A Model for the Study of Thai Buddhism

Abstract

THIS paper constitutes an attempt to reconcile—at least for one region of Southeast Asia: central Thailand—one of the discrepancies in analyses of contemporary Theravada Buddhism. The model proposed below—which is the outcome of comparing some of the relevant literature with my own field data—encompasses two distinct sections of society, each holding a different attitude towards Buddhism. The interaction between different interpretations of religion may well be one of the major factors n i the process of religious change in Thailand. Furthermore, this model may be of use for other Theravada Buddhist countries.Literature on the SubjectA survey of the literature on the practice of religion in Theravāda Buddhist countries reveals what may be a unique situation in the study of religions. Many authors state unequivocally that Theravāda Buddhists adhere to more than one religious tradition. Apart from “otherworldly” Buddhism, these Southeast Asian peoples adhere to other strands of religion, generally classed under rubrics such as “non-Buddhist beliefs,” “folk religion,” “animism,” or “supernaturalism.” Yet, though virtually all authors recognize this situation, there is no consensus in their views on how the different subsystems are interrelated.

Buddhism and Depressive Symptoms among Married Women in Urban Thailand

“…Moreover, merit making, another important Buddhist concept, encourages participation in such religious activities as temple visit, alms offering, and/or becoming a Buddhist monk (for boys). Not only is merit making an indication of commitment to the Buddhist way of life but also a means to overcome "bad" karma [18,19,24]. Finally, the Buddhist principles and teachings are known for promoting compassion, kindness, hope, and optimism [25], albeit in such terms as suffering, which can by exemplified in the Four Noble Truths: "life is filled with suffering; the source of suffering is craving; suffering ends when craving ceases; and the way to end suffering and craving is the eight-fold path" [26].…”

Faiths and Films: Countering the Crisis of Thai Buddhism from Below

“…Despite some strong insistences from official authorities -the Sangha, the elite and the intellectuals -that Buddhist teachings and principles outlined in the Tripitaka are authentic essences and institutionalised forms of the religion, its popular version has been perceived and interpreted otherwise. The syncretic elements of Thai Buddhism comprise what scholars regard as Theravada Buddhism, folk Brahmanism, and pre-Buddhist indigenous animism (Anuman, 1961;1986;Kirsch, 1967;1977;Terwiel, 1976;1979). Religious syncretism and complexity have formed the religious lifelines of the Thais for centuries, as they have been well tolerated and blended into a multi-layered harmonious religious system.…”

The relationship between Buddhist and animist amulets in contemporary Thailand: PHRA KHRUEANG and KHRUEANG RANG

“…This phenomenon is noted by many scholars, Ames (1964) stated that magic and religion cannot be distinguished empirically because they are actually compounded. Terwiel (1976) noted that Buddhist and non-Buddhist elements have become so intermingled it is impossible to draw a distinction between them. Rajadhon (1988) also suggested that there are two strata of beliefs of the Thai people: animism and Buddhism.…”