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Buddhist monks have always been accorded great respect
for renouncing worldly pleasures and seriously undertaking study of
the Buddha’s teaching to attain ‘perfect manhood’. Thai Buddhist
monkhood differs from that of other religions in several ways. In
Thailand’s tropical climate, the monk’s austere life is never unduly
severe. Though a monk is celibate and may not be touched by a woman,
even his mother, his life is not totally cloistered. Meditating monks
excepted, daily contact with the laity is commonplace, mostly during
morning collections of alms beyond the monastery precincts, and at
various ceremonies and festivals. Monks abide by strict monastic
discipline, observing 227 rules governing their behavior. The breaking
of the four principal rules - theft, homicide of inciting another to
suicide, sexual relations or claiming magical powers - will result in
immediate expulsion from the monastic order. Unlike other monastic
regimens, Buddhist monkhood does not demand manual Labour of its
monks. Physical work is recognized as having value in allaying
destructive thoughts and desires. However, the Buddhist monk,
preferring annihilation of temptation and craving to suppress them,
elects to seek and destroy them through meditation. Freedom of
discussion is allowed. A Buddhist monk may question and part of the
Buddha’s teaching - He may study parts of the doctrine he feels
important to his advancement and choose his own time to meditate.
Except for the three months of the annual Rains Retreat, he is free to
travel, a legacy from Buddhism’s earliest days when the Buddha and his
disciples led itinerant lives. A monk may leave the monkhood any time
he wishes. The Thai ordination is a public notice of a man’s intention
to follow the Buddha’s teaching. He is not obliged to remain a monk
for life, nor does any stigma attach should he decide to return to
secular life. Although Buddhism flourished during the Ayutthayan
period, historically little is known of Ayutthayan Buddhism because of
the near total destruction of the Kingdom’s records. The year
following 1767 found Buddhism in disarray. The situation improved when
the first Chakri king, Rama I, re-established religious as well as
social order. A later Chakri king, Mongkut (Rama IV), founded a new
Buddhist sect during his monastic years. The Dhammayutika sect, a
basic reform of the existing Mahanikai sect, stressed stricter
interpretation of monastic discipline, stipulated changes in
ordination procedures, and emphasized studying the original Theravada
scriptures in the ecclesiastic language of Pali. Today, Theravada
Buddhism is the professed religion of over 90% of the Thai people, and
profoundly influences everyday life. It finds expression in the Thais’
tolerance and kindness towards their fellow men, regardless of race,
creed or nationality. It is visibly strengthened by the close daily
contact the laity enjoys with Buddhist monks during morning food
collections and casual meetings. People acquire ‘merit’ by donating
food to the monks; by building and renovating temples; by constructing
and renovating temples; by constructing hospitals; and by showing
kindness and compassion to all living creatures. Such merit favorably
affects one’s present as well as future incarnations. All major
Buddhist holy days are national holidays. These include Magha Puja
(commemorating the miraculous occasion when 1250 disciples gathered
spontaneously to hear the Buddha preach); Visakha Puja (commemorating
the Buddha’s birth, enlightenment and final passing away); and Khoa
Phansa (the commencement of the annual three-month Rains Retreat when
all monks stay inside their monasteries to study and meditate).
Buddhist monks chant auspicious stanzas blessing the openings of new
businesses. They officiate at housewarmings. They chant and anoint
new ships, airplanes and even cars. Brides and grooms make meritorious
offerings of food on their wedding days and are blessed and sprinkled
with holy water. Monks also chant prayers during nightly rites
preceding cremations. One fundamental reason for the Thai laity’s
generous support of the Sangha (the Buddhist monastic order) is that
there are few Buddhist families in which at least one member has not
studied the Buddha’s teaching within monastic surroundings. Not
uncommonly, a man, after discharging his worldly duties and family
obligations, will spend his remaining years as a Buddhist monk. It
has likewise long been a Thai custom for Buddhist males over twenty to
be temporarily ordained as Buddhist monks, generally during the annual
Rains Retreat. Government offices, certain sections of the armed
forces and larger private companies make temporary ordinations easier
by granting their employees three months’ leave with full salary.
Temporary ordination, ranging from five days to three months, is not
the exclusive privilege of any one class. Everyone from a farmer’s son
to royalty may take this unique change for self-improvement. Both H.M.
King Bhumipol and his son, Thailand’s Crown Prince, H.R.H Prince
Vajiralongkorn, have been monks for short periods. Their acts continue
a tradition in which Buddhism unites all Buddhist members of society.
02. December 2004