a guide to buddhist monastaries and meditation centres in thailand

7/28/2019 A Guide to Buddhist Monastaries and Meditation Centres in Thailand

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A GUIDE TO BUDDHIST MONASTERIES AND MEDITATION CENTRES IN THAILAND

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1

A Guide to Buddhist Monasteries and

Meditation Centres in Thailand

By Bill Weir



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FOREWORD

In 1978 the World Fellowship of Buddhists published a booklet titledA Brief Guide to Meditation Temples of

Thailand. It is now out of print, so the W.F.B. is publishing this new one. Since the publication of the first booklet,

many changes have taken place.

In publishing this new revised booklet, we have been able to include updated information onmonasteries and meditation centres in this country through the painstaking efforts of Mr. BillWeir. He spent several months in Thailand travelling to various parts of the country visiting

monasteries and meditation centres, seeking information on their current meditation practicesand instructions. Apart from collecting information on good places for meditation, Mr. Weir hasalso made some observations in his introduction on the practices in those monasteries which will

be of interest and use to foreigners.

We are very grateful to Mr. Weir and, as mentioned in his preface in this booklet, "to the abbots,vice abbots, and teachers who so patiently supplied the many details" and have rendered

assistance and courtesy to Mr. Weir.

-- The SecretariatWorld Fellowship of Buddhists

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PREFACE

The first edition of this guide came out in the 1970s due to the efforts of Jack Kornfield, then a monk under the

name Sunno Bhikkhu. HisA Brief Guide to Meditation Temples of Thailand, published by the World Fellowship of

Buddhists, well served foreigners who came to Thailand to learn and practice meditation. Much has changed sinceJack researched the first edition. New monasteries, meditation centres, and teachers have become popular, while

others are no longer frequented by foreigners. Perhaps the biggest change has been the emergence of a senior

western sangha. A fair number of western monks in Thailand and other countries now have 10, 20, and more years

in robes; some serve as abbots and vice abbots. Recent years have seen increasing numbers of Asians coming from

such countries as Japan, Taiwan, Singapore, and Malaysia to practice in Thailand -- adding a more international

flavor to many monasteries and meditation centres.

A committee of the National Identity Board (Prime Minister's Office) authored a second editionof the book in the 1980s with the title,A Brief Guide to Buddhist Meditation Centres in

Thailand. Much has changed since publication of that guide too. Now it's time for yet anotheredition.

Many people have helped in the research of this third edition. The author is indebted to theabbots, vice abbots, and teachers who so patiently supplied the many details. And, of course,

you'll find good information retained from the earlier editions. The World Fellowship ofBuddhists provided computer time and arranged the publication. Horatanachai Press, also ofBangkok, printed this guide.

The World Fellowship of Buddhists and the author hope that this little volume will be as usefulto those on the "spiritual path" as the previous editions! The author has visited every monastery

and meditation centre detailed within. Still, mistakes can happen -- and changing conditions areguaranteed! So use this book just as a "pointer of the way." Opinions and viewpoints are the


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responsibility of the author. (Except that references to Thai Buddhist sects have been deleted atthe W.F.B.'s request.) Please write a note if you have suggestions, corrections, or new

information that you'd like to pass on to other readers:

Bill Weirc/o World Fellowship of Buddhists33 Sukhumvit Road, Bangkok 10110

THAILAND

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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. Heobserved how all human beings sought happiness and how nearly all failed to find lastingcontentment. 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 mostperfect 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 variedpersonalities 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 Buddhacould 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 beseparated. Thais have followed and supported the Buddha's teachings for more than a thousandyears. 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, andtraditional 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 theirlives in robes receive great respect. Thais also welcome foreigners to come and practice theBuddha'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 worldtoday.

Thais believe the Buddha's teachings to be priceless; no money is asked or expected in return formeditation 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 thisremarkable 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 ormore, one can have the benefit of practice in Thailand for less cost than a retreat in one's homecountry, 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


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enjoyable stay. The wats and centres described in these pages represent some of Thailand's bestmeditation 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 someof 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, monksdevote the majority of their time to ceremonies and to study of Buddhist scriptures. Noise, manypeople 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 formeditation. 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 ofThailand's forest wats follow a "Way of Life" in which the monastic discipline and daily routinereceive equal emphasis with formal meditation techniques. Meditation centres specialize in

practice -- either a particular meditation system or one of the meditator's choosing, depending onthe 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 andWat Kow Tham in southern Thailand; western teachers conduct the retreats, so you don't have toworry 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 meditationtechniques.

Because Thais traditionally do temporary ordinations during the 3-month Rains Retreat, frommid- 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. Monkstake up residence in their chosen monastery, so there's much less coming and going. Meditatorswould 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 thediscipline. 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 themmake and follow their own schedule. A few meditation centres offer only intensive individualpractice -- sitting, walking, meals, and other activities take place in or near one's room insolitude. 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, withsleep limited to 4 to 6 hours. Monks and novices go onpindabat(alms round) at daybreak, then

eat once or twice in the morning, depending on the custom of the wat or centre. You may alsosee maechees (8-precept nuns) on pindabat in central and northern Thailand andpakows(anagarikas, 8-precept laymen) in the northeast. Most wats have another period of meditation


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and chanting in late afternoon or evening. The rest of the day is used for meditation, workprojects, 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 aspossible. 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 nationalideal 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 ofrespect also help to develop kindness and sensitivity to others. The anjali (wai orpranom) of

raising hands to the chest with palms together is used for (1) Greeting other people; (2) Whenspeaking with a monk; (3) After offering something to an ordained person; and (4) Beforereceiving 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 asAjahn, othermonks as Tahn, novices asNayn. 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 areteaching 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 higherposition; they sit or at least squat down before addressing a seated monk. When listening to asermon 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 bothsexes. Cross-legged positions are less polite and they're normally just used in meditation. Avoidsitting 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 amonk, 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 aroundyou as to when to bow; usually one bows before being seated in a hall with a Buddha image orwhen 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, bringingthe forehead all the way to the floor, keep buttocks on the heels, elbows near the knees, and

thumbs near the eyebrows.

Offering


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Giving of the monks' requisites develops respect and generosity. Thais traditionally bringflowers, 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 withinarms' 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 toa designated layperson.

Other Important Customs

(1) Women need to understand the monks' discipline of not touching or being alone in a closedroom with a woman. Women should try to avoid entering a library or other room where thiscould happen. (2) Men and women sometimes sit in separate areas during group meetings; youcan 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 stretchout 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 shouldonly 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'llfind 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 usuallyquite good. A few wats and centres (mentioned in the individual descriptions) offer vegetarianfood. 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 tomoderation in eating. (If needed for medical reasons, food can also be taken after mid-day atmost places.)

Clothing

Thais always wear modest clothing that's clean and neat to a wat or meditation centre. Theyavoid tight-fitting or bright-colored clothing that might be distracting to others. Shirts andblouses 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 awhite 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 thatone is undertaking a spiritual life.

Climate

Thailand has 3 seasons, the cool from Nov. through Feb., hot from March through June, and therainy 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


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most distinct seasons; lows can get down to 0-15 degrees C (32-59 degrees F) in the coolmonths; 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 atropical 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 coolseason 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 adjustingto 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 andrepellent from dusk to dawn, when disease-carrying mosquitos bite, rather than rely onpreventative 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 rightaway; 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 fromMalaysia and possibly from Laos. Sorting through all the fares and restrictions of airlines can bedifficult, 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 ofthese cities. Discounted fares from agents specializing in Asia can be hundreds of dollars lessthan 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. Someroundtrip tickets allow only short visits of 45 days to 6 months; shop around for a one-year fareor 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. Gettingaround 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 localtransport. The Lonely Planet bookThailand; a travel survival kitby 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 monthsand 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 complicatedwith various sponsorship letters required; ask advice in Thailand. Often it's easiest to zip down tothe 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 asmeditation 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


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Thai available on cassette recordings. The language has very simple grammar, so most of theeffort 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 intensivelanguage 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 themonastery and meditation centre descriptions will give you an idea of the meditation systemspracticed 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 andmindfulness. An experienced teacher or "good friend" will be valuable for any student.Meditation techniques fall into the broad categories of eithersamatha (calm) orvipassana

(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 themind becomes one-pointed or absorbed injhana states. Concentration can be developed from

anapanasati (mindfulness with breathing), from visual objects, and from mantras (repetition ofphrases). 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. TheBuddha recommended mindfulness with breathing as being suitable for everyone to establish anddevelop 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; mettapractice 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 ofothers; a reduction of sensual desires occurs; another benefit is that unpleasant sensations can bemore 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 thephysical and mental factors that rise and fall in one's consciousness. Through continued practice,the Three Characteristics ofanicca (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 minddirectly 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 directexperience. They can be viewed as (1) Diagnosis of an illness; (2) Prognosis; (3) Recovery; and


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(4) Medicine to cure the disease. The first 2 truths deal with the way things are; the last 2 pointthe way to freedom from suffering.

1. The Noble Truth of Suffering

Besides "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 canprovide 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 overlookor 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 anindependent self entity called "me." The whole of our experience in life can be viewed throughthis 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 toavoid 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, anddelusion. 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, andmind. Traditionally it's outlined as the Noble Eightfold Path: (1) Right Understanding; (2) RightIntention; (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 entailsrestraint and care in speech, action, and livelihood. The concentration (samadhi) level requires

constant effort to abandon the unwholesome and develop the wholesome, to increasemindfulness and clear comprehension of the mind-body process, and to develop mental calm andstability. 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 theThree 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)


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In going for refuge, we seek safety and stability in a changing and unpredictable world. We canreflect 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 hisqualities 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 ofconduct 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 takerefuge 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 careof our actions through restraint allows the mind to readily develop concentration and wisdom. Abasic moral discipline also brings happiness, self-confidence, and self- respect.

Five precepts -- guidelines to good conduct -- can be undertaken by everyone: (1) Refrainingfrom taking life; (2) Refraining from taking what is not given; (3) Refraining from sexualmisconduct; (4) Refraining from false or harmful speech; and (5) Refraining from intoxicants. Aswith 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 bythe 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 formeditation may choose to observe 8 precepts; these include the 5 precepts (#3 changes torefraining 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, andadornments; and (8) Refraining from luxurious and high seats and beds. The 8 precepts may atfirst appear difficult, but in a monastic environment they help direct one's mind toward spiritual

development.

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HELPFUL HINTS ON USING THE LISTINGS

Names and addresses have been written in Thai script as well as English for this edition. [NOTE:the Thai script is not available in the online edition] The Thai will help convey your destination

to bus, songtaew, and taxi drivers. Many characters of the Thai alphabet have no precise English

equivalent; if you can read or have someone pronounce the names in Thai, you'll know how tosay them correctly.

Thailand has 74 provinces (jangwat), which are divided into districts (amperoramphoe), and

subdivided into precincts (tambon ortambol). The word ban means "village." If you see ampermuangin an address, that means it's in the capital district of that province (provinces take thesame name as their capital).


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Many wats and meditation centres in Thailand have telephones, but you're not likely to getsomeone who speaks English; try to have a Thai friend call for you if you don't speak Thai.

Telephone area codes, in parentheses, are used only if calling from another area code.

Some wats and centres, as noted in the "Write in Advance?" section, prefer that you write aheadwith your plans to visit; but even if not required, an advance letter will always be appreciated.

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BANGKOK

Thailand's capital has many famous wats and some highly respected teachers. Meditationpractice can be difficult, however, due to crowded conditions, noise, air pollution, and lack ofEnglish. The city may best serve as a place for information before one heads out to the

countryside. Unless you're a resident of Bangkok, there's no reason to stay here since wats andmeditation centres in other parts of Thailand can be reached in as little as an hour's bus rideaway; even most distant provinces lie only an overnight bus or train ride away.

The World Fellowship of Buddhists (W.F.B.)

The W.F.B. works to bring Buddhists of the world closer together by helping to exchange newsand views of groups in different countries and by promoting ways to bring greater peace andhappiness to the world. Since the W.F.B.'s founding in 1950, more than 100 organizations in 37

countries around the world have joined as regional centres. The headquarters in Bangkok offers afree talk and meditation class in English from 2 to 5:30 p.m. on the first Sunday of each month,provides information on places to learn and practice meditation in Thailand, and distributes some

English and Thai books. The headquarters publishes a quarterly journal, the "W.F.B. Review,"which has wide-ranging articles on Buddhist topics. A library has many English books on

Buddhism, including some hard-to-find titles. The office is open Mon.-Fri. 9 a.m.- 4:30 p.m. at33 Sukhumvit Rd. (between Soi 1 and Soi 3), Bangkok 10110; tel. 251-1188, 251-1189, or 251-

1190.International Buddhist Meditation Centre (I.B.M.C.)

Vorasak and Helen Jandamit founded this organization in association with high-ranking monksof Mahachulalongkorn Buddhist University to provide information on Buddhism and Buddhistmeditation for English-speaking people. A "Buddhism and Philosophy Discussion Group" meets

on Saturdays from 7 to 9 p.m. in the Dharma Vicaya Hall; it's led in English by Miss Seonai(Sona) Gordon and is very popular. Mahachulalongkorn Buddhist University conducts Budddhiststudy courses; register at the Dhamma Vicaya Hall. Current information about places to learn

and practice meditation is available too. This is probably the best source of information forfinding out about good teachers in the Bangkok area. The I.B.M.C. publishes and distributes

books about Buddhism, has a list of meditation centres, and puts out a newsletter. ContactVorasak and Helen c/o T.E.L.S., 26/9 Chompol Lane, Lardprao Lane 15, Bangkok 10900; tel.511-0439 or 511-3549.

WAT MAHA THAT

MEANING OF NAME: "Temple of the great element" (refers to a famouscopper pagoda)

ALSO SPELLED: Wat MahadhatuADDRESS: Tha-Phrachan, Bangkok 10200


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DIRECTIONS: Located west of Sanam Luang (parade grounds) and southof the National Museum and Thammasat University. Mainentrances are on the west side from Maharaj Road. Manycity buses pass by.

TELEPHONE: (02) 222-6011 (Section 5)

(02) 222-4981 (Section 5 secretary)(02) 222-2835 (Dhamma Vicaya Hall)

MEDITATION SYSTEM: Vipassana using techniques similar to those taught byMahasi Sayadaw. Based on Four Foundations of Mindfulnessdescribed in the Maha Satipatthana Sutta. Concentrationis developed on the rise and fall of the abdomen, thenawareness is directed to physical and mental sensations.

TEACHING METHOD: Individual daily interviews. Weekly lectures in Thai(usually on Sundays). Most meditation instruction andpractice takes place in Section 5.

TEACHERS: Ajahn Maha Sawai Nanaviro (Thai; age 35)Ajahn Phramaha Boonchit (Nanasangvaro) (Thai; age 34).Other experienced monks and laypeople assist.Ajahn Phramaha Suphap Khemarangsi (Thai; age 45) is headof Section 5.

LANGUAGE: Teachers and some assistants in Section 5 can speak alittle English, though instruction is normally given inThai. If no one speaks English when you visit, ask atthe Dhamma Vicaya Hall.

DESCRIPTION: Large, busy temple of 50 rai (20 acres). Founded in the18th century, Wat Maha That serves as an importantcenter for Thai Buddhism. Many of the monks attendMahachulalongkorn Buddhist University here. Crowds ofworshippers visit the various viharns, shrines, chedis,and Buddha images on the grounds. Monks in the DhammaVicaya Hall sometimes speak English and can answerquestions; scheduled talks are given here. Meditationtakes place in Section 5; you're welcome to join in on

the group sitting and walking sessions.SIZE: Monks: 300-400 (one of the largest populations in

Thailand during the Rains Retreat)(30-50 monks in Section 5)Novices: 50-70 (about 10 in Section 5)Nuns: 10-12 (about 8 in Section 5)Laypeople: about 500 (30-40 in Section 5)

DAILY ROUTINE: In Section 5: 6:30 a.m. breakfast; 7-11 a.m. morningchanting (about 30 min.) and sitting and walking groupmeditation; 11:30 a.m. lunch; 1-4 p.m. sitting and

walking group meditation; 4 p.m. drinks; 6-8 or 9 p.m.evening chanting (about one hour) and sitting andwalking group meditation.

FOOD: Good quality and variety. A simple breakfast in early

morning, then the main meal in late morning; drinks areserved in the afternoon. Meditators can also arrange forfood, including vegetarian, to be delivered from shops.

ACCOMMODATIONS: Laypeople usually stay in dormitories, separatefor men and women; conditions tend to be crowded. Monks,

novices, and some laymen have individual rooms.Electricity and running water. Bathing is from jars orshowers; Asian-style toilets.

WRITE IN ADVANCE?: Not necessary.ORDINATION: Possible as monk, novice, or maechee. First ask chief of


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Section 5, who will inform the abbot. One then has aninterview with the abbot. Longer ordinations of 1-2years or more are preferred.

OTHER INFORMATION: Laypeople follow 8 precepts and normally wear whiteclothing. Mahachulalongkorn Buddhist University

Bookstore, facing the street on the north side of thewat, has some English books on Buddhism; other Buddhistbookstores are on the same street.

WAT BOVORNIVES VIHARA

MEANING OF NAME: "Temple of excellent abode"ALSO SPELLED: Wat Bovoranives, Wat Bovorn, Wat Bowonniwet, Wat Bowon.ADDRESS: 248 Phra Sumen Rd., Banglampoo, Bangkok 10200DIRECTIONS: On Phra Sumen in Banglampoo district, 2 blocks north of

the Democracy Monument. Many city buses pass through thearea.

TELEPHONE: (02) 280-0869 or 281-2831-3MEDITATION SYSTEM: No formal teachings or meditation instructions are

currently offered. The teacher is very busy with duties.

This temple is mentioned because it's an importantcenter for Thai Buddhism. Usually a few foreign monksare in residence who can answer questions.

TEACHERS: His Holiness Somdet Phra Nyansamvara, the Supreme

Patriarch (sangharaja) of Thailand (Thai; age 78).DESCRIPTION: Thirty-one rai (12.5 acres) in an urban setting with

some trees and a few open spaces. Small canals criss-cross the grounds. Some of the buildings have notableThai or European architecture. The Great Chedi,glittering with gold-colored tiles, towers more than 50meters; relics of the Buddha lie inside within a smallmetal chedi. If you're here on a Sunday afternoon, youcan visit the Dhamma Museum in the tall building near

the street; exhibits include Buddha images, templeparaphernalia, skeletons and other meditation objects,and "cremation books" (given out on cremationoccasions). Resident monks engage primarily in Dhammastudies; Mahamakut Rajavidyalaya Buddhist University ison the east end of the grounds.

SIZE: monks: 100-160novices: 20-25nuns: 0laypeople: (just schoolboys and workmen)

DAILY ROUTINE: Not generally available or recommended for meditators.ORDINATION: Foreigners occasionally ordain here but few stay;

contact the secretary for details.OTHER INFORMATION: A small English library is available at Gana Soong

(International Section). Mahamakut Bookstore, on PhraSumen across from the wat, has many Buddhist books inEnglish; publishers represented include BuddhistPublication Society, Pali Text Society, and MahamakutRajavidyalaya Press; closed Sunday.

The temple has had a long and glorious history. In1836, King Rama III, in a boat procession, invitedPrince Bhikku Mongkut to become abbot of Wat BovornivesVihara. Prince Mongkut was a scholar of Pali Buddhismand the first Asian king to speak English fluently. On


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the death of Prince Mongkut's half brother King RamaIII, he left the Order to become king, being known inthe West as King Rama IV. In 1956, King Mongkut's greatgrandson, H.M. King Bhumibol Adulyadej, the present kingof Thailand, was ordained and resided at Wat Bovornives

for a period. The royal history continues with theordination of Crown Prince Vajiralongkorn and several ofhis children who, after ordination, resided here.

WAT PAK NAM

MEANING OF NAME: "Monastery at the mouth of the river"ADDRESS: Therdthai Rd., Amper Phasicharoen, Bangkok 10160DIRECTIONS: Located west across the Chao Phraya River in Thonburi,

part of metropolitan Bangkok. Easily reached by city

buses #4, 9, or 103. If you don't mind some spray (thewater isn't too clean), you can take a long-tailed boatto the wat from Rajinee (Rachini) and Saphan Phutjetties north of the Memorial Bridge on the east side ofthe Chao Phraya.

TELEPHONE: (02) 467-0811MEDITATION SYSTEM: The technique begins by concentrating on a point

inside the body in the center of the abdomen, 2 finger-widths above the navel. This point is said to be the

place where consciousness has its seat. The words "SammaAraham" can be repeated mentally to aid initialdevelopment of concentration. A luminous nucleus appearsat the center point, then develops into a still andtranslucent sphere about 2 cm in diameter. Within thesphere appears another nucleus which emerges into asphere. The process continues with increasingly refinedspheres or forms appearing in succession. The highlevels of concentration achieved are used in vipassana

to develop penetrating insight. A qualified teacher isimportant in this practice. The late abbot Ven. ChaoKhun Mongkol-Thepmuni (1884-1959) popularized thismeditation system. The wat has a book in English, "SammaSamadhi" by T. Magness, that explains the technique indetail.

TEACHING METHOD: Individual interviews as needed. Talks in Thai by amonk or a tape recording of Ven. Chao Khun Mongkol-Thepmuni are given 2 or 3 times a day at group sittingsin the meditation hall.

TEACHERS: Chao Khun Bhawana Kosol Thera (Thai; age 72); he speaksEnglish and Japanese.Ven. P.K. Bhavananuwat (Thai; age 77); he speaks alittle English.

LANGUAGE: Teachers speak some English and people are usuallyaround who can translate. Easiest for one who can speakThai.

DESCRIPTION: The "bot" and many large, multi-story buildings aretightly packed on the 17-rai (7-acre) grounds. Urban

setting. Large crowds of worshippers come on weekendsand Buddhist holidays. The wat dates back to the early18th century in the Ayuthaya Period.

SIZE: monks: 200-400 (one of the largest populations inThailand during the Rains Retreat)


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novices: 80-90nuns: 200-300laypeople: about 100 (half practice meditation)

DAILY ROUTINE: Meditators can practice individually or attend groupsessions.

FOOD: Good quality and variety; offered in the temple atdaybreak and at 11 a.m. Monks and novices can go onpindabat if they wish. Laypeople eat after monks andnovices.

ACCOMMODATIONS: Monks and novices usually stay in individualrooms, some with attached Thai- or western-stylebathrooms. Nuns have shared rooms. Laypeople may be ableto stay except during the Rains Retreat.

WRITE IN ADVANCE?: Not necessary.ORDINATION: Men spend a minimum of one month as a layman, then 3

months as a novice before full ordination as a monk.Women can request maechee ordination, though nowesterners have done so.

OTHER INFORMATION: Ven. Chao Khun Mongkol-Thepmuni revived this systemof meditation, sometimes called "Dhammakaya." He's very

highly venerated by the Thais. A shrine room in the watcontains his coffin and a life-like wax statue.Laypeople practicing meditation normally follow 8precepts and wear white clothing; visitors staying a

week or two can follow 5 precepts and wear regularclothing.

Back to Top of Page

CENTRAL THAILAND

WAT PHRA DHAMMAKAYA

MEANING OF NAME: "Temple of the respected body of the Dhamma"

ADDRESS: Khlong Sam, Khlong Luang, Pathum Thani 12120DIRECTIONS: Located 40 km north of Bangkok in neighboring PathumThani Province. On Sundays and major Buddhist holidays,the best times to visit, free chartered buses to thetemple depart from near the Victory Monument in Bangkokbetween 7 and 8 a.m.; the buses won't likely haveEnglish signs, so look for passengers dressed in white

clothing. Temple buses depart for the return to theVictory Monument between 3:30 to 5 or 6 p.m.

By public bus, go to Rangsit (buses include air-conditioned #3, 4, 10, 13, 29, and 39; non-air include#29, 34, 39, 59, and 95). From the market area inRangsit (one block south of the main bus stop), take abus #1008 to the temple.

TELEPHONE: (02) 516-9003 to 516-9009MEDITATION SYSTEM: Dhammakaya meditation in the tradition taught at Wat

Pak Nam. The system is said to be an efficient way topurify the mind. One begins by bringing the attention toa point in the center of the body. A crystal ball orBuddha image is visualized as a //nimitta// (mentalimage); a mantra such as "Samma Araham" or "Buddho" canbe used to further reduce mental chatter. As the mindbecomes clearer, the wisdom inherent in the mind will


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manifest itself. It is this wisdom that's called"Dhammakaya."

TEACHING METHOD: Teachers give instruction in Thai during meditationperiods. Some monks can also give instruction inEnglish. A cassette tape sold at the Information Centre

has fairly complete instructions in English; literatureis available too. Meditators write down theirexperiences daily for the abbot, who makes comments forprogress.

TEACHERS: Ven. Dhammajayo Bhikkhu, abbot (Thai; age 47)Ven. Dattajeevo Bhikkhu, vice abbot (Thai; age 50)

LANGUAGE: The vice abbot speaks some English. Some teaching monksspeak good English and one speaks Mandarin Chinese.

DESCRIPTION: The central area has beautifully landscaped parklands oflakes, trees, and grass; the //bot//, Information

Centre, and monks' residences are here. Group meetingstake place in large pavilions or in the open air. Vastareas to the west host major gatherings. Total area is2,500 rai (1,000 acres).

SIZE: monks: 130-200

novices: about 200resident laymen: about 90resident nuns and laywomen: about 160visiting laypeople during week: about 150

visiting laypeople on regular Sundays: about 2000visiting laypeople on first Sun. of month: about 8000visiting laypeople on major Buddhist holidays (MaghaPuja, Vesaka Puja, and Kathina): about 40,000

DAILY ROUTINE: 4:30 a.m. begin day; 5-6:30 a.m. morning chanting andmeditation session 1; 6:30 a.m. give alms to monks orhelp clean temple grounds; 7 a.m. breakfast; 9-11 a.m.meditation session 2; 11 a.m. main meal; 1-4 p.m. Dhammatalk and meditation session 3; 4:30 p.m. drinks; 6:30

p.m. evening chanting; 9 p.m. meditation session 4; 9:30p.m. sleep.

FOOD: Good quality and variety supplied by temple. Meditatorsand laypeople eat twice a day in morning. Monks andnovices go on pindabat within the temple; laypeople canbring food or purchase it in the temple to offer. Drinksare supplied in the afternoon.

ACCOMMODATIONS: Very simple. Meditators stay in palm-thatch housing orsleep in the open in the //dhutanga// tradition with a//klod// (special umbrella with mosquito net). Men and

women live in separate areas.WRITE IN ADVANCE?: Recommended. Best is to make a day trip on a Sunday.

You can talk with people and determine if you'd like toapply to join a retreat group.

ORDINATION: Can be requested. One must speak fluent Thai.OTHER INFORMATION: The Information Centre has a series of short English

videos, shown on request, that introduce the aims andway of life at Wat Phra Dhammakaya. Books (also one inChinese), a meditation tape, videos, and the newsletter

"The Light of Peace" are available in English. Many Thaipublications have been produced. A small library hassome English books.

The very dynamic and outgoing style of Buddhismpracticed here makes the temple unique in Thailand. (The


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emphasis on fund-raising and attracting large numbers offollowers resembles the style of evangelical Christianchurches.) Sundays are "open days" at the temple, thebest time to visit; members make a special effort toattend on the first Sunday of the month. Most major

cities in Thailand have a branch meditation centre;Chiang Mai and Phitsanulok also have retreat centres.

Only group practice is offered here -- you cannotcome and do an individual retreat. Visit (best) or writeahead for information on suitable dates that you canjoin a group. Laypeople follow 8 precepts and wear whiteclothing.

WAT ASOKARAM

MEANING OF NAME: "Monastery of no sorrow"ADDRESS: Sukumvit Road, Samut Prakan 10280DIRECTIONS: Located 32 km south of Bangkok off Hwy. 3. Many city

buses in Bangkok (including air-conditioned #7 and 8,and non-air #25, 142, 145) go to Samut Prakan; from here

you can take either of 2 local buses or a taxi 6 kmfarther to the temple. Some buses between Bangkok'sEastern (Ekamai) Bus Terminal and Chonburi go via SamutPrakan; ask to be let off at Wat Asokaram (between

KM 31 and 32 posts on Hwy. 3), then walk or take asamlor about 1 km south. You can see the spires andmulti-tiered roof of the viharn from the highway.(People often use the name "Pak Nam" for Samut Prakan.)

TELEPHONE: (02) 395-0003MEDITATION SYSTEM: Anapanasati is the main technique taught, though

meditators are free to choose their own techniques.TEACHING METHOD: Discourses are given each evening. (Meditation practice

receives much emphasis in the Dhamma talks.) Teachers

are available for questions.TEACHERS: Ajahn Tong (Phra Khru Suvandhammachote), abbot (Thai;

age 58)Other senior monks assist. Phra Ajahn Bunku Anuvathano(Thai; age 62) speaks good English.

LANGUAGE: A few monks and nuns can speak English; the abbot doesnot.

DESCRIPTION: Rural setting on the coast; 120 rai (50 acres). Manyspecies of birds, some nesting, inhabit the trees onshore and on the tidal flats. Lots of crabs, mud

skippers, snakes, and mosquitos live here too. Fairlyquiet (except for the birds). Main buildings, such asthe //viharn// (main hall), //chedi// (stupa), //bot//(uposatha hall), women's chanting hall, and kitchen are

on the shore; most //kutis// (huts) sit atop pilings outover the tidal flats. The magnificent viharn contains alarge Buddha image, paintings, and carved wooden doors;large group meetings and monks' chanting take place inthe main (upper) hall, smaller meetings are held on the

middle level, and the monks' eating area is on the lowerlevel.

SIZE: monks: 90-140novices: 10-15nuns: about 130


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laymen: about 15laywomen: about 60

DAILY ROUTINE: About 7:15 a.m. pindabat; 8 a.m. the meal; 9:15 a.m.morning chanting; 4 p.m. afternoon chanting; 8-10 p.m.evening chanting, discourse, and meditation. On //wan

phra// and day before and after, meditation is also held3-5 p.m.

FOOD: Good quality and variety. Monks and novices have onemeal in morning; nuns and laypeople eat once or twice inthe morning. Monks and novices can go on pindabat insideor outside the temple; the kitchen and supporters supplymost food.

ACCOMMODATIONS: Monks, novices, and laymen stay in kutis on the westside; nuns and laywomen have kutis on the east side.Most kutis have screens and a bathroom with running

water (some western-, some Thai-style); all haveelectricity.

WRITE IN ADVANCE?: Not necessary. It's good to have a letter ofrecommendation, however.

ORDINATION: Men can request ordination, learn chanting and rules,

then ordain as a monk. Women can similarly requestordination as a maechee.

OTHER INFORMATION: A temple built in ancient India by Emporer Asokainspired the name of Wat Asokaram. Ajahn Lee Dhammadharo

(1906-1961), a disciple of Ajahn Mun, founded the templein 1955. At the request of lay followers, the uncrematedremains of Ajahn Lee Dhammadharo have been kept in acoffin in the glassed-in shrine area upstairs in theviharn. A ceremony dedicated to the former abbotattracts many people to the wat on 24-26 April; teacherspresent discourses on mind training in the Ajahn Muntradition.

Some of Ajahn Lee Dhammadharo's talks have been

published in English and are available here by freedistribution. A small library has some English books.

Two new books in English present wisdom from greatteachers of the forest tradition: //The Autobiography ofPhra Ajahn Lee// contains incidents from his life thatprovide both good reading and good lessons; 1992, 190pages. //Awareness Itself: The Teachings of Ajaan FuangJotiko// contains short, to-the-point advice to guidestudents past the pitfalls of meditation practice;(Ajaan Fuang helped establish Wat Asokaram and was

expected to become abbot after Ajaan Lee's death.Instead, he left and spend the last 15 years of his lifeat Wat Dhammasathit, a small, out-of-the-way place inthe hills near Rayong); 1993, 77 pages. Phra Geoffrey

Thanissaro translated and edited both books; they'reavailable for free distribution.

Eight precepts and white clothing are recommendedfor long-term meditators.

WIWEK ASOMVIPASSANA MEDITATION CENTRE

MEANING OF NAME: "Quiet dwelling place"ALSO SPELLED: Vivekasrom Vipassana Meditation Center


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ADDRESS: Tambon Ban Suan, Ampher Muang, Chonburi 20000DIRECTIONS: Located just outside Chonburi on the road to Ban Bung.

Buses leave frequently from Bangkok's Eastern (Ekamai)Bus Terminal for the one-hour trip. Get off at Ban Bungintersection in Chonburi, then walk or take a samlor to

the meditation centre.TELEPHONE: (038) 283-766MEDITATION SYSTEM: Vipassana based on the Four Foundations of

Mindfulness as described in the Buddha's satipatthanasuttas. The techniques of Mahasi Sayadaw are used. Themeditator establishes concentration on the rise and fallof the abdomen; mental noting helps focus attention onbodily sensations and mind objects as they come intoconsciousness. Sitting periods alternate with walking.

TEACHING METHOD: Daily interviews with the teacher

TEACHERS: Phra Ajahn Asabha (Dhamma Chariya) (Burmese; age 79)Phra Ajahn Charlee Jaruvanno (Thai; age 54)Phra Ajahn Pramuan (Thai; age 60)

LANGUAGE: Phra Ajahn Asabha speaks only Thai and Burmese, but atranslator can be arranged. The other teaching monks

speak some English.DESCRIPTION: Shaded, fairly quiet location on the edge of Chonburi.

Simple, modern architecture. Kutis are fairly closetogether. Separate living and practice areas for men and

women.SIZE: monks: 30-60

novices: 3-7nuns: 20-30laypeople: 20-30

DAILY ROUTINE: Meditators practice in meditation halls or in roomsaccording to their own schedule. Continuity of practiceis stressed. Everyone is encouraged to meditate 20 hoursa day. One should avoid socializing, reading, and

leaving the centre during one's stay.FOOD: Very good quality and variety. Monks and novices go on

pindabat, then eat mindfully in their kutis. Laypeoplecan eat in the kitchen or take food to their rooms. Asimple breakfast is served early morning, then the mainmeal in late morning. Laypeople can arrange for food,including vegetarian, to be ordered from shops anddelivered to the centre.

ACCOMMODATIONS: Individual rooms or kutis with screens, electricity, andThai-style bathrooms with running water.

WRITE IN ADVANCE?: Recommended. All rooms may be occupied during theRains Retreat and some other periods.

ORDINATION: Not availableOTHER INFORMATION: One should come with the intention of staying at

least 2 weeks. Meditators follow the 8 precepts but may,if needed for health reasons, take food after mid-day.Phra Ajahn Asabha came to Thailand in 1953, after theThai government extended an invitation to the Burmesegovernment to send vipassana teachers.

SORN-THAWEE MEDITATION CENTRE

MEANING OF NAME: "Sorn" is the person who donated the land; "Thawee"is the founder and head teacher at the centre.


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ALSO SPELLED: Samnak Vipassana Sorn-ThaweeADDRESS: Bangkla, Chachoengsao 24110DIRECTIONS: From Bangkok, take a bus to Chachoengsao from either

Northern (Moh Chit) or Eastern (Ekamai) bus terminals.Then take a bus toward Bangkla; get off after about 25

min. (just past KM post 17) where the bus turns left atBangkla Crossing; walk across the highway and follow theintersecting road south 300 meters, then turn rightanother 300 meters at the sign.

MEDITATION SYSTEM: Vipassana, practice of the Four Foundations ofMindfulness. Techniques using the tool of mental notingare similar to those taught by Mahasi Sayadaw. Formalsitting and walking meditation is done 8-12 hours a day.Mindfulness is applied to all of one's daily activities.One must practice systematically through waking hours in

order to develop the concentration needed for effectiveinsight meditation.

TEACHING METHOD: Daily individual interviews are considered essential.Meditators report previous day's experiences, thenreceive instruction and guidance.

TEACHERS: Phra Ajahn Thawee, abbot (Thai; age 76) and a Westernnun (Austrian) teach foreigners.

LANGUAGE: English and German are always available.DESCRIPTION: Attractively landscaped grounds of 24 rai (10 acres)

with ponds, trees, and colorful shrubs. Rice fieldssurround the centre.

SIZE: monks: 15-22novices: usually 0nuns: 20-30laypeople: 40-50A new Dhamma Hall has 70 rooms for meditators.

DAILY ROUTINE: 4 a.m. wakeup; 6:30 a.m. breakfast; 7:30 a.m. individualinterviews begin; 11 a.m. lunch. Day is spent in or near

one's kuti doing intensive individual practice.Meditators should not sleep more than 6 hours. No grouppractice is offered.

FOOD: Good quality and variety; vegetarian is available onrequest. Two meals are served in the morning. Meditatorseat mindfully in their kutis. The community eats as agroup on special occasions.

ACCOMMODATIONS: Individual kutis with screens, fans, electricity, andattached bathrooms with running water. Older kutis haveThai-style bathrooms; newer kutis have western-style

facilities.WRITE IN ADVANCE?: Yes, necessary to arrange accommodations.ORDINATION: Not availableOTHER INFORMATION: Only individual (solitary) practice is offered at

present; this isn't for everyone as some people feel theneed for the support of group practice. A Dhamma hallunder construction is expected to open in 1993; checkwith the centre then to find out if group practice willbe offered.

The usual retreat duration is 50 days; 20 days isthe minimum recommended stay. Visits of less than 2weeks don't allow enough time to develop insight andwon't be allowed.

Meditators observe 8 precepts, keep noble silence


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(especially not to talk about one's meditationexperiences with others), wear loose-fitting, modestclothing, and abstain from reading, writing, orlistening to radios. A blanket or light sleeping bag isneeded in the cool season. A 50 baht (US $2) daily fee

covers running expenses.

BOONKANJANARAM MEDITATION CENTER

MEANING OF NAME: "Boon" Charoenchai and his wife "Kanjana" donated theland in 1963 for an //aram// (wat).

ADDRESS: Pattaya, Chonburi 20260DIRECTIONS: Located in Jomtien Beach, 5 km south of Pattaya. From

Bangkok, take a bus from the Eastern (Ekamai) BusTerminal to Sattahip and get off at Wat Boonkanjanaram,

just past KM post 150, then walk down Wat Boon Roadalongside the wat; entrance to the meditation center isa short way beyond the wat grounds. If you take a bus toPattaya, hire a songtaew to the center.

TELEPHONE: (038) 231-865

MEDITATION SYSTEM: Vipassana, based on the Four Foundations ofMindfulness using techniques taught by Ajahn Naeb.Unlike other vipassana systems that begin withmindfulness of breathing, the method taught here

proceeds directly to mindfulness of the Four Foundations(//satipatthana//): body (//kaya//), feeling(//vedana//), mind (//citta//), or mind object(//dhamma//). The body (//kaya//) makes the best objectto start with for nearly all people because of itsgross, easily observed qualities. The meditator appliessteady mindfulness to his body in the 4 basic positionsof sitting, standing, walking, and lying and in theminor positions. The purpose of the meditation is to

destroy wrong views about self, eliminate liking anddisliking, realize the Four Noble Truths, and endsuffering. When pain is noticed, the position is changedand the pain is followed into the next position. Aspractice becomes more proficient, the ThreeCharacteristics of impermanence (//anicca//), suffering(//dukkha//), and not self (//anatta//) will become moreevident. //Rupa// and //nama// (material and mentalfactors) are seen as impermanent because they cannotstay the same. Rupa and nama are seen as suffering

because the position is suffering. Rupa and nama areseen as not self, because whatever is impermanent andsuffering is without self. As practice deepens it isseen with insight that rupa and nama are not self, not

"me." This wisdom can have a very strong effect. Whenthe Three Characteristics are seen in rupa and nama,wisdom is going to feel disenchantment with rupa andnama. This is the path to realize nibbana according tothe meditation system.

Before one begins practice, one must understandsome theory. This requires more study than mostmeditation techniques. The meditation system taught herealso has a reputation for being more difficult thanbreathing-based systems.


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TEACHING METHOD: Interviews with teacher. A single beginning studentwould be taught alone; if more than one beginner is atthe center, they would be grouped together. Beginnersusually have daily interviews at first, then less oftenas determined by the teacher. Although instructions are

in book form, it is considered valuable to have a "goodfriend" or teacher.

TEACHERS: Mr. Chua Jantrupon (Thai; age 86) assisted by MissVitoon Voravises (translator) and Frank Tullius (a long-time American practitioner at the center).

LANGUAGE: English translation is available (the teacher does notspeak much English). Frank Tullius also can provideinstruction and advice. The book //Vipassana Bhavana//,published by the center, has detailed information ontheory, practice, and result of the meditation system

used here; the book is sold at the center (by mail ordertoo) and at some bookstores in Bangkok and Chiang Mai; aFrench edition is available at the center.

DESCRIPTION: The meditation center covers 22 rai (8.5 acres) in anold coconut grove with grass, bamboo, and a variety of

trees. Facilities include 51 kutis, a small temple, adining area for monks, and a kitchen. The centeroperates independently from nearby Wat Boonkanjanaramfor the most part.

SIZE: monks: 5-15novices: occasionally a fewnuns: 5-15laypeople: 4-8

DAILY ROUTINE: None, except for meals and interviews. Practice scheduleis left up to meditator.

FOOD: Good quality and variety; vegetarian is available onrequest. Food is brought to kutis at 7 a.m., 11 a.m.,and 5 p.m. (people on 8 or more precepts just take the

morning meals); an afternoon drink is offered too. Monksand novices go on pindabat. Normally everyone eatsmindfully at their kuti; monks and novices sometimes eatas a group when food is specially offered.

ACCOMMODATIONS: Individual kutis with screens, fans, electricity,porches, and Thai-style bathrooms (some have western-style toilets) with running water. Moderately wellspaced.

WRITE IN ADVANCE?: Yes, needed in order to arrange accommodations.ORDINATION: Not available

OTHER INFORMATION: Ajaan Naeb (1897-1983), a Thai laywoman, had a deepexperience of no self at the age of 34. She then soughtout someone who could teach her //vipassana-kammathana.// She practiced under the Burmese monk

Pathunta U Vilasa and realized nibbana. She then turnedher attention to study of abhidhamma and became anexpert on Buddhist philosophy. For 40 years she taughtvipassana at many centers, including Boonkanjanaram.

No group practice is offered. Meditators must be

highly self-reliant and motivated to practicesuccessfully. They are advised to keep noble silencewith each other and abstain from reading (other thanabout practice) and listening to the radio. Two weeks isthe recommended minimum stay. Six other centers in


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Thailand teach the same meditation system, thoughusually only in Thai. A 50 baht (US $2) daily chargeis made for running expenses.

WAT SAI NGAM

MEANING OF NAME: "Temple of beautiful banyan trees"ALSO SPELLED: Wat Trai NgarmADDRESS: Tambon Donmasang, Amper Muang, Supanburi 72000DIRECTIONS: From Bangkok, take a bus from the Northern (Moh Chit)

Bus Terminal to Supanburi, 100 km to the northwest, thentake a local bus northeast 15 km on the road to AngThong. The wat is 0.5 km in.

TELEPHONE: (035) 522-005MEDITATION SYSTEM: Ajahn Dhammadharo developed a vipassana technique

using hand movements that gave good results in hispractice. After 9 years of using this method, he feltconfident in teaching it to others. Sitting meditationtypically begins with some metta practice (benefitsinclude helping to clear the mind of hindrances)

followed by anapansati (to calm the mind). One thenbegins the prescribed hand and finger movements, usingeither arm, while directing attention to the palm orfingers. Sensations arising in the hand, then extending

along the arm to the chest, back, and head are used indevelopment of clear comprehension leading topenetrating insight. Touch-point sensations are usedtoo. The meditation system instructions have beentranslated into English in the book //The Manual ofInsight Meditation; Practising Clear Comprehension inAccordance with the Maha Satipatthana Sutta// byPannavuddho Bhikkhu; this book should be available atthe wat.

TEACHING METHOD: Lectures (occasionally by Ajahn Dhammadharo) and byasking questions. Books and tapes in Thai can bepurchased, as can the English book by Pannavuddho.

TEACHERS: Ajahn Dhammadharo, abbot (Thai; age 78) assisted bysenior monks.

LANGUAGE: One should speak good Thai in order to take advantage ofthe teachings here. Some monks and nuns can speak alittle English.

DESCRIPTION: A large temple of 70 rai (28 acres) surrounded by ricefields. Trees shade the central area. On arrival at the

main entrance, you'll find the office in the raisedbuilding on the left just past the abbot's house; thelarge sala ahead, also on stilts, is used for eating andmeditation; turn left at the junction and follow the

path for the //bot//, exceptionally beautiful even byhigh Thai standards. The Buddha image inside sits in ateaching pose under a large artificial tree.

SIZE: monks: 150-200novices: 15-20

nuns: 80-100laymen: about 10laywomen: 20-30

DAILY ROUTINE: 4 a.m. chanting in "bot;" 5 a.m. monks and novices leavefor pindabat by bus; 8 a.m. first meal; 11 a.m. second


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meal; 2-4 p.m. sitting and standing meditation; 4-5 p.m.walking meditation; 5 p.m. drink; 6:30 p.m. sitting andstanding meditation; 8 p.m. lecture; 9-10 p.m. walkingmeditation.

FOOD: Good quality and variety. Monks and novices take a

temple bus to Supanburi, Ang Thong, or other nearby townfor pindabat; laypeople are welcome to come along andhelp collect food. Two meals in morning; nuns andlaypeople eat after monks and novices.

ACCOMMODATIONS: Monks and novices stay in individual kutis of stone orwood; fairly close together. All have electricity andrunning water; newer kutis have Thai-style bathrooms.Laymen have shared rooms or dormitories; nuns andlaywomen usually share rooms.

WRITE IN ADVANCE?: Not necessary

ORDINATION: Can be requested for novice, monk, or maechee.OTHER INFORMATION: Ajahn Dhammadharo began teaching about 1954. His

first center was Wat Chai Na (Wat Tow Kote) in NakhonSri Thammarat Province in the south. In the 1970s hemoved to his home province and founded Wat Sai Ngam.

Discipline is left mostly to the individual.Laypeople observe 8 precepts and wear white; they alsowear a white sash over their shoulder. The sash (//pahsabay chieng//) can be purchased in the temple shop.

Unless entering or leaving the temple grounds, residentswalk barefoot everywhere.

SUNNATARAM FOREST MONASTERY

MEANING OF NAME: "Pure mind forest monastery"ALSO SPELLED: Samnak Pah SunyataramADDRESS: Ban Kroeng Kra Wia, Tambon Prang Phea, Ampher Sangkhla

Buri, Kanchanaburi 71180

DIRECTIONS: Located 302 km northwest of Bangkok. Take a train (fromBangkok Noi Station) or bus (from Southern or SouthernAC bus terminals) west 128 km to Kanchanaburi, then hopon a bus or minibus bound for Sangkhla Buri; ask to belet off at the monastery, which is 174 km fromKanchanaburi and 42 km before Sangkhla Buri, between KMposts 32 and 33 on Hwy. 323. The monastery is just eastof the highway.

MEDITATION SYSTEM: Anapanasati and mettaTEACHING METHOD: Dhamma talks by Phra Ajahn Yantra and other senior

monks. Tapes of Phra Ajahn Yantra are often playedduring the evening meditation period. He and othersenior monks will answer questions.

TEACHERS: Phra Ajahn Yantra Amaro (Thai; age 40) and senior monks.

The teacher travels extensively and may be gone most ofthe time. He is highly respected for his metta and skillat teaching meditation. People also look up to him as agood example of how one can be happy despite life'sdifficulties.

LANGUAGE: Phra Ajahn Yantra and a few other monks can speak someEnglish.

DESCRIPTION: The monastery covers 280 rai (112 acres) in a beautifulforested valley enclosed by steep mountains. This karstarea has many sinkholes, caves, and strange-shaped


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rocks. Phra Ajahn Yantra discovered the site while ontudong, then founded the monastery in 1984. A smallriver flows through the valley, separating the women'sand sangha areas. On entering the monastery, you'll passthe women's area on the right, then cross a bridge to

the sangha area; monks greet visitors at a smallsala just past road's end. Except on //wan phra//, therest of the sangha area is normally closed tononresidents. Phra Ajahn Yantra's kuti is perched highatop a rock pinnacle; ask if you can visit. Caves nearthe monastery can be used for meditation.

SIZE: monks: 10-100novices: 5-20nuns: about 30laywomen: 30-50

laymen: 5-10DAILY ROUTINE: 3:30 a.m. wakeup; 4-6 a.m. chanting and meditation;

about 6 a.m. monks and novices go on a long, 6-kmpindabat; 8:30 a.m. monks and novices go on a secondpindabat within the monastery; 9 a.m. chanting

(reflection on food) and meditation for about 30 min.,followed by the meal; 3 p.m. work period; about 4 p.m.drink; 6-8 p.m. chanting (about one hour) and meditation(a recording of a Dhamma talk by Phra Ajahn Yantra is

often given during the first half of the meditationperiod); 8 p.m. sometimes a senior monk gives a talk.

FOOD: Vegetarian of good quality and variety. Monks andnovices go on pindabat for rice; laypeople at themonastery reoffer the rice and offer food prepared inthe kitchen. A large garden beyond the women's kutisprovides much of the community's requirements. Unusualfor Thailand, the monastery and its branches take onlyvegetarian food as part of a metta practice.

ACCOMMODATIONS: Individual kutis of various sizes and materials in boththe sangha and womens areas; some have screens. Whenmany visitors are expected, as during the Rains Retreatand when Phra Ajahn Yantra stays, simple bamboo kutisare built. Laypeople can stay in kutis, if available.Laymen who follow 8 precepts can stay in the sanghaarea. Only larger buildings have electricity and runningwater. Thai-style bathrooms (men can also use a bathingstream in the sangha area); Asian-style toilets.

WRITE IN ADVANCE?: Not necessary. Expect crowded conditions during the

Rains Retreat and when Phra Ajahn Yantra is inresidence; it's a good idea to visit a month or moreahead of these times to arrange accommodation. Groupsshould write in advance any time.

ORDINATION: Men practice as 8-precept laymen to learn Vinaya andchanting; when the community feels the person is ready,he can ordain as a monk (no need to be a novice first if20 or more years old). No ordination ceremonies takeplace here; foreigners usually ordain at Wat Bovorn in

Bangkok. Women can apply to stay as a maechee but mustordain elsewhere.

OTHER INFORMATION: Malaria exists here, so it's important to use nettingand insect repellent. A small library has some Englishbooks. Laypeople who follow 8 precepts wear white


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clothing. The monastery welcomes all traditions ofBuddhist monks and laypeople. Visiting monks who followstrict Vinaya can sit with resident monks for eating anddaily chantings.

Residents follow a strict forest tradition

practice. Nearly all monks go on tudong after the RainsRetreat ends; some monks make a resolution to travelonly by foot for a certain time. Populations at thismonastery and its branches fluctuate greatly because ofthe tudong practice.

Branch monasteries offer excellent conditions formeditation practice too; they can usually accommodatesmall numbers of visitors. Some English may be spoken atTham Wua and Wat Sab-Chan.

KOW KAEW SUNNATARAM on an island in nearby Khao

Laem Reservoir offers much solitude; first askpermission to stay from the main monastery.

In northwestern Thailand, THAM WUA SUNNATA hascaves and a spectacular setting beneath sheer limestonecliffs; it's located about 45 km north of Mae Hong Son,

then 1.5 km in by dirt road or trail (Ban Mae Su Ya,Tambon Huai Pha, Amphoe Muang, Mae Hong Son 58000).

In eastern Thailand, WAT SAB-CHAN (SUNNATARAM) liesin a valley surrounded by fruit orchards and forested

hills 27 km west of Chanthaburi, then 2 km in by road(Tambon Na Yai Arm, Amphoe Tha Mai, Chanthaburi 22160).

In central Thailand, DHAMMALEELA MEDITATION CENTERis surrounded by a golf course 40 km northeast ofBangkok (Klong 14 Rangsit, Tambon Bang Pla Kot, AmphoeOngkharak, Nakhon Nayok 26120).

[NEW LISTINGS IN 1994]

DHAMMA KAMALA: Meditation courses orgnized by students of S.N. Goenkatake place occasionally; contact Mrs. Sutthi Chayodom, 65/9 Soi 1Chaengwattana Road, Bangkhen, Bangkok 10210; tel. (02) 521-0392 or 552-1731. These intensive vipassana courses follow the tradition of the lateSayaghi U Ba Khin of Burma.

WAT LUANG PHOR SODH DHAMMAKAYARAM: This temple in Rajburi Provinceoffers teaching in the Vijja Dhammakaya meditation technique, as taughtby the late abbot of Wat Pak Nam (affectionately known as Luang Phor

Sodh) in Bangkok. Distinctive white temple buildings stand in alandscaped park area. The abbot, Phra Ajahn Maha Sermchai Jayamanggalo(Thai; age 65), gives instruction in Thai and English during themeditation periods; some other monks can also give instruction in

English; tapes and literature are available, too. Resident monks number30-35 (35-60 during the Rains) with 25-30 novices, 10-12 nuns, and 10-15laypeople. Large numbers of laypeople visit on the first Saturday ofeach month and on major holidays; large retreats take place in April(for youths), May, and December. Writing in advance is recommended to

make sure that the abbot is in residence, as he is the main English-speaking teacher. The temple is 94 km southwest of Bangkok; fromBangkok's Southern Bus Terminal, you can take an ordinary bus 78 and askto be let off at the gate; or take an air-conditioned bus to DamnoenSaduak Bus Terminal, where you can catch a yellow songtaew to the


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temple. Address: Damnoen Saduak District, Rajburi Province 70130;telephone/fax (032) 254650. (Information provided by temple secretary;the author has not visited here.

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NORTHEASTERN THAILAND

WAT WAH POO KAEW

MEANING OF NAME: "Crystal Mountain monastery"ADDRESS: Tambon Magluwamai, Amper Sungnoen, Nakhon Ratchasima

30140

DIRECTIONS: Located 230 km northeast of Bangkok and 50 km beforeNakhon Ratchasima (Korat). Take a bus on the FriendshipHwy. (Hwy. 2) from either city and ask to be let off atWat Magluwamai (between KM posts 215 and 216); take asongtaew from the junction here south about 15 km to WatWah Poo Kaew. From Bangkok, it may be easier to get offat the junction for Sikhiu on the Friendship Hwy. andtake a songtaew. Buses in Bangkok leave from the

Northern (Moh Chit) Bus Terminal. Some trains stop atSikhiu.

MEDITATION SYSTEM: Anapanasati combined with mental repetition of mantra"Buddho." All-around awareness of mind and body isemphasized. Meditators are free to use their owntechniques.

TEACHING METHOD: Ajahn Sutji Anutaro (Thai; age 47) is now the abbot.Retreats for students (mostly high school) take place 2-3 times a month, lasting 4-5 days; frequently seniormonks from surrounding provinces will teach. Theseretreats increase the noise level, but you can continue

your individual practice during them.TEACHERS: Luang Paw Pudt (Phra Phawanaphisal Thera) (Thai; age 70)

Ajahn Sutji Anutaro, abbot (Thai; age 47)LANGUAGE: Lectures and instruction are given in Thai. Visitorsmust speak at least basic conversational Thai. Theteachers and most monks do not speak English.

DESCRIPTION: Spread out across a lightly wooded hillside with openareas. Small farming villages occupy the valley below.The wat has 15 rai (6 acres) plus 1,000 rai (400 acres)

of government deforested land entrusted to the care ofthe wat; this land is being replanted in trees. A woodensala used by the abbot to meet visitors and as themonks' eating area is just inside the entrance. Windingpaths lead up the hillside to a large sala wherechanting and group meditation take place. Luang Paw Pudtstays in the house farther up the hillside when he

visits here. A waterfall is about 2 km from the wat.SIZE: monks: 15-35

novices: 3-15nuns: 0 (no living quarters for nuns)laypeople: a few

DAILY ROUTINE: 4-5:30 a.m. chanting (30 min.) and group meditation; 6a.m. pindabat for monks and novices; 7:30 a.m. the meal;3-4 p.m. work period; 4 p.m. drinks; 6-8 p.m. chanting(1 hour) and group meditation. Most of the day is free


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for individual practice. People try to practice allnight on "wan phra."

FOOD: Very good quality and variety; supplied by pindabat,kitchen, and visiting supporters. One meal is served inthe morning; laypeople may keep food for later in the

day if they need to. People in this region of Isaan eatmostly white rice, bringing out sticky rice on specialoccasions.

ACCOMMODATIONS: The monastery has about 34 kutis, well separated, and 10large dormitories; nearly all have screens, Thai orWestern bathrooms, running water, and electricity. Alarge, open sala on the hill now serves as themeditation and eating area.

WRITE IN ADVANCE?: Not necessary; there's usually room.ORDINATION: Not available

OTHER INFORMATION: Local villagers asked a tudong monk staying at thissite to establish a monastery. Luang Paw Pudt, the abbotof Wat Pah Sarawan in Nakhon Ratchasima, offered tohelp. Construction began in 1980 on land donated by avillager. The Forestry Department donated additional

land in 1987 and the monastery became official thefollowing year.

Very suitable for experienced meditators who wishto practice in a quiet monastery environment. Laypeople

normally observe 8 precepts. Information about Wat WahPoo Kaew can be obtained from the main monastery ifyou're in Nakhon Ratchasima. Wat Pah Sarawan, oncesurrounded by jungle, is now enveloped by the city; it'slocated south of the railway station; easiest way thereis by samlor.

WAT PAH NANACHAT

MEANING OF NAME: "International forest monastery"ADDRESS: Ban Bung Wai, Amper Warin, Ubon Ratchathani 34310DIRECTIONS: Located outside the city of Ubon Ratchathani, about 600

km northeast of Bangkok. From Ubon, go southwest 12 kmto Ban Bung Wai on the highway to Si Saket, then followsigns west one km through rice fields to the forest andwat. You can take a Si Saket bus from Ubon and ask to belet off at Wat Pah Nanachat or you can take a city bus 2km south across the Mun River to Warin and get asongtaew from the market area. Trains arrive in Warin;

walk 20 minutes east into town to catch a songtaew.Easiest of all is just to take a tuk-tuk or taxi atthe train or bus stations or airport.

Several fast trains provide daily service from

Bangkok, including an overnight express which offerscomfortable 2nd class sleepers. Many air-conditionedbuses with reclining seats depart Bangkok's Northern(Moh Chit) Bus Terminal for the day or overnightjourney.

THAI offers a daily flight from Bangkok to theairport in the northern part of Ubon Ratchathani.

MEDITATION SYSTEM: No single technique predominates. One is creative,using a variety of appropriate meditations andreflections from the Theravadan tradition. Mindfulness


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with breathing forms the basis for most formalmeditation. Teachers hold that samatha and vipassanacannot be separated. Sila, conduct of body and speech,along with monastic discipline forms a fundamental partof the training. One tries to maintain mindfulness in

all postures. The monastery environment provides notonly an ideal environment for meditation practice, butthe opportunity to learn from and reflect on the customsand traditions honored here.

TEACHING METHOD: No formal instruction is offered. The teachers willanswer questions. A library has a good selection ofEnglish and other foreign-language books on meditationpractice. Some books about practice in the Ajahn Chahforest tradition are available by free distribution.Dhamma talks on audio tapes by Ajahn Sumedho and other

teachers can be borrowed or copied.TEACHERS: Ajahn Pasanno, abbot (Canadian; age 41)

Ajahn Jayasaro, vice abbot (English; age 33)Senior monks teach men too. Women only meet with theabbot or vice abbot. Teachers usually talk with

laypeople in the morning; the rest of the day isreserved for instructing monks and novices.

LANGUAGE: English is the medium of instruction. Most monks canspeak some Thai and perhaps other Asian or European

a guide to buddhist monastaries and meditation centres in thailand

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