Buddhism in the Modern World

by Kenneth J. Saunders

"All humbug," grunts the layman. "Come, let us go to the Young Men's Buddhist Association, where a Singhalese advocate, newly returned from England, is going to read a paper on 'Buddhism, a Gospel for Europe.'" Leaving the palms and fragrant trees of the jungle silhouetted against the brilliant sky, and passing the white buildings of the Buddhist High School and of the precious and venerated Temple of the Tooth, he talks of this possibility. It seems that a movement is on foot to send a mission to Europe. We agree that, if Christians were real followers of Jesus of Nazareth, such missions would be futile: and that the spirit of Gotama is akin to that of Jesus. "We see your Christ," he says; "in His beauty, because we have first seen the beauty of our Buddha." Here is a preparation for the gospel indeed. And may not all idealists—Christians, Buddhists, and others—cooperate much more freely than they do in great causes? In a League of Nations, for example, and in social programmes? In Ceylon, as in Burma, Buddhism is in some degree adapting itself to the new world-environment. Its old cry of pain, "All is fleeting, transient, sorrowful," is giving place to attempts at social service and positive living. Yet as compared with Burma or with Christian lands, the predominating note among Buddhists in Ceylon is one of world-weariness and despair.

III. BUDDHISM IN SIAM

1. Siam a Buddhist Kingdom.

Ceylon and Burma were for many centuries Buddhist kingdoms with a sovereign as patron and supporter of the monks and very often with members of the royal family amongst the great abbots. Buddhism has indeed depended much upon royal patronage, and in these days when kings are rare it is of special interest to get a glimpse of a modern Buddhist kingdom which is not unlike those of the past. Let us study a great festival in Siam where the king's own brother is Head of the Order and where he himself is a staunch patron of Buddhism.

2. The Thot Krathin Festival.

Some time between the eleventh and twelfth moons his majesty visits the temples round Bangkok which are under his royal patronage. For weeks past every household in Siam, from that of the King to that of the poorest peasant, has been busy "laying down holy cloth" or making patchwork robes for the monks, that the letter of the old commandment "be ye clothed in rags" may be observed, and the monks be supplied with their year's clothing. At the same time offerings of bedding, furniture, and food are made and great merit is acquired by the faithful. The King in his splendid barge of state, with its prows shaped like dragons, its sixty oarsmen, its canopy of cloth of gold, sets out for one of the great Wats or temples; he is seated on his throne, and wears a golden crown, and about him are numerous little princes. Arrived at the shrine his retainers carry the bales of cloth and other offerings into the temple, and then the King himself with due ceremony and amidst barbaric music and military salutes, comes down from the barge and lights five candles which stand upon the table prepared for his offering. Then, burning incense, he bows to the image of the Buddha, to the sacred books written on strips of palm-leaf, and to the Order of Monks; he is "taking refuge" in the Buddhist Jewels. He then reverently asks the abbot to accept him as a lay-adherent, and to allow him to keep the Five Precepts, not to kill, not to steal, not to commit sexual sin, not to lie nor to drink strong drink. And if it be a holy day he will also take the vows of a monk, not to eat after midday, not to watch theatrical shows, nor use perfumes, nor sleep on a high luxurious bed. Then as he offers his gifts the monks accept them, crying "Sadhu" (Amen or well done), and distribution is made according to their rank. So amidst their blessings he bows again to the Three Jewels and makes a solemn departure to another shrine.

3. The King and Pāli Learning.

The present King, whom we may call for short King Mahamongkut (he has more names than the Hohenzollerns), is a graduate of Oxford, a man of the world, and a great patron of Buddhist scholarship. This has been a tradition of his house for centuries and in no small degree the present interest in Pāli learning in Western countries is due to the enthusiasm of the ruling house of Siam, which has presented splendid libraries of the sacred books to many universities and temples. The King summons the monkish candidates for degrees in Pāli learning to undergo examinations every three years; and for nine days in the comparatively cool weather of the early part of the year makes a royal festival in their honour, during which they are undergoing an examination which increases every day in stiffness. Those who survive to the end are given the degree Pareean ek, or "first-class honours," and with it goes a small pension; those who drop out before the end are given second-, third-, or fourth-class degrees. So the knowledge of the sacred books is kept alive and some of these Siamese scholars reach a remarkable degree of proficiency. Their influence has been potent in a renaissance of Pāli learning in Burma and Ceylon.

4. Buddhist Education.

In Siam as in Burma the monks are the elementary schoolmasters. The boys all spend some time as novices, during which they not only learn the rudiments of the religion but reading, writing, and arithmetic. As in Burma, very little is done for the education of the girls, though this is steadily improving owing to the splendid work done by mission schools.