Buddhism in Cultural, Social and Economic Life
Thailand has been known by various epithets such as "Land of the Free",
"Land of smile" and "Land of the Yellow Robes". The last title vividly
describes the religion most widely embraced by the Thai people.
Thai history is normally divided into four main periods -- Sukhothai, Ayutthaya, Thon Buri
and Rattanakosin (Bangkok). The Sukhothai period dates back 700-800 years when Buddhism
was established as the religion of Thais.
Of a total population of fifty-three million about 95 percent have declared themselves
Buddhists, mostly of the Theravada (Hinayana) school. The latest available statistics show
that there are over 30,000 temples scattered throughout Thailand's seventy- five
provinces. The number of ordained monks varies, however, depending on the time of the
year. The highest figures are recorded during Buddhist Lent in the rainy season, from July
to September, and normally stand around 350,000. Apart from fully ordained monks, there
are young novices, normally between six and nineteen years of age, who live their lives in
accordance with only 10 precepts as opposed to the 227 upheld by Buddhist monks. Their
shaven heads, yellow robes and measured manners, easily recognizes Buddhist monks. These
monks, together with their Wats (Buddhist monasteries) have played an important role in
Thai society for over 700 years. Their role in the fields of education, economy and
socio-cultural spheres are described below in brief.
Education
Since early times monks have made important
contributions in the domain of education. The first schools established in Thailand were
set up in the grounds of Buddhist monasteries and monks, in addition to their religious
duties, taught the so-called 3 R's-- reading, writing and arithmetic--as well as other
subjects, to local youngsters.
These Wat Schools were widely dispersed throughout the
entire country and were operated at a very minimal cost, as monks accepted no payment for
their services. During the reign of King Chulalongkorn (Rama V) formal education was
introduced to Thailand. Government schools were set up one by one outside the monastery
compound, and as the years passed, Wat schools were gradually taken over by the Ministry
of Education, thus giving monks a diminishing role to play in formal education.
Professional teachers are being trained and are now gradually replacing monks. Buddhist
monks have progressively taught fewer and fewer subjects and the last remaining subject
which they have been permitted by the Ministry officials to teach is "Civil and Moral
Ethics". Their role as teachers in the formal educational sphere of the country has
now virtually ended.
However, their legacy stands clear for all to see in
the large number of school buildings under the jurisdiction of the Ministry of Education
and other governmental institutions still standing within the compound of monasteries. The
names of so many schools, well recognized for their high scholastic standards, are
reminiscent of the active roles of Buddhist monks in times past. They are known by such
description as "Wat Thepsirin School", "Wat Suthi Wararam School" and
so on.
Many education-minded Buddhist monks are still, however involved in the construction of
schools. They may literally build schools themselves or hire construction firms to do the
work for them; but money for construction and operation costs comes from donations.
Teaching is conducted in accordance with the approved curriculum and pupils are normally
admitted free of charge.
Economic Sphere
Buddhism as practiced in Thailand has played certain
beneficial roles in the sphere of the economy. Many Buddhist teachings give practical
advice on how to maintain an economically viable and satisfactory household. The Buddha
taught the layman who intends to become successful, economically or otherwise, to follow
the four rules of conduct (The Fourfold Path to Success or in Pali, Iddhipada). These
include, for example, hard work and constant attention to whatever one is doing. Buddhism
does not place great emphasis on economic achievement, but Buddhist teachings can be made
applicable to economic development.
Generally, Buddhist monks do not enjoin the people
into feverish economic activities. Their teachings tend to give weight to a moderate way
of life. Economic gains may be pursued but not as an overriding goal.
One essence of Buddhism is the emphasis on the "middle way", but this does not
necessarily impede the path toward economic development. In addition to teachings related
to economic activities, Buddhist monasteries, particularly in rural areas, give practical
lessons, which augment the skills or practical knowledge useful for laymen and monks.
These skills may include herbal medicine, carpentry, construction techniques, painting and
other crafts. Usually, by necessity and not by choice, the abbot of a monastery may have
to supervise the construction of a school building or a meeting hall. Many abbots
undertake this task themselves so that labor costs will be reduced to virtually nothing.
Thus, those intending to be ordained for a brief period can also get practical experience
in construction techniques. Laymen are indebted to their sojourns as monks for the
acquisition of extra skills. They may have learn about carpentry, painting of buildings or
even sculpting and other crafts which can be very useful for their livelihood.
Buddhism and the Rites of Passage in Thailand
Since Buddhism is such an integral part of Thai life,
it is not surprising that it plays a particularly important role at those critical periods
that serve to mark a person's passage--birth, ordination, marriage, and death.
Birth Parents often consult a monk when choosing a name for their child. The name has to
be linguistically satisfying and at the same time conveys a good meaning. Other religious
practices following a birth may vary from region to region. In the central part of the
country, for example, it is customary to shave the baby's head when he or she is one month
old. This essentially Brahmanic rite, known as the khwan ceremony, may be accompanied by a
Buddhist ceremony in which monks recite passages from the sacred texts.
Ordination
The second rite in the life span of most Thai men is
ordination into monk hood. It is considered that monk hood matures a man and prepares him
for his adult life. This practice occurs any time after the man has reached the age of
twenty and many parents would prefer that ordination take place before marriage or before
starting an official career. Entering monk-hood also allows the man an opportunity to make
merit for the souls of deceased relatives or for one's parents when they are still living.
It also gives the man a chance to fulfill a vow he may have made to the Buddha when
seeking help in solving a personal or family problem.
Ordination generally takes place throughout the month
of July, prior to the commencement of the three- month Rains Retreat observed during the
rainy season. On the day before the ordination is scheduled to take place, the man will
have his head shaved and will don white clothes. Monks may be invited to his home for
chanting and celebrations are held. Friends, neighbors and relatives may participate in
the ceremonies, thereby gaining much merit. On the day of the ordination, the prospective
monk will be carried around the monastery three times before being taken into the
ordination hall where a group of monks await him. After undergoing examination by senior
monks before an image of the Buddha, and provided that he satisfies all the necessary
conditions, he will be accepted into monk-hood and don the saffron robes. For the period
that he is ordained he is expected to live in the monastery, exemplifying the Buddhist
ideal of life and undergoing rigorous training in body and mind control. He is free to
revert to the status of layman at any time he so desires.
Marriage
Buddhism also plays an important role in the ceremony,
which binds two people in the sacred bond of marriage. Traditionally, monks are invited to
chant in the home of the bridal couple on the evening before their marriage. The following
morning the couple offers them food. On the morning of the wedding, the monks partake of
food at the home of the bride’s parents, and chant verses from the sacred texts as a
blessing for the bridal couple. Upon completion of the chanting, the most senior monk
sprinkles holy waters on the bride and groom and all the people gathered at the ceremony.
The actual wedding takes place either directly after this ceremony is completed or later
in the afternoon. Elder and other guests pour holy waters from a conch shell onto the
hands of the couple. The hands are held in an attitude of worship as the couple kneels on
a low bench, each wearing a wreath of many unspun threads, symbolically joining them
together.
Funeral Rites
These very according to local customs, the type of
death and whether the person was a layman or monk at the time of his demise. As the moment
of death approaches, Buddhist chants are whispered, if possible, into the ear of the dying
person. Once death has occurred, a bathing ceremony is usually conducted on the first
afternoon, either at home it he dies there, or at the monastery where his body is taken
from a hospital or any other location. Monks, relatives and friends pour scented water on
the outstretched right palms of the deceased and a sacred thread is passed three times
around three different parts of the body, symbolizing the bonds of passion, anger and
ignorance. The thread is normally removed at the time of cremation. The body is next
placed in a coffin decorated with fresh flowers and that evening monks are invited to the
deceased’s home, or to a pavilion in the monastery grounds where the coffin is
placed, for evening chanting.
Friends and relatives come to present wreaths or
garlands of fresh flowers and listen to the chanting. Although cremation may follow
immediately, it is common for evening prayers to continue for at least one week. The body
is either entombed in a cemetery or kept at home where monks are invited to perform
chanting ceremonies at regular intervals. On the day before the funeral (which may take
place on any convenient day, except a Friday which is reserved for happier occasions) the
coffin is taken to a special pavilion reserved for such rites. That evening monks are
invited to chant verses on behalf of the deceased as family and friends pay their final
respects. On the day of cremation, a final service is held followed by a lunch offering
and a sermon.
The actual cremation can be performed in a variety of
ways such as burning the body in a wooden coffin on a funeral pyre or in a modern
crematorium.
The ashes of the deceased are then collected, some to
be placed in urns to be kept at home near the family or in the monastery grounds, while
the rest are scattered in the sea or cast to the wind. Each year, on the anniversary of
the death, relatives will again invite monks to chant verses and bless the ashes. On this
occasion food and gifts can be offered to the dead person through the medium of the monks.
Social Welfare Roles of Buddhist Monks
The Buddha taught that His followers should cultivate
Metta and Karuna, together with a host of other virtues. Metta is goodwill towards all
sentient beings, while Karuna is compassion for those who are less fortunate than we are.
Perhaps it is because of these two teachings that some Buddhist monks become actively
involved in matters of social welfare.
One very well known activity in this field is the
treatment of drug addiction given by a monk who lives in the province of Saraburi in the
central part of Thailand. That monk, together with his assistants, has gone to great pains
to find an herbal cure to administer with therapeutic methods.
Results have shown that his treatment is more than seventy- percent effective in treating
drug addiction.
The monk has had to make a lot of personal sacrifices
as the treatment involves many expenses including the cost of locating and producing the
herbal medicines, the cost of constructing and up-keeping small cottages and residential
hall for addicts receiving treatment, the cost of meals for patients and the cost of
paying assistants involved in the treatment process. Donations have been received, but not
at a rate commensurate with the demand. The Magsaysay Award Committee recognized the work,
which this monk has been doing, and about ten years ago, conferred upon him the Award for
Humanitarian Service. The Award carried with it a purse of $ 10,000 U.S. That amount has
subsequently been used to further the cause of the drug cure.
This monk is just one amongst literally hundreds who
are engaged in one way or another with the health care of the people. Certain monks
specialize in curing, or producing cures for certain diseases and afflictions such as
sinus, leprosy, cancer and even rabies.
Buddhist monks do not treat only physical illnesses, but also perform excellent services
for those that feel unhappy, suffer nervous disorders or undergo mental breakdowns. Quite
often when feeling depressed, people will go to a monastery to help them find peace of
mind. They may not go to see anybody in particular, but may just sit or wander around
within the compound of the monastery. The peace and tranquillity to be found in the
monastery is most curative, almost miraculously so. Some people may enter the main part of
the monastery where the Buddha image is housed. These people will pay homage before the
image and seek solace from it. Some may visit a monk, normally a senior one, to seek
advice on possible ways out of their problems.
The Wat as a Store House
Some people in rural areas often feel insecure about
keeping their valuables in their homes, so turn to the monastery abbot and request
permission to store them in the monastery. The Wat is not only the villager’s
‘safe deposit box’, but it is also a storehouse for documents or artifacts of
historical significance. In past times, palm leaves were used for the purpose of recording
in place of paper.
For hundreds of years it has been a common practice for monks to record the Pali texts on
palm leaves, which are threaded together. When giving a sermon, particularly from the Pali
text, these palm leaves will be unfolded in an accordion manner and the text read. Palm
leaves were also used to record historical events or stories of ancient kingdoms and Thai
city-states.
The monastery is also the storehouse for Buddha
images. These images come in various sizes, some quite huge measuring over five meters
tall while others are much smaller, only about 10 inches. Such images are used for public
veneration and objects of meditation. There is also other Buddha images of even smaller
sizes, which come in the form of a medallion and bear a variety of designs. The designs
often the beliefs or values upheld during a particular period. These images are normally
worn on a chain around the neck and serve to remind the wearer of the Buddha and his
teachings. They are believed by some people to have powers to avert danger and misfortune.
Both types of images are stored in large quantities in monasteries. By studying the design
and other aspects of these images, one can gain insight into the social life of the Thais
through history.
The Wat as an Inn and Hotel
In the past, when inns or hotels were non-existent,
people traveling from one place to another had nowhere to stay overnight, unless they had
friends or relatives in the area. They, therefore, would turn to the monastery, seeking
permission from the abbot to spend the night there.
During the Songkran Festival, which takes place on
April 13, people flock by the thousands to the northern province of Chiang Mai where it is
most popularly celebrated. Hotels and guesthouses cannot accommodate the large number of
visitors, so they turn to the local monasteries and schools. Each monastery usually has an
open-side community hall where the people can sleep. In return for the hospitality the
visitor give donations to the monastery.
The hospitality of the monastery is not restricted to
the festival season only and all through the year it offers accommodation to people who
are in need. Many people in the rural areas like to send their children to schools in
Bangkok. Sometimes it is difficult and expensive to find accommodation so these boys take
refuge in the city monasteries. These boys, known as monastery boys, live with the monks,
assisting them with their daily chores, such as washing, cleaning and carrying food
containers. These boys not only receive accommodation, but are also fed and given
instruction in the Buddhist tenets. Throughout the years thousands of young boys and men
have received such hospitality and because of this kindness, many young people have been
able to complete their education.
The Wat and Governmental Functions
The village monastery usually has a large meeting hall
and a playground. The district unit of the Royal Thai Government may make use of the hall
for the meeting of district functionaries and village headmen. The playground may be used
on various occasions, such as meeting of government officials and villagers, parliamentary
elections and conscription. Health officials may also use the playground when vaccinating
the local people and officials from the Ministry of Trade may make use of it as a station
for buying rice at a guaranteed price or as a distribution point for selling certain
commodities at a specially low price.
The Wat as a Socio-Cultural Center
The Wat offers many uses to Thai society, particularly
in the villages. Village youth like to gather there in the early evening hours to play
sports such as takraw and football. Some may participate in cycling while parents take
their small children there for strolls. Apart from being a center of religion, it is also
a center for recreation.
During the festival seasons, the Wat has a very
important role to play. Fairs are organized in the monastery compounds; stalls are set up
to sell merchandise of various types. There are games for children such as darts, hoopla,
Ferris wheels and luckydip. Movies are shown alongside performances of traditional folk
opera and exhibitions of Thai-style boxing. There are also concerts and singing
competitions. Everybody in the village looks forward to the festival season with much
enthusiasm.
The Wat fairs are the place where the villagers have a
chance to express their common social and cultural membership and esprit is corps. Their
participation underlines their sense of belonging to a common way of life and cultural
heritage. In the southern part of Thailand, shadow plays depicting the Thai version of the
Ramayana are normally performed. In other parts of the country people perform music, dance
and plays of local variation or of local tastes. Wat fairs thus assist in the preservation
of time-honored traditions.
In addition, certain monasteries are famous for their
architectural style, excellent sculpture and beautiful mural paintings. These are parts of
the cultural heritage upheld by the Thai Wat.
Buddhism plays an integral part in the life of the Thais. First and foremost, it
inculcates a Buddhist view. One of the basic tenets of Buddhism is the law of causation;
that is, everything that happens must have a cause, explainable by either past or present
karma (deeds). The ultimate cause of all happenings, particularly one’s problems, is
an ijja or ignorance. Desire, particularly in the extreme form, is the immediate root
cause of all problems. Buddhism puts great emphasis on practicing the middle path.
Perhaps it is no coincidence then that Thais are known for their moderate outlook. Mention
has been made about the important roles of Buddhism and the Wat in Thai society. Thus it
is no exaggeration to say that, to the majority of Thais, Buddhism permeates their way of
life from birth through death.
02. December 2004