6. Roles of Buddhist Universities towards the Thai Society

Towards the end of 1892, the new minister in charge of education, formally called Public Instruction, Phraya Phatsakorawong (Phon Bunnag), proposed to the king and thereafter to the cabinet to set up a new higher and modern college at the Dhammayuttika monastery, Wat Makutkasat, obviously because Prince Wachirayan had established a reputation for excellent learning there. This proposal would not only give the Dhammayuttika, the minority in the Siamese Order, leverage with the majority fraternity, the Mahanikaya, but also help the Dhammayuttika achieve institutional acceptability. This acceptability would therefore be attained not mainly because of the increase in the number of monks in the reform Order but also because of its more rigorous academic and monastic training. In fact, from now on we shall see how the expansion of the Dhammayuttika academic plan would dominate the history of monastic education in Siam and culminate in its standardnization a few decades later.

However, the establishment of a college for the Dhammayuttika^[1] was a sensitive decision for the king. He did not want to be seen, on the one hand, to favour one or the other fraternity and, on the other, he was also a pragmatic ruler who wanted to give responsibility to the ablest. Wat Mahathat, the seat of the sangharaja since the early days of the Bangkok era and now the centre of the Mahanikaya, had long been considered a place of higher study in Pali and Buddhist scriptures.

In the end, the cabinet decided in 1892 to found two academies. One of the two colleges was to be based at Wat Mahathat and the other at Wat Bovonives. Wat Makutkasat, which had featured in the proposal of the Minster of Public Instruction, had to give way to Wat Bovonives, for the king thought the latter was already the centre of the Dhammayuttika Order and was also centrally located in the capital.

The objectives in establishing these monastic colleges, according to Prince Damrong and Prince Wachirayan were: to promote the study of Buddhist scriptures, which had been crucial for the future of Buddhism, phutthasasana, so as to produce able Buddhist monks who could explain the Dhamma well to the Buddhist population “like the Christian The two monasteries belonged to two different nikayas, the first being the Mahanikaya and the other the Dhammayuttika^[2].

On the academic side, however, the Mahachulalongkorn Royal College was encouraged by the ministry of Public Instruction to adopt the Mahamakut curriculum, which we shall shortly discuss. This intervention was not without risk, given the tension that had existed between the two Orders since the founding of the Dhammayuttika.

Meanwhile, there had been an important development at Wat Bovonives. In October 1892 the Prince-Preceptor passed away, and was succeeded by Prince Wachirayan,who now became the abbot of Wat Bovonives and the head of the Dhammayuttika; but not sangharaja, because the king decided to have the top post in the Siamese Sangha vacant for the rest of his reign. Prince Wachirayan also became the head of the Mahamakut Royal College (Rajavidyalaya), which was opended in October 1893^[3].

The decision to set up two separate monastic colleges came amid fear among some of the cabinet members that having two different institutions could further divide the Dhammayuttika and the Mahanikaya; they suggested that the two Orders should therefore share a single academic institution in the interest of the unity of the Sangha, which was vital for the future of the kingdom.

As to his reform group, the Dhammayuttika-nikaya, a large number of monks had already been trained by him, at Wat Bovonives and a few other monasteries, by the time he left the Order. During this reign, the Dhammayuttika reform movement continued under the leadership of his immediate disciples, some of whom, such as Prince-Patriarch Pavares, would play a prominent role up to the next reign. Some new monasteries were founded for the Dhammayuttika order by the king during his 17 year rule and all the abbots of these monasteries were chosen from the best educated at Wat Bovonives^[4].

The monastery continued to be preferred by royalty, and indeed also nobles, whether they ordained on a short or a long term basis. All future kings were to be ordained there. It was therefore natural that there was a good relationship between the Dhammayuttika fraternity and the powerful nobility, which in turn guaranteed not only the continuity of the reform order but also “compensated for its numerical minority”^[5],despite the king’s neutrality towards both orders.

The King is the royal patron also of other religions^[6].

Strictly speaking, this is not constitutionally stipulated, since it has been so from ancient times, when the term ‘constitution’ was still undreamed of Christianity, for instance, arrived in Thailand, with its disciples being granted permission to propagate its teaching ever since the reign of King Narai more than three hundred years ago. They were then given whatever facilities, including some special privileges, were possible for their living and propagation activities. This tradition has been in practice from that time to this, no matter whether it will be mentioned in the constitution or not. It was therefore regarded, through the Thai spirit of tolerance and magnaminity, that the kings are to be the patron of other religions as well. However, it must be borne in mind that the Thai Kings do not profess any of those religions. The fact is that those other religious people are regarded as being also his citizens.

The king himself was aware of this delicate issue and had therefore taken the measure of reassuring the Mahanikaya by transforming Wat Mahathat into a modern college at the same time. In promoting the traditional learning centre at Wat Mahathat of the Mahanikaya, the king renamed Wat Mahathat after himself as Mahachulalongkorn Royal College. It was generously endowed by the king, and was given special attention because it coincided with the cremation of his son, the crown prince, Vajiranuhid. In fact, a new building at the Mahachulalongkorn College was constructed in the memory of the late crown prince^[7].

At Mahamakut Royal College Prince Wachirayan introduced a new Pali curriculum. For the first time there were to be written examinations in place of the traditional oral ones. The new curriculum had six levels. The first three levels were called nak rian (student) levels and the rest Parian. The hightest nak rian level was made equal to prayog III of the old Parian. The Mahamakut curriculum came to be known as Parian mai, ‘new Parian’, in contrast to the old Parian that had been held at the palace (sanam laung). The introduction of the Mahamakut curriculum was the first change in monastic learning to take place under Rama V. The student at the Mahamakut could choose to enter both or either of “the old Parian”, which still maintained oral examinations, and the “Mahamakut Parian” examinations. This choice was also given to students at Wat Mahathat and other monasteries. This arrangement was made possible because after 1894 the Mahamakut took over responsibility for the administration of both its own Parian and the old Parian.

The two Buddhist Universities have various roles towards Thai society. The main roles can be briefly discussed below:

1. Role in education Buddhist monks and novices

The Mahamakut has education a large number of Buddhist monks and novices, partly at the undergraduate level. The students are from both the sects: Mahamakut and Dhammayutika Order. Till 1994, 1,320 monks and novices graduates were listed in 42 batches of Mahamakut. After graduating, some of them go for higher education like Master degree program, both in Thailand and abroad. India is the first foreign country Thai students hoping for due the following reasons:

a) The academic fee is reasonable

b) India was the former flourishing land of Buddhism. The Thai people want to see Buddhist monks and novices studying in the land of the Buddha.

c) The standard of education is rather good compared to Asian countries. The medium of learning is English which the Thais want to practice and get experience by nature.

d) The Thai Samgha Administrators had absolutely no objection, unlike other countries like U.S.A., Britain.

To put it in another way, some of students who finished their education, help the teaching-work at Mahamakut or its campuses, while some disrobe and become laymen who could join the teaching-work in the government university or educational institutes elsewhere besides, some go for business which helps in the government of the country. Therefore, it is a matter of pride that the University can produce generations of educated and good Thai citizen in the country.

2. Role in Producing the Textbooks

All the textbooks initially prescribed in the Nak Tham were written by the Prince-Patriarch. But some of them were not organically intended for the Nak Tham and had been compiled long before the Nak Tham curriculum was conceived in 1911 to explain the problems in the Dhamma and Vinaya. These books included the famous Navakovada (Nawakowart), Buddhasasanasubhasita (putthasasanasuphasit), and Pali grammar; these were all written at Wat Makukasat during the ten years 1882-1892, before the Prince-Patriarch had assumed any important educational and administrative role in the kingdom, and indeed in the Dhammayuttika. Although the books were composed to help the initial training of his students at Wat Makutkasat, there is no doubt that the author had the general problem of ecclesiastical education in Siam in mind. Collected from various Pali canonical sources, the books were written in the vernacular language and contained the Prince-Patriarch’s commentary. Before they were adopted as textbooks of the Nak Tham in the 1910s, these textbooks were used as part of the Mahamakut curriculum^[8].

The textbooks are, to some extent, composed at Mahamakut, most of them being on Buddhist knowledge, Philosophy, Pali and Sanskrit Unfortunately, most of them are in Thai. True, only few textbooks have been translated into English. But it should be done more than this, for the idea of Thais concerning Buddhism should prevail all over the world.

3. Role in Spreading Buddhism in the Thai Society

The spread of Buddhist knowledge in the Thai society is regarded as one of the most important purposes of Mahamakut. The Buddhism Propagation Division was set in the University for long time and now headed by Phra Rajadhammanidesa (Rabaeb Thitanano)^[9], Vice-Rector for Propagation After

The work of the Division consists of the following activities:-

a) Issuing the Dhamma Booklets, i.e., Dhamma-cakkhu; a periodical, and various Dhamma booklets. Especially in the holy days of Buddhism, i.e., Magha Puja Day, Visakha Puja Day, certain religious booklets of magazines are issued, some of them being free for charge.

b) Discussing Dhamma on Air: The University students with good skill and ability are requested to preach the Dhamma to the people via the media of television of radio. This benefits people, far and near, in understanding and practicing the Dhamma. Again, due to the work for spreading Dhamma on air, the subject of Vadasilpa (Rheotric Subject) was given as one of subjects in the niversity curriculum.

c) Dhamma-vidyakara Division: The word Dhamma-vidyakara means those who provide the Buddha's teachings to common masses. This Division was established in 1966. The University students who apply for the Division, have to go far and near to instruct people in various places like schools, hospitals, even though in jails.

d) Buddhist Sunday School: The Buddhist Sunday School belonging to Mahamakut was established on December 30, 1961 because the Samgha

Administrators realized that the western civilization came to Thailand and lead to the decline of morals of the Thai youths. At present, there are some 350 youths irrespective of boys or girls enrolling in the government schools and university, studying here. The main subjects put at the school are Buddhist subject (Dhamma Section and Buddha's Life Section). This school reduces the gap between temple and children as well.

4. Role in Sending Students to Perform Religious Affairs to Provinces

As said earlier, after graduating, students have to perform a religious work in places designed by the University for at least one year. This results in providing the people of countryside with the Buddhist and secular knowledge through educationed monks and novices. As a matter of fact, monks and novices who were sent from the University are more educated ones than monks and novices in the countryside. Thai is why they can do their duties effectively.

5. Role in the Reservation and Development of Culture and Tradition Heritage of the Country

The University has been recommended as necessary for the preservation and development of culture and tradition heritage of the country. The University provides certain subject relating to the above matter as the University curriculum. The aforesaid subjects are Thai Culture, Ancient Thai History, Buddhist Arts, Sculpture, Drawing and architecture. The important thing is that some monks who graduated and became abbots at some monasteries, are the key figures in the preservation and development of Thai culture and tradition for good Besides, the curriculum of Buddhist Sunday School as a part of Mahamakut covers Thai Culture, religious rites and rituals, Buddhism Practice, and skilled work for the youth who come and study here. The youths of today would succeed and accept the Thai heritage for their generation automatically.

The most important influence of Buddhism on the Thai life is seen in the cultural aspect, which can in one sense be divided into four categories viz.

(a) Material culture. In the Thai society, the prominent points displaying the advanced arts of architecture, sculpture, fine arts, aesthetics and decorative arts to be seen until today can be traced back to the inspirational influence of Buddhism. These are witnessed most of all in the monasteries and the royal palaces, both being the results of the subtle inspirational power exerted upon the minds of the Thai people by the Buddhist benign influence.

(b) Live-and-help-live culture. Through the benign^[10] influence of Buddhism, the Thai people are inspired to live as brothers and sisters of the same extended family, each caring for others with a brotherly or sisterly love and concern. They are willing to forgive and forget the wrong done to them, ready to ‘let go’ what is best left forgotten in exchange for a renewed amity and harmony.

(c) Ethical or philosophical culture. This result in Thailand being called “Land of the Yellow Robes”, which brings about another appellation, “Land of Smiles”. Certainly this is through the philosophical attitude deeply ingrained in the minds of most Thais whose lives have been moulded by the Buddhist teachings.

(d) Legal culture. The Thai code of laws manifests the virtue of lovingkindness and forgiveness, coupled with restraint and patience. This can be seen in its principles of application, punitive measures and enforcement, all based on the fact of justice being always tempered with mercy^[11]. This is regarded that Mahamakut Buddhist University and Mahachulalongkorn Buddshist University has played the important role in development of the society undoubtedly

Footnotes and references:

[1]:

The high profile prince-monk continued to reside at Wat Mahathat, the residence of the Sangharaja. There he began to attract some monks with his own critical interpretation of the Tipitaka. But he soon discovered that Wat Mahathat was the heart of the tradition that he sought to reform and was hardly a place for him to start his criticism of the tradition, for he would risk invoking opposition at the highest level before he could persuade others of the merit of his reforms. So in 1829 he moved back to Wat Samorai, where he would “no longer be constrained by the watchful eyes of the elders” at Wat Mahathat. By that time he had been five years in the Sangha and according to the Vinaya could live apart from his preceptor. For details see: Phraratchniphon phasa bali nai phrabatsomdetch phra chomkao chaoyuhua wa duai phraratchphongsawadan krng Ratanakosin (Essay by King Chomkao on the Royal Chronicles of the Bangkok Period), p.14.

[2]:

Rachanubhab & Prince Wachirayan,” Karn tang Mahamakut withayalai (The Establishment of the Mahamakut Royal College)” Parian ratchkarn thi 5 (The Parian Examinations During the Reign of RAma V), pp.2-3.

[3]:

“Preface” Prawat Mahamakut Ratchvithayalai nai boromarachupatham (History of Mahamakut Royal University) (p.i) mentions that it was founded in October 1892.

[4]:

Renolds, E.Frank, Buddhism and Social kingship: A Study in the History of Thai Religion (Unpublished Ph.D Dissertation), p.65.

[5]:

Ibid., p.66.

[6]:

This constitutional stipulation also reflects very profound meaning. Since the majority of the people in Thailand are Buddhists, the monarch of these Thai people must also be Buddhist. Therefore, the king must not only personally believe in the Buddhist faith, but must also conduct himself as a model Buddhist. At the same time the Thai king must be the supreme religious patron showing unbiased, unconditional and universal benevolence toward every religion by supporting and preserving equally each and every single religion that exists within his domain as royal protector. And this will, in turn, foster strong and solid relations among the people of the nation regardless of their religion as well as nurture powerful unity among them thus preventing conflict or disaffection resulting from a difference in religious beliefs.

Thailand has maintained her sovereignty despite the passing of time. This is due to unity among the people of the nation, the many religions and faiths for people to hold onto and through which they retain their morality, a monarch as lord protector ensuring peace and happiness in every era, and also the strong ties between the monarchy and religion, a unique hey feature of the Thai country., http://thainews.prd.go.th/banner/en/King87en/king39.html.

[7]:

For more information see Reynolds, pp.84; Bradley, “Prince Mongkut and Caswell” Journal of the Siam Society, LIV, 1 (Jan, 1966), p.34.

[8]:

Wachirayanwarorot, “Introduction” Navakovada, p.xiv.

[9]:

For more details see; Venerable Phra Rajadhammanidesa (Rabaeb Thitanano),Great reply to global Questions, pp.59-61.

[10]:

Benign adj. (formal) (of people) kind and gentle, not hurting anything. Oxford Advanced Learner’s Dictionary, p. 128.

[11]:

Venerable Phra Rajadhammanidesa (Rabaeb Thitanano), Ibid., p.261.