Abstract

      The objectives of this Dissertation are to study the background and the main contents of Tebhūmikathā, the development of Tebhūmikathā to Thai society, to analyze the knowledge development of Tebhūmikathā in Thai society of each period.

The results of the study showed that there was a good situation of Sokhothai period for propagation of Buddhism, king as ruler and people as followers studied and practiced the Dhamma. This was an important part to support the religious works of King Lithai.  Tebhumikathā, which derived from collection and research through over 33 main Buddhist texts, was written by King Lithai in order to teach the AbhiDhamma to his mother and propagate the Buddhist teachings to his people.  It explains a Buddhist philosophy focused on cosmology. This literature is also a treatise on ethics, morality and the Buddhist faith. The word “Tebhūmikathā” or “Traibhum” means three realms or three worlds, namely [1] Kamabhumi (Sensuous realm), [2] Rupabhumi (Form realm) and [3] Arupabhumi (Formless realm), but, it has thirty-one worlds in details. Tebhūmikathā was divided into eleven parts; the last part refers to the Nibbana and the Path.

              For the issue of development of Tebhūmikathā in Thai society, it was seen that it was practically applied and virtually developed to Thai society in various dimensions, namely, Buddhist arts as architectures, sculptures and paintings, political ideas, ethics and morality, and the concept of cosmology. From the past to the present (Sokhothai to Rattanakosin period), Tebhūmikathā is well known and widespread throughout Thai society. It makes a great importance in the development of  Thai religious though and practice. The knowledge of Tebhūmikathā was applied to Thai society from generation to generation in various ways, for example, it became a Thai Buddhist arts, i.e. architectural works, sculpture and paintings, which appear in Thai society throughout the country.  The political ideas of Tebhūmikathā are determined as model or qualifications of the rulers in Thai society later, they must be Dhammaraja by practicing ten virtues (Dasavidhadhamma). The principle of Ethics and morality in Tebhūmikathā influence people in Thai society, and became a practical standard (like the laws), they fear the sin, avoid bad things and want to do good things in order to achieve good results.  For the cosmological concept, even today this will be less influenced, but it still appears in religious arts and royal cremation ceremony, which influenced by the knowledge development of Tebhūmikathā, it believed that Semeru mountain is the center of universe. It signifies in Buddhist cosmology that the deceased King has returned to Mount Sumeru, where he came from before being born as a human. This is the development of the epoch from the past to the present of Tebhūmikathā and will continue to exist.

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