Buddhism in Laos by Thao Nhouy Abhay & Thao Kene (1958).pdf

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O
ansznSfimnfiu
.Q.
Ministry
of Education
Literary
Committee
*—
BUDDHISM
IN
“105
by
Nhouy
ABHAY
and
Theo
’
Theo
KENE
~0—
Published
The
by
Literary
Committee
(1958)
.
a
Vim—name.
nn-u—mwvwxwv‘ng-tt.
n
.
FOREWORD
/
This
book
is
an
attempt
to
picture
a
life
and
culture of
the
Lao
people,
times
little
known
by
people
abroad.
It
everyday
subject
some"
the
is
translated
from
works
written
in
Laotian
member
of
the
by
Thao
Nhouy
ABHAY,
a
distinguished
to
publicize
in
"
Literary
Commitee
",
our
aim
being
national
literature,
other
languages
our
tradition
and
in
with
a
View
to
furthering
international
exchanges
books
and
cultures.
be
of
use
to
also
trust that
booklet
will
to
discover
our
ancient
philoso-
many
readers
anxious
for
peace
and
hap—
yhich
embodies
so
much
feeling
We
phy
piness7
the
characreristics
of Lao
+
+
cosmogony.
+
been,
for
a
Site
where Monks
flourished
to—
long
period
of
time,
a
and other
temples
which
have
gether
with
the
pagodas
revealed
through
leant
it
the
charm
of
picturesque
festivals
and year-
its
tradition,
folklore,
countless
Within
the
Buddhist
world,
Laos has
One
The
Lord Buddha
and
His
the
little
family
found
all
over
the
country,
from
He
is
to
be
discovered,
Shrine
to
dark
caves
where
ly
ceremonies
".
where
people
venerate
the
Enlightened
representations
can
be
"
peaceful,
meditating,
radiant
and
with
HEB
everlast-
ing-nystica1_snile,
Thao
KéNE
BUDDHISM
IN
LAOS
e
Ganges
India,
between
Benares
and
Patna,
abodt
six
centuries
before
Christ,
there
spread
'out
a
country
called
Magadha.
There Brahmanism
was
the
national
dult;
but restless
spirits
of
both
young
and old men,
by
hun-
dreds and
by
thousands,
left
their
families
or
abandoned
their
hearthstones
in
search
of'a
state
of
immortality
which
was
'not
given
them
in
their~traditional
orgahizatipns.
In
the
heart
of
‘Then
was
born
a
Wise
Buddhismq and for
forty
years
Man,
Who
founded
a
new
Doctrine—.
he
taught
the
transferred
people.
'In
the
middle
of the
third
century
before
Christ,
Agoka,
most
pious
among
the
Buddhist
Kings
of
Magadha, brought
and
exten—
this
new
Doctrine Within
the borders.
of
his
in
the
south.
ded
it
to
Pendjab
in
the
west and
to
nupire
Ceylon
In
the second
century
of
the
Christian
era
"under
the
reign
and
auspices
of the
bearded
barbarian
Kanishka,
whose
authority
extended
from
India
proper
and
from
Pendjab
in
Bac—
triana
into
the
Oxus, from
Yaxarta
and
Tarm,
Buddhism
opened
wide
its
doors
to
the
highlands
er
Asia.
From
Turkestan
it
won
China,
Tibet,
and
later
the
steppes
of
the
North
and
Japan."
(L.
de
la
Yallée
Poussin)
Valleys
of
the
waeVer,
while
the
Sanscritizedlnonks
were
conquering
Greater
Asia,
a
Buddhism
of
a
Pali
language,
known
as
the
"Small‘vehicle,"
passed
through
from Ceylon
and
continental
VIndia,
into
Burma,
to
Cambodia,
into
the
Malayan
Peninsula,
and
into
the
Thai
countries
in
the basins
'oi
the
Menam
and
'
.
'
the
Mekong.
0
x
Even
in
India
Buddhism
flourished
sixth
century
after’Christ;
but
from
that
.1
until
the
end
of
date,
for
causes
the Doctrine gaVe
the
"more internal
than external"
(LQFihot),
ground to’other
theories
and
from the
time
of
the
eighth
cen-
tury
"faded
into
gradual
disappearance,"
.-2-
Its
refuge
in
the
country
which
and
still remains
only
Ceylon.
'
saw
it born
.
was
Destroyed
in
India,
it
is
on
the banks
of
the
Me-
BuddhismwaS
to
find
its
more
cer—
sanctuary,
amo’ngrthe
Areca
palm
trees
and
the
cocoanut
trees
,‘within
the
bosom
of
the
Thai
people
who
descended
from
the
mountains
of
the
North.
It
was
finally
in
these
plains
and
valleys
that
the_site
was
found
most
congenial
kong
and
tain
the
Menam
that
merit.
The followers
of
Buddhism
have
always
been
divided
forming
ainto
two
classes:
the
clerics,
images
of
Buddha,
the
Doctrine;
and the
the
Community,
who
practice
and
teach
Laos,
aSvin-every
country
of
Theravadin
Buddhism
(Cambodia,
Thailand, Burma,
Ceylon),
monks
beg
their
to
acquire
food,
thus
permitting
the
faithful,
by
charity,
For
‘in
laity,
still
attached
to
subsist
on
charities
and
this
world‘s
interests;
the
first
.on
the
upkeeping
of the
second.
to
its
nature and
its
needs. There
exist between
Ceylon
and
the
Lao
people
a
striking
physical
similarity
and
profound
moral
affinities.
At
times when
I have
’
,
.
'On
Buddhism
and
the
monks
many
scholarly
studies have
been
published.
All
those
who
live in
this
country
know the
distinction
between
the
Small
and Great
:Vehicle.
of
this
matter
is
limited.
But
having
to
bring
been
reared
in
the
Buddhistic
faith,
I
would
like
the
life
in
this
modest
exposition
a
testimony
powerful
in
I
Would
like
to
add
to
the
moonlight
a
Lao
,,
passed through
the
Island,the
My
knowledge
_
.
breezes, always
recalls that
of my
own
country.
Our
traditions
agree
in
confirming
taht
Phra
Bang
the
the
Emerald
the
actual
Royal
Palladium-'5-
and
the
Phra
Keo—
Buddha-
were
melted
and
fashioned
in
Ceyh
lon.
From there have
also
come
the
Tripitaka
and other
religiOus
texts.
Our
poets
and
our
religious
fervor
evoke
its
our
envy
of this
happy
Island
which,
in
spite
of
all
vicissitudes,
should
continue
to
conserve
the
treasures of
"
sky
of
Ceylon,
swept
by
—
Calm
r
people.
small
candle
of
living
attainments.
of
the
.-
-
'
I
would like
to discourse
not
about
learned treatises
know
of
and“
doctrinal
theories
but
about
what
we
as
lactians
the
monks,
Buddha
and
the
Doctrine
,what
we
think of it
,such
as
our
faith.
and
is
{what
I' know'of their influence
THE
HISTORY
on
our
thinking
and
our
.
Laos, evenas
Ceylon,
as
truly
the land
of
monks.
liVéSo
or
BUDDHISM
IN
LAOS
posi—
at
gild
the tree—
in
in
rain
or
mist,
they
go,
wrapped
their
orange
togas;
with downcast
eyes,
walking
through
the
town
streets
and
village
lanes,
questing
their rice
and
food.
They
pass,
one
by
one, before
standing
men
with
scarf
across'the’sh'oulder,
and
kneeling
wornen
carrying
Cups
filled
with
offerings.
Before
each
one
they
tender
their
bowl
for
alms,
till?
it
a.
little,
and when
they’have
recei-
bright mornings,
tops,
and
sometimes
On
the
sun's first
rays
tion
on
The
«history‘of
P.‘
Le
Bo’ulanger,’
supporting
its
the
Charter
of
the
foundation
;of
Wat
Gnod
Keo,
Luang
Prabang',
affirms that Buddhism
was
Sang
at
the
middle-of
the
fourteenth
Century,
Chao
introduced toLe“
a
little
after
Fa~Ngoun
had
achieved
Laotian
to
me
more
unity.
v’ed
the
ball
of
rice
or
piece
of
cake
from
the
most
reverent
a
little,
slide
the
men
and
women,
they
raise'themsalves
and
bowl
back
and
close
it
and
conceal
it
under
the
always
silent
and
with
downcast
eyes,
they
continue
their
hazardous
than
,suc'h
an
affirmation
for
Buddhism had
flowered
out
several
centuries
Nothing
appears
in
toga;
'
Surrounded
by
these
countries,
Laos
closed
to
the Good
Doctrine.
i
earlier,
especially
Cambodia, Thailand,
was
and
in Burma.
not
able
to
remain
circuit
of
religious mendicity.
..5_
_
4
-
Otherwise
M. Paul
Lévy,
formerly
Director
of
the
French
School
of
the
Far
East,
found
at
Luang Prabang
Se-
veral
years ago
some
Buddhas
of
a
different
workmanship,
undoubtedly
antedating
those
which
characterize
the
School'
of the
Cambodian
Religious
Mission
of
1356.
It is
understanr
allowing
nefarious ambitions
and
growing dissensions,
opened
a
the
country
to
anarchy
and
invasion.
Buddhism
underwent
deadly
struggle.
royal
city
of
Vientiane,
conquered
and
laid
waste
first
tine
in
1778 by
the
SiameSe General
Chao
Mahakras-
The
this
time
its
Emerald
Buddha and
from
which
it had
been
the
-
dable
that
Buddhism
was
known
and
history
could
bring
to
light
our
practiced long
before
country
of
the
past.r
ted
However
that
may
be,
it
is
officially
admitted
that
Buddhism,
triumphant
over
Spirits
and
superstitions
of
beliefs,
attained
its
greatest
following
in the
Valley
the
Mekong,
in
the
seventeenth
century
of the
Christian
era.
During
this
period,
under
the
direction
of
the
best
of
the
kings
of
Ian
Sang,
Chao Set'
thathirath,
some
Seven—
were
ty
pagodas,
not
to
mention Nat Pra
Keo
and
That
luang,
erected
in
Vientiane
to
the
glory
of
Buddha
and
his
tea-
chings.
One
of his
immediate suCCessors,
Soulingna
Vongsa,
kept
in
hand
the
organization
of theSe
places
of
worship‘
which
became,
according
to the
teStimony
of
Van
wusthoff,
schools
of
Buddhist
culture
and at
the
same
time
of
the
The
monks
were
respected
and
cherished,
their
morals
arts.
rules
were
pure,
and
rigorous
was
their
observance
of the
of
the
Community.
Morning
and
evening,
in
the
smallervillages,
gongs
marked
the
hours
of
the
day,
and
every
seven
days
people
crowded
into
the
pagodas.
Every
one
aSpired
to be
worthy
and
in
giving
and
the
monks
received alms
from
pure
hands
the life
of
upright
hearts.
They_knew
the
Texts
and~Rites,
Buddha
and
the
Dogna.5A‘precious
emulation~motivated
them;
learned
and
holy
men
fonned schools
andctheir
names
were on
consulted
in the
minutest'events
of
every
tongue.
They
were
on
do
mestic
life: at
birth, during
illness,
at
death,
answered
by
anecdotes
dreams,
and
the
omens
of the
sky. They
and
their counsel
was
or
by
citing
the
words
of the
Master
conso—
scrupulously
followed
and
respected.
In
short,
they
led
and
encouraged,
exercising
on
all,
kings
and
princes,
townsmen
and
peasants,
a
beneficent
influence.
But
later,
Chao
Anou,
having
sought
to
avoid
the
domination
of
the
Siamesc
yoke,
was
conquered
in
1828
and
in
the
Kingdom
was
again
sacked
in fire and
blood.
Finally,
1873
the
Yunnanais
destroyed
the
pagodas
and leveled
the
That
which
had
escaped
the
cupidity
of
the
vandals
of
1828.
Every
cf
pagoda
periShed:
the
Nat
Phra
Keo
and
wat
Phiavet,
marvels
the
Capital,
and
until
the
time
of
That
Luang,
the
national
in
1707.
A
little
(Chulalok),
lost
subsequently
the
Phra
Bang,
sad "Souk"
transpor-
shrine.
monks,
gripped
by
a
sense of
inexorable fatalism
which
had Settled
Over
all,
recited
their
prayers
without
un-
derstanding
and
the
faithful
went
to
the
pagodas
mute
with
The
unconscious
atarism.
complete
the
disaster,
the
most
ferocious
adversary
of
Buddha,
the
Ghost,
was
reborn,
recon—
died.
quering
the
lost
ground,
for
in truth
"his cult
had
never
The
chest
was
everywhere,
good
or
bad,
mingling
with
divinities
and
Buddha, lodging
even
in
the
statues
themselves."
(R.Iingat)
Finally,
as
if
to
confusing
mythology
then
seized
people's
minds,
a
mythology
composed
of
superstition
and
religious
faith,whiCh
mingled
in
the confusion
every
creature
of
Hell and
Paradise,
of
sky
and
Intersky.
Above
the ruined
lee
country
soared
igno—
rance,
anxiety
and fear.
A
very
THE
LIFE
OF
BUDDHA
As
But
the
flame
cf
faith
was
not
extinguished.
children
of
the French
peace,
it
had
been
permitted
to
all
of
us
alas!
the
death
of
Soulingna
Vongsa,
in
1694,
to
account for how
many
of
vent in
their faith
and
haw
our
fathers
were
remaining
fer—
profoundly
Buddhisn had
been

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