6.2. Ayudhya Period

According to the Thai history, the second dynasty of Thailand is the Ayudhya dynasty, which King Uthong (later Somdej Phra Ramadhibodi I; 13501378) had established in 1350. This kingdom was ruled over by 33 kings and lasted 417 years^[1]. The dynasty was attacked by Burma in 1767 but was later replaced by a new dynasty of Thailand, Dhonburi.

Through more than centuries which marked the age of Ayudhya,

Theravada Buddhism in Thailand seemed to reach its zenith of popularity. Within and without the city of Ayudhya, there were a number of monasteries and pagodas which served as places of education, medical attention and as places of public meetings. It was a great influence on the spiritual life of the Thai people. Buddhist architecture and iconography also flourished. Beside, there was also a tradition which is still in practice today for every Thai youth^[2] to be once ordained as a Bhikkhu or a Vassa.^[3] It is seen as still better for him if he can stay as a Bhikkhu longer than that or for the rest of his life.

With regard to the ecclesiastical education in this period, it may be said that for the earlier phase period of the dynasty, enough details of ecclesiastical education are not available as a number of religious documents were burnt and destroyed by the invaders. But it can be assumed that the support of ecclesiastical education was generally provided after the Sukthothai period. Only few Kings played the vital role of administering the educational system for monks and novices. The reason for this possible was the constant threat of external invasion. However, whenever there was peaceful interlude, some Kings such as the great King Phra Borom Trailokanath (1448-1488), the 8^th King, by following the example set by King Lithai of Sukhothai, provided support to the ecclesiastical education. He allowed part of his Royal Palace to be used as a place for the ecclesiastical education and has a monastery built within the royal precincts. He again took pains to write another religious literature called the Mahajati,^[4] depicting the last birth of the Buddha before he was born as Siddhattha and attained Enlightenment, i.e. when he was born as Prince Vesantara. In 1465, he had temporarily renounced his throne to be ordained as a Buddhist monk for eigth and half months.^[5] Moreover, he himself allowed even his son named Somdej Phra Ramadhibodi II and his nephew to become ordained as Buddhist monks. Thus, "the tradition of the ordination of King's sons and nephews (members of his royal household), required as a branch of education, seems to take place in the reign of Kind Trailokanath."^[6]

King Song Dhamma (1620-1628)^[7] was interested in the administration of ecclesiastical education. As pointed out by the Supreme Patriarch of the sixth reign, "He encouraged the ecclesiastical education and devoted his efforts to promote Buddhism."^[8] His name tended to suggest something special in his religious knowledge and conduct. For it was recorded that he had been a wellversed Bhikkhu with the holy title of "Bimaladhamma," one of the senior ecclesiastical names upon Bhikkhus proficient in religious study. He usually took pains to make provisions for the acquistion of Buddhist knowledge for monks at the Grand Palace.

We are told that:

"He was expert in Buddhist knowledge both in the Ganthadhura and Vipassanadhura...he himself taught Buddhist monks."^[9]

During the reign of King Narai (1656-1688),^[10] the tradition of ordination became quite popular. He had deep faith in Buddhist education as mentioned in Monsieur La Lubere's (the French Ambassador to Thailand) account.

"He had the faith in Buddhism and provided a lot of facilities to Buddhist monks and novices. This caused a loophole to escape to serve as soldiers. Having known over it, King ordered Ork Luang Sorasakdi to be presided over in the test of their Buddhist knowledge. It appeared that some monks who had no religious knowledge were forced to disrobe."^[11]

During the last phase of Ayudhya dynasty,^[12] it was said that Buddhist education of Thailand had attained such a high level that a group of monks could be sent to provide ordination and Buddhist education in Sri Lanka in 1753. This resulted in the establishment of the Thai sect which is known as the Syam-vamsa or Upali-vamsa.

Footnotes and references:

[1]:

Ibid, pp.140-143.

[2]:

Twenty years of age and above.

[3]:

Keeping with monastery for three months during the rainy season, beginning from a round the mid of June to that of October.

[4]:

Great Birth.

[5]:

Chamnan Nisarat, Buddhism in Thailand., p. 34.

[6]:

Phra Depvedhi (Prayudh Payutto), Buddhism and Education in the Past., p. 111.

[7]:

S.P.K. Vajirananavarorasa, Collection of Writings., p. 273.

[8]:

Some scholars believe the period out to be 1610-1628.

[9]:

Luang Prasert-Aksornniti, Accounts of the Krungkao People and Khun Luang Havad, and History of the Ancient Siam., p. 320.

[10]:

Some scholars put it at 1655.

[11]:

H.R.H. Prince Naradhipprabandhabhong, La Lubere's Circular Letter 2., p. 189.

[12]:

years before the fall of Ayudhya.