in the hearts of Thai people.

In the Sukhothat period (A.D. 1257-1378) kings were regarded as the First and Foremost Fathers of the nation.
In Ayuddhaya period (A.D. 1349-1767) kings were regarded as incarnations of Lord Vishnu (the Hindu god of preservation of the world).
In Bangkok period (A.D. 1782-persent) early kings were regarded as Bodhisattvas (future Buddhas).

The king’s Religious Role
Kings have been very active in their Buddhist role for the stability of Buddhism means the stability of the nation and of the throne.

1. The kings and the crown princes are usually ordained as Buddhist monks for a period of time (the present king and the crown prince were monks for two weeks each).
2. The king gives royal sponsorship to a number of selected candidates for monkhood annually.
3. The king encourages religious education and practice of monks.
4. The king bestows honorific ranks to senior monks on his birthday every year.
5. The king elevates some wats to the status of royal wats and gives them royal patronage.
6. The king performs seasonal royal functions like Kathin ceremony and so on.
7. The king encourages Buddhist study by imposing royal questions on religious matters to senior monks.
8. The king has close co-operation with the Sangha in important religious works.
9. The king studies and practices meditation in his private chapel.

3. The Government and Buddhism
The government is obliged by the Constitution to protect and support Buddhism and other religions in the kingdom. The government usually works in religious matters through the Department of Religious Affairs in the ministry of Education. The DRA works for Buddhism in the following ways:

1. The director of the DRA serves as the Secretary of the Council of the Elders.
2. Implementation of all acts and laws related to religions.
3. Appropriation and management of annual budget for the Sangha (the Order).
4. Management of temples’ properties.
5. Serving the in his religious functions.
6. Supervising moral instruction at state schools.
7. Rendering service to the Sangha in all its works.

4. Lay People and Buddhism
Lay Buddhists, the largest and most important group in supporting and stabilizing Buddhism, gain knowledge of Buddhism by means of formal as well as informal instruction.

Formal instruction at the levels of primary (6 years) and secondary (6 years) education.

1. Buddhism is a compulsory subject for all Buddhist students; a period of an hour a week is devoted to Buddhism.
2. At most universities Buddhism is offered as an elective subject.
3. Some temples have Sunday Schools to teach Buddhism to Children of the community on Sundays after the model of the Christian church.
4. Children at pre-school centers are taught and trained in Buddhist morality and culture.
5. Buddhist rituals are performed at schools seasonally and occasionally.

Informal instruction is carried out in the following ways:
1. Moral advises tinged with Buddhist moral principles are given to the young by their parents and grandparents.
2. Buddhist rites are performed occasionally at index.php or in the community, in which Buddhist principles are indirectly instilled.
3. Regular Buddhist programs is presented by the state as well as by private organizations on Radio and television.
4. Lay people visit their respected monks in local wats and learn about Buddhist teachings in their conversation.
5. Reading materials, like magazines, novels, poetry, etc are always full of Buddhist philosophical sayings.

Lay people support the Sangha (Monks) in the following ways:
1. Giving food to monks on their alms-rounds in the morning regularly or occasionally.
2. Going to the temple from time to time in order to pay homage to the main Buddha image, to make money donation, to receive religious instruction from the monks or to consult with a fortune-teller monk.
3. Going to the local Wat on Buddhist Sabbath days (four times a month according to the lunar calendar) to chant holy sutras, to observe the Five Precepts or the Eight Precepts, to make merit by giving food to monks, to listen to a sermon and to practice Tranquillity and Insight Meditation.
4. Making merit by giving requisites of life to monks and receiving blessings from them on important occasions like birthday, wedding, new index.php, new business opening and important religious holidays.
5. Having male members of the family ordained as Buddhist monks for a period of time ranging from a week to three months in order to be trained in Buddhist discipline, to dedicate merit to parent and to serve as preservers of Buddhism.

Lay Buddhist perform their religious functions in daily life as follow:
1. Performing the rite of paying homage to the Three Gems (the Buddha, the Dhamma and the Sangha) twice a day (morning and evening) in front of the Buddha image on the altar at index.php.
2. Giving food-alms to monks in the morning.
3. Going to the temple on Buddhist Sabbath days.
4. Trying to observe the Five Precepts (not to kill, not to steal, not to commit adultery, not to tell a lie, not to take intoxicants).
5. Practicing meditation regularly at the end of the daily homage rite.
6. Disseminating loving kindness (Metta) to all beings.
7. Dedicating merit to deceased loved ones.

It will be seen that these four institutions actively work together in protecting and stabilizing Buddhism in Thailand. That accounts for comparative unity and stability of Buddhism that can hardly be found elsewhere.

What an average Thai Buddhist believes?
An average Thai Buddhist believes in the following principles of Theravada Buddhism.

1. Belief in and worship of the Three Gems (the Buddha, the Dhamma, and the Sangha) as well as other objects of other religious traditions.
2. Belief in the law of Karma as the only and true life-controlling power.
3. Belief in the existence of other types of beings living in other world.
4. Belief in rebirth into other types of beings according to karmic quality of each individual.
5. Belief in the doctrine that such mental defilements as ignorance, delusion, attachment, desire, etc. are the root cause of continuous rebirth and suffering and should be uprooted if absolute rest and happiness are to be experienced.
6. Belief in the Noble Eightfold path as the correct and straight way to the complete end of suffering.

Wat Suan Dok in Chiang Mai is one of the many places of interest for tourists visiting the area. Dating back to the 14th century. the monastery has abundant historical significance and admirable architecture. And for those visitors less enthusiastic about history, the glossy travel brochures also point out that it is probably the best place to see the most beautiful sunset in Chiang Mai.

But that’s not all this temple can offer. Today, visitors to Wak Suan Dok can do more than just watching the sunset, learning of its long history and admiring the temple’s architecture. For more than four years, the temple, by the Chiang Mai Campus of Mahachulalongkorn Buddhist University, has provided an activity that appeals to tourists curious about the life of Buddhist monks and the concept of Buddhism.

Called the ‘Monk chat’ programme, its an informal question-and-answer session with monks for anyone interested in learning more about Buddhism, meditation and the monk’s life. ‘It all began with tourists who visited the temple and were curious to find out more about the monks, so they came and asked us many things about our lives,’ said Phra Phanuwat Rungson.

‘As the numbers of curious tourists grew we thought we should probably provide an informal session where they could come and discuss the monk’s lives and the concept of Buddhism,’ Phra Phanuwat explained. Since then, the ‘Monk chat’ pro-gramme has become a session for monks and foreign tourists to exchange ideas between each other.

Anyone interested can attend the programme which is held regularly on Monday, Wednesday and Friday evenings from 5:00 to 7:00pm. Participants can discuss any matters of general interests and anything about Buddhism-related issues. The evening ‘Monk chat’ session is conducted entirely in English and it provides an opportunity for both the monks to practice their English and for tourists to learn about Buddhism and the culture of Buddhist monks.

The programme has been quite popular among tourists interested in Buddhism. Its also recommended by the Lonely Planet guidebook, perhaps the most popular guidebook among budget travellers.

In addition to the evening session, Wat Suan Dok also offers a two-day course for those who want to practice meditation. The ‘Experiencing Thai Buddhist Culture and Meditation Training’ programme is an extension of the ‘Monk chat’ sessions that provides opportunities for foreigners to learn more about Thai culture as well as learning about meditation techniques.

The two-day course usually starts every Sunday afternoon and lasts until Monday afternoon. Included in the programme are sessions teaching about Buddhist concepts, meditation practice, yoga practice, alms offering to the monks, chanting and praying, and a session on Thai cooking. The programme is free of charge, but each course is limited to only 15 to 20 people.

According to Phra Phanuwat, both programmes have been so successful that each year about 5000 foreigners take part in the dharma discussion and meditation courses. Both programmes are designed to help visitors to Thailand better understand Thai culture and Buddhism. They are also designed to help participants apply Buddhist ideas and the benefits of meditation to their daily lives.

‘Some of them are so obsessed with meditation practice that they go home and decide to come back here again, inviting their friends and relatives to join them,’, he said.

And as well as any benefits that tourists can enjoy from the programmes, it is a great way for any tourist to get a better understanding of Thailand and Thai culture.

More info:
For those interested in joining Wat Suan Dok’s Monk chat programme or interested in information about the meditation course, visit www.monkchat.net or call the temple’s office on 05-3278967 ext 111, or fax the office on 05-3270452.

Apart from Wat Suan Dok, some other temples in Chiang Mai also offer meditation courses which are conducted in English. Among them:
- The Northern Light Meditation Center at Wat Rampoeng (Kan Klongchonprathan Road) is a well-respected center for learning Vipassana meditation. For more information, call 05-3278620 or look at its website at www.watrampoeng.cjb.net.
- International Buddhism Center at Wat Phra That Doi Suthep also provides programs on meditation. For information, browse www.doisuthep.sirimangalo.org. All information is in English.

Introduction
For more than 2,500 years, the religion we know today as Buddhism has been the primary inspiration behind many successful civilizations, the source of great cultural achievements and a lasting and meaningful guide to the very purpose of life for millions of people. Today, large numbers of men and women from diverse backgrounds throughout our world are following the Teachings of the Buddha. So who was the Buddha and what are His Teachings?

The Buddha
The man who was to become the Buddha was born Siddhattha Gotama around 2,600 years ago as a Prince of a small territory near what is now the Indian-Nepalese border. Though he was raised in splendid comfort, enjoying aristocratic status, no amount of material pleasure could satisify the enquiring and philosophic nature of the young man. At the age of 29 he left palace and family to search for a deeper meaning in the secluded forests and remote mountains of North-East India. He studied under the wisest religious teachers and philosophers of his time, learning all they had to offer, but he found it was not enough. He then struggled alone with the path of self- mortification, taking that practice to the extremes of asceticism, but still to no avail.

Then, at the age of 35, on the full moon night of May, he sat beneath the branches of what is now known as the Bodhi Tree, in a secluded grove by the banks of the river Neranjara, and developed his mind in deep but luminous, tranquil meditation. Using the extraordinary clarity of such a mind with its sharp penetrative power generated by states of deep inner stillness, he turned his attention to investigate upon the hidden meanings of mind, universe and life. Thus he gained the supreme Enlightenment experience and from that time on he was known as the Buddha. His Enlightenment consisted of the most profound and all-embracing insight into the nature of mind and all phenomena. This Enlightenment was not a revelation from some divine being, but a discovery made by Himself and based on the deepest level of meditation and the clearest experience of the mind. It meant that He was no longer subject to craving, ill-will and delusion but was free from their shackles, having attained the complete ending of all forms of inner suffering and acquired unshakeable peace.

The Teachings of the Buddha
Having realized the goal of Perfect Enlightenment, the Buddha spent the next 45 years teaching a Path which, when diligently followed, will take anyone regardless of race, class or gender to that same Perfect Enlightenment. The Teachings about this Path are called the Dhamma, literally meaning “the nature of all things” or “the truth underlying existence”. It is beyond the scope of this article to present a thorough description of all of these Teachings but the following 7 topics will give you an overview of what the Buddha taught:

1. The way of Inquiry
The Buddha warned strongly against blind faith and encouraged the way of truthful inquiry. In one of His best known sermons, the Kalama Sutta, the Buddha pointed out the danger in fashioning one’s beliefs merely on the following grounds: on hearsay, on tradition, because many others say it is so, on the authority of ancient scriptures, on the word of a supernatural being, or out of trust in one’s teachers, elders, or priests. Instead one maintains an open mind and thoroughly investigates one’s own experience of life. When one sees for oneself that a particular view agrees with both experience and reason, and leads to the happiness of one and all, then one should accept that view and live up to it!

This principle, of course, applies to the Buddha’s own Teachings. They should be considered and inquired into using the clarity of mind born of meditation. Only when one sees these Teachings for oneself in the experience of insight, do these Teachings become one’s Truth and give blissful liberation.

The traveller on the way of inquiry needs the practice of tolerance. Tolerance does not mean that one embraces every idea or view but means one doesn’t get angry at what one can’t accept.

Further along the journey, what one once disagreed with might later be seen to be true. So in the spirit of tolerant inquiry, here are some more of the basic Teachings as the Buddha gave them.

2. The Four Noble Truths
The main Teaching of the Buddha focuses not on philosophical speculations about a Creator God or the origin of the universe, nor on a heaven world ever after. The Teaching, instead, is centred on the down-to- earth reality of human suffering and the urgent need to find lasting relief from all forms of discontent. The Buddha gave the simile of a man shot by a poison-tipped arrow who, before he would call a doctor to treat him, demanded to know first who shot the arrow and where the arrow was made and of what and by whom and when and where … this foolish man would surely die before his questions could be well answered. In the same way, the Buddha said, the urgent need of our existence is to find lasting relief from recurrent suffering which robs us of happiness and leaves us in strife.

Philosophical speculations are of secondary importance and, anyway, they are best left until after one has well trained the mind in meditation to the stage where one has the ability to examine the matter clearly and find the Truth for oneself.

Thus, the central Teaching of the Buddha, around which all other teachings revolve is the Four Noble Truths:

1. That all forms of being, human and otherwise, are afflicted with suffering.
2. That the cause of this suffering is Craving, born of the illusion of a soul (see below, note 7).
3. That this suffering has a lasting end in the Experience of Enlightenment (Nibbana) which is the complete letting go of the illusion of soul and all consequent desire and aversion.
4. That this peaceful and blissful Enlightenment is achieved through a gradual training, a Path which is called the Middle Way or the Eightfold Path.

It would be mistaken to label this Teaching as ‘pessimistic’ on the grounds that it begins by centring on suffering. Rather, Buddhism is ‘realistic’ in that it unflinchingly faces up to the truth of life’s many sufferings and it is ‘optimistic’ in that it shows a final end of the problem of suffering - Nibbana, Enlightenment in this very life! Those who have achieved this ultimate peace are the inspiring examples who demonstrate once and for all that Buddhism is far from pessimistic, but it is a Path to true Happiness.

3. The Middle Way or Eightfold Path
The Way to end all suffering is called the Middle Way because it avoids the two extremes of sensual indulgence and self-mortification. Only when the body is in reasonable comfort but not over-indulged has the mind the clarity and strength to meditate deeply and discover the Truth. This Middle Way consists of the diligent cultivation of Virtue, Meditation and Wisdom, which is explained in more detail as the Noble Eightfold Path.

1. Right Understanding
2. Right Thought
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration

Right Speech, Action and Livelihood constitute the training in Virtue or Morality. For a practising Buddhist it consists of maintaining the five Buddhist Precepts, which are to refrain from:

1. Deliberately causing the death of any living being;
2. Intentionally taking for one’s own the property of another;
3. Sexual misconduct, in particular adultery;
4. Lying and breaking promises;
5. Drinking alcohol or taking stupefying drugs which lead to lack of mindfulness.

Right Effort, Mindfulness and Concentration refer to the practice of Meditation, which purifies the mind through the experience of blissful states of inner stillness and empowers the mind to penetrate the meaning of life through profound moments of insight.

Right Understanding and Thought are the manifestation of Buddha-Wisdom which ends all suffering, transforms the personality and produces unshakeable serenity and tireless compassion.

According to the Buddha, without perfecting the practice of Virtue it is impossible to perfect Meditation, and without perfecting Meditation it is impossible to arrive at Enlightenment Wisdom. Thus the Buddhist Path is a Gradual Path, a Middle Way consisting of Virtue, Meditation and Wisdom as explained in the Noble Eightfold Path leading to happiness and liberation.

4. Kamma
Kamma means ‘action’. The Law of Kamma means that there are inescapable results of our actions. There are deeds of body, speech or mind that lead to others’ harm, one’s own harm, or to the harm of both. Such deeds are called bad (or ‘unwholesome’) kamma. They are usually motivated by greed, hatred or delusion. Because they bring painful results, they should not be done.

There are also deeds of body, speech or mind that lead to others’ well being, one’s own well being, or to the well being of both. Such deeds are called good (or ‘wholesome’) kamma. They are usually motivated by generosity, compassion or wisdom. Because they bring happy results, they should be done as often as possible.

Thus much of what one experiences is the result of one’s own previous kamma. When misfortune occurs, instead of blaming someone else, one can look for any fault in one’s own past conduct. If a fault is found, the experience of its consequences will make one more careful in the future. When happiness occurs, instead of taking it for granted, one can look to see if it is the result of good kamma. If so, the experience of its pleasant results will encourage more good kamma in the future.

The Buddha pointed out that no being whatsoever, divine or otherwise, has any power to stop the consequences of good and bad kamma. The fact that one reaps just what one sows gives to the Buddhist a greater incentive to avoid all forms of bad kamma while doing as much good kamma as possible.

Though one cannot escape the results of bad kamma, one can lessen their effect. A spoon of salt mixed in a glass of pure water makes the whole very salty, whereas the same spoon of salt mixed in a freshwater lake hardly changes the taste of the water. Similarly, the result of a bad kamma in a person habitually doing only a small amount of good kamma is painful indeed, whereas the result of the same bad kamma in a person habitually doing a great deal of good kamma is only mildly felt.

This natural Law of Kamma becomes the force behind, and reason for, the practice of morality and compassion in our society.

5. Rebirth
The Buddha remembered clearly many of His past lives. Even today, many Buddhist monks, nuns and others also remember their past lives. Such a strong memory is a result of deep meditation. For those who remember their past life, Rebirth is an established fact which puts this life in a meaningful perspective.

The Law of Kamma can only be understood in the framework of many lifetimes, because it sometimes takes this long for Kamma to bear its fruit. Thus Kamma and Rebirth offer a plausible explanation to the obvious inequalities of birth; why some are born into great wealth whereas others are born into pathetic poverty; why some children enter this world healthy and full-limbed whereas others enter deformed and diseased… The fruits of bad Kamma are not regarded as a punishment for evil deeds but as lessons from which to learn, for example, how much better to learn about the need for generosity than to be reborn among the poor!

Rebirth takes place not only within this human realm. The Buddha pointed out that the realm of human beings is but one among many. There are many separate heavenly realms and grim lower realms, too, realms of the animals and realms of the ghosts. Not only can human beings go to any of these realms in the next life, but we can come from any of these realms into our present life. This explains a common objection against Rebirth that argues “How can there be Rebirth when there are 10 times as many people alive today than there were 50 years ago?” The answer is that people alive today have come from many different realms.

Understanding that we can come and go between these different realms, gives us more respect and compassion for the beings in these realms. It is unlikely, for example, that one would exploit animals when one has seen the link of Rebirth that connects them with us.

6. No Creator God
The Buddha pointed out that no God or priest nor any other kind of being has the power to interfere in the working out of someone else’s Kamma. Buddhism, therefore, teaches the individual to take full responsibility for themselves. For example, if you want to be wealthy then be trustworthy, diligent and frugal, or if you want to live in a heaven realm then always be kind to others. There is no God to ask favours from, or to put it another way, there is no corruption possible in the workings of Kamma.

Do Buddhists believe that a Supreme Being created the universe? Buddhists would first ask which universe do you mean? This present universe, from the moment of the ‘big bang’ up to now, is but one among countless millions in Buddhist cosmology. The Buddha gave an estimate of the age of a single universe-cycle of around 37,000 million years which is quite plausible when compared to modern astrophysics. After one universe- cycle ends another begins, again and again, according to impersonal law. A Creator God is redundant in this scheme.

No being is a Supreme Saviour, according to the Buddha, because whether God, human, animal or whatever, all are subject to the Law of Kamma. Even the Buddha had no power to save. He could only point out the Truth so that the wise could see it for themselves. Everyone must take responsibility for their own future well being, and it is dangerous to give that responsibility to another.

7. The Illusion of Soul
The Buddha taught that there is no soul, no essential and permanent core to a living being. Instead, that which we call a ‘living being’, human or other, can be seen to be but a temporary coming together of many activities and parts - when complete it is called a ‘living being’, but after the parts separate and the activities cease it is not called a ‘living being’ anymore. Like an advanced computer assembled of many parts and activities, only when it is complete and performs coherent tasks is it called a ‘computer’, but after the parts are disconnected and the activities cease it is no longer called a ‘computer’. No essential permanent core can be found which we can truly call ‘the computer’, just so, no essential permanent core can be found which we can call ‘the soul’.

Yet Rebirth still occurs without a soul. Consider this simile: on a Buddhist shrine one candle, burnt low, is about to expire. A monk takes a new candle and lights it from the old. The old candle dies, the new candle burns bright. What went across from the old candle to the new? There was a causal link but no thing went across! In the same way, there was a causal link between your previous life and your present life, but no soul has gone across.

Indeed, the illusion of a soul is said by the Buddha to be the root cause of all human suffering. The illusion of ’soul’ manifests as the ‘Ego’. The natural unstoppable function of the Ego is to control. Big Egos want to control the world, average Egos try to control their immediate surroundings of home, family and workplace, and almost all Egos strive to control what they take to be their own body and mind. Such control manifests as desire and aversion, it results in a lack of both inner peace and outer harmony. It is this Ego that seeks to acquire possessions, manipulate others and exploit the environment. Its aim is its own happiness but it invariably produces suffering. It craves for satisfaction but it experiences discontent. Such deep- rooted suffering cannot come to an end until one sees, through deep and powerful meditation, that the idea ‘me and mine’ is no more than a mirage.

These seven topics are a sample of what the Buddha taught. Now, to complete this brief sketch of Buddhism, let’s look at how these Teachings are practised today.

Types of Buddhism
One could say that there is only one type of Buddhism and that is the huge collection of Teachings that were spoken by the Buddha. The original Teachings are found in the ‘Pali Canon’, the ancient scripture of Theravada Buddhism, which is widely accepted as the oldest reliable record of the Buddha’s words. Theravada Buddhism is the dominant religion in Sri Lanka, Burma, Thailand, Cambodia and Laos.

Between 100 to 200 years after the passing away of the Buddha, the Sangha (the monastic community) split over the political question of ‘Who runs the Sangha?’ A controversy over some monastic rules was decided by a committee of Arahats (fully Enlightened monks or nuns) against the views of the majority of monks. The disgruntled majority resented what they saw as the excessive influence of the small number of Arahats in monastery affairs. From then on, over a period of several decades, the disaffected majority partially succeeded in lowering the exalted status of the Arahat and raising in its place the ideal of the Bodhisattva (an unenlightened being training to be a Buddha). Previously unknown scriptures, supposedly spoken by the Buddha and hidden in the dragon world, then appeared giving a philosophical justification for the superiority of the Bodhisattva over the allegedly ’selfish’ Arahat. This group of monks and nuns were first known as the ‘Maha Sangha’, meaning ‘the great (part) of the monastic community’. Later, after impressive development, they called themselves the ‘Mahayana’, the ‘Greater Vehicle’ while quite disparagingly calling the older Theravada ‘Hinayana’, the ‘Inferior Vehicle’. Mahayana still retains most of the original teachings of the Buddha (in the Chinese scriptures these are known as the ‘Agama’ and in the Tibetan version as the ‘Kangyur’) but these core teachings were mostly overwhelmed by layers of expansive interpretations and wholly new ideas. The Mahayana of China, still vibrant in Taiwan, reflects an earlier phase of this development, the Mahayana of Vietnam, Korea and Japan (mostly Zen) is a later development, and the Mahayana of Tibet and Mongolia is a much later development still.

Buddhism’s relevance to the world today
Today, Buddhism continues to gain ever wider acceptance in many lands far beyond its original home. Here in Australia, many Australians through their own careful choice are adopting Buddhism’s peaceful, compassionate and responsible ways.

The Buddhist Teaching of the Law of Kamma offers our society a just and incorruptible foundation and reason for the practice of a moral life. It is easy to see how a wider embracing of the Law of Kamma would lead any country towards a stronger, more caring and virtuous society.

The Teaching of Rebirth places this present short lifetime of ours in a broader perspective, giving more meaning to the vital events of birth and death. The understanding of Rebirth removes so much of the tragedy and grief surrounding death and turns one’s attention to the quality of a lifetime, rather than its mere length.

From the very beginning, the practice of meditation has been at the very heart of the Buddhist Way. Today, meditation grows increasingly popular as the proven benefits to both mental and physical well being become more widely known. When stress is shown to be such a major cause of human suffering, the quieting practice of meditation becomes ever more valued.

Today’s world is too small and vulnerable to live angry and alone, thus the need for tolerance, love and compassion is so very important. These qualities of mind, essential for happiness are formally developed in Buddhist meditation and then diligently put into practice in everyday life.

Forgiveness and gentle tolerance, harmlessness and peaceful compassion are well known trademarks of Buddhism, they are given freely and broadly to all kinds of beings, including animals of course, and also, most importantly, to oneself. There is no place for dwelling in guilt or self-hatred in Buddhism, not even a place for feeling guilty about feeling guilty!

Teachings and practices such as these are what bring about qualities of gentle kindness and unshakeable serenity, identified with the Buddhist religion for 25 centuries and sorely needed in today’s world. In all its long history, no war has ever been fought in the name of Buddhism. It is this peace and this tolerance, growing out of a profound yet reasonable philosophy, which makes Buddhism so vitally relevant to today’s world.