泰國佛教
泰國佛教(泰語:),是泰國最重要的宗教信仰,主要由南傳上座部佛教構成,也有部分華裔等東亞裔信奉大乘佛教,約西元12世紀至13世紀中葉傳入,相關經典都以巴利語記載[1][2]。泰國主體民族泰族和中國境內的傣族爲同一民族,泰國佛教和傣族地區佛教極爲同質,對於中國大陸及台灣而言最具有代表性,因此華語中所說的南傳佛教主要指泰國佛教。泰國是佛教徒佔本国人口比例第二高的國家(第一是柬埔寨,第三是緬甸)[3][4]。
佛教大綱 佛教主題 |
佛教 |
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佛教大綱 佛教主題 |
歷史
公元年前後幾世紀,雲南境內的哀牢人沿湄公河南下,佔據柬埔寨和寮國者為高棉人,進入泰国和缅甸者為今天的孟人和泰人。2世纪時,有上座部佛教在泰南零星出现[5]。6世紀時,孟人在今泰國佛統一帶建立墮羅鉢底國,和緬甸境內的孟人一樣受到印度文化的影響,信仰上座部佛教。7—11世纪,云南境内的北泰人大规模南迁到泰国境内[5]。8世紀末,信仰大乘佛教的印尼室利佛逝王朝曾弘教至泰南。9世紀開始,柬埔寨吳哥王朝將印度教和大乘佛教、金剛乘佛教傳播至泰國境內的羅斛、素可泰、披邁等地。作為孟人支系的驃人在緬甸建立蒲甘王朝後,於11世紀征服了泰國北部,從蒲甘引入了斯里蘭卡上座部佛教。[6]
总之,在泰国建立统一国家之前,如今国境内的地区,佛教信仰都未尝断绝。不过,泰人原始宗教“精灵崇拜”(泰語:,转写:)更为流行。
素可泰王朝
13世紀上半葉,泰國建立了歷史上第一個統一國家素可泰王朝。
1353年,從小在柬埔寨長大、受上座部佛教僧人教育的泰人法昂回到老撾建立了瀾滄王國
タイ族が11世紀ごろに現在のタイへ下って来た当時は、タイ族はピー信仰(精霊信仰)を享受していたが、上座部仏教が最大の勢力を持つ宗教として成立するのはラームカムヘーン王(在位・1279年? - 1300年?)の時代である。後に王に即位したリタイ王(在位1347年? - 1368年?)は、衰えて行くスコータイ王朝を仏教思想で立て直そうと、タイ族の君主として初めて出家を行い、タンマラーチャー(仏法王)と名乗った。これは大仏を建てることで、天皇の権威を高め国政を安定化しようとした聖武天皇のケースと似ている。リタイの出家、及びタンマラーチャーの思想は、王権を高める上で非常に有利であったためアユタヤ王朝、ラーンナータイ王朝などの周辺諸王国に伝播していった。さらに、この出家の習慣は初期は王が行っていたが、後には民衆にも伝播し、タイ族の男子は成人すると必ず出家すると言うのが暗黙の義務になっていった。
1.1 Early traditions Some scholars believe that Buddhism must have been flowing into Thailand from India at the time of the Indian emperor Ashoka of the Maurya Empire and into the first millennium after Christ. During the 5th to 13th centuries, Southeast Asian empires were influenced directly from India and followed Mahayana Buddhism. The Chinese pilgrim Yijing noted in his travels that in these areas, all major sects of Indian Buddhism flourished. Srivijaya to the south and the Khmer Empire to the north competed for influence and their art expressed the rich Mahāyāna pantheon of bodhisattvas. From the 9th to the 13th centuries, the Mahāyāna and Hindu Khmer Empire dominated much of the Southeast Asian peninsula. Under the Khmer Empire, more than 900 temples were built in Cambodia and in neighboring Thailand.
After the decline of Buddhism in India, missions of Sinhalese monks gradually converted the Mon people and the Pyu city-states from Ari Buddhism to Theravāda and over the next two centuries also brought Theravāda Buddhism to the Bamar people, Thailand, Laos and Cambodia, where it supplanted previous forms of Buddhism. Theravada Buddhism was made the state religion only with the establishment of the Sukhothai Kingdom in the 13th century.
1.2 13th–19th centuries The details of the history of Buddhism in Thailand from the 13th to the 19th century are obscure, in part because few historical records or religious texts survived the Burmese destruction of Ayutthaya, the capital city of the kingdom, in 1767. Ayutthaya was the center of Thai Tantric Theravada, which included the Yogāvacara tradition, and has survived in the contemporary Dhammakaya Movement. The Tantric Buddhist Yogāvacara tradition was a mainstream Buddhist tradition in Cambodia, Laos and Thailand well into the modern era. An inscription from northern Thailand with tantric elements has been dated to the Sukhothai Kingdom of the 16th century. Kate Crosby notes that this attestation makes the tantric tradition earlier than "any other living meditation tradition in the contemporary Theravada world," predating the popular "New Burmese Satipatthana Method", better known as Vipassana meditation.
The anthropologist-historian S. J. Tambiah, however, has suggested a general pattern for that era, at least with respect to the relations between Buddhism and the sangha on the one hand and the king on the other hand. In Thailand, as in other Theravada Buddhist kingdoms, the king was in principle thought of as patron and protector of the religion (sasana) and the sangha, while sasana and the sangha were considered in turn the treasures of the polity and the signs of its legitimacy. Religion and polity, however, remained separate domains, and in ordinary times the organizational links between the sangha and the king were not close.
Replica of Ashok pillar at Wat Umong in Chiang Mai, Thailand, 13th century. Shows the establishment of Buddhism by Lanna Dynasty's King Mangrai in northern Thailand
Among the chief characteristics of Thai kingdoms and principalities in the centuries before 1800 were the tendency to expand and contract, problems of succession, and the changing scope of the king's authority. In effect, some Thai kings had greater power over larger territories, others less, and almost invariably a king who sought successfully to expand his power also exercised greater control over the sangha. That control was coupled with greater support and patronage of the ecclesiastical hierarchy. When a king was weak, however, protection and supervision of the sangha also weakened, and the sangha declined. This fluctuating pattern appears to have continued until the emergence of the Chakri Dynasty in the last quarter of the 18th century.
1.3 Modern era
Buddhist monk chants paritta to a group of Siamese women in 1900.
By the 19th century, and especially with the coming to power in 1851 of King Mongkut, who had been a monk himself for twenty-seven years, the sangha, like the kingdom, became steadily more centralized and hierarchical in nature and its links to the state more institutionalized. As a monk, Mongkut was a distinguished scholar of Pali Buddhist scripture. Moreover, at that time the immigration of numbers of monks from Burma was introducing the more rigorous discipline characteristic of the Mon sangha. Influenced by the Mon and guided by his own understanding of the Tipitaka, Mongkut began a reform movement that later became the basis for the Dhammayuttika order of monks. Under the reform, all practices having no authority other than custom were to be abandoned, canonical regulations were to be followed not mechanically but in spirit, and acts intended to improve an individual's standing on the road to nirvana but having no social value were rejected. This more rigorous discipline was adopted in its entirety by only a small minority of monasteries and monks. The Mahanikaya order, perhaps somewhat influenced by Mongkut's reforms but with a less exacting discipline than the Dhammayuttika order, comprised about 95 percent of all monks in 1970 and probably about the same percentage in the late 1980s. In any case, Mongkut was in a position to regularize and tighten the relations between monarchy and sangha at a time when the monarchy was expanding its control over the country in general and developing the kind of bureaucracy necessary to such control. The administrative and sangha reforms that Mongkut started were continued by his successor. In 1902 King Chulalongkorn (Rama V, 1868–1910) made the new sangha hierarchy formal and permanent through the Sangha Law of 1902, which remained the foundation of sangha administration in modern Thailand. While Buddhism in Thailand remained under state centralization in the modern era, Buddhism experienced periods of tight state control and periods of liberalization depending on the government at the time.
1.3.1 Statistics Approximately 94 percent of Thailand's population is Buddhist (five percent Muslim). As of 2016 Thailand had 39,883 wats (temples). Three hundred-ten are royal wats, the remainder are private (public). There were 298,580 Buddhist monks, 264,442 of the Maha Nikaya order and 34,138 of the Dhammayuttika Nikaya order. There were 59,587 Buddhist novice monks.
佛學
在泰國,佛教體系十分完整,他們除了有寺院,還有完善的佛學院供在學的出家人專研佛學。
經典
泰國佛教經典基本上都以巴利文作記載,但也因為地方民情之故,融入了一些泰國高棉文。以巴利三藏和泰文譯版三藏爲主。
佛首經
為泰國佛經中最基礎經文,在持任何經文前都必須先以巴利語誦讀此經。相当于汉传佛教的《开经偈》。
- 中文音譯:南無達薩,帕卡哇多,阿拉哈多,三嘛,三菩達薩。
- 羅馬發音:Namo Tassa, Bagavato, Arahato, Samma Sambhudhassa
- 中文譯文:禮敬世尊、阿羅漢、正等正覺者
三皈依
戒律
泰國佛教徒需做三皈依,並遵守五戒或八戒,而比丘戒條更是嚴謹,必須謹記遵守諸多戒法,泰國佛教比丘戒法如下:
- 波羅夷戒四戒
- 僧殘戒十三戒
- 不定法戒二戒
- 尼薩耆波逸提戒三十戒
- 波逸提戒九十二戒
- 波羅提提舍尼戒四戒
- 眾學法戒七十五戒
- 滅諍法戒四戒。
佛牌
註釋
- 慧明《圖解:一次完全讀懂佛經(二版)》 页面存档备份,存于:西元13世紀中葉,素可泰王朝的國王蘭摩甘亨派人請斯里蘭卡的僧侶前來泰國傳播上座部佛教
- 《佛教·佛经故事》 页面存档备份,存于:佛教由斯里兰卡传入泰国约在12世纪左右。13世纪,泰国素可泰王朝宣布奉佛教为国教。
- 中國佛教協會, , [2019-03-05], (原始内容存档于2015-08-23):“至於單個國家,人口佛教信徒比例最高的是柬埔寨,占人口總數的93%,在泰國,佔92%;在緬甸,佔82%;在老撾,佔77%;在越南,佔76%;在新加坡,佔40%;在馬來西亞,佔20%;在文萊,佔13.5%。”
- 劉金光:《東南亞宗教的特點及其對我國對外戰略實施的影響》,見鄭筱筠主編:《東南亞宗教與社會發展研究》,北京:中國社會科學出版社,2013年1月第1版,第24頁
- 釋凈海,《南傳佛教史》
- 《中國佛教史·三、泰国佛教的国教化》 页面存档备份,存于,任继愈