Monasteries in Thailand

http://www.kammatthana.com/a_guide_to_buddhist_monasteries_.htm

INTRODUCTION
The Buddha invited all to come and investigate his teachings. For the Buddha not only found a way to the end of suffering, but he actually taught a way which we can choose to follow. He observed how all human beings sought happiness and how nearly all failed to find lasting contentment. So, out of compassion, the Buddha taught the Four Noble Truths -- of the way things are and how we can develop the mind toward Nibbana, the highest happiness, the most perfect peace. To do this, we need to obtain instructions through teachers and books, then apply the teachings to our lives. The Buddha presented different methods of practice to suit the varied personalities of his students. All methods, however, involve a foundation of virtuous conduct, application of mindfulness, development of concentration to focus the mind, and growth of wisdom through investigation and reflection. The key point to remember is that the Buddha could only point the way; we must do the practice in order to progress toward realization of Nibbana.
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ADVANTAGES OF PRACTICE IN THAILAND
To visit Thailand is to experience Thai Buddhism -- for the culture and religion cannot be separated. Thais have followed and supported the Buddha's teachings for more than a thousand years. Much of Thai life centers around the local wat (temple or monastery) where people come for worship, sermons, advice on family matters, meditation, schooling for children, and traditional medicine. Many boys and men take on robes as novices or monks for short periods in order to fully immerse themselves in the Buddha's way of life. Men who choose to spend all their lives in robes receive great respect. Thais also welcome foreigners to come and practice the Buddha's teachings. The extremely supportive environment of a good Thai wat or meditation centre provides inspiration and opportunity for spiritual development that's rare in the world today.
Thais believe the Buddha's teachings to be priceless; no money is asked or expected in return for meditation instruction. In nearly all cases, such things as accommodations and food are free too. Generosity of the laypeople enables the wats and meditation centres to function in this remarkable manner. Some meditation centres do charge a fee for room and board, but this is miniscule compared to charges at retreats in western countries. For stays of a few months or more, one can have the benefit of practice in Thailand for less cost than a retreat in one's home country, even after paying airfare. But of the thousands of wats and meditation centres in Thailand, which one to choose? This book was written to help you get started and to assist in an enjoyable stay. The wats and centres described in these pages represent some of Thailand's best meditation traditions. All welcome foreigners; usually some English is spoken or a translator can be found. Many more excellent teachers and places to practice exist too. You'll hear about some of these during your stay.
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CHOOSING A WAT OR MEDITATION CENTRE
Because different Thai wats and meditation centres offer so many practices and environments, one may wish to carefully consider which place will be most suitable. At most wats, monks devote the majority of their time to ceremonies and to study of Buddhist scriptures. Noise, many people coming and going, and lack of a suitable teacher can make meditation practice difficult at these places. A small percentage of wats, however, do offer very supportive conditions for meditation. These wats typically have a peaceful environment, teachers who can help with difficulties, and freedom for one to choose the meditation technique that works best. Some of Thailand's forest wats follow a "Way of Life" in which the monastic discipline and daily routine receive equal emphasis with formal meditation techniques. Meditation centres specialize in practice -- either a particular meditation system or one of the meditator's choosing, depending on the centre. These centres have minimal or no chanting and ceremony so that maximum time can be devoted to formal practice.
If you're new to Buddhist meditation, consider the 10-day retreats offered at Suan Mokkh and Wat Kow Tham in southern Thailand; western teachers conduct the retreats, so you don't have to worry about language or cultural misunderstandings. Frequent talks and interviews allow one to get a good basic understanding of practice and to clear up any doubts about the meditation techniques.
Because Thais traditionally do temporary ordinations during the 3-month Rains Retreat, from mid- or late July to October, expect more crowded conditions at some places then. This can be an especially good time to stay, however, as many wats place extra emphasis on practice. Monks take up residence in their chosen monastery, so there's much less coming and going. Meditators would be wise to check in by early June to make arrangements to stay for the Rains Retreat.
Teachers
Whether one is new to meditation or has done many years of practice, a teacher or "good friend" can be of great help. The teacher also sets an example for the wat or centre and determines the discipline. Monks traditionally devote 5 years to their first teacher.
Daily Schedules
Some wats and centres expect laypeople to participate in group activities. Other places let them make and follow their own schedule. A few meditation centres offer only intensive individual practice -- sitting, walking, meals, and other activities take place in or near one's room in solitude. Residents of most wats begin the day early, typically 3-4 a.m. in forest monasteries and 5 a.m. in towns, with meditation and chanting. Meditation centres expect early rising too, with sleep limited to 4 to 6 hours. Monks and novices go on pindabat (alms round) at daybreak, then eat once or twice in the morning, depending on the custom of the wat or centre. You may also see maechees (8-precept nuns) on pindabat in central and northern Thailand and pakows (anagarikas, 8-precept laymen) in the northeast. Most wats have another period of meditation and chanting in late afternoon or evening. The rest of the day is used for meditation, work projects, and personal needs. At some intensive meditation centres you will be encouraged to practice 20 hours a day.
A typical daily routine has been listed for many places; expect changes at many wats, however, on wan phra, the Buddhist holy day that falls on the full, new, and half moon (every 7 or 8 days). Many laypeople come to make special offerings, hear sermons, chant the refuges and precepts, and practice meditation. Some visitors may stay at the wat all day and night, sleeping as little as possible. Additionally, monks gather on the full and new moon for a recitation of the Patimokkha, the 227 rules of discipline for the order.
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LIVING AT A WAT OR MEDITATION CENTRE
Greeting People
Thai wat etiquette, which stems largely from the monk's code of discipline, forms the national ideal of polite behavior in many ways. By following Thai customs, foreigners can show appreciation to the Thai people and ensure a welcome reception for future visitors. Gestures of respect also help to develop kindness and sensitivity to others. The anjali (wai or pranom) of raising hands to the chest with palms together is used for (1) Greeting other people; (2) When speaking with a monk; (3) After offering something to an ordained person; and (4) Before receiving something from an ordained person. (Laypeople return the anjali but ordained people are not supposed to return one from a layperson.) Thais address senior monks as Ajahn, other monks as Tahn, novices as Nayn. The title can be used by itself or preceding the Pali name; it's impolite to use the Pali name without a title.
Body Language
Thais place great importance on body posture when around monks, especially if the monks are teaching Dhamma. Laypeople stoop slightly when walking past a seated monk. If walking with a monk, they try to walk a little behind. Laypeople never talk or listen to monks from a higher position; they sit or at least squat down before addressing a seated monk. When listening to a sermon or talking with a monk, women usually sit in a "mermaid" posture; men more often sit with one leg crossed in front and the other tucked behind; the kneeling position is polite for both sexes. Cross-legged positions are less polite and they're normally just used in meditation. Avoid sitting with arms clasped around the raised knees (impolite). In a chair, sit erect and attentive. Laypeople never sit on the asana (raised seat for monks and novices), same seat or mat as a monk, or on a monk's robes.
Bowing
Thais have many variations on the kraap (bowing), but it's always done 3 times in respect for the "Triple Gem" of Buddha, Dhamma, and Sangha. Follow the example of Thai laypeople around you as to when to bow; usually one bows before being seated in a hall with a Buddha image or when meeting with a monk and again before getting up and leaving. Bowing can be done as a meditation and reflection on each part of the Triple Gem. Bow slowly and mindfully, bringing the forehead all the way to the floor, keep buttocks on the heels, elbows near the knees, and thumbs near the eyebrows.
Offering
Giving of the monks' requisites develops respect and generosity. Thais traditionally bring flowers, candles, and incense when they visit a wat, though any small gift is appreciated by the monastic community. Come up with head bowed in a kneeling or squatting position to within arms' reach of the monk, then use both hands to place an offering into the monk's hands. Women must place items on a cloth laid in front by the monk or have a layman pass them; similarly, men should respect women with shaved heads who may not want to receive or hand anything directly. Both men and women place food directly into the monk's bowl during pindabat. After presenting an offering, make the anjali. Offerings of money should be placed in a donation book or given to a designated layperson.
Other Important Customs
(1) Women need to understand the monks' discipline of not touching or being alone in a closed room with a woman. Women should try to avoid entering a library or other room where this could happen. (2) Men and women sometimes sit in separate areas during group meetings; you can observe and follow the Thais of the same gender. (3) Thais use feet for walking and standing, then tuck them away at other times; be especially careful never to point out or stretch out one's feet in the direction of a Buddha image or monk. (4) Shoes are generally taken off before entering a room with a Buddha image or in any residence. (5) Sleeping pillows should only be used to rest the head -- considered sacred by the Thais -- and never for sitting on. (6) Food and drink are consumed in a seated or squatting position. (7) A bathing cloth must be worn when using outdoor bathing areas, common in rural areas (Thais are extremely modest).
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THAILAND PRACTICALITIES
Food
Thai food may take a bit of getting used to, as some dishes are highly spiced. Generally you'll find the cuisine tasty and varied with plenty of both spicy and nonspicy dishes to choose from. Meals have white rice (sticky rice in the northeast) with meat, fish, vegetables, fruit, and sweets. Food offered in remote forest monasteries tends to be simpler and less varied, though is usually quite good. A few wats and centres (mentioned in the individual descriptions) offer vegetarian food. Like the monks and nuns, lay visitors normally eat only between sunrise and mid-day. This rule of the Buddha's makes the monastic community easy to support and contributes to moderation in eating. (If needed for medical reasons, food can also be taken after mid-day at most places.)
Clothing
Thais always wear modest clothing that's clean and neat to a wat or meditation centre. They avoid tight-fitting or bright-colored clothing that might be distracting to others. Shirts and blouses have sleeves. Men wear long pants; women use skirts that come below the knees. Some wats and centres ask that men wear white clothing and that women wear either all white or a white blouse and black skirt. Clothing can occasionally be borrowed or you can outfit yourself in a local shop at low cost. Even when not required, the wearing of white serves as a reminder that one is undertaking a spiritual life.
Climate
Thailand has 3 seasons, the cool from Nov. through Feb., hot from March through June, and the rainy from July through October. (The rainy season in the south lasts through January.) Pronounced variations can occur from region to region and year to year. The northeast has the most distinct seasons; lows can get down to 0-15 degrees C (32-59 degrees F) in the cool months; hot-season highs can exceed 40 degrees C (104 degrees F). The north has a similar climate, but doesn't get as hot. Central Thailand stays warm to hot year-round. The south has a tropical climate; the region rarely sees extremes of heat or cold. South and central Thailand have high humidity, which decreases as one moves inland to the northern and northeastern regions. Any season can be fine for a visit to Thailand -- just be prepared with warm clothes for the cool season in the north and northeast, umbrella or poncho for the rainy season, and light-weight cotton clothing for the hot season. People from cool climates will have an easier time adjusting to the climate if they arrive in the cool or rainy seasons.
Health
You're likely to stay healthy in Thailand, thanks to high standards of hygiene and medical care. Malaria does exist in some outlying areas; current advice urges people to use netting and repellent from dusk to dawn, when disease-carrying mosquitos bite, rather than rely on preventative pills. The pills can have bad side effects; also, they don't protect against all malaria strains. If you get an unexplained fever, especially a recurrent one, obtain a blood test right away; a doctor can then determine the most effective treatment.
Getting There
You can reach Thailand easily by air from most major cities in the world and by land from Malaysia and possibly from Laos. Sorting through all the fares and restrictions of airlines can be difficult, so let a good travel agent do the work for you. The best deals can often be found in cities with large Asian populations; check ads in the Sunday travel section of newspapers of these cities. Discounted fares from agents specializing in Asia can be hundreds of dollars less than the cheapest fare the airline will quote directly. Carefully check restrictions -- cheap (and some not so cheap) tickets won't be refundable and generally don't allow route changes. Some roundtrip tickets allow only short visits of 45 days to 6 months; shop around for a one-year fare or just buy a one-way ticket if you might want to stay longer. Bangkok travel agencies have great deals on international flights, though be sure to stick to well-established agencies.
Getting Around
Thailand has a well-developed public transport system of train, bus, and air routes. Getting around is easier, more efficient, and less expensive than in most western and Asian countries. Taxis offer good value too, though one often has to bargain. A little Thai helps a lot with local transport. The Lonely Planet book Thailand; a travel survival kit by Joe Cummings has good information on getting to and around the country, as well as details on the sights and culture.
Visas
Check visa requirements before you come. Most people obtain a Tourist Visa (good for 2 months and extendable one month more). Longer-term visitors can try for a Non-Immigrant visa (good for at least 3 months and possibly extendable); a stay of more than 3 months can get complicated with various sponsorship letters required; ask advice in Thailand. Often it's easiest to zip down to the Thai Consulate in Penang, Malaysia, for a new visa, then return for another 3 months; this consulate issues Non-Immigrant visas more easily than most if you have a good reason (such as meditation practice).
Language
Ability to speak Thai will allow you to communicate directly with all of the teachers in Thailand, most of whom speak little or no English. You'll also benefit from the many Dhamma talks in Thai available on cassette recordings. The language has very simple grammar, so most of the effort in speaking Thai goes into learning vocabulary and the all- important 5 tones. The written alphabet can be learned along with the vocabulary or studied later. One or 2 months of intensive language study will enable you to understand basic meditation instructions and much of the material presented in Dhamma talks. Bangkok has some good language schools.
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MEDITATION TECHNIQUES
The Buddha taught many ways of investigating the nature of mind and body. A look through the monastery and meditation centre descriptions will give you an idea of the meditation systems practiced in Thailand. Ideally, meditation should begin from the first moment of awakening in the morning until the last moment before sleep at night. Besides the classic postures of sitting, walking, standing, and lying down used in meditation, one can also perform such activities as eating, talking, washing clothes, taking a bath, and using the toilet with equal care and mindfulness. An experienced teacher or "good friend" will be valuable for any student. Meditation techniques fall into the broad categories of either samatha (calm) or vipassana (insight), though some of one will generally be present with the other.
Samatha
Development of samatha techniques can lead to increasingly focused states of mind until the mind becomes one-pointed or absorbed in jhana states. Concentration can be developed from anapanasati (mindfulness with breathing), from visual objects, and from mantras (repetition of phrases). The traditional list contains 40 objects of meditation; you can read about them in The Path of Purification (Visuddhi Magga) translated by Nanamoli Bhikkhu and in other books. The Buddha recommended mindfulness with breathing as being suitable for everyone to establish and develop concentration. Other objects of meditation can be useful in our lives too. Metta (loving kindness) generates feelings of goodwill and happiness toward ourselves and other beings; metta practice serves as an antidote to ill-will and fear. Meditation on the parts of the body -- none of which is attractive in itself -- results in a lessening of attachment to our own bodies and those of others; a reduction of sensual desires occurs; another benefit is that unpleasant sensations can be more easily endured. Meditation on death, when properly done, brings to mind the body's impermanence and lack of ownership; a person who practices this will always be watchful and, at life's end, die without fear or confusion.
Vipassana
Once some concentration has been developed, the mind can be turned to observation of the physical and mental factors that rise and fall in one's consciousness. Through continued practice, the Three Characteristics of anicca (transitory nature of all conditioned phenomena), dukkha (inherent unsatisfactoriness of all conditioned phenomena), and anatta (no permanent, abiding self can be found in any conditioned phenomena) will become deeply known. As the mind directly experiences these truths, the desires and attachments that cause so much suffering begin to drop away. Even a little vipassana practice can bring greater wisdom and peace to our lives.
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THE FOUR NOBLE TRUTHS
We can experience these truths, which lie at the heart of the Buddha's teachings, through direct experience. They can be viewed as (1) Diagnosis of an illness; (2) Prognosis; (3) Recovery; and (4) Medicine to cure the disease. The first 2 truths deal with the way things are; the last 2 point the way to freedom from suffering.
1. The Noble Truth of SufferingBesides "suffering," other translations of the Pali word dukkha include unsatisfactoriness, dis-ease, and instability. All these words point to the fact that no conditioned phenomenon can provide true (lasting) happiness in our lives. The first step in a spiritual life is to look very closely and honestly at our experience of life and see that there is suffering. We tend to overlook or ignore or just blindly react to the unpleasant, so it continually haunts us. Yet although physical suffering is a natural aspect of our lives, we can learn to transcend mental suffering.
2. The Noble Truth of the Cause of SufferingThrough a lack of understanding of how things truely exist, we create and recreate an independent self entity called "me." The whole of our experience in life can be viewed through this sense of self. In consequence, various cravings govern our actions. Cravings arise for sense experiences, for "being" or "becoming" (e.g. rich, famous, loved, respected, immortal), and to avoid the unpleasant. These cravings are the root cause of suffering.
3. The Noble Truth of the Cessation of SufferingThe mind can be purified of all the mental defilements that cause suffering. Nibbana, the ultimate peace, has been compared to the extinction of a three-fold fire of lust, ill-will, and delusion. One who has realised cessation has great purity of heart, ocean-like compassion, and penetrating wisdom.
4. The Noble Truth of the Way to the Cessation of SufferingThe Way leading to cessation contains a thorough and profound training of body, speech, and mind. Traditionally it's outlined as the Noble Eightfold Path: (1) Right Understanding; (2) Right Intention; (3) Right Speech; (4) Right Action; (5) Right Livelihood; (6) Right Effort; (7) Right Mindfulness; and (8) Right Concentration. On the level of morality (sila), the Path entails restraint and care in speech, action, and livelihood. The concentration (samadhi) level requires constant effort to abandon the unwholesome and develop the wholesome, to increase mindfulness and clear comprehension of the mind-body process, and to develop mental calm and stability. The wisdom (panna) level entails the abandonment of thoughts of sensuality, ill-will, and cruelty; ultimately it penetrates the true nature of phenomena to see impermanence, unsatisfactoriness, and impersonality. When all 8 factors of the Path come together in harmony to the point of maturity, suffering is transcended.
In summary, the Four Noble Truths can be thought of as that which is to be (1) comprehended, (2) abandoned, (3) realized, and (4) developed.
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GOING FOR REFUGE
While visiting or living at a Thai wat, you'll soon become familiar with the Pali intonation of the Three Refuges.
Buddham saranam gacchami (I go to the Buddha for refuge)Dhammam saranam gacchami (I go to the Dhamma for refuge)Sangham saranam gacchami (I go to the Sangha for refuge)
In going for refuge, we seek safety and stability in a changing and unpredictable world. We can reflect on the meanings of each phrase, then use them to guide our lives. When we take refuge in the Buddha, we have faith both in the historical Gotama Buddha's enlightenment and in his qualities of supreme wisdom and compassion that we can aspire to. Refuge in the Dhamma, the ultimate truth or reality, invites us to turn the mind to experience the here and now, the way things are. Refuge in the Sangha refers to a group of people which lives with high standards of conduct in bodily action and speech; the group can refer to the "Awakened Ones," the order of Buddhist monks, or all the people who are following the Buddha's path to liberation. We take refuge in the virtues of generosity, kindness, compassion, goodness, and let go of those thoughts which lead to harm.
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TAKING THE PRECEPTS
The Buddha's path to liberation begins from a foundation of moral discipline (sila). Taking care of our actions through restraint allows the mind to readily develop concentration and wisdom. A basic moral discipline also brings happiness, self-confidence, and self- respect.
Five precepts -- guidelines to good conduct -- can be undertaken by everyone: (1) Refraining from taking life; (2) Refraining from taking what is not given; (3) Refraining from sexual misconduct; (4) Refraining from false or harmful speech; and (5) Refraining from intoxicants. As with other teachings of the Buddha, the precepts invite reflection, wisdom, and compassion in their application. The precepts provide a standard of behavior that has great power. Standing by the precepts prevents the harmful actions and speech that might otherwise occur when strong feelings of hate, greed, or sexual desire beset the mind.
Laypeople visiting a wat on wan phra (full-, new-, and half-moon days) or anytime for meditation may choose to observe 8 precepts; these include the 5 precepts (#3 changes to refraining from any sexual activity) with (6) Refraining from eating solid food after mid-day; (7) Refraining from dancing, singing, music and shows, garlands, perfumes, cosmetics, and adornments; and (8) Refraining from luxurious and high seats and beds. The 8 precepts may at first appear difficult, but in a monastic environment they help direct one's mind toward spiritual development.
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NORTHERN THAILAND
WAT UMONG
MEANING OF NAME: "Monastery with tunnels"
OTHER NAME: Suan Buddha Dhamma ("Garden of Buddha's teachings")
ADDRESS: Tambon Suthep, Amper Muang, Chiang Mai 50000
DIRECTIONS: Located 3.5 km west of Chiang Mai. Easiest way is by
tuk-tuk or bicycle. Or, take a city bus #1 or songtaew
west 2.5 km on Suthep Rd. (_not_ the same road to Doi
Suthep Temple) to Wang Nam Kan, then follow signs south
1 km to the wat.
Chiang Mai is 700 km north of Bangkok and the most
important city of the north. Frequent bus, train, and
air services connect Chiang Mai with Bangkok and other
major centers.
TELEPHONE: (053) 277-248 (call only from 8:30 a.m. to 4 p.m.)
MEDITATION SYSTEM: Anapanasati, similar to teaching at Suan Mokkh. One
is free to use one's own meditation techniques.
TEACHING METHOD: Teachers are available for questions. Talks in English
are given every Sunday 3-6 p.m. at the Chinese Pavillion
near the pond. A library/museum has many books in
English and other foreign languages.
TEACHERS: Phra Khru Sukhandasila, abbot (Thai; age 56)
Phra Santitthito (Santi) (German; age 50) is no longer
at Wat Umong; he now takes care of a large forest center
in Australia as abbot and resident teacher: Wat
Buddhadhamma, Ten Mile Hollow, Wisemans Ferry, New South
Wales.
A Western monk is usually in residence at Wat Umong.
LANGUAGE: One should be able to speak some Thai. Other senior
monks, including the abbot, speak a little English.
DESCRIPTION: Peaceful, wooded grounds of 37.5 rai (15 acres). You can
feed the fish, turtles, and ducks in a large pond.
"Talking trees" have words of wisdom in Thai and
English. The wat is famous for its ancient tunnels and
large stupa. Other attractions include a Buddha field of
broken sculpture, a fasting Bodhisatva, a Spiritual
Theatre of paintings similar to those at Suan Mokkh,
reproductions of ancient Buddhist sculpture of India,
and a library-museum. This last building offers many
books on Buddhism and other philosophies as well as a
collection of historic objects and Buddhist art.
SIZE: monks: 45-75
novices: about 10
nuns: about 8
laypeople: about 10
DAILY ROUTINE: A bell is rung at 4 a.m. Monks and novices are
encouraged (and laypeople welcome) to attend chanting at
4:30 a.m. and 5 p.m. Monks and novices go on pindabat
after morning chanting, then eat together in a wooden
sala. Because discipline, practice, and schedule are
left up to each person for the most part, self-
motivation is especially important. Laypeople on a short
visit can follow 5 precepts; longer-term visitors should
observe 8 precepts.
FOOD: Monks eat once or twice a day from food collected on
pindabat. Nuns normally cook their own food. Laypeople
can also arrange meals at nearby shops or take from
monk's leftovers.
ACCOMMODATIONS: Individual kutis in separate areas for monks/novices,
nuns, and laypeople. Kutis, somewhat closely spaced,
have screens and electricity; some also have attached
Thai-style bathrooms (Asian- and some western-style
toilets) and running water.
WRITE IN ADVANCE?: Yes, write or enquire well in advance. Only a small
number of kutis are available for laypeople.
ORDINATION: Possible for both short- and long-term as novice, monk,
or maechee. One has a personal interview with the abbot
to request ordination. If approved, one usually trains
at Wat Umong for at least one month before ordination.
OTHER INFORMATION: The monastery, one of the oldest in the Chiang Mai
area, may date as far back as 1300 A.D. Legend tells
that a king built the brick-lined tunnels for a
clairvoyant but sometimes eccentric monk named Thera
Jan; paintings dated to about 1380 once decorated the
walls. You can enter the tunnels to see the small
shrines inside (a flashlight is useful). The adjacent
stupa was constructed about 1520 over an earlier stupa
(1400-1500). The monastery eventually fell into disuse,
though Japanese troops were said to garrison here during
WW II. Since 1948, the Thai prince Jao Chun Sirorot, now
in his 90s, has been active in rebuilding and
reestablishing the monastery. In 1949 he invited
Buddhadasa Bhikkhu (founder of Suan Mokkh in southern
Thailand) to come and live here. Duties kept Buddhadasa
Bhikkhu from coming. Instead he sent Ajahn Pannananda
and other monks to help set up and run Wat Umong.

WAT RAM POENG
MEANING OF NAME: "Monastery in memory of" (King Yod Chiengrai
established the monastery in 1492 in memory of his
father.)
OTHER NAME: Wat Tapotaram ("Monastery of ascetic practice") and
Northern Insight Meditation Center
ADDRESS: Tambon Suthep, Amper Muang, Chiang Mai 50000
DIRECTIONS: Located 4 km southwest of Chiang Mai. Easiest way is by
tuk-tuk or bicycle. Or, take city bus #1 or songtaew
west 2 km on Suthep Rd. to Phayom Market (also called
Suthep), then go south 2 km to the wat (can take tuk-tuk
or songtaew). Wat Umong is only 1 km to the northwest.
TELEPHONE: (053) 278-620
MEDITATION SYSTEM: Intensive vipassana meditation based on the Four
Foundations of Mindfulness. Mahasi Sayadaw techniques
are used.
TEACHING METHOD: Instruction and advice are given during daily
interviews. Dhamma talks in Thai are presented on the
night before //wan phra//.
TEACHERS: Prasuprommayanna Thera (Ajahn Tong), abbot (Thai; age
68)
Ven. Luang Paw Banyat Akkayano, vice abbot and head of
foreign section (Thai; age 78)
One or 2 English-speaking teachers assist.
LANGUAGE: The vice abbot and assistants speak English.
DESCRIPTION: Buildings are closely spaced on the 15-rai (6-acre)
grounds, with some trees and grass. The central stupa
dates back to the founding of the wat in 1492. The
glittering new building serves as the Tripitika Library;
it contains collections of the "Three Baskets" of the
Theravadan scriptures in Thai, English, Sanskrit, Sri
Lankan, Burmese, Mon, Korean, and Chinese languages.
SIZE: monks: 60-70
novices: about 20
nuns: 60-70
laypeople: 40-60 (roughly half are foreigners)
DAILY ROUTINE: Meditators are encouraged to try to practice 20 hours a
day, lying down to sleep only at night. Meditation
generally follows a cycle of //kraap// (bowing),
walking, and sitting. Individual interviews take place
daily (except on //wan phra//) in early afternoon.
Practice typically begins at the 4 a.m. wakeup.
Meditators have freedom to determine the schedule that
works best.
FOOD: Adequate; vegetarian can be requested and is generally
available. Rice porridge and a vegetable are served at 6
a.m., then the main meal at 10:30 a.m. Monks and novices
go on pindabat.
ACCOMMODATIONS: Individual rooms with electricity and Thai-style
bathrooms (bathing from jars; Asian- and a few western-
style toilets) with running water.
WRITE IN ADVANCE?: Recommended, because the centre is often full. If all
rooms are full, you can sign up on a waiting list.
Alternate accommodations may be available too. Writing,
or better visiting, in advance enables you to reserve a
space. Busiest times are the tourist season (Oct.
through March) and the Rains Retreat (3-month period
beginning mid- or late July). Preference is given to
those planning on staying at least 26 days for the whole
course and those who have practiced here before.
ORDINATION: Can be requested by committed meditators wishing to be
monks or nuns.
OTHER INFORMATION: The course takes 26 days to complete; a stay of one
month is a bit better. Because practice is individual,
you can arrive and begin at any time. Meditators may be
accepted for shorter periods if space is available.
Eight precepts are observed. Traditional white clothing
is worn. Teachers allow some socializing, though care
should be taken not to talk about or disturb others'
meditation.
A small foreign library has books in English and a
few other languages, Dhamma talks on tapes, and books
and tapes for learning Thai. The library is available to
meditators who have finished the 26-day course and to
outside visitors.
The wat is popular with both westerners and Thais.
Like Wat Umong, this monastery fell into disuse sometime
after its founding. During WW II, Japanese troops
occupied and badly damaged the site. Reconstruction of
the viharn began in 1971. In 1974, Prakrupipatkanapiban,
the abbot of Wat Muang Mang and head teacher of a
meditation school in Chiang Mai, came here and stayed;
he's the current abbot and now has the name
Prasuprommayanna Thera. Meditation courses at Wat Ram
Poeng began in 1975.
THAM TONG MEDITATION CENTRE
MEANING OF NAME: "Tong Cave"
ADDRESS: Tambon Ban Pae, Amper Chom Thong, Chiang Mai 50240
DIRECTIONS: Located 86 km southwest of Chiang Mai. Take a bus from
Chiang Mai toward Hot; ask to be let off at the stop for
Tham Tong (23 km past Chom Thong, between KM posts 82
and 83). Follow the gravel road 1.5 km west to Ban Pae,
then turn left 2 km on a small paved road to its end at
the meditation centre. You may have to walk in from the
highway as local transport is infrequent.
MEDITATION SYSTEM: Vipassana based on methods taught by Mahasi Sayadaw.
The centre is a branch of Wat Maha That in Bangkok; the
same meditation system is used. One can also use one's
own techniques.
TEACHING METHOD: The teacher provides instruction for new arrivals, then
interviews as needed.
TEACHERS: Ajahn Suchin Vimalo, abbot (Thai; age 52)
LANGUAGE: The teacher does not speak English. Visitors need to
know basic conversational Thai. A few nuns speak
English, but may not be available (especially for male
visitors).
DESCRIPTION: The center covers about 30 rai (12 acres) on both sides
of a narrow, wooded valley. A peaceful setting with
running stream, caves, and mountains. The land and
surrounding mountains belong to the Forestry Department.
SIZE: monks: 7-40
novices: 3-10
nuns: 15-25
laypeople: 10-40
DAILY ROUTINE: Wakeup bell is at 3:30 a.m.; the meal and some chanting
is at 8:30 a.m. One also helps with sweeping and
cleaning work. Except for the meal, the entire day is
free for individual meditation practice in solitude.
FOOD: Adequate quality; one meal at 8:30 a.m. of food offered
by the meditation centre. (Newcomers may also be offered
a rice porridge earlier in the morning for the first few
days.) Monks, novices, and nuns eat from alms bowls but
do not go on pindabat. Laymen can eat with the monks and
novices; laywomen and nuns have their meal together in
an adjacent room.
ACCOMMODATIONS: Individual kutis (in most cases), fairly close together,
or rooms; most have electricity, screens, and Thai-style
bathrooms with running water (bathing from tanks; Asian-
style toilets).
WRITE IN ADVANCE?: Recommended. The centre is often full during the
Rains Retreat and times of other retreats.
ORDINATION: Not available for novice or monk. Women can ordain as
maechees; this centre appears to be an especially good
place for the nun's life.
OTHER INFORMATION: This is a meditation practice center with strict
discipline. Visitors must be highly self-reliant and
self-motivated. Laypeople wear white clothing and follow
8 precepts. Time should be devoted to meditation and
all-around mindfulness. Socializing, reading, and
writing are discouraged.
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