His Holiness Somdet Phra Nyanasamvara, The Supreme Patriarch of the Thai Sangha. (Venerable Suvaèdhano Mahåthera)

Transcription

1 His Holiness Somdet Phra Nyanasamvara, The Supreme Patriarch of the Thai Sangha (Venerable Suvaèdhano Mahåthera)

2 2 His Holiness Somdet Phra Nyanasamvara The Supreme Patriarch of the Thai Sangha (Venerable Suvaèdhano Mahåthera) EARLY LIFE His Holiness Somdet Phra Nyanasamvara, the Supreme Patriarch is a native of Kanchanaburi Province. He was formerly known as Charoen Gajavatra. He was born on October 3, 1913 at around 4 a.m. (in the modern calendar, October 4). According to the lunar calendar, his birth date fell on Friday, the fourth day of the waxing moon in the eleventh month of the Year of the Ox. His birthplace was Ban Nua Sub-district, Mueang District, Kanchanaburi Province. The Supreme Patriarch s ancestors came from four different regions. His father was a descendant of an Ayutthaya native and a Southerner while his mother had Vietnamese and Chinese origins. His father s name was Noi and his mother s name was Kimnoi. Noi Gajavatra was a son of Nai Lek and Nang Daeng-Im and a grandson of Luang Phiphit Phakdi and Nang Jean. Luang Phiphit Phakdi was a native of Ayutthaya who worked as a civil servant in Bangkok. He was sent to work in the southern District of Chaiya and was once summoned by King Rama III to attend to war prisoners at Phra Tabong. Luang Phiphit Phakdi had two wives, both of whom were natives of Chaiya. One was called Tub and the other, Noon. His third wife, Taem, was a Phumriang native. In 1838, Indians invaded Trang and Songkhla provinces and King Rama III commanded Phraya Sri Phiphat (or Thad who was later promoted to Somdet Chao Phraya Borom Maha Phichaiyat during the reign of King Rama IV) to lead the troops to suppress the invasion. Luang Phiphit Phakdi

3 3 was called on to join the troops, at which time he met with his fourth wife, Jean. She was a daughter of Phra Palad Mueang Takua Thung (Son) and a granddaughter of Phra Takua Thung or Phraya Lohaphumiphisai (or Khun Dam, a Nakhon Si Thammarat native). Later on, Luang Phiphit Phakdi took his wife, Jean, to settle down in Bangkok. He also sent for his third wife, Taem from Phumriang, to join the family. By this time, the other two wives had already passed away. Luang Phiphit Phakdi s elder brother was then Phraya Phichai Songkram, Governor of Mueang Srisawasdi, Kanchanaburi. His uncle was Phraya Prasitthi Songkram (Kham), Governor of Kanchanaburi. Later on, Luang Phiphit Phakdi resigned from the civil service and moved to Kanchanaburi with his two wives. It was said that Luang Phiphit Phakdi was a tough man as he once whipped a prisoner to death while working in Chaiya. After the event, he felt distressed and decided to leave the civil service. However, there was a rumor that the actual cause of his resignation was his affair with Jean, the daughter of Phra Palad Mueang Takua Thung, which got him into trouble. Upon learning that Luang Phiphit Phakdi and his family had moved to Kanchanaburi, Phra Phichai Songkram, his brother, tried to persuade him to return to the civil service. But he refused and earned his living by working in a rice field. Noi Gajavatra studied and was ordained as a Buddhist monk for two years in the monastery of Phra Khru Singgaburaganacharn (Sud), the Abbot of Wat Devasangharam (Wat Nua), a temple in the neighborhood. Phra Khru Singgaburaganacharn was the youngest son of Luang Phiphit Phakdi and Nang Jean. Thus, he was Noi s youngest uncle. After leaving

4 4 monkhood, Noi worked as a clerk for the Ministry of Interior Affairs in Kanchanaburi and later married Kimnoi. Kimnoi was a Chinese and Vietnamese descendent. Her Chinese ancestors, on the other hand, came from Mainland China by boat and settled down in Kanchanaburi. They were mainly traders. Her Vietnamese ancestors migrated to Thailand during the reign of King Rama III. At the time when Chao Phraya Bodindecha (Singha, the ancestor of the Singhaseni family) led his troops to suppress rioting in Vietnam, he brought back a group of Vietnamese families and offered them to the king. The king mercifully allowed the Buddhist Vietnamese to settle down in Kanchanaburi in late Their duty was to safeguard the city fortress. Meanwhile, the Vietnamese Christians were sent to settle down with other Vietnamese Christians in Samsen District, Bangkok. Kimnoi s Vietnamese ancestors were called Yuan Khrua Kimnoi was a daughter of Nai Thongkham (a Vietnamese descendant) and Nang Henglek Sae Tan (a Chinese descendant). She was born in Ban Nua Sub-district, Mueang District, Kanchanaburi. After marrying Noi, she changed her name to Daengkaew but soon changed back to her previous name, Kimnoi or Noi, and used this name for the rest of her life. Noi Gajavatra began his career as a clerk and was later promoted to the Acting Assistant Chief. Unfortunately, he had to leave the position temporarily due to severe illness. When he resumed his civil service duties, he worked as an Assistant District Chief at Wangkhanai, Kanchanaburi Province. Afterwards, he was transferred to Samut Songkram Province to assume the position of Amphawa Assistant District Chief. While serving there, he was found to have cancer and returned to his hometown in

5 5 Kanchanaburi for medical treatment where he died at the age of 38, leaving three small children to be raised by his wife. They were: 1. His Holiness Somdet Phra Nyanasamvara, the Supreme Patriarch of the Thai Sangha (Charoen Gajavatra) 2. Mr. Chamnian Gajavatra 3. Mr. Samut Gajavatra (Deceased) His Holiness the Supreme Patriarch had been brought up by Aunt Heng, Kimnoi s elder sister, from childhood through his ordination as a novice. Aunt Heng gave such care and affection to His Holiness that he was feared to become a spoiled child. His Holiness has a warm and happy childhood living with his aunt, though he constantly suffered from physical illness. Once his illness got so bad that his relatives, believing that he would not survive, made a vow to have him ordained if he were to regain his health partly a reason why he was ordained as a novice later on in life. As a child, His Holiness liked to role-play a monk and perform a variety of religious-like ceremonies such as building a cave, making a pagoda, laying robes as an offering for monks, or placing things in baskets for alms etc. In addition, he loved making toys that resembled articles used by monks, e.g. a tiny sermon scripture or a tiny palm leaf fan etc. Another of his unusual childhood habit was playing with candles. This habit originated because his aunt had to leave home for work every day before sunrise. Since he had to wake up at the same time as his aunt and refused to go back to sleep, his aunt had to find something for him to play with. He would light up a candle and fix his gaze on its flame in the dark until daybreak.

6 6 Like all children, His Holiness also had some bad habits. He used to enjoy raising fighting fish, watching cockfights, and even drinking Krachae (locally made liquor) with his friends. However, those habits did not make him a mischievous person. At eight years old, His Holiness began his education at Wat Devasangharam School, a local elementary school with the temple s open pavilion used as a classroom. He completed the mandatory education at Prathom 3. Had he wanted to continue his education at secondary level, he would have had to move to Wat Chai Chumphol Chana Songkram School (Wat Tai), which was a provincial school. However, he decided to remain at the same school to continue his study in Prathom 4 and 5 (equivalent to Matayom 1 and 2 but without English subjects taught). As a student, he applied for membership of Junior Red Cross and Boy Scout. He successfully passed the first-class Boy Scout test. His Holiness completed Prathom 5 in 1925 at the age of 12 years old. On completion of Prathom 5, since he had no one to guide him, he felt that he had reached a dead end, not knowing what and where to study next. Admittedly, in his childhood, he always felt insecure and was afraid of strangers since the only person he felt attached to was his aunt. He thus preferred to stay close to her and ended up unable to make any decision regarding his studies. ORDINATION AND EDUCATION In 1926, the following year, his two uncles were to be ordained at Wat Devasangharam. His mother and his aunt, therefore, talked him into becoming a novice to fulfill their vows made years ago. His Holiness, in that same year at 14 years of age, agreed and was ordained as a novice at Wat

7 7 Devasangharam. Phra Khru Adulyasamanakij (Dee Buddhajoti) 1, the Abbot, also known as Luang Phor Wat Nua, was his Preceptor. Pra Khru Nivitsamajarn (Rian Suvannajoti), the Abbot of Wat Sri U-palaram, also known as Luang Phor Wat Nong Bua, was the monk who gave him refuge and precept. Before ordination, His Holiness had never stayed overnight at a temple but merely studied there in the daytime. Therefore, he was not acquainted with any monk, not even Luang Phor Wat Nua who was his preceptor. Moreover, he had never had any interest in temple activities. He only went there during festivities, or with his aunt to make merit or to attend night sermons during the Buddhist Lent. At Wat Nua, a sermon was given every night throughout the Buddhist Lent. As His Holiness recalled, he used to enjoy the sermons on Jataka, the Buddha s birth stories, tremendously. Whenever the monk gave a sermon on Jataka, he would rush his aunt to the temple and listened attentively to it. But when the sermon was on the general subject of Dhamma, he felt it was boring and would ask his aunt to take him home. One could say that His Holiness had never stayed away from his aunt except when he had to go on a few Boy Scout trips. The last night before his ordination, his aunt said to him, This is the last night we ll be together. And it was true. After his ordination as a novice, he never had a chance to return to his aunt until she passed away in It can be said that His Holiness life of chastity began with an ordination to fulfill a vow. After entering the novicehood, he was under the guardian of Luang Phor Wat Nua and became more and more acquainted with him. 1 The Abbot was later promoted to the title of Phra Thep Mangalarangsi, which is Phra Rajagana of Thep hierarchy, a clerical title between Somdet and Phra Khru.

8 8 During the first Buddhist Lent of his chastity life at Wat Devasangharam, His Holiness did not study anything seriously. He only recited the precepts for a novice and the Pali verses every morning and evening. His routine work was to serve Luang Phor, his preceptor. The one thing Luang Phor did for him during this period was to apply the ancient method of teaching, known as Karn Tor Thet or splicing the sermon. Each night Luang Phor would read him one episode of a sermon while he was giving him a massage. Afterwards, he had to memorize and recite the messages to him and this practice went on every night until he could remember the entire chapter. The chapter Luang Phor chose to read to him was about the seven noble wealth. When he could memorize and recite the whole chapter fluently, Luang Phor had him preached the chapter to the public at the Uposatha Hall (the main monastery building) on a holy day during that Buddhist Lent. His Holiness recorded the experience of giving his first sermon in his private diary. After the Buddhist Lent was over, His Holiness enjoyed his life of chastity so much so that Luang Phor urged him to study Pali at Wat Saneha in Nakhon Pathom so that one day you can come back to teach at Wat Devasangharam where Phra Pariyatidhamma School was to be located. Once he and his relatives agreed to this idea, Luang Phor took His Holiness to see Phra Khru Sangvornvinaya (Ard), the Abbot of Wat Saneha on June 20, There, he commenced his Pali studies. His instructors consisted of Pali scholar monks from Wat Makutkasatriyaram in Bangkok. It did not take them long to notice His Holiness potential as a scholar. So he was urged to further his Pali studies at Wat Makutkasatriyaram. Meanwhile, arrangements were made with Wat Makutkasatriyaram regarding His Holiness attendance. But when His Holiness brought this idea to the

9 9 attention of Luang Phor Wat Nua, Luang Phor dismissed it off hand, saying that he preferred him to go to Wat Bovoranives Vihara. In the end, the idea of attending Wat Makutkasatriyaram was called off and His Holiness continued his Pali studies at Wat Saneha for another Buddhist Lent period. In 1929, after the Buddhist Lent was over, His Holiness returned to Wat Devasangharam briefly before moving to Bangkok. On June 9, 1929, Luang Phor Wat Nua took His Holiness from Kanchanaburi to Bangkok by train. Upon arrival, he was brought to Wat Bovoranives Vihara and presented to the Supreme Patriarch Krom Luang Vajiranyanavangsa 2. The Abbot mercifully accepted him and assigned Phra Khru Buddhamon Preecha (Charlerm Rojanasiri who subsequently left monkhood) to look after him. Not long after staying at Wat Bovoranives Vihara, His Holiness successfully complied with all the rules and regulations there and was thus given the name Suvaddhano (meaning a cultivated person ) by the Abbot. His Holiness kept an account of his experience at Wat Bovoranives Vihara in a diary. Interestingly, it revealed how he managed to pursue his life of chastity and complete his education. His success was dedicated to his teacher and chaperone monk. At that time, his teacher was Phra Khru Buddhamon Preecha (Chalerm) and his chaperone monk was the Abbot. His Holiness referred to both of them in the diary as follows: Phra Khru Buddhamon Preecha was a gentle yet determined person. He was considerate, tactful and witty. He always showed respect towards the elders and never tried to be equal yet knew how to convince them. Whenever leadership was called for, he was perfect in being a practical person who 2 At that time holding the title Somdet Phra Vajiranyanavangsa, the Abbot of Wat Bovoranives Vihara

10 10 conversed intelligently and would not let his students do the work unless they could handle it well enough. In addition, he taught them to behave properly and praised them among their peers. In short, he was a generous person to whom one could look up as a role model. Indeed, the Abbot was kind to all monks and novices, especially those who came from the countryside. The Abbot knew how to train them with kindness. All novices were assigned to serve the Abbot on a daily basis. For example, he taught them to read newspapers and he would read to them if they could not read it. He also taught them how to think, observe and do the kind of work that helped sharpen their thoughts. If they could not do it, he would show them how. Taught this way, the novices soon developed desirable skills and intellect. His Holiness was no exception to this teaching. Once, he was asked to wrap a piece of paper around a bottle and as he placed the paper at the bottom, the Abbot said, You are no smarter than others. and showed him the way to do it right. Having been trained in this manner and with such kindness by both elderly monks, His Holiness soon learned to think, observe and memorize until he eventually improved himself significantly. After his first year at Wat Bovoranives Vihara, His Holiness passed the examination and attained the first-grade of Dhamma-study (Nak Dhamma Chan Tree). In 1930, he passed the second-grade of Dhamma-study (Nak Dhamma Chan Tho) and higher grades of Pali studies. Upon accomplishing Grade 3 of Pali studies, he made a note describing his feelings as follows:

11 11 No other year can render me both physical and mental happiness as this one. In 1931, he advanced to Grade 4 of Pali studies with great ambition and self-confidence. He worked diligently and was well prepared for his exams. He even attempted to anticipate exam questions and prepared them thoroughly. As it turned out, the exam paper was easy but, regrettably, he failed because the questions were not what he had prepared for. He made a note in his diary describing how he felt sad, disappointed, and so discouraged that he thought he had lost his future in religion. Nevertheless, after reflecting on his feelings, he came to realize that this failure was a result of his overconfidence. From this reflection, he learned the following lessons: Firstly, as he was too proud of his own knowledge and was sure he could pass the exams, he was careless and made many mistakes. Secondly, as he was overconfident and underestimated the examination, he did not read the text in its entirety but focused on what he thought would be asked in the exam. When the questions differed from his guesses, he could not answer them. Thirdly, he realized that guessing exam questions was not the right way to study for exams because he could not obtain the entire body of knowledge of the subjects. In 1932, His Holiness repeated Grade 4 of Pali studies. Meanwhile, he was also preparing for an examination for the third and final grade of Dhamma-study. This time, he did not adopt the old method of guessing exam questions but studied consistently and comprehensively. As a result, he passed both exams and attained the title Nak Dhamma Chan Ek as well as accomplishing Grade four of Pali studies.

12 12 On the whole, His Holiness childhood advanced smoothly and successfully. The key success factors comprised both external and internal ones. The external factors were the people around him and the internal factors were his own personality and innate character. He had a good teacher and a chaperone monk to guide him through righteousness. On a personal level, he himself was religiously oriented. The guidance given to him by his relatives and elders further reinforced and assisted him to move towards the right direction. That was how he came to be successful even at an early age, which allowed him to live his life in chastity. The year 1933 saw His Holiness coming of age ready for higher ordination. He returned to Wat Devasangharam in Kanchanaburi, where he was a novice, to be ordained as a monk. His intention was to pay gratitude to Luang Phor by helping him teach Dhamma study, the idea of which originated at the time when Luang Phor first took His Holiness to study Pali at Wat Saneha. Luang Phor promised to build a Phra Pariyatidhamma School (religious school) at Wat Devasangharam where His Holiness could come back to help him teach. Luang Phor kept his words and built a twostorey concrete building school and named it Devanukul School, which was completed in His Holiness was ordained as a monk at Wat Devasangharam on June 12, Phra Khru Adulayasamanakit (Laung Phor Wat Nua) was his Preceptor. Phra Khru Nivitsamacarya (Luang Poh Wat Nong Bua) was his Act-Announcing Teacher. Phra Palad Rung, the Abbot of Wat Thung Samoh, was his Ordination-Proclaiming Teacher. His Holiness spent his first Buddhist Lent of monkhood at Wat Devasangharam to help teach Dhamma as intended.

13 13 When the Buddhist Lent period was over, His Holiness went back to Wat Bovoranives Vihara where he was re-ordained as a monk under Dhammayutika Order on February 15, For this re-ordination, the Supreme Patriarch, Khrom Luang Vajiranyanavangsa who held the title Somdet Phra Vajiranyanavangsa at that time, was his preceptor. Phra Ratanadhajamuni (Ju Issaranyano) was his Act-Announcing Teacher. His Holiness continued studying Dhamma and finally passed Grade 5 of Pali studies in this same year. Though returned officially to Wat Bovoranives Vihara, His Holiness traveled back and forth between Wat Bovoranives Vihara and Wat Devasangharam in Kanchanaburi to help Luang Phor teach Dhamma for two consecutive years. Meanwhile, he also made a remarkable progress in his own study of Dhamma: In 1934 he passed Grade 6 of Pali studies. In 1935 he passed Grade 7 of Pali studies. In 1938 he passed Grade 8 of Pali studies, and In 1941 he passed Grade 9 of Pali studies. As a studious person, His Holiness was always in the habit of acquiring new knowledge, especially languages. In 1932, a Hindu priest named Swami Satayanandapuri came to Thailand to study and promote cultural relationship between Thailand and India. He was a scholar in Indian Religion and Philosophy, not to mention Sanskrit and English languages. Swami set up an office at the Library of Mahamakut Buddhist University. Located on Phra Sumane Road in front of Wat Bovoranives Vihara, it was named Dhammashram. The office published a magazine entitled Oriental 3 At that time, the year began with the month marking the Thai New Year: April. Therefore, June was at the beginning of the year while February marked the year-end.

14 14 Voice (Voice from the East), both in Thai and English versions. Moreover, a Dhamma class was held every Sunday in addition to English and Sanskrit classes, which were offered to monks, novices and the general public. Swami s Dhammashram office was well known and became the center for learned scholars at that time. Swami stayed in Thailand for ten years. He died in a plane crash during the World War II in 1942 at the age of 40 years old. It can be said that Swami played a crucial role in stimulating an enthusiasm in the study of religion and philosophy among Thai scholars. He also wrote a number of books in Thai on Oriental Philosophy and Religion. It was during that His Holiness (at that time in Grades 6-7 of Pali studies), together with other younger monks, had the opportunity to study Sanskrit and English languages. However, he could study only during his spare time because he had to teach Dhamma and Pali at Wat Bovoranives Vihara Institute. After two years, he had to cease studying at Dhammashram because he was too busy with other work. However, studying with Swami provided a good foundation for His Holiness selfstudy in future years. His self-study methods included reading English newspapers, listening to BBC English Broadcasts and reading English books on Buddhism. When reading books on Buddhism, His Holiness would pay particular attention to important phrases and put them to use later on. In so doing, he was able to use English quite fluently for speaking, reading as well as writing. His strong command of English has proven to be very useful to His Holiness later on. Besides English, His Holiness also studied German and French. He would ask Thai teachers whom he knew quite well to come to teach him at his residence during the night. Each class would last 1-2 hours, depending on the amount of time he had. He continued to do this for some time until he

15 15 could read and write fairly well. Eventually, he had to suspend the class because of the stress of time on both the teachers and the student. At this time, a new monk who knew Chinese language was ordained at the temple. As his guardian, His Holiness took this opportunity to learn Chinese with him. Later on, the teacher continued to give lessons to His Holiness even after leaving monkhood. However, the study was permanently suspended after the Chinese teacher passed away. Asked about the Chinese class, His Holiness would reply with a sense of humor: I had to terminate my Chinese lessons because the teacher was dead. It can be said that His Holiness youth was devoted to studying and seeking knowledge. In addition to languages, he was eager to acquire other kinds of knowledge through books, both Thai and English. He did not restrict himself to only subjects on Buddhism but enjoyed reading books on general knowledge as well. ECCLESIASTICAL RESPONSIBILITY His work as a monk had begun as soon as he passed the exam for Grade 5 of Pali studies. At that time, he was assigned to teach Dhamma and Pali. His Holiness workload subsequently increased after passing Grade 9 of Pali studies. In 1941, in line with the 2484 B.E. Sangha Act, he became an official member of the Sangha Council. He was the Director of Wat Bovoranives Vihara Institute, responsible for education management of monks and novices in the Dhamma and Pali Departments.

16 16 In 1945, he was an Ecclesiastical Judicature. In the same year, he also became a committee member of Mahamakut Buddhist University Educational Council. In 1946, he was a secretary to Somdet Phra Sangharaja Chao Krom Luang Vajiranyanavangsa (who at that time held the title Somdet Phra Vajiranyanavangsa, the Supreme Patriarch). Working as a secretary to the Supreme Patriarch was one of the most important periods in His Holiness youth. He learnt a great deal in all disciplines including the monastic order s work, education and dissemination of Buddhist teachings, including the practice of Meditation or Vipassana-Kammatthana. His Holiness strictly followed the Supreme Patriarch s practice and used it as his role model. For example, he strictly behaved according to the Norm-Discipline (Dhamma-vinaya). He was contented and focused specifically on Dhamma study and research. He constantly practiced meditation, which is a tradition in Dhammyutika Order in that all monks and novices, whether they dwell in the city or upcountry, should practice meditation to obtain harmony of the mind. This practice is considered vital for senior monks who are the guardians of all monks. It also sets a precedent for those under their supervision. Meanwhile, the late Supreme Patriarch was kind and always praised His Holiness as though he could foresee the future and the potential ability in him. He seemed to be aware that His Holiness would make a remarkable progress and become the leader of the Sangha in the future. For this reason, the late Supreme Patriarch would always assign His Holiness to perform various important duties on many occasions.

17 17 AWARDS AND RECOGNITIONS In 1947, when His Holiness turned 34 years old, he was elevated to the title of Phra Sobhonganabhorn (Rajagana) the first monk to be given such a rank of nobility. In 1952, he was promoted to the second level of the same title. In 1955, he was promoted to the third rank of the same titular name. In 1956, he was given the title of the fourth hierarchical promotion entitled Phra Dhammavarabhorn. This rank was a new title of the ecclesiastical rank. Again, His Holiness was the first monk to be given such a prestige and honor. In 1961, he was promoted to the position of Phra Sasanasobhon (meaning a fine person in Buddhism or a person who brings prosperity to Buddhism). In 1972, he was promoted to Somdet Phra Rajagana named Somdet Phra Nyanasamvara (meaning a person of great insight). This title of ecclesiastical rank, the first of its kind, was given to Phra Nyanasamvara (Suk) who was the ecclesiastical chief of a Vipassana sector during the reign of King Rama II in The position of Somdet Phra Rajagana named Somdet Phra Nyanasamvara is a special position given to a scholar monk who is the ecclesiastical chief of Vipassana sector. Thus, since Somdet Phra Nyanasamvara (Suk) was bestowed as the Supreme Patriarch in 1820, this special titular name had not been given to any monk for one hundred and fifty years. His Holiness was the second monk who was consecrated by Their Majesties the King and Queen as the Supreme Patriarch (Sangharaja) with this special titular name. It is obvious that with his virtue of vipassana task His Holiness deserved to be adorned this title.

18 18 In 1989, he was promoted to Somdet Phra Sangharaja Sakalamahasanghaparinayaka or the Supreme Patriarch using his former titular name Somdet Phra Nyanasamvara. This title was used instead of the former one, Somdet Phra Ariyavongsagatanyana, to honor His Holiness for his contribution to the burden of contemplation. His Holiness is the first Supreme Patriarch who did not come from a royal lineage to be given a special title of the ecclesiastical rank which was different from those of the former Supreme Patriarchs who were all promoted as Somdet Phra Ariyavongsagatanyana 4. His Holiness adulthood is a period when he devoted all his effort to work and contributed a great deal in all aspects of Buddhism, including education, administration, teaching and dissemination, renovation of the old and dilapidated buildings as well as public welfare. RESPONSIBILITIES HIS INFLUENCE IN EDUCATION His Holiness has devoted much effort to educate both clerics and lay people in the tenants of Buddhism. Indeed, he has educated the public on Buddhism ever since he was a Pali scholar. He has also taught the Buddhist Scriptures as a Dhamma scholar, even becoming a director of the Wat Bovoranives Vihara Institute. His installation as abbot of Wat Bovoranives Vihara in 1961 brought him many responsibilities. As part of his role as a preceptor there, he 4 The Supreme Patriarch who comes from a royal lineage will have a special title.

19 19 taught Bhikkhu (monks) as well as Samanera (novices). Not limiting his teaching to those in monkhood, he also taught lay Buddhists including female devotees. The long and distinguished tradition of educating monks and novices dated back to when King Rama IV was an abbot. A preceptor is responsible for teaching his students (known as Saddhiviharika Antevasika) to fully understand Dhamma both in its theoretical and practical aspects. Its theory is taught through the studying of Buddhist scriptures while the practical aspects are taught by guiding the students to practice meditation to free their minds of defilement. His Holiness has always adhered strictly to tradition. During the Buddhist Lent period, when there was a great number of newly ordained monks and novices, His Holiness always taught them the scriptures for an hour everyday at 1.00 pm. On Buddhist holy days and days after the Buddhist holy days, at 7.00 pm, His Holiness would give a sermon as an introduction to meditation practice which would last for minutes. His teaching of meditation and concentration practice continued year-round. His sermons and meditation sessions were also always opened to lay people and the general public. One of His Holiness contributions to Buddhist lay education was an ongoing lecture series conducted at the Uposatha Hall. These lectures took place twice a month, once on the waxing and once on the waning of the moon. His Holiness followed the path of the late Supreme Patriarch Krom Luang Vajiranyanavangsa, his preceptor, in taking much effort in preparing his sermons. Before giving a sermon, he would choose a topic from the Tipitaka and note down the topics or the Buddha s words and recite it so that he knew them by heart. After the evening chanting, His Holiness would analyze the topic that he was

20 20 preparing for the sermon. He would carefully consider the meaning of the texts he had chosen to preach and how they were related together until he had a clear insight. By doing this, His Holiness always gave a sermon to himself first before preaching to others. As a result, his sermons have always been very insightful with well-chosen words that get his message across. Many listeners have been amazed to find his sermons as well organized as his books. Indeed, it is the deep personal conviction that makes his sermons so different from those given by other monks. He also usually delivers his sermons slowly so that his congregation has time to follow and contemplate his words. While people may not find his teaching entertaining, they cannot fail to gain a clear insight from it. Often they gain a fresh insight and understanding of old truths from his teaching. His Holiness has been involved in the education of the monastic order since becoming a Pali scholar. On December 31, 1945, Dhammayutika monks headed by the late Supreme Patriarch Somdet Phra Vajiranyanavangsa established, under royal patronage, the first Buddhist University in Thailand known as Mahamakut Buddhist University. His Holiness who was a Pali scholar at the time was involved in the setting up process along with other senior monks. He was also appointed to the Mahamakut Buddhist University Educational Council, with responsibilities including managing educational practices and giving lectures on the discourses (Suttas) or the Basket of Discourses (Suttantapitaka). In 1961, when His Holiness ecclesiastical rank was Phra Sasanasobhon, he was made Chairman of the Executive Board of Mahamakut Buddhist University Educational Council as well as Director of Mahamakuta Rajavidyalaya Foundation Under Royal Patronage which is

21 21 an organization for promotion of Buddhism both academically and in dissemination. In 1966, His Holiness was also made Chairman of Executive Committee of the Training Institute for Dhammaduta Bhikkhus Going Abroad which was founded with the endorsement of the Sangha Supreme Council under the patronage of the government. It was created as an advanced academic training institution for monks who are to be sent overseas as Dhammaduta Bhikkhus or emissaries to disseminate the Buddha s teachings. During the time His Holiness acted as Chairman of Executive Committee of the Training Institute for Dhammaduta Bhikkhus Going Abroad, he realized the significance of providing higher education to these monks to support their missions of spreading the Buddha s teachings both locally and overseas. Accordingly, he made a proposal to the Executive Committee that a postgraduate education be provided to monks studying in both Buddhist universities, the Mahamakut Buddhist University in Wat Bovoranives Vihara and the Maha Chulalongkorn Buddhist University in Wat Mahadhat, by offering the Dhammaduta Bhikkhus Going Abroad course as a master s degree qualifications. His proposal was carefully scrutinized and led to the development of a draft for a master s degree program for monks. Although it was not until twenty years later, in 1987, that the universities were ready to offer for the first time master s degree courses for monks. Again during his term as Chairman of Executive Committee of the Training Institute for Dhammaduta Bhikkhus Going Abroad, His Holiness also made a proposal to the Sangha Supreme Council that both universities be accredited as an educational institution for Buddhist monks since they

22 22 had neither been recognized by the Sangha nor regarded as an educational institution under the management of the private sector, which was an obstacle to further development. As a consequence, both institutions were accredited on May 16, In the same year, the Council of Education for Buddhist Monks was established to be responsible for the promotion and control of Buddhist clerical education policies and the coordination of educational opportunities in all disciplines for the Buddhist Order. In 1969, while in the rank of Phra Sasanasobhon, His Holiness was appointed to the committee for the development of the Central Sanghadhikarn School project. In 1972 as Somdet Phra Nyanasamvara, he became Chairman of the Administrative Committee of the Council of Education for Buddhist Monks and also Deputy Chairman and Director of Sanghadhikarn School of Dhammayutika Order. In 1973, he was made Chairman of the Board for the Improvement of the Religious Studies of Buddhist monks. In 1975, he was made Director of the School of Religious Teachers of Dhammayutika Order. In 1988, he served as Chairman of the Educational Council of Mahamakut Buddhist University. 5 He was appointed Chairman of the Executive Board of Mahamakuta Rajavidyalaya Foundation under Royal Patronage. As Chairman of the Executive Board of Mahamakuta Rajavidyalaya Foundation, he initiated a number of activities that have proved to be very beneficial to Buddhist education as follows: 5 Now referred it as President of the Mahamakut Buddhist University Council.

23 23 1. He had textbooks for Dhamma studies Nakdhamma Tri, Tho and Ek, the basic Buddhist education of Thai Sangha translated into English to facilitate foreign monks and novices who come to study Buddhism in Thailand and foreigners who wish to learn about Buddhism, thereby disseminating the written works of Thai Buddhist masters and scholars overseas. 2. He had the Tipitaka and its commentaries translated in Thai. The translation of the Tipitaka into Thai was first carried out in the reign of King Rama VIII under the support of the late Supreme Patriarch Phrae Tissadevo of Wat Suthat Devararam and was published for the first time for the Twenty-fifth Centenary of Buddhism in Up until that time there had been no translation of the Atthakatha, which is the ancient commentary on the Tipitaka. This more recent translation included the translation and publication of both Pali Canon and Commentaries, making it a more remarkable work consisting of 91 volumes (45 volumes of the Tipitaka and 46 volumes of Atthakatha). This translation has contributed greatly to the studies of the Tipitaka since much significant content which does not appear in the Tipitaka is included in the Atthakatha, making both primary sources of Buddhist texts. The complete texts of the Tipitaka and the Atthakatha were published for the first time as part of the bi-centenary celebrations of the Chakri Dynasty of Ratanakosin in He initiated the establishment of the Foreign Language Buddhist Book Section in the Mahamakuta Foundation to be the center for foreign language textbooks and books on Buddhism. This was

24 24 to facilitate Thais and foreigners to pursue their interests in studying Buddhism. It can be clearly said that His Holiness is a high-ranking elderly prelate with the vision in education and has continuously supported development of the scriptural and contemplative training of Buddhist Order. Apart from promoting the education of Buddhist Order, His Holiness also plays an important role in the education of university students. In 1971, he was invited by Thammasart University to co-teach its course on the Foundation of the Thai Culture with Mom Rajawong Kukrit Pramoj. He lectured on Buddhism and the Thai Culture. He was the first high-ranking monk to be invited to teach Buddhism in a government university during the time when the teaching of Buddhism was still very limited at university level. In 1976, he was invited by the Faculty of Humanities at Kasetsart University to teach a course of Samatha and Vipassana for students of the Philosophy and Religion Department as a compulsory course for the fourth year students. The main objective of this course was to enable students to learn about Buddhism both in theory and practice, focusing on the practice of meditation to instill ethics and morality in students. Kasetsart University is the first university to include a course on meditation and vipassana, now known as the Practice in of Buddhist Meditation Course, as well as many other Buddhist courses into its curriculum. He was the first to teach such courses in university. He did so continuously for several years until there were other monks able to take over the courses.

25 25 HIS AUTHORITY ON SANGHA ADMINISTRATION His Holiness has assumed numerous and an increasing number of administrative responsibilities from 1960 when he was still Phra Dhammavarabhorn and subsequently elevated to higher ranks. In 1960, in line with the Sangha Act of 1941 and under the supervision of Somdet Phra Mahaviravangsa, 6 he became Sanghamontri or Ecclesiastical Minister responsible for supervising the mission of Dhammayutika Order nationwide. In 1961, while holding the title Phra Sasanasobhon the abbot of Wat Bovoranives Vihara, he was also the Acting Head of Dhammayutika Order all over the country. In 1962, the Sangha Act of 1962 superseded the Sangha Act of 1941, which, according to this new act, the Sangha Supreme Council would be headed by the Supreme Patriarch. In this regard, His Holiness, while holding the title Phra Sasanasobhon, was appointed to join the Executive Member of the Sangha Supreme Council in 1963 and has been a member there ever since. In 1989, His Holiness was promoted to the Supreme Patriarch Sakalamahasanghaparinayok, the highest rank in the Sangha administration. In addition to the above advancements, His Holiness acted as Chairman and member of several subcommittees of the Sangha Supreme Council. As for the administration of the Dhammayutika Order, His Holiness was appointed to hold several titles as follows: 6 Somdet Phra Mahaviravangsa (Juan Utthayi) later promoted to Somdet Phra Ariyavongsagatanyana, the Supreme Patriarch.

26 26 In 1950, while holding the title Phra Sobhanaganabhorn he was appointed as temporary member of the Sangha Supreme Council for Dhammayutika Order. In 1954, while holding the title Phra Sobhanaganabhorn (hierarchy of Raja but the previous titular name) he became a permanent member of the Sangha Supreme Council for Dhammayutika Order. In 1957, while holding the title Phra Dhammavarabhorn he became a member of the committee for drafting regulations for the administration of Dhammayutika temples nationwide. In 1958, while holding the same title, His Holiness was a member of the Dhammayutika Committee. In 1974, as Somdet Phra Nyanasamvara, he became Chairman of Executive Board of the Dhammayutika Order. In 1988, as Somdet Phra Nyanasamvara, he was the Acting Head of the Dhammayutika Order. In 1989, His Holiness was promoted to the Supreme Patriarch Sakalamahasanghaparinayaka and Head of the Dhammayutika Order. In 1973, as the Vice-Chairman of Executive Board of the Dhammayutika Order, His Holiness was unanimously chosen to visit the Sangha circle and Buddhists in nine provinces in the Northeast of Thailand, namely, Nakhon Ratchasima, Surin, Buri Ram, Ubon Ratchathani, Yasothon, Roi Et, Maha Sarakham, Kalasin and Khon Kaen for the duration of 10 days. During this journey, His Holiness visited 37 Wats as well as schools and government offices to speak to novices, monks, Buddhist followers and government officials. His visit helped remind them of the importance of studying Buddhism and observing the Buddha s precepts.

27 27 CONTRIBUTIONS ON DISSEMINATION OF BUDDHISM The dissemination of the Buddhist teachings is one of the main duties of Buddhist monks. The Buddha assigned this duty to his disciples in the early days of Buddhism. To him, the primary responsibility of the monks was to bring ultimate peace to mankind. In other words, it is their duty to compassionate the entire world. With this in mind, the Buddha sent out his first group of disciples, consisting of 60 Arahant monks, to spread Buddhist teachings only 5 months after the founding of Buddhism. According to the Buddha, the mission of these disciples was for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods and men. The essence of teaching Buddhism is to disseminate, i.e. to lay bare the truth to laymen with the aim to enlighten rather than lure them to believe in what they hear. Whether they believe or dismiss this truth is up to them. If their mentality permits them to reflect upon the values and advantages of his teachings, then they are likely to believe and put it to practice without the need to use force or threat. Scholars who are enlightened by Buddhist teachings thus prefer to use the word dissemination rather than diffusion or spread since the latter denotes a negative meaning, as in the spread of an epidemic. This is the first and foremost premise of Buddhist teachings. His Holiness has undertaken this responsibility quite seriously throughout the course of his monkhood. His work routine includes teaching monks and novice in the capacity as their preceptor as well as giving periodical sermons to Buddhist citizens on the Buddhist Sabbaths and other religious occasions. Another type of Buddhist teaching initiated by His Holiness is to give Sunday sermons to foreigners at the Uposatha Hall of Wat Bovoranives

28 28 Vihara. This activity had been undertaken by him from the time he was adorned with the title of Phra Sasanasobhon in early He assigned the monks who have attended courses at the Training Institute for Dhammaduta Bhikkhus Going Abroad, including foreigners who were ordained at Wat Bovoranives Vihara to take turns giving the sermons on Sundays. As it turned out, the Sunday sermons drew a large crowd of both foreigners and Thais. Unfortunately, this activity did not last long due to the lack of Thai monks who could give sermons in fluent English. Nevertheless, His Holiness initiative in disseminating Buddhism to foreigners did not cease. In 1971, he resumed the activity once again and gave sermons by himself. At that time, foreigners from Europe, America and Asia who entered monkhood at Wat Bovoranives Vihara were increasing in number. Besides, more and more foreign laypeople had expressed their interests in studying Buddhism, especially the practice of meditation. Some of them even requested private lessons. Among those enthusiasts was Mrs. Josephine Stanton, the wife of former US Ambassador to Thailand, who commenced her intensive study in In order to promote Buddhism and respond to the desire of interested laymen, His Holiness offered a Dhamma Class at his own residence in the Wat. 7 Foreigners including monks and laypeople attended this Dhamma Class. His Holiness taught them in English with some assistance from foreign monks. After each lecture, there would be a brief question-answer session, followed by meditation training. For each class, he prepared his own lectures in English (the scripts of which were published and distributed widely afterwards). At first, few foreigners attended the Dhamma Class but the number soon increased and the lecture room had to be moved to a more 7 Presently located in the front balcony on the ground floor of Koita Pramoj building.

29 29 spacious place. This activity continued through 1984 when it was permanently terminated the reason being that His Holiness had so much work and there was no one to run the Dhamma Class on his behalf. In November 1967, Tibet s Supreme Religious Leader the Dalai Lama paid his first state visit to Thailand. During this trip he visited Wat Bovoranives Vihara and had an audience with His Holiness (at that time holding the title Phra Sasanasobhon). The Tibetan Supreme Leader expressed an intention to study Theravada Meditation. The officer in charge thus made arrangements for His Holiness to offer the training to the Dalai Lama at a monastery. The Dalai Lama paid several visits to Thailand since that first state visit and each time he would go to Wat Bovoranives Vihara Temple to meet and have discussions with His Holiness. The two leaders are, indeed, very close to each other. During the last trip in February of 1993 the Dalai Lama stayed overnight at Wat Bovoranives Vihara. Upon meeting His Holiness, he greeted him by calling him my elder brother, which revealed the closeness and respect he felt toward His Holiness. Not only does His Holiness oversee to the dissemination of Buddhist teachings locally (within the temples and the country), he also undertakes the same responsibility overseas. The activities he has been involved with ever since he assumed the title Phra Sasanasobhon are as follows: In 1966, he presided over the grand opening ceremony of Wat Buddhapadipa Temple the first Buddhist temple in England and Europe, which was officially opened by King Rama IX and Queen Sirikit on August 1, During this trip, His Holiness also had the opportunity to join a study tour of religious affairs in England and Italy. In 1967, in the capacity as a Executive Committee Member of the Sangha Supreme Council and Chairman of Executive Committee of the

30 30 Training Institute for Dhammaduta Bhikkhus Going Abroad, he accompanied the Supreme Patriarch (Utthayi Mahathera) of Wat Makutkasatriyaram to Sri Lanka on an official visit, with the purpose to maintain religious goodwill and study religious affairs in that country. In 1968, in the capacity of President of Mahamakut Buddhist University and with the permission of the Sangha Supreme Council, he went on a study tour of religious affairs and education in Indonesia, Australia and the Philippines, with achievements as follows. In Indonesia, the chief of Buddhist citizens and Buddhists were delighted to welcome His Holiness. They requested him to send Thai Buddhist monks to revive the status of Theravada Buddhism in their country. In the following year (1969) the Training Institute for Dhammaduta Bhikkhus Going Abroad and the Department of Religious Affairs sent out four Thai monks to revive Buddhism in Indonesia upon request. A series of Thai monks took turns going to Indonesia continuously for over 10 years, after which time Theravada Buddhism began to be well-established there. Today, there are a large number of Buddhist temples all over Indonesia and the Indonesian Theravada Buddhist monks have a firm place in this country just like 500 years before. During the time when Buddhism was being revived in Indonesia, His Holiness, while maintaining the title of Phra Sasanasobhon, went to preside over the ordaining ceremony of Indonesian men for the first time in The venue was Borobudur. This event signaled the first full establishment of Siamvongsa (Siam lineage) Buddhism in Indonesia. Later on, he attended many ordination ceremonies. It can thus be said that His Holiness is the founder of Indonesian Theravada sangha in the contemporary period.

31 31 In Australia where there is a great number of Buddhist citizens, these people wanted to have a temple and Buddhist monks to disseminate Buddhism in that country. Therefore, they made their request to His Holiness who, in turn, authorized the establishment of a monastery under the patronage the Mahamakuta Rajavidyalaya Foundation in Sydney, Australia, in He also sent out Thai and foreign monks who were ordained at Wat Bovoranives Vihara to live and disseminate Buddhist teachings there in that same year. This monastery made a considerable progress and was soon upgraded to a Buddhist temple in 1975, which was officially named by His Majesty the King as Wat Buddharangsi. The grand opening ceremony of this first Thai temple in Australia was presided over by the Crown Prince in that same year. The dissemination of Buddhist teachings in Australia initiated by His Holiness in 1973 resulted in the rapid increase in Buddhist temples all over the country. Presently, there are a great number of Thai Buddhist temples and monks in Australia. In 1971, in the capacity as the President of Mahamakut Buddhist University, His Holiness went on a study tour of religious affairs and education in Pakistan, India and Nepal. With permission of the Sangha Supreme Council, he also represented Thai monks in visiting the monks and Buddhist citizens of East Pakistan (presently known as Bangladesh) who suffered from the major floods that year. At the end of the tour, His Holiness learned that the status of Buddhism in those countries was in critical conditions, urgently needing revival and support from other Buddhists. This was especially true of Nepal where Buddhism had suffered a great loss for several hundred years. It was only in 1930 that Buddhism began to be revived, hence the need for a major