Buddhism in Thailand: Encyclopedia II - Buddhism in Thailand - Influences

Buddhism in Thailand - Influences

Three major forces have influenced the development of Buddhism in Thailand. The most visible influence is that of the Theravada school of Buddhism, imported from Sri Lanka. While there are significant local and regional variations, the Theravada school provides most of the major themes of Thai Buddhism. By tradition, Pāli is the language of religion in Thailand. Scriptures are recorded in Pāli, using either the modern Thai script or the older Khom and Tham scripts. Pāli is also used in religious liturgy, despite the fact that most Thais understand very little of this ancient language. The Pāli Tipitaka is the primary religious text of Thailand, though many local texts have been composed in order to summerise the vast number of teachings found in the Tipitaka. The monastic code (Patimokkha) followed by Thai monks is taken from the Pāli Theravada- something that has provided a point of controversy during recent attempts to resurrect the bhikkhuni linneage in Thailand.

The second major influence on Thai Buddhism were Brahmanist beliefs received from Cambodia, particularly during the Sukhothai period. Vedic Brahmanism played a strong rule in the early Thai institution of kingship, just as it did in Cambodia, and exerted influence in the creation of laws and order for Thai society as well as Thai religion. Certain rituals practiced in modern Thailand, either by monks or by Brahmanist ritual specialists, are either explictly identified as Brahmanist in origin, or are easily seen to be derived from Brahmanist practices. While the visibility of Brahmanism in Thai society has been diminished substantially during the Chakri dynasty, Brahmanist influences- particularly shrines to the god Brahma- continue to be seen in and around Buddhist institutions and ceremonies.

Folk religion- attempts to propitiate and attract the favor of local spirits known as phi forms the third major influence on Thai Buddhism. While Western observers (as well as urbane and Western educated Thais) have often drawn a clear line between Thai Buddhism and folk religious practices, this distinction is rarely observed in more rural locales. Spiritual power derived from the observance of Buddhist precepts and rituals is employed in attempting to appease local nature spirits. Many restrictions observed by rural Buddhist monks are derived not from the orthdox Vinaya, but from taboos derived from the practice of folk magic. Astrology, numerology, and the creation of talismans and charms also play a prominant role in Buddhism as practiced by the average Thai- topics that are, if not proscribed, at least margialized in Buddhist texts.

Additional, more minor influences can be observed stemming from contact with Mahayana Buddhism. Early Buddhism in Thailand is thought to have been derived from an unknown Mahayana tradition. While Mahayana Buddhism was gradually eclipsed in Thailand, certain features of Thai Buddhism- such as the appearance of the bodhisattva Lokesvara in some Thai religious architecture, and the belief that the king of Thailand is a bodhisattva himself- reveal the influence of Mahayna concepts. The only other bodhisattva prominent in Thai religion is Maitreya; Thais sometimes pray to be reborn during the time of Maitreya, or dedicate merit from worship activities to that end.

In modern times, additional Mahayana influence has stemmed from the presence of Chinese immigrants in Thai society. While some Chinese have 'converted' to Thai-style Theravada Buddhism, many others maintain their own separate temples in the East Asian Mahayana tradition. The growing popularity of the goddess Kuan Yin in Thailand (a form of Avalokitesvara) may be attributable to the Chinese Mahayanist presence in Thailand.

Adapted from the Wikipedia article "Influences", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki