- Author:
- Wright, Arnold
- Publication Info:
-
London:
Lloyd's Greater Britain Pub. Co.,
1908,
pg 207
Text on page 207
ECCLESIASTICAL
BUDDHISM.
By O. FRANKFURTER, Ph.D., Chief Librarian of the National Library, Bangkok.
HILST the religion of State in Siam is Buddhism and the kings hold as one of their proudest titles that of 44 Supporter of the Faith," all religious creeds are not only tolerated, but enjoy absolute freedom of worship in Siam. The kings bestowed on the different religious communities, such as those professing Mohammedanism, Hinduism, and Christianity, land on which to build their places of worship, they received donations in money for their festivals, and none of the followers of the creeds are labouring under any disadvantage or prevented from occupying secular office under the administration. We find therefore from old times all creeds peacefully established side by side in Siam, in wThich country they often took refuge from religious persecutions in other countries, and in the treaties made between Siam and foreign Powers the maxim of absolute religious equality was repeated.
Judging from archaeological objects found in the neighbourhood of Nakhon Chaisi, such as clay tablets showing some phases of the life of the Buddha, inscriptions in a character closely akin to the South Indian one, coins, and amulets, it seems a well-established fact that the first form of Buddhism which reached Siam carne from India direct, and that it was similar to that now prevailing in Thibet, China, and Japan. The date of the first introduction may be fixed between the fifth and sixth century of our era. It is that of the now so-called Northern School.
It may, however, be well to state that a fundamental difference in the doctrine does not exist between the Pali and Sanskrit canon, as MSS. which have lately been discovered in Chinese Turkestan, written in Brahmi characters, show that the Sanskrit canon, of which it contains large fragments, is identical as regards the doctrine with that of the Southern School.
Buddhism, however, as professed at the present time, is based on the Pali canon of the so-called Southern School. The sacred
books are those contained in the Tipitaka, as we find also in Ceylon, Burma, and Cambodia. It came to Siam from Ceylon in the eleventh century, and in the version which was fixed in the council held in the Buddhist era 1587 (1044) by the King Parakkamabahu, in Ceylon. The MSS. in which the canon is written in Siam are in the Cambodian characters, and also in
characters which have a close resemblance to those of Burma. They are, of course, only modifications of an Indian alphabet. The sacred MSS. are written on palm-leaves with a stylus.
Buddhism, as professed in Siam, carries 011 the tradition of India, and it has been the aim of the kings and princes governing in Siam to keep the tradition intact. With this view 207
MSS. have been collected and collated, and councils have been held for the rehearsing of the text. Thus the Chiengmai Annals relate that in the Buddhist era 2020 (a.d. 1477), in the reign of King Sri Dharma Cakrvati Tiloka Raja, a council was convoked by the king in Chiengmai, at which over one hundred priests were present, whose duty it was to collate the
text of the Tipitaka. The high priest Phra Dharmadinabhava presided at the council, and it finished its labours within one year. The king under whose reign it was held was styled the " Supporter of the Faith," and the council was considered the eighth, counting from the first one held at Rajagiha, after the death of the Buddha. History does not relate any united effort after that time to preserve the
TEMPLE OF THE FOOTPRINT OF BUDDHA AT KHOW PHRABATR.TEMPLE OF THE FOOTPRINT OF BUDDHA AT KHOW PHRABATR.
