Origins and influences of thai life

Chapter VI: Analyzing the Origins & A ; Influences of Thai Life.

Recognitions

I would wish to take this chance to admit the aid and support to the undermentioned individuals during the readying of my thesis. First I would wish to give particular thanks to Mr. Eamonn Barrett B.ed M.ed M.A coach of the Open University U.K who advised me on the demands for thesis presentation. Besides meriting of particular thanks are Professor Werner Woelfle of the University of Limerick Republic of Ireland and Professor Klaus Neuberg P.hd. of the Department of Philosophy from the University of London. Both of these gentlemen offered great encouragement which enabled me to finish the work particularly in times of anxiousness in which I had contemplated abandoning the undertaking.

I would besides wish to show my particular gratitude to my co-worker and respected friend Dr. Jityada Sritung P.hd of the Leam Chebang School of Technology Siricha, Chonburi, Thailand, for proposing the subject of this thesis and presenting me to Magadh University, Bodh-Gaya, India. There is besides my household who deserve reference here for it is they who have had to digest over a long period of clip, my absence from normal household life during my research. I wish to thank them for their apprehension.

Last but non least a particular reference to Dr. Suchat Chinoraso Ph.D the venerable archimandrite of Wat Thakham, Chachoengsao, Thailand, and one of his monastics named Citta Dhammo Bhikkhu ( Phra Lewis ) , a westerner who has been ordained as a Buddhist monastic in Thailand for the last seven old ages.

The clip spent with these learned gentlemen has enabled me to derive a much better apprehension of Buddhism, from both a western and Thai position. Phra Lewis was sort adequate to give me limitless entree to all his personal notebooks written over the last 7 old ages and allowed me to borrow Buddhist books from his really equal aggregation. The treatments and deliberations we had on Buddhism and Hinduism, peculiarly refering to Thailand allowed me to finish my research.

I can non happen words to adequately show my ageless gratitude and with the greatest humbleness I wish to give this thesis to the venerable archimandrite of Wat Thakham along with all of the Thai and foreign monastics who have assisted me throughout my research of Buddhism and Hinduism.

Liam MacEoin

Introduction

Hindooism and Buddhism:

There is a nice analogy which was told to me while sing a Thai monastery many old ages ago. Buddhism and Hinduism are like two siblings raised in the same family, such as a brother and sister may hold a certain household resemblance. A visitant would non misidentify one for the other. And merely like siblings they may differ in sentiment in many things even to the point of reasoning. Yet they still love and respect each other.

If the family of these siblings is the Ancient Indian sub-continent so that is the logical topographic point to get down. Before looking at Hinduism or Buddhism it is necessary to look at the Ancient Indian civilisation and civilization prior to any written records.

The Maritime History of India has been overlooked by many western bookmans although it provides some of the best beginnings for information about the period known as Vedic India. For the intent of this survey it is really of import for the reader to hold some apprehension about the extremely organized and civilized society that provided the conditions for these two Philosophical systems of learning to originate.

Definition of Footings

There are certain footings which must be clearly defined at the beginning of this papers. The three chief footings with which this survey is concerned with are: Hinduism, Buddhism, and Thailand. The writer will specify the footings as they are used in this work merely. The footings Hinduism and Buddhism are so huge in range that modern bookmans and faculty members still have no clear definition among themselves and for this ground the writer wishes to follow the consensus of the bulk in the undermentioned definitions.

1.2.1 Hinduism.

Etymology

Hindu is the Iranian name for the Indus River, foremost encountered in the Old Persian word Hindu ( h? ndu ) , matching to Vedic Sanskrit Sindhu, the Indus River. 1 The Rig Veda mentions the land of the Indo-Aryans as Sapta Sindhu ( the land of the seven rivers in northwesterly South Asia, one of them being the Indus ) . This corresponds to Hapta H? ndu in the Avesta ( Vendidad or Videvdad 1.18 ) -the sacred Bible of Zoroastrianism. The term was used for those who lived in the Indian subcontinent on or beyond the “ Sindhu ” . 2 In Arabic, the term al-Hind ( the Hind ) besides refers to ‘the land of the people of modern twenty-four hours India ‘ . 3

The Iranian term ( Middle Persian Hinduk, New Persian Hindu ) entered India with the Delhi Sultanate and appears in South Indian and Kashmiri texts from at least 1323 CE, 4 and progressively so during British regulation. Since the terminal of the eighteenth century the word has been used as an umbrella term for most of the spiritual, religious, and philosophical traditions of the sub-continent, normally excepting the faiths of Sikhism, Buddhism, and Jainism as distinct.

The term Hinduism was introduced by the English people to denote the spiritual, philosophical, and cultural traditions native to India. 5 This thesis shall utilize the term in an all embracing “ umbrella ” term but will look at the definition subsequently in this thesis,

1.2.2 Buddhism.

The term Buddhism as used in this work refers to Teachings of the Buddha named Siddhattha Gotama. Both the Northern and Southern schools of Buddhism have many of the same nucleus beliefs but due to the figure of different Sects in recognized Buddhism it is really difficult to do generalisations. The thesis will concentrate on the Kingdom of Thailand which in the present twenty-four hours is a predominately Theravada state. All of the traditions believe in past Buddha ‘s but that is of no concern to the subject of this survey and we refer to Buddhism as understood by the last 2,500years.

1.2.3 Thailand.

Specifying the boundary lines of modern Thailand is a straightforward affair. A expression at a universe Atlas will demo Thailand surrounded by its neighbours ; clockwise from the North they are, Laos, Cambodia, Malaysia, and Myanmar ( Burma ) . There are still in circulation older maps and books that refer to Thailand as Siam and the boundary lines of Siam and its adjacent states may change somewhat depending on the truth and antiquity of the map. Thai topographic point names besides have assorted spellings due to translation but these maps tell us nil about the unstable nature of the boundary lines in the part and the power displacements that caused immense countries to go portion of another state. I would wish to pull the readers ‘ attending to this point, as I shall be mentioning to Thailand throughout many different periods in history when boundary lines were non as they are today. Technically talking, the Kingdom of Thailand is less than a thousand old ages old but for the interest of simpleness I have chosen to mention to the country throughout its history as Thailand.

The people who reside in Thailand are normally referred to as ‘Thais ‘ . It would be a great unfairness non to admit the many different races that are portion of the Thai state but have their ain distinct beginnings, civilization, and heritage. The ‘ Thai ‘ , sometimes spelled Tai, are merely one of many sub-groups who jointly are known as the Thai state. This peculiar race of people is, doubtless, the most legion and became the dominant group in the state chiefly through migration.

In former times, Westerners referred to the people populating in the part as Thai, and when the state changed its name to Thailand, they began to mention to the dwellers as Thais. The term is widely used throughout the universe and in the state itself, though the term is really a misnomer.

While technically wrong, the writer has chosen to mention to the state as Thailand, and in maintaining with the appellation shall mention to the people as ‘Thais ‘ . The range of this paper can non detail the rich cultural heritage of all the races, which have united to go the modern dwellers of the Kingdom. The reader is advised that the footings ‘ Thai, Thais, and Thai people ‘ are used in an all across-the-board manner and are non intended to belie the diverse beginnings of the population as it is comprised today.

Hindu Terminology

Agama: Bible. Refers by and large to all Hagiographas that at least some Hindus believe to be revealed, and more specifically to the medieval texts Pancaratra Samhitas, Saiva Agamas, and Sakta Tantras.

Ashtanga Yoga: ( “ eight-limbed way ” ) . The yoga with eight constituents: morality ; moralss ; position ; breath control ; sense control ; concentration ; speculation ; soaking up. Besides known as Raja Yoga ( “ royal way ” ) .

Atman: A individual ‘s true Self or implicit in critical force. Harmonizing to Vedanta doctrine, “ atman is Brahman. ”

Bhagavad-Gita: ( “ Song of the Lord ” ) . A subdivision of the Mahabharata composed around 200 BCE, and one of the most darling of Hindu texts. It tells the narrative of the warrior Arjuna who faces members of his ain household in conflict and is unsure of the right action. Arjuna is instructed by Krishna, who outlines three waies ( marga ) of life: cognition, responsibility, and devotedness.

bhakti-marga: Way of devotedness to God ( one of the three waies to moksha ) . See besides jnana-marga and bhakti-marga.

Brahma: Post-Vedic personal Creator God of the Hindu three ( with Vishnu and Shiva ) . Normally represented as ruddy in colour and keeping a goblet, a bow, a sceptre, and the Vedas. Unlike Vishnu and Shiva, Brahma is rarely worshipped today.

Brahman: ( “ growing, enlargement ” ) . The impersonal Absolute, the unproduced Producer of all that is. In the Vedas, Brahman is the force behind the charming expression. In the Upanishads it is the supreme, ageless rule behind the beginning of the universe and of the Gods. In Vedanta doctrine, it is the Self ( atman ) of all existences and cognition of Brahman consequences in release ( moksha ) .

Brahamanas: ( “ Refering to Brahmins ” ) . Part of the Vedas, written between 1,000 and 650 BCE, that explain mantras and supply further ritual direction.

Devi: Hindu Mother Goddess whose major signifiers are Durga, Parvati, and Kali. In the Vedas, the Goddess was associated with natural phenomena such as morning, dark, and the Ganges River. In the post-Vedic period, Mahadevi ( Great Goddess ) became the beginning of energy in the universe and the opposite number of Shiva. For Shaktas, she is non a opposite number but the supreme divinity herself.

Dharma: ( dhar, “ uphold ” ) . Rules of order, usage, and moralss, attachment to which is necessary to keep order in society. In the Upanishads, Dharma is chiefly cognition of the manner to achieve Brahman.

Ganesa: ( “ Lord of the hosts ” ) . Besides Ganesha, Vinayaka, Ekadanta, Lambodara, Siddhadata, Vighnaraja. God of wisdom and good luck, represented with a pot belly and the caput of an elephant. Ganesh has been one of the most popular Hindu Gods since medieval times and is claimed by all religious orders as their ain. As the remover of obstructions, he is invoked before spiritual ceremonials and secular projects.

Ganga: The goddess of the sacred river Ganges in India. Its Waterss are used in worship and given to the deceasing to imbibe.

Hatha Yoga: The yoga ( way ) concentrating on bodily positions to better speculation. Popular in the West as a means to wellness, fittingness, and relaxation

Caste: The caste system determines societal position based on birth and line of descent, and is by and large non alterable. Its importance has declined slightly in urban countries, but is still of import in matrimony.

jati Caste. The caste system determines societal position based on birth and line of descent, and is by and large non alterable. Its importance has declined slightly in urban countries, but is still of import in matrimony.

jnana-marga: Way of cognition and truth ( one of three waies to moksa ) .

Karmas: ( “ action ” or “ deed ” ) . Impact of old workss ( normally in former lives ) on one ‘s current fortunes.

karma-marga: Way of plants ( one of three waies to moksa ) .

Kundalini: ( “ snake ” ) . The religious force in every human being that lies at the base of the spinal column, coiled like a serpent. It is besides called “ serpent power. ” Once awakened through yoga and speculation, it rises through the chakras, bring forthing religious cognition and mystical powers.

Mahabharatums: ( “ great narrative of Bharata ‘s descendants ” ) . Epic narrative of over 100,000 poetries in length composed between about 400 BCE and 400 CE. The Mahabharata recounts the conflict between the Pandavas and Kauravas for kingship. It contains the Bhagavad-Gita, in which the God Krishna assists the Pundava hero Arjuna at a minute of determination.

Mahabhuta: ( “ great component ” ) . The five elements: air, fire, H2O, Earth, and ether.

Mahadeva: One of the names of Shiva.

Mahavidyas: ( “ great ” + “ knowledge ” ) . Ten Hindu goddesses who represent the 10 signifiers of transcendent cognition and Tantric power. They are personifications of Brahman ‘s Sakti, so through worship of them, one can derive cognition of Brahman. They are: Kali, Tara, Sodasi, Bhukanesvari, Bhairavi, Chinnamasta/Viraratri, Dhumavati, Bagala, Matangi and Kamala. The Mahavidyas were particularly popular in mediaeval Bengal.

Mahesvara: ( “ Great Lord ” ) . Epithet of Shiva ( sometimes of Vishnu ) .

Mahesvara-sutra: A Saivite text attributed to Shiva, covering with the four ways that lead to ultimate penetration: yoga, Vedanta, linguistic communication and music.

Mahesvari: Consort of Mahesvara ; a name for Shakti ; one of the goddesses created by Shiva who constitute the Divine Mothers ( Matrkas ) .

Mara: Evil.

Marga: Way or manner to moksa.

Mlecchas: Foreigners.

Moksa: ( “ release ” ) . Liberation from the rhythm of metempsychosis, which is believed by most philosophical schools to be the ultimate end of life.

Namaste: Gesture of recognizing with religious and symbolic significance.

Namaste ‘ or ‘Namaskar ‘ is the Indian manner of recognizing each other. Wherever they are – on the street, in the house, in public conveyance, on holiday or on the phone – when Hindus meet people they know or aliens with whom they want to originate a conversation, Namaste is the customary courtesy recognizing to get down with and frequently to stop with. It is non a superficial gesture or a mere word, and is for all people – immature and old, friends and aliens.

Niyama: Moral observation ; something one should make, as in western thought of virtuousness.

Dad: Evil, wickedness, or bad lucks, including both natural and moral immorality.

Ramayana: Very popular Hindu heroic poem, composed around 700 CE by Valmiki. It is every bit long as the Christian Bible and tells the narrative of the virtuous hero Rama who rescues his darling Sita from the evil male monarch

Sadhu: A holy adult male who has renounced the stuff universe to give himself to religious pattern. He wanders from topographic point to topographic point and owns nil. A female saddhu is a sadhvi.

Saivism: Hindu denomination devoted to the worship of Shiva, which normally tends to be more ascetic than Vaisnavism. Saivas are distinguished by three horizontal markers on the brow. Saiva abstainers normally wear their hair long and matted and are frequently covered in ashes.

Samyama: In yoga, motion from brooding concentration into entire mental soaking up.

Sanatana Dharma: ( “ everlasting truth ” ) . Hindooism.

Saktism: Hindu denomination devoted to the worship of the goddess or divine female power ( Sakti ) . Some schools ( Sri Kula ) worship the Goddess in her benign and beautiful signifier of Sri, while others ( Kali Kula ) worship the ferocious goddess Kali.

Shakti ( or Sakti ) : The Great Goddess and consort of Shiva. Her many signifiers include Durga, Kali and Amba.

Shiva: ( “ auspicious ” ) . Major divinity and the 3rd in the Hindu three ( with Brahma and Vishnu ) . Shiva has roots in the pre-Vedic period, there associated with the God Rudra. To Saivities, Shiva is Godhead, refinisher and destroyer, and the supreme divinity.

Smrti: ( “ remembered ” ) . Bibles of human beginning ( as opposed to sruti ) but extremely regarded and important.

Sruti: ( “ heard ” ) . Revealed Bibles.

Svarodaya: The scientific discipline of breath control in yoga.

Tapa: ( “ heat ” ) . Self-discipline. One of the five niyamas.

Trimurti: Hindu doctine that Brahma, Vishnu, Shiva ( Creator, Preserver, and Destroyer, severally ) are three signifiers of the unmanifested Ultimate Reality. The philosophy developed around 1000 CE in an effort to synthesise assorted religious orders. Today, the Trimurti continues to look in temples, the huge bulk of which are dedicated to Vishnu or Shiva.

Upanishads: Genre of Vedic texts that were the last to be added ( and therefore besides known as Vedanta, “ the terminal of the Vedas ) , written between 1000 and 500 BCE. The Upanishads are much less concerned with Vedic Gods and rites than other Vedic texts, and concentrate on philosophical and mystical inquiries about world. The Upanishads contain the instruction that atman ( the ego ) is Brahman ( ultimate world ) , and that cognition of Brahman brings release ( moksa ) from the agony of metempsychosis ( samsara ) . The ulterior Upanishads are less philosophical and more sectarian.

Vaisnava: Follower of the God Vishnu and of the devotional ( bhakti ) tradition of Vaisnavism. Vishnu is chiefly worshipped in the signifier of one of his embodiments. Vaisnavites wear three markers in a V formation on their brows.

Varnas: ( “ colour ” ) . Four classs of Hindu society dating from the clip of the Vedas: Brahmans, Ksatriyas, Vaisyas, and Sudras. The Varnas are ordered harmonizing to business, whereas castes ( jati ) are based on societal position into which one is born, but the two systems are historically related.

Vedanta ; ( “ End of the Vedas ” ) . System of Hindu doctrine based on the Upanishads, the Brahma Sutras, and the Bhagavad-Gita. Includes both dualist ( dvaita ) and nondualist ( advaita ) schools every bit good as others, but all believe in transmigration ( samsara ) , the desirableness of flight from it, the authorization of the Vedas, Brahman as the cause of the existence, and the jurisprudence of karma.

Vedic literatures: ( “ knowledge ” ) . Collection of Hindu Bibles regarded as sacred and important by all Hindus. See Vedas.

Vishnu: ( “ pervader ” ) . Major divinity and member of Hindu three with Brahma and Shiva. Seen as the refinisher of the existence and incarnation of goodness and clemency. To Vaisnavites, Vishnu is the supreme divinity ( Isvara ) who becomes incarnate in times of crisis and worsening Dharma. Vishnu is normally depicted standing, keeping arms, or lean backing on a snake.

Yama: Moral restraint ; something one should non make. It is comparable to the western thought of wickedness.

Pali and Sanskrit

The undermentioned papers contains words from both the Pali and Sanskrit linguistic communications. In the ‘ spiritual ‘ sense, many of the footings and definitions are common to both Pali and Sanskrit with a fluctuation of spelling. The earliest schools of Buddhism, ( ie the Theravadan ‘s ) used Pali while the ulterior Mahayanist schools used Sanskrit. This is still the instance in the present twenty-four hours. The Teaching ‘s of the Hindu texts have ever been written and taught in Sanskrit. The present thesis will utilize Sanskrit for all Hindu nomenclature and, every bit far as possible, use Pali for Buddhist mentions refering to Thailand.

Thai pronunciation of some Pali footings will besides be given but it is beyond the range of this papers to explicate the vagaries of the Thai linguistic communication and its pronunciation.

The discrepancies of Pali and Sanskrit are due to the systems of declension used, but the discerning reader shall non be much troubled by the spelling. Westerners are more likely to be familiar with Sanskrit nomenclature and to assist them ; I have shown a few illustrations to let the reader to see the similarity. In the hereafter, I hope to include a glossary of all the footings used.

PALI SANSKRIT

Dhamma Dharma

Nibbana Nirvana

Bhatti Bhakti

Thupa Stupa

Panna Prajna

Bhikkhu Bhikshu

Diacritic Markss have been omitted in some topographic points due to the restrictions of the founts on my computing machine.

Teaching linguistic communication of the Buddha

Throughout the long history of Buddhism, the Pali linguistic communication, in assorted books, has been the standard signifier in which Theravada Buddhists propagated the instructions of Gotama Buddha. Modern Buddhists are by and large cognizant that some monastics use Pali while others choose to larn the Buddha ‘s instructions in Sanskrit. The undermentioned transitions have been added to give the reader a historical point of mention.

The ancient linguistic communications of Pali and Sanskrit were both spoken linguistic communications. They were used earlier written linguistic communication was good established. It is for this ground that both linguistic communications have been transmitted in assorted books, Internet Explorer they have no book of their ain.

By the clip of the Buddha, the ancient signifier of Sanskrit referred to as ‘Vedic-Sanskrit ‘ , was already limited in its usage. Chiefly used by the Brahmans in their spiritual patterns and ceremonials, it was mostly unintelligible to the common people. The Brahmins would merely learn fellow Brahmins the “ sacred linguistic communication ” and in this visible radiation, it can be seen as a signifier of position.

No 1 is certain which dialect the Buddha used during his life-time. The common consensus is that he spoke Maghadi in some signifier, but there are other mentions which indicate that he was educated by the most knowing instructors and excelled in his surveies. The Buddha may hold been familiar with several Indian idioms as there is nil in the Pali canon which shows him holding trouble in pass oning with those of other parts.

Possibly the ‘common ‘ linguistic communication of communicating was non a tribal 1. In East Africa, the common linguistic communication of communicating is Kiswahili. The Swahili linguistic communication has no state or book of its ain. It is used by Many African folks who besides have at that place ain tribal linguistic communication. In Kenya for illustration, over 110 folks who use 70 idioms. The Kenyan people and those of the adjacent states use Swahili to pass on with one another. This shows that an informal linguistic communication can be used in mundane life without the intercession of a priestly category.

The Buddha was one time asked about the linguistic communication of transmittal for his Dhamma and philosophy. The reader should take note that, it is two Bhikkhu ‘s of the Brahmin caste who approach the Buddha. The reader should besides bear in head that it is Vedic Sanskrit that is being referred to in the transition cited below.

In the Vinaya Pitaka, Culavagga V:33, wherein the Buddha clarifies which linguistic communication he sanctions for go throughing on the Dhamma. The genitive pronoun “ saka ” is the chief point of contention among bookmans. The Pali transition and its transliteration are given on the following page.

tena kho pana samayena yame.lutekulaa naama bhikkhuu dve bhaatikaa honti braahma.najaatikaa kalyaa.navaacaa kalyaa.navaakkara.naa.

Te yena bhagavaa tenupasa ” nkami.msu. Upasa ” nkamitvaa bhagavanta.m abhivaadetvaa ekamanta.m nisiidi.msu

Ekamanta.m nisinnaa kho te bhikkhuu bhagavanta.m etadavocu.m:

“ etarahi bhante bhikkhuu naanaanaamaa naanaagottaa naanaajaccaa naanaakulaa pabbajitaa. Te sakaaya niruttiyaa buddhavacana.m

duusenti. Handa maya.m bhante buddhavacana.m chandaso aaropemaa ” Ti.

vigarahi buddho bhagavaa. “ Katha.m hello naama tumhe moghapurisaa eva.m vakkhatha –

‘handa maya.m bhante buddhavacana.m chandaso aaropemaa’ti.

Neta.m moghapurisaa appasannaana.m vaa pasaadaaya pasantaana.m vaa bhiyyobhaavaaya.

Atha khveta.m bhikkhave appasannaana.m ceva appasaadaaya pasannaana~nca ekaccaana.m a~n~nathattaayaa ” Ti.

Vigarahitvaa dhammi.m katha.m katvaa bhikkhuu aamantesi:

“ na, bhikkhave, buddhavacana.m chandaso aaropetabba.m

yo aaropeyya, aapatti dukka.tassa.

anujaanaami, bhikkhave, sakaaya niruttiyaa buddhavacana.m pariyaapu.nitu ” nti

therefore/ indeed/ but/ by time/ Yame.lu and Tekula /by name/bhikkhus/ two/ brothers/ they are/ of the Brahmin caste/ with address delighting to the ear / with adept enunciation./

They/ by which/ the Blessed One/ by him/ approached/ , holding approached/ the Blessed One/ holding greeted/

one side/ they sat down./ one side/ seated/ indeed/ these/ bhikkhus/ the Blessed One/ said this

Currently/ Venerable Sir/ bhikkhus /different names/ different lineages/ different births/ different clans/ gone away. They/ own/ with dialect/ instructions of the Buddha/

destroy./ Alas, / we, / Venerable Sir, / instruction of the Buddha/ verse/ let us perpetrate to/

he scolded/ Buddha/ the Blessed One/ etc. /how/indeed/ by name/ you/ foolish men/ thus/ you will say/

Alas/ we/ Venerable Sir/ instruction of the Buddha/ verse/ let us perpetrate to

no/ this/ foolish men/ of not-trusting/ or/ for brightening/ clarified/or/ for increasing

Then/ indeed/ this/ bhikkhus/ of the not-trusting/ and indeed/ for the weakening/ of the trsuting/and/ for certain/ altering the head

/having scolded/ Dhamma/ talk/ holding done/ bhikkhus/ he said

no/ bhikkhus/ the instruction of the Buddha/ verse/ to be committed to

which/ holding committed/ an offence/ of immorality.

Those who do so, will hold committed a Dukka.ta offense.

I grant/ bhikkhus/ own/ with dialect/ instructions of the Buddha/ to be learned

The Verse in Modern English

Indeed, at that clip, bhikkhus, there were two brothers of the Brahmin caste named Yame.lu and Tekula, whose address was delighting, and whose pronunciation was adept. They approached the Blessed One, and holding approached and greeted him, they sat down at one side. While seated, the bhikkhus said this to the Blessed One:

“ Presently, Venerable Sir, there are bhikkhus who have gone forth with different names, different line of descents, different births and different kins ; [ and ] they are destructing the instructions of the Buddha by utilizing their ain idioms. Alas, allow us, Venerable Sir, commit the instructions of the Buddha to versify. ”

The Buddha scolded: “ ‘How so can you foolish work forces state: ‘ ‘Alas, allow us, Venerable Sir, commit the instructions of the Buddha to versify ‘ This is non [ conducive to ] beef uping the trust [ in the Dhamma ] of the dubious nor for increasing [ the trust ] of the trusting And so, bhikkhus, this is contributing to the doubting [ of the Dhamma ] of the already dubious and the adding to doubt of the trusting. ”

Having scolded [ the bhikkhus ] the Blessed One so gave a talk on the Dhamma and holding finished [ the talk ] he said: “ Bhikkhus, the instruction of the Buddha is non to be committed to versify. Those who do so will hold committed a Dukka.ta offense.

I do [ nevertheless ] grant, bhikkhus, that the instructions of the Buddha are to be learned in “ one’s/his ” ain idiom. ”

Version By T.W. Rhys Davids and Hermann Oldenberg

Now at that clip there were two brothers, Bhikkhus, by name Yamelu and Tekula, Brahmans by birth, stand outing in address, stand outing in pronunciation. These went up to the topographic point where the Blessed One was, and when they had come at that place, they saluted the Blessed One, and took their seats on one side. And so sitting those Bhikkhus spake to the Blessed One therefore:

‘At the present clip, Lord, Bhikkhus, differing in name, differing in line of descent, differing in birth, differing in household, have gone forth ( from the universe ) . These corrupt the word of the Buddha by ( reiterating it in ) their ain idiom. Let us, Lord, put the word of the Buddhas into ( Sanskrit ) poetry, ‘

‘How can you, O foolish 1s, speak therefore, stating, “ Let us, Lord, put the word of the Buddha into poetry? ” This will non contribute, O foolish 1s, either to the transition of the unpersuaded, or to the addition of the converted ; but instead to those who have non been converted being non converted, and to the turning dorsum of those who have been converted. ‘

And when the Blessed One had rebuked those Bhikkhus, and had delivered a spiritual discourse 2, he addressed the Bhikkhus, and said: ‘You are non, O Bhikkhus, to set the word of the Buddha into ( Sanskrit ) poetry. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, to larn the word of the Buddhas each in his ain idiom. ‘

On the undermentioned page is their footer to the transition:

“ We think that in these words ( khandaso aropema ) at that place does lie a mention to the earlier Sanskrit. And this particularly for four grounds: foremost, this is required by the antithesis to ‘their ain idiom ; ‘ secondly, the usage of the word khandasi in Panini, where it ever means exactly ‘in the Veda-dialect, ‘ requires it ; thirdly, it is hard to understand otherwise the reference of ‘Brahmans by birth ; ‘ and fourthly, this is in conformity with the traditional reading of the transition handed down among the Bhikkhus. Buddhaghosa says, khandaso aropem ati Vedam viya sakkata-bhasaya vakana-maggam aropema. Sakkata is of class Samskrita. ”

Among those bookmans who have studied the above work are two whose remarks are deserving observing: they are

U. Razinda from the Department of Ancient Indian & A ; Asiatic Studies, Nalanda, India.

“ Rhys Davids and Oldenberg ( Vinaya Texts III or The Sacred Books of the East, XX, p.151. ) translate this transition by

“ I allow you, oh brethren, to larn the words of the Buddha each in his ain idiom ” .

This reading, nevertheless, is non accorded with that of Buddhaghosa, harmonizing to whom it has to be translated by

“ I ordain the words of the Buddha to be learnt in his ain linguistic communication ( i.e. , in Magadhi, the linguistic communication used by Buddha himself ) ” .

In fact, the account given by Buddhaghosa is more acceptable, because neither the two monastics nor Buddha himself have thought of prophesying in different idioms in different instances. ”

Buddhaghosa ‘s commentary with transliteration

“ kalyaa.navaakkara.naati madhurasaddaa.

Pronouncing pleasantly/ sweet sounds

Pronouncing cheerily entails sweet sounds.

chandaso aaropemaati veda.m viya

sakkatabhaasaaya vaacanaamagga.m aaropema.

Verse/ it is commited to/ linguistic communication of the Vedas/ as /

Sanskrit/ holding spoken/ manner of recitation/commit to

“ Poetry ” is committed to the linguistic communication of the Vedas as in

perpetrating to a manner of recitation spoken in Sanskrit.

sakaaya niruttiyaati ettha sakaa nirutti naama

sammaasambuddhena vuttappakaaro maagadhiko vohaaro. ”

own/ idiom speaking/ own/ dialect/ by name/ by the absolutely

enlightened Buddha/as said/ maagadhi/ manner of address

Talking “ own-dialect ” is the own-way of speech production by the Buddha,

as the spoken manner of address which is Maagadhi

Wilhelm Geiger has this to state and cite Oldenberg/Rhys-Davids and Buddhaghosa in his remarks. From: Pali Literature and Language by Wilhelm Geiger: pp 6- & A ;

“ If Pali is the signifier of Magadhi used by the Buddha, so the Pali canon would hold to be regarded as the most reliable signifier of the Buddhavacanam, even though the instructions of the maestro might hold been preached and learnt from the really get downing in the assorted states of India in the several local idioms. The decision has been drawn — wrongly, in my sentiment, — from the Vinaya, Culavagga V.33.1 = Vin II.139. Here it is related, how two Bhikkhus complained to the maestro that the members of the order were of assorted beginnings, and that they distorted the words of Buddha by their ain idiom ( sakaaya niruttiyaa ) .

They therefore proposed that the words of Buddha should be translated into Sanskrit poetries ( chandaso ) . Buddha nevertheless refused to allow the petition and added: anujaanaami bhikkhave sakaaya niruttiyaa buddhavacanam pariyaapu.nitum. Rhys Davids and Oldenberg translate this transition by ‘I allow you, oh brethren, to larn the words of the Buddha each in his ain idiom. ‘ This reading nevertheless is non in harmoniousness with that of Buddhaghosa, harmonizing to whom it has to be translated by “ I ordain the words of Buddha to be learnt in his ain linguistic communication ( i.e.Magadhi, the linguistic communication used by Buddha himself ) . ”

After repeated scrutiny of this transition, I have come to the decision that we have to lodge to the account given by Buddhaghosa. Neither the two monastics nor the Buddha himself could hold thought of prophesying in different instances in different idioms. Here the inquiry is simply whether the words of Buddha might be translated into Sanskrit or non. This is clearly forbidden by the Buddha, at first negatively and so positively by the injunction get downing with ‘anujaanaami ‘ .

The existent significance of this injunction is, as is besides best in consonant rhyme with Indian spirit, that there can be no other signifier of the words of Buddha than in which the Maestro himself had preached. Therefore even in the lifetime of Buddha people were concerned about the manner in which the instruction might be handed down every bit accurately as possible, both in signifier and in content. How much more must hold been the anxiousness of the adherents after his decease! The external signifier was nevertheless Magadhi, thought harmonizing to tradition it is Pali. ”

Method of Study

This work is a documental research. The method of survey can be divided into the four following phases:

1.3.1 Analyzing natural informations and systemization.

1.3.2 Construction of Overview and Outline.

1.3.3 Discussion and Interview of Thai Monks & A ; Scholars.

1.3.4 Explicating Decisions.

Expected Findingss.

The writer expects to happen that though the Kingdom of Thailand is frequently referred to, and perceived, as a ‘Buddhist ‘ state, there is in fact really small in the state does non happen its roots in ancient India and the Hindu faith. The Thais themselves are frequently incognizant of these cultural roots and for the most portion are unconcerned with such inside informations. During my visits to the Kingdom over the last 10 old ages I have frequently been struck by the Hindu / Indic influence in all facets of the Thai civilization.

I hope that the spoting reader will besides pull the same decision

Mentions

1. Lipner 1998, pp. & A ; -8

2. See Indo-germanic sound Torahs for a treatment of the passage from “ Sindhu ” to “ Hindu ”

3. Thapar, R. 1993. Interpreting Early India. Delhi: Oxford University Press. p. & A ; & A ;

4. David Lorenzen, Who Invented Hinduism?

New Delhi 2006, pp. 24-33 ; Rajatarangini of Yonaraja: “ Hinduka ”

5. “ … that multilateral and all-enfolding civilization which we in the West have chosen to name Hinduism ” Jan Gonda, Visnuism and Sivaism, Munshiram Manoharlal. 1996, ISBN 81215028 & A ; X p. 1. cited by Welbon, G.R. ( Journal of the American Academy of Religion, Vol. 43, No. 1, 98+100. March, 19 & A ; 5. ) . Reappraisal: Love of God Harmonizing to Saiva Siddhanta: A Study in the Mysticism and Theology of Saivism by Mariasusay Dhanamoy.

Beginnings

Oxford Concise Dictionary of World Religions, erectile dysfunction. John Bowker.

Merriam-Webster ‘s Encyclopedia of World Religions, erectile dysfunction. Wendy Doniger.

The Encyclopedia of Eastern Religion and Philosophy, erectile dysfunction. Stephan Schuhmacher.