The Buddha's teachings gained popularity in India because he offered independence from the oppression of tradition and convention and gave hope to those who had no freedom of choice under the Hindu caste system, which bestows exclusive status to the privileged classes.

Soon after the Buddha's death, two schools of Buddhism were established in India: the Theravada (The Lower Vehicle) and the Mahayana (The Higher Vehicle).

Opinions differ as to exactly when Buddhism first reached the part of the world that is now known as Thailand. Ancient records are scant and so historians have had to piece together the story drawn from what little archeological evidence they can find. As new discoveries are unearthed, new pieces can be added to the puzzle. What is indisputable, however, is that Buddhism has been a constant influence within Thailand for nearly 2,000 years.

According to a passage in the Mahavamsa, (an ancient chronicle found in Sri Lanka), in 228 B.C. (approximately two hundred and fifty years after the Buddha's death) the Indian King, Ashoka the Great, sent missionaries all over Central Asia to spread the word of Theravada Buddhism. It is believed that several of these monks reached the land that is now called Thailand. Unfortunately, there are no other records to prove whether the missionaries actually reached Thailand or if they did, whether their message was well received, so it is not clear whether this first introduction to Buddhism was the foundation of all Buddhism within the country or whether this occurred a little later in Thailand's history.

However, we do know that archaeological findings such as the Dharma Chakra (Wheel of Law) and the Buddha's footprint discovered in Nakhon Pathom (60 kms from Bangkok), prove that Theravada Buddhism was being practiced during the Dvaravati period (6th to the 11th centuries A.D.), when the population consisted of Mon and Khmer tribes mixed with immigrants from Malaysia, India and China. It would be fair to say that as new settlers migrated into the country they brought elements of their religion with them and thus the Buddhism faith slowly and steadily grew.

Towards the end of 7th century A.D. the power of the Srivijaya Kingdom (which encompassed Sumatra and South Indonesia) spread to include the Thai-Malay Peninsula and Archipelago. It is said that the rulers of this influential empire were Mahayana Buddhists and so they encouraged the propagation of Mahayana Buddhism throughout their kingdom, including what is now Southern Thailand. Evidence of their influence can still be seen today, especially in the Buddha images and chedis (stupas) found in wats (temples) at Chaiya and Nakon Sri Thammarat, all of which are in the Mahayana style and similar to those that have been unearthed in Sumatra.

The news about Lankavmsa spread far and wide. Soon monks from all over Asia were travelling to Sri Lanka to learn the new ways. In 1277 A.D. King, Ramkamhaeng the Great invited senior monks from Sri Lanka to Sukhothai, the ancient capital of Thailand. King Ramkamhaeng was so impressed with what he learnt that he chose to share his throne (although mostly symbolically) with the Buddhist monks and acted to ensure that Lankavamsa Buddhism was propagated throughout the land. At this time, the king became patron and protector of the religion and the kingdom became an established centre of Buddhist art and learning.

Today, while there are significant local and regional variations, the Theravada school provides most of the major themes of Thai Buddhism. There are still a few Mahayana monks and monasteries, but their worshippers tend to be of Chinese decent. While some Chinese settlers have converted to Thai-style Theravada Buddhism, many maintain their own separate temples in the East Asian Mahayana tradition. Modern Buddhism in Thailand, has therefore been shaped into several different forms of Buddhism. The fact that they have amalgamated peacefully and adjusted themselves to one another's benefit exemplifies the Buddhists' spirit of tolerance and acceptance.