The Cultures and Religions of Thailand

Marriage Ceremony

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Although wedding ceremonies have always been regarded as secular affairs in Buddhist countries, the parties concerned have nevertheless obtained the blessing from monks at the local temple after the civil registration formalities have been completed.

In view of the traditional importance that the marriage ceremony has in the West, moreover, local, and especially isolated Buddhists without access to a temple or a monk might well adopt the following service that could be performed by relatives and friends of the bride and groom:

(i) Before a shrine specially erected, complete with a Buddha image, candles and flowers, the bridal couple and assembly should recite the Vandana, Tisarana and Pancasila in English or Pali to be found in the Pali Chanting, with English translations.

(ii) The couple should light the candles and incense sticks and offers the flowers placing them on and around the table on which stands the image.

(iii) The bride and groom should then, in turn, recite the traditional undertakings expected of them as found in the Sigilovdda Sutta (Digha Nikilya 3 1):

The bridegroom:

"Towards my wife I undertake to love and respect her, be kind and considerate, be faithful, delegate domestic management, provide gifts to please her."

The bride:

"Towards my husband I undertake to perform my household duties efficiently, be hospitable to my in-laws and friends of my husband, be faithful, protect and invest our earnings, discharge my responsibilities lovingly and conscientiously."

(iv) Finally, the assembly or perhaps the parents only, should recite the Mangala Sutta and Jayamangala Gatha as a blessing.

Buddhist Funeral Rites

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Funeral rites are the most elaborate of all the life-cycle ceremonies and the ones entered into most fully by the monks. It is a basic teaching of Buddhism that existence is suffering, whether birth, daily living, old age or dying. This teaching is never in a stronger position than when death enters a home. Indeed Buddhism may have won its way the more easily in Thailand because it had more to say about death and the hereafter than had animism.

The people rely upon monks to chant the sutras that will benefit the deceased, and to conduct all funeral rites and memorial services. To conduct the rites for the dead may be considered the one indispensable service rendered the community by the monks. For this reason the crematory in each large temple has no rival in secular society.

The idea that death is suffering, relieved only by the knowledge that it is universal, gives an underlying mood of resignation to funerals: Among a choice few, there is the hope of Nibbana with the extinction of personal striving; among the vast majority there is the expectation of rebirth either in this world, in the heaven of Indra or some other, or in another plane of existence, possibly as a spirit. Over the basic mood of gloom there has grown up a feeling that meritorious acts can aid the condition of the departed. Not all the teaching of Anatta (not self) can quite eradicate anxiety lest the deceased exist as pretas or as beings suffering torment. For this reason relatives do what they can to ameliorate their condition.

According to tradition, when a person is dying an effort should be made to fix his mind upon the Buddhist scriptures or to get him to repeat one of the names of Buddha, such as Phra Arahant. The name may be whispered in his ear if the person is far gone. Sometimes four syllables which are considered the heart of the Abhidharma, ci, ce, ru, and ni, representing "heart, mental concepts, form and Nibbana" are written on a piece of paper and put in the mouth of the dying man. It is hoped that if the last thoughts of the patient are directed to Buddha and the precepts, that the fruit of this meritorious act will bring good to the deceased in his new existence. In a village, at the moment of death, the relatives may set up a wailing both to express sorrow and to notify the neighbors who will then come to be of help.

After death a bathing ceremony takes place in which relatives and friends pour water over one hand of the deceased. The body is then placed in a coffin and surrounded with wreaths, candles and sticks of incense. If possible a photograph of the deceased is placed alongside, and colored lights are suspended about the coffin: Sometimes the cremation is deferred for a week to allow distant relatives to attend or to show special honor to the dead. In this case a chapter of monks comes to the house one or more times each day to chant from the Abhidharma, sometimes holding the bhusa yong, a broad ribbon, attached to the coffin. Food is offered to the officiating monks as part of the merit-making for the deceased.

The food offered in the name of the dead is known as Matakabhatta from mataka ("one who is dead"). The formula of presentation is:

Reverend Sirs, we humbly beg to present this mataka food and these various gifts to the Sangha. May the Sangha receive this food and these gifts of ours in order that benefits and happiness may come to us to the end of time.

At an ordinary funeral in northern Thailand the cremation takes place within three days. The neighbors gather nightly to feast, visit, attend the services and play games with cards and huge dominos. The final night is the one following the cremation. On the day of the funeral or orchestra is employed and every effort is made to banish sorrow, loneliness and the fear of spirits by means of music and fellowship. Before the funeral procession begins the monks chant a service at the home and then precede the coffin down the steps of the house, - stairs which are sometimes carpeted with banana leaves. It is felt that the body should not leave the house by the usual route, but instead of removing the coffin through a hole in the wall or floor, which is sometimes done, the front stairs are covered with green leaves to make that route unusual.

A man carrying a white banner on a long pole often leads the procession to the crematorium grounds. He is followed by some elderly men carrying flowers in silver bowls and then by a group of eight to ten monks walking ahead of the coffin and holding a broad ribbon (bhusa yong) which extend to the deceased. Often one of the monks repeats portions of the Abhidharma en route. The coffin may be carried by pall bearers or conveyed in a funeral car drawn by a large number of friends and relatives who feel that they are performing their last service for the deceased and engaged in a meritorious act while doing so. If the procession is accompanied by music the players may ride in ox carts or in a motor truck at the rear. During the service at the cemetery the monks sit facing the coffin on which rest the Pangsukula robes. After the chanting the coffin is placed on a pyre made of brick; the people then come up with lighted torches of candles, incense and fragrant wood and toss them beneath the coffin so that the actual cremation takes place at once. Later the ashes may be collected and kept in an urn.

Frequently the bodies of prominent or wealthy persons are kept for a year or more in a special building at a temple. Cremations are deferred this long to show love and respect for the deceased and to perform religious rites which will benefit the departed. In such cases a series of memorial services are held on the seventh, fiftieth, and hundredth days after the death. In one instance a wealthy merchant did not cremate the body of his daughter until he had spent all her inheritance in merit Рmaking services for her. Another merchant spent the ten thousand baht insurance money received on the death of his small son entirely for religious ceremonies.

As along as the body is present the spirit can benefit by the gifts presented the sermons preached and the chants uttered before it. This thought lies back of the use of the bhusa yhong ribbon which extends from the body within the coffin to the chanting monks before it. The dead may thus have contact with the holy sutras. When the body is cremated the spirit is more definitely cut off from the world, it is best therefore not to force that spirit to enter the preta world finally and irrevocably until it has had the benefit of a number of religious services designed to improve its status.

At cremations it is quite common for wealthy people to have printed for distribution books and pamphlets setting forth Buddhist teachings in the form of essays, translation of the sutras, historical sketches and explanations of ceremonies. Such books, numbering in the thousands, are not only a tribute to the dead and a means of making merit but they have practical value as well.

Thai funeral

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Thai funerals seem inappropriate to many Westerners. This could be because of the difference between the Thai and Western ethos. As most who read this are Westerners, you do not need explanations of your own cultures.

The Thai, first animist and then Buddhist, have a different view of death than the westerner.

The Thai funeral is a not a mourning of death or a party showing denial.

Thai funerals are a celebration of change. Something has occurred.

In Thai life, the two most important rites of passage are birth and death. Not puberty, not college graduation, not marriage.

Birth and death are the only major rites of passage which cannot be avoided and Thai accept this.These two rites are looked upon with different emotions in the west.

Birth is happy and death is sad.

Thai culture applies both sadness and happiness to both birth and death.

One may be happy when a child is born. Another member is added to a family. There is someone new to love. There is joy. There might be worldly success.

One is also sad when a child is born. A truly liberated soul need not be born. There will be disease. There will be disappointments. There will be failures.

The Thai people have truly internalized the duality of life. This may not seem so to many Westerners. But, if you know a Thai person well, ask them about life. They will tell you it is misery.

The Westerner who thinks they know Thai people will quickly point out that fun or ‘Sanuk’ is the most important thing in a Thai person’s life. They take nothing seriously. The Thai takes every chance for enjoyment and self-gratification.

The Westerner is very right.

What is usually not considered is why Thai people are this way.

They are this way because life, for them, is misery and sorrow. Consequently, one must enjoy one’s self whenever possible.
Ask any Thai. They will tell you that there is much more misery than fun in life.

Thai people are realists. They do not consider misery a burden to be nobly borne.
This does not mean total neglect of other’s feelings. But scant attention is paid to the ‘unnecessary’.

This may be where the Western and Thai ethos diverge.What is necessary and what is not? This is for the individual to say.

In Thai culture, the most necessary thing is to not ‘hurt’ other people.
The Thai word for this is Bied-Bien. It is so profoundly Thai, it cannot be translated into English.
The Thai people realise that this happens, but they try to avoid it.

So, Thai people believe they should try to enjoy life as much as possible. To not do this would cause self-doubt and depression.

The Westerner laughs derisively and thinks, ‘No wonder the country doesn’t develop as fast as it should.’

The Thai ethos would answer, ‘And why should it? At last, I will die, you will die and my children will die.’
Is this correct or incorrect?
Then one dies.

This is both a sad and happy occasion, like the birth of a child. Sad because the person will no longer be there to love. To joke with. To eat and drink with.

This is also a happy occasion. The person will have no more misery. They will have no more illness.

The Thai funeral follows this ethos. The Thai people are not credulous. Part of this is due to the teaching of Buddha.

When Buddha attained enlightenment, he taught many things. He taught of the Dhamma. He taught of Karma. He taught of re-birth.

The most important aspect of Buddha’s teaching was this:

At the end of every lesson he would say;

‘I know for myself.’

He would then add;

‘But do not believe anything I say. You must see with your own eyes. You must hear with your own ears. You must feel with your own hearts.’

This is the basis of the Thai ethos and the duality of a Thai funeral. There may be life after death or there may be no life after death.

A Thai funeral is a celebration of life.

It is also a celebration of death.

If there is no life after death, the loved ones at the funeral are celebrating the person’s escape from all sadness.

If there is life after death, and the soul retains sentience, the celebration is to show the soul that everyone is happy. The soul need not worry. The soul may go where it may or must.

People know their loved one is happy to see them happy.

They then take the person’s body and burn it. It is a useless vessel. They do not want the soul, if there is one, to see it. They are happy to burn it.

All this is sometimes confusing for the Westerner.

The Dhammakāya Movement

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The Dhammakāya Movement is a Buddhist movement founded in Thailand in the 1970s.

Origins

It was founded by the Thai meditation master Phramongkolthepmuni, and is primarily represented today by its non-profit foundation, the Dhammakaya Foundation, and the Wat Phra Dhammakaya temple in Pathum Thani Province, Thailand. The movement is characterized by a literal interpretation of Pali Tipitaka, the teaching and practice of meditation derived from such interpretation, and by strict adherence to monastic discipline among ordained monks.

Works

The Dhammakāya Movement has been known through its work of propagating Buddhism among Thai intellectuals, but behind the modern adaptations of the Dhammakāya school of practice lies an oral tradition motivated by the intricate teaching of founder Phramonkolthepmuni(1885-1959): a celebrated meditation master and the late abbot of Wat Paknam Bhasicharoen, Thonburi.

This meditation school, even though it has many doctrinal elements to distinguish it from conventional Theravāda Buddhism and in some respects resembles schools of Mahāyāna Buddhism, has not been taken as heterodox by most Buddhists in the country. The Dhammakāya school of meditation is marked by its literal interpretation of Buddhist technical terms, (including the term dhammakāya) in their physical meaning, as described by Phramongkolthepmuni. Many sermons of Phramongkolthepmuni himself can be traced back to some schools of meditation in Southeast Asia preserved only in ancient meditation manuals.

The word dhammakāya (or dharmakāya in Sanskrit) means the 'body of dharma' or the 'dharma body', and is most commonly encountered as part of the trikaya in Mahāyāna Buddhist thought. The teachings of the Dhammakāya movement interpret the Dhammakāya as the essence of the being free of defilements above the level of the mundane, and thus the body of enlightenment, in the form of a crystal-clear, living Buddha sitting in meditation at the centre of the body. This Dhammakāya, as source of wisdom and true happiness, exists in all human beings and can be attained through the process of self-refinement and purification. The enlightenment of the historical Buddha is explained, in this tradition, as his mind becoming perfectly refined and purified to the same level of the refinement and purity of the Dhammakāya, and thus attaining the body of enlightenment. The Dhammakāya is therefore seen as central to the Teaching of the Buddha.

Personalities

One factor which catalyzes this Foundation is the personality of Phramongkolthepmuni himself. The account of his attaining dhammakāya in 1916 through his willingness to lay down his life in order to attain the Dhamma that the Lord Buddha knew, evoked the image of 'self-sacrifice' in the minds of his disciples. He thus inspired his disciples to overcome every obstacle blocking the progress of their spiritual life.

Under the leadership of president Phrarajbhavanavisudh (Luang Phaw Dhammajayo, b.1944), the image of the Dhammakāya Foundation has made a strong recovery, and in 2004-5 had received further recognition for its contribution to world peace from organizations such as the World Health Organization, the Thai Senate, and several peoples' associations in the South of Thailand.

Dhammakaya Foundation

The Dhammakāya Foundation is presently one of the most important organizations representing the Dhammakaya movement[citation needed]. It was founded in 1916 in Thailand by Phra Monkolthepmuni, the abbot of Wat Paknam Bhasicharoen. Following the death of Phra Monkolthepmuni, the Foundation's work was continued by his disciple, Khun Yay Mahā Ratana Upāsikā Chandra Khonnokyoong, a Buddhist mae chi. The Dhammakāya Foundation is particularly interested in encouraging the study of meditation, which was not widely practiced by Theravada monks in the early Twentieth Century, and was virtually unknown to most lay Buddhists. In 1970, a temple, called Wat Phra Dhammakaya, was constructed as a home for the movement. Located in Khlong Luang, Pathum Thani Province, the temple was intended to become an international center for the study of meditation.

Wat Phra Dhammakaya

The Memorial Hall of PhramonkolthepmuniWat Phra Dhammakaya is a Buddhist temple (wat) in Khlong Luang District, Pathum Thani Province north of Bangkok, Thailand. It was established on Magha Puja Day, 20 February 1970, on an eighty-acre (320,000 m²) plot of land donated by Lady Prayat Phaetayapongsa-visudhathibodi. The site, sixteen kilometres north of Bangkok International Airport, was originally called 'Soon Buddacakk-patipatthamm'. From acidic paddy fields, a woodland was created: a parkland for meditators. The foundation stone for the main chapel laid by H.R.H. Princess Maha Chakri Sirindhorn on behalf of H.M. the King in December 1977 marked the official foundation of the centre as a temple -- Wat Phra Dhammakaya.

Controversies
The Dhammakāya Foundation has been a subject of considerable controversy, as there have been reports of many devotees donating their entire savings to the organization, despite pleas of their family not to do so. Such donations have been used to expand buildings (the design of which is not that of a traditional Wat, but more akin to that of either a sport stadium or even a UFO) and to purchase more land, which was already the area of a small airport, complete with its own transportation systems, visitor centers, and broadcasting and audio system to accommodate the meditators.

The head figures of the Dhammakāya movement have also been accused of fraud, fund embezzlement, profiteering, and corruption.

“ The abbot's unabashed calls for millions of baht in donations, even during the depth of the economic crisis, have not won him many friends among traditionalists. A few families virtually bankrupted themselves after a husband or wife handed over life savings. The temple's fund-raising techniques are sophisticated. Stands in the hangar-like prayer hall sell amulets, mini-crystal balls, books and tapes. Devotees are encouraged to buy small statues of the Buddha for placement in the temple's chedi (stupa) for $540. Monks preach that the generous will get their money back ten-fold -- 10,000 baht could beget 100,000 baht.
Ven. Dhammachayo says the money does not go into his pockets but is spent on the temple. The facility stands in stark contrast to others not only in size but also in amenities. The buildings and grounds are neat and clean. No ragged dogs run around. Worshippers are served a free lunch. When the 316-hectare Dhammakaya complex is completed in February, it will be the world's largest Buddhist temple. The abbot envisions mass meditation sessions that would harness the spiritual concentration of 1 million people to fight Mara, the ruler of the evil universe. [1]
”

Apologies to the Dhammakāya Foundation were published in full after the Thai newspapers and DMC.TV channels concerned were successfully sued for slander in the period 2003-4.

Position of women in Thai Buddhism

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Although woman in Thailand can not ordain as bhikkhuni, they can take part in quasi-monastic practices at temples and practice centers.Unlike in Myanmar (Burma) and Sri Lanka, the female Theravada bhikkhuni lineage was never established in Thailand. As a result, there is a wide-spread perception among Thais that women are not meant to play an active role in monastic life; instead, they are expected to live as lay followers, making merit in the hopes of being born in a different role in their next life. As a result, lay women primarily participate in religious life either as lay participants in collective merit-making rituals, or by doing domestic work around temples. A small number of women choose to become Mae Ji, non-ordained religious specialists who permanently observe either the eight or ten precepts. Mae Ji do not generally receive the level of support given to ordained monks, and their position in Thai society is the subject of some discussion.

Recently, there have been efforts to attempt to introduce a bhikkhuni lineage in Sri Lanka as a step towards improving the position of women in Thai Buddhism. Unlike similar efforts in Sri Lanka, these efforts have been extremely controversial in Thailand. Women attempting to ordain have been accused of attempting to impersonate monks (a civil offense in Thailand), and their actions have been denounced by many members of the ecclesiastic hierarchy. Most objections to the reintroduction of a female monastic role hinge on the fact that the monastic rules require that both five ordained monks and five ordained bhikkhunis be present for any new bhikkhuni ordination. Without such a quorum, critics say that it is not possible to ordain any new Theravada bhikkhuni. The Thai hierarchy refuses to recognize ordinations in the Taiwanese tradition (the only currently existing bhikkhuni ordination lineage) as valid Theravada ordinations, citing differences in philosophical teachings, and (more critically) monastic discipline.

Ordination and Clergy

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Buddhist Monk is receiving food from villagers like in most other Theravada nations, Buddhism in Thailand is represented primarily by the presence of Buddhist monks, who serve as officiants on ceremonial occasions, as well as being responsible for preserving and conveying the teachings of the Buddha.

Up until the latter half of the 20th century, most monks in Thailand began their careers by serving as dek wat (literally 'temple kid'). Dek wat are traditionally no younger than eight, and do minor housework around the temple. The primary reason for becoming a dek wat is to gain a basic education, particularly in basic reading and writing and the memorization of the scriptures chanted on ritual occasions. Prior to the creation of state-run primary schools in Thailand, village temples served as the primary form of education for most Thai boys. Service in a temple as a dek wat was a necessary prerequisite for attaining any higher education, and was the only learning available to most Thai peasants. Since the creation of a government-run educational apparatus in Thailand, the number of children living as dek wat has declined significantly. However, many government-run schools continue to operate on the premise of the local village temple.

After serving (typically for four years or more) as a dek wat, a future monk typically ordains as a novice (samana in Pāli, or nain in Thai). Novices live according to the Ten Precepts, as do monks, but are not formally required to follow the full range of monastic rules found in the Pattimokha (Buddhist monastic code). There are a few other significant differences between novices and monks. Novices often are in closer contact with their families, spending more time in the homes of their parents than monks. Novices do not participate in the recitation of the monastic code (and the confessions of violations) that take place on the uposatha days. Novices technically do not eat with the monks in their temple, but this typically only amounts to a gap in seating, rather than the separation observed between monks and the laity.

Child monks in ThailandYoung men typically do not live as a novice for longer than one or two years. At the age of 20, they become eligible to receive upasampada, the higher ordination that establishes them as a full bhikkhu. A novice is technically sponsored by his parents in his ordination, but in practice in rural villages the entire village participates by providing the robes, begging bowl, and other requisites that will be required by the monk in his monastic life.

Temporary ordination is the norm among Thai Buddhists. Most young men traditionally ordain for the term of a single rainy season (known in Pāli as vassa, and in Thai as phansa). Those who remain monks beyond their first vassa typically remain monks for between one and three years, officiating at religious ceremonies in surrounding villages and possibly receiving further education in reading and writing (possibly including the Kham or Tham scripts traditionally used in recording religious texts). After this period of one to three years, most young monks return to lay life, going on to marry and begin a family. Young men in Thailand who have undergone ordination are seen as being more suitable partners for marriage; unordained men are euphemistically called 'raw', while those who have been ordained are said to be 'cooked'. A period as a monk is a prerequisite for many positions of leadership within the village hierarchy. Most village elders or headmen were once monks, as were most traditional doctors, spirit priests, and some astrologists and fortune tellers.

Monks who do not return to lay life typically specialize in either scholarship or meditation. Those who specialize in scholarship typically travel to regional education centers to begin further instruction in the Pāli language and the scriptures, and may then continue on to the major monastic universities located in Bangkok. The route of scholarship is also taken by monks who desire to rise in the ecclesiastic hierarchy, as promotions within the government-run system is contingent on passing examinations in Pāli and Buddhist philosophy.

Monks who specialize in meditation typically seek out a known master in the meditation tradition, under whom they will study for a period of years. 'Meditation monks' are particularly revered in Thai society as possessing great virtue and as potential sources of supernatural powers. Ironically, monks of the Thai Forest Tradition often find themselves struggling to find time and privacy to meditate in the face of enthusiastic supporters seeking their blessings and attention.[citation needed]

Reform Movements

Thammayut Nikaya (Pali) (Thai: ธรรมยุต (ทำมะยุด) นิกาย) literally "Those adhering strictly to the monastic discipline", an order of Theravada Buddhist monks founded in the 19th century by King Mongkut, son of King Rama II as a reform movement that later became an independent denomination recognized by the Thai Sangha.
Dhammakāya Movement founded in Thailand in the 1970s.
Santi Asoke (Thai: สันติอโศก (อะโศก)) literally Peaceful Asoke established by Phra Bodhirak after he "declared independence from the Ecclesiastical Council {Sangha} in 1975"

Buddhism in Thailand

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Buddhism in Thailand is largely of the Theravada school. Nearly 95% of Thailand's population is Buddhist of the Theravada school, though Buddhism in this country has become integrated with folk beliefs such as ancestor worship as well as Chinese religions from the large Thai-Chinese population. Buddhist temples in Thailand are characterized by tall golden stupas, and the Buddhist architecture of Thailand is similar to that in other Southeast Asian countries, particularly Cambodia and Laos, with which Thailand shares cultural and historical heritage.

Influences

Three major forces have influenced the development of Buddhism in Thailand. The most visible influence is that of the Theravada school of Buddhism, imported from Sri Lanka. While there are significant local and regional variations, the Theravada school provides most of the major themes of Thai Buddhism. By tradition, Pāli is the language of religion in Thailand. Scriptures are recorded in Pāli, using either the modern Thai script or the older Khom and Tham scripts. Pāli is also used in religious liturgy, despite the fact that most Thais understand very little of this ancient language. The Pāli Tipitaka is the primary religious text of Thailand, though many local texts have been composed in order to summarise the vast number of teachings found in the Tipitaka. The monastic code (Patimokkha) followed by Thai monks is taken from the Pāli Theravada—something that has provided a point of controversy during recent attempts to resurrect the bhikkhuni lineage in Thailand.

The second major influence on Thai Buddhism is Hindu beliefs received from Cambodia, particularly during the Sukhothai period. Vedic Hinduism played a strong role in the early Thai institution of kingship, just as it did in Cambodia, and exerted influence in the creation of laws and order for Thai society as well as Thai religion. Certain rituals practiced in modern Thailand, either by monks or by Hindu ritual specialists, are either explicitly identified as Hindu in origin, or are easily seen to be derived from Hindu practices. While the visibility of Hinduism in Thai society has been diminished substantially during the Chakri dynasty, Hindu influences, particularly shrines to the god Brahma, continue to be seen in and around Buddhist institutions and ceremonies.

A Buddhist Monk chants evening prayers inside a monastery located near the town of Kantharalak, ThailandFolk religion—attempts to propitiate and attract the favor of local spirits known as phi—forms the third major influence on Thai Buddhism. While Western observers (as well as urbane and Western-educated Thais) have often drawn a clear line between Thai Buddhism and folk religious practices, this distinction is rarely observed in more rural locales. Spiritual power derived from the observance of Buddhist precepts and rituals is employed in attempting to appease local nature spirits. Many restrictions observed by rural Buddhist monks are derived not from the orthodox Vinaya, but from taboos derived from the practice of folk magic. Astrology, numerology, and the creation of talismans and charms also play a prominent role in Buddhism as practiced by the average Thai—topics that are, if not proscribed, at least marginalized in Buddhist texts.

Additional, more minor influences can be observed stemming from contact with Mahayana Buddhism. Early Buddhism in Thailand is thought to have been derived from an unknown Mahayana tradition. While Mahayana Buddhism was gradually eclipsed in Thailand, certain features of Thai Buddhism—such as the appearance of the bodhisattva Lokesvara in some Thai religious architecture, and the belief that the king of Thailand is a bodhisattva himself—reveal the influence of Mahayana concepts. The only other bodhisattva prominent in Thai religion is Maitreya; Maitreya is called (Thai: พระสังกัจจายน์), from a verb meaning to beam, emit, radiate, broadcast. Statues of Phra Sangkrachai can be found in most Thai Buddhist temples and on amulets as well. Thais sometimes pray to be reborn during the time of Maitreya, or dedicate merit from worship activities to that end.

In modern times, additional Mahayana influence has stemmed from the presence of Chinese immigrants in Thai society. While some Chinese have "converted" to Thai-style Theravada Buddhism, many others maintain their own separate temples in the East Asian Mahayana tradition. The growing popularity of the goddess Kuan Yin in Thailand (a form of Avalokitesvara) may be attributed to the Chinese Mahayanist presence in Thailand.

Government Ties

Phra Sangkrachai, Wat Don Phra Chao, Yasothon, ThailandWhile Thailand is currently a constitutional monarchy, it inherited a strong Southeast Asian tradition of Buddhist kingship that tied the legitimacy of the state to its protection and support for Buddhist institutions. This connection has been maintained into the modern era, with Buddhist institutions and clergy being granted special benefits by the government, as well as being subjected to a certain amount of government oversight.

In addition to the ecclesiastic leadership of the sangha, a secular government ministry supervises Buddhist temples and monks. The legal status of Buddhist sects and reform movements has been an issue of contention in some cases, particularly in the case of Santi Asoke, which was legally forbidden from calling itself a Buddhist denomination, and in the case of the ordination of women- monks attempting to revive the Theravada bhikkhuni lineage have been prosecuted as though attempting to impersonate members of the clergy.

In addition to state support and recognition- in the form of formal gifts to monasteries made by government officials and the royal family- a number of special rights are conferred upon Buddhist monks. They are granted free passage on public transportation, and most train stations and airports have special seating sections reserved for members of the clergy. Conversely, ordained monastics are forbidden from standing for office or voting in elections.

In 2007, calls were made by some Thais for Buddhism to be recognized in the new national constitution as a state religion. This suggestion was initially rejected by the committee charged with drafting the new constitution.[2] This move prompted a number of protests from supporters of the initiative, including a number of marches on the capital and a hunger strike by twelve Buddhist monks.[3] Some critics of the plan, including scholar and social critic Sulak Sivaraksa, have claimed that the movement to declare Buddhism a national religion is motivated by political gain, and may be being manipulated by supporters of ousted Prime Minister Thaksin Sinawatra.

The Constitution Drafting Committee later voted against the special status of Buddhism, provoking the religious groups. The groups condemned the Committee and the constitution draft.[4] On August 11, Sirikit, the Queen of Thailand, expressed her concern over the issue. According to her birthday speech, Buddhism is beyond politics. Some Buddhist organizations announced the break of the campaigns a day after.

The Thai Lunar Calendar

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The Thai lunar calendar

The Thai lunar calendar or Patitin Chantarakati (Thai: ปฏิทินจันทรคติ) was replaced by the Thai solar calendar Patitin Suriyakati (ปฎิทินสุริยคติ) in AD 1888 2431 BE for most purposes, but the Chantarakati still determines most Buddhist feast or holy days, as well as a day for the famous Loy Krathong festival. These move with respect to the solar calendar, so Thai calendars continue to show Chantarakati dates, as well as Chinese calendar lunar dates. Thai birth certificates also include Chantarakati dates, and the appropriate Animal from the twelve Animals. In practice, many Thais reckon their ages from this sequence of Animals, though legally, age is determined by the solar calendar.

The Thai Solar Calendar

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The Thai solar calendar, Suriyakati (Thai: สุริยคติ), has been the official and prevalent calendar in Thailand since it was adopted by King Chulalongkorn in 1888, although the Western calendar year is sometimes used in business, and quite often in banking.

Thai calendars show both the Buddhist Era (BE, Thai: พุทธศักราช Phuttasakarat), abbreviated Pho So (Thai: พ.ศ.); and the Christian Era (Thai: คริสต์ศักราช, kritsakarat) , abbreviated Kho So (Thai: ค.ศ.). They also show Chinese numerals for the Common Era and Chinese Lunar dates. As lunar dates determine Buddhist Sabbaths (Thai: วันพระ Wan Phra), as well as many Chinese traditional festivals, both lunar calendar and Chinese lunar dates are shown.

Buddhist Calendar

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The Buddhist calendar is used on mainland Southeast Asia in the countries of Cambodia, Laos, Thailand, Myanmar (formerly Burma) and Sri Lanka in several related forms. It is a lunisolar calendar having months that are alternately 29 and 30 days, with an intercalated day and a 30-day month added at regular intervals. All of its forms are based on the original third century Surya Siddhanta, not its modern form (both forms are used by the various Hindu calendars).

Its lunisolar intercalation system generally adds seven extra months (adhikamasa) every 19 years and 11 extra days (adhikavara) every 57 years, but this is only a rough guide to the results of the actual calculations. The average year is 365.25875 days reckoned from the mahayuga of 4,320,000 years, simplified to 292,207 days every 800 years by removing a common factor of 5400 from the total days and years. This year is slightly longer than the modern sidereal year and is substantially longer than the modern tropical year. The Hindu version adds extra months and days (or removes months and days) as soon as the astronomical formulae require, whereas the southeast Asian versions delay their addition. The Thai/Lao/Cambodian version does not permit an extra day to occur within years having an extra month, whereas the Burmese/Sri Lankan version permits an extra day only in years having an extra month. Thus there are four types of lunisolar years, of 354, 355, 384, or 385 days. Even though the intercalation cycles imply a tropical year, the sidereal year that is actually used causes the 'cycles' to gradually shift throughout history.

The month names are Sanskrit (except in old Burmese):

Caitra, Vaisakha, Jyestha, Ashadha, Sravan, Bhadrapada,
Asvina, Karttika, Margasirsha, Pausha, Magha, Phalguna.
The old Burmese month names were:

Tagu, Kason, Nayon, Waso, Wagaung, Tawthalin,
Thadingyut, Tarzaungmon, Natdaw, Pyadho, Tabodwe, Tabaung.

Common years have months that alternate 29 and 30 days with an extra day being added to Jyestha/Nayon making it 30 days, and an extra month is obtained by counting Ashadha/Waso twice. Each month has a waxing half of 15 days and a waning half of 14 or 15 days.

Burmese calendar

Regular year Leap year
Tagu 29 days 29 days
Kason 30 days 30 days
Nayon 29 days 30 days
Waso 30 days First Waso 30 days
Second Waso 30 days
Wagaung 29 days 29 days
Tawthalin 30 days 30 days
Thadingyut 29 days 29 days
Tarzaungmon 30 days 30 days
Natdaw 29 days 29 days
Pyadho 30 days 30 days
Tabodwe 29 days 29 days
Tabaung 30 days 30 days
12 months 354 days 13 months 385 days

Kason, Nayon, First Waso, and Second Waso have 30 days each and are called the "four even continious months" in a year with an extra month.

The numbered year coincides with the sidereal year containing twelve zodiacal signs (rasi) so it can begin on any date from 6 Caitra/Tagu to 5 Vaisakha/Kason, meaning the rest of the month will be in an adjacent year. Thus any particular numbered year may be missing some days of the month while an adjacent year has the same set of dates at both its beginning and end.

Four eras were/are used: Anchansakarat (from 10 March 691 BC) (rarely used), Buddhasakarat (Buddhist Era or BE, 11 March 545 BC) (BE–AD of 544 used to be common, but BE–AD is now 543 in Thailand, beginning after April before 1940, then began and still begins 1 January), Mahasakarat (17 March 78) (same as the Saka Era in India, used in Thailand until the mid-13th century, standard in Cambodia), and Chulasakarat (22 March 638) (adopted in Thailand mid-13th century, standard in Burma). All years are elapsed/expired/complete years, thus their epochal year is year 0, not year 1, because a complete year had not yet elapsed during it. The epochal dates only apply to year 0 — modern dates for the entry of the Sun into the first rasi (the beginning of the sidereal year) occur later in the Gregorian calendar due to precession of the equinoxes. The calculations do not begin with zero at epoch — instead an offset of a certain number of whole and fractional days, which can amount to more than one year, must be added to all calculations, explaining the apparent Buddhasakarat inconsistency. Here 544 has an offset of 4 days at epoch whereas 543 has an offset of 369 days.

The Uposatha

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The Uposatha is the Buddhist sabbath day, in existence from the Buddha's time (500 BC), and still being kept today in Theravada Buddhists countries. The Buddha taught that the Uposatha day is for "the cleansing of the defiled mind," resulting in inner calm and joy. On this day, disciples and monks intensify their practice, deepen their knowledge and express communal commitment through millennia-old acts of lay-monastic reciprocity.

In general, Uposatha is observed about once a week in accordance with the four phases of the moon: the new moon, the full moon, and the two quarter moons in between. In some communities, only the new moon and full moon are observed as uposatha days. For a calendar of uposatha days, see John Bullitt's "Calendar of Uposatha Days."

History
The word "uposatha" is derived from the Sanskrit word "upavasatha," which refers to the pre-Buddhistic fast day that preceded Vedic sacrifices.

In the Buddha's time, some ascetics used the new and full moon as opportunities to present their teachings. The Uposatha Day was instituted by the Buddha at the request of King Bimbisara, and the Buddha instructed the monks to give teachings to the laypeople on this day, and told the monks to recite the Patimokkha every second Uposatha day.

Practice

Lay practice
On each uposatha day, lay people practice the Eight Precepts.

For lay practitioners who live near a monastery, the uposatha is an opportunity for them to visit a local monastery, make offerings, listen to Dhamma talks by monks and participate in meditation sessions.

For lay practitioners unable to participate in the events of a local monastery, the uposatha is a time to intensify ones own meditation and Dhamma practice, for instance, meditating an extra session or for a longer time, reading or chanting special suttas, recollecting or giving in some special way.

Monastic practice
On the new-moon and full-moon uposatha, in monasteries where there are four or more bhikkhus, the local Sangha will recite the Patimokkha. Before the recitation starts, the monks will confess any violations of the disciplinary rules to another monk or to the Sangha. Depending on the speed of the Patimokkha chanter (one of the monks), the recitation may take from 30 minutes to over an hour. Depending on the monastery, lay people may or may not be allowed to attend.

Communal reciprocity

Describing his experience of Uposatha day in Thailand, Khantipalo (1982a) writes:

"Early in the morning lay people give almsfood to the bhikkhus who may be walking on almsround, invited to a layman's house, or the lay people may take the food to the monastery. Usually lay people do not eat before serving their food to the bhikkhus and they may eat only once that day.... Before the meal the laity request the Eight Precepts [from the bhikkhus] ..., which they promise to undertake for a day and night. It is usual for lay people to go to the local monastery and to spend all day and night there.... [In monasteries where] there is more study, [lay people] will hear as many as three or four discourses on Dhamma delivered by senior bhikkhus and they will have books to read and perhaps classes on Abhidhamma to attend.... In a meditation monastery ..., most of their time will be spent mindfully employed — walking and seated meditation with some time given to helping the bhikkhus with their daily duties. So the whole of this day and night (and enthusiastic lay people restrict their sleep) is given over to Dhamma...."

Special uposatha days
There are five full-moon uposatha days of special significance:

Visakah Puja or Vesak ("Buddha Day"):
the most sacred Buddhist holiday, anniversary of the Buddha's birth, awakening and parinibbana.
Asalha Puja ("Dhamma Day"):
anniversary of the Buddha's delivering his first discourse, "Dhammacakka Sutta." The three-month-long Rains Retreat residence starts the following day.
Pavarana Day:
the end of the Rains Retreat residence during which time each monk atones before the Sangha for any offense they may have committed.
Anapanasati Day:
anniversary of the Buddha's delivering the "Anapanasati Sutta."
Magha Puja ("Sangha Day"):
anniversary of the assembling of 1250 monks in the Buddha's presence during which time he delivered the "Ovada-Patimokkha Gatha."

Pavarana

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Pavarana is a Buddhist holy day celebrated on the full moon of the eleventh lunar month. It marks the end of the month of Vassa, sometimes called "Buddhist Lent." This day marks the end of the rainy season in some Asian countries like Thailand, where Theravada Buddhism is practiced. On this day, each monk (Pali: bhikkhu) must come before the community of monks (Sangha) and atone for an offense he may have committed during the Vassa.

Most Mahayana Buddhists do not observe Vassa.

Origins

In India, where Buddhism began, there is a three-month-long rainy season. According to the Vinaya (Mahavagga, Fourth Khandhaka, section I), in the time of the Buddha, once during this rainy season, a group of normally wandering monks sought shelter by co-habitating in a residence. In order to minimize potential inter-personal strife while co-habitating, the monks agreed to remain silent for the entire three months and agreed upon a non-verbal means for sharing alms.

After this rains retreat, when the Buddha learned of the monks' silence, he described such a measure as "foolish." Instead, the Buddha instituted the Pavarana Ceremony as a means for dealing with potential conflict and breaches of disciplinary rules (Patimokkha) during the vassa season. The Buddha said:

'I prescribe, O Bhikkhus, that the Bhikkhus, when they have finished their Vassa residence, hold Pavâranâ with each other in these three ways: by what [offence] has been seen, or by what has been heard, or by what is suspected. Hence it will result that you live in accord with each other, that you atone for the offences (you have committed), and that you keep the rules of discipline before your eyes.
'And you ought, O Bhikkhus, to hold Pavâranâ in this way:

'Let a learned, competent Bhikkhu proclaim the following ñatti [motion] before the Samgha: "Let the Samgha, reverend Sirs, hear me. To-day is the Pavâranâ day. If the Samgha is ready, let the Samgha hold Pavâranâ."

'Then let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: "I pronounce my Pavâranâ, friends, before the Samgha, by what has been seen, or by what has been heard, or by what is suspected; may you speak to me, Sirs, out of compassion towards me; if I see (an offence), I will atone for it. And for the second time, &c. And for the third time I pronounce my Pavâranâ (&c., down to) if I see (an offence), I will atone for it."

The Kathina Ceremony

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Kathina is a Buddhist festival which comes at the end of Vassa, the three-month rainy season retreat for Theravada Buddhists. The season during which a monastery may hold a 'Kathina' festival is one month long, beginning after the full moon of the eleventh month in the Lunar calendar (usually October). In order to hold a 'Kathina', a monastery must have had five monks in residence during the retreat period and only those who were present for the entire retreat are eligible to receive the robe cloth offered.

It is a time of giving, for the laity to express gratitude to monks. Lay Buddhists bring donations to temples, especially new robes for the monks

“Kathina” in Pali refers to the wooden frame upon which monks in ancient India used to sew their robes. The robes thus prepared came to be known as Kathina robes. The Buddha allowed Kathina robes to be presented to the monks who have completed the three-month period of Rains Retreat. The event in which the robes are offered to the monks is, therefore, known as the Kathina Ceremony or, more popularly, the Robe-Presentation Ceremony.

There are several reasons why the Kathina has come to occupy so much importance in Buddhist monasticism and among the Buddhist public:

1. It can be done only once a year for each monastery and it must take place within a specific period of time, never beforor after.
2. The ceremony enables participating monks to extend the benefit period, in which monks are allowed certain minor privileges, from one month(from the day following the Lent Ending Day) to four extra months right through the cold season.
3. Traditionally, Buddhists believe that offerings made to individual monks accrue less merit than those made in the name of Sangha(a group of four monks or more). The Kathina robes can be presented only to the Sangha; at least five monks must be present in order for this ceremony to be fulfilled.
4. The Lent is a period during which religious activities in the monasteries are at their peak: there are more monks, more intensive spiritual training, and more social service activities. Offerings made to monks engaged in such meritorious work are believed to acquire much merit and ensure great happiness and prosperity in life.
The story of the origination of the Kathina Ceremony concerns a group of thirty monks from Patha township who went to Savatthi to see the Buddha, who was then residing at Jeta Grove(Jetavana). They could make it only to Saketa, a neighbouring town of Savatthi, when the day to observ the Rains arrived, and they were compelled to break off their journey and stay there for three rainy months. They were disappointed at not being able to see the Buddha as planned.

When the rains ended, they hastened to Savatthi. There they sought audience with the Master, wh, perceiving a need for extra robes for monks after the rains retreat, decreed a provision for monks to accept the robes given by devotees within the one-month period from the first day of the eleventh waning moon to the full moon of the twelfth lunar months(i.e., between mid-October and mid-November.

Since then, it has become a tradition for Buddhists devotees to help in the fulfillment of this special provision. Monks who have not completed the Rains are, however, excluded from this privilege.

In Thailand, the Kathina Ceremony is often accompanied by great festivities and colorful celebration. The robes and extra offerings, if any, are taken to the monastery for which they were intended, and to which the donors’ intention has already been made known. They are then presented to the assembly of the Sangha in accordance with a prescribed formula and procedure.

When the statement of dedication has been duly pronounced by the lay followers,one of the Sangha member proceeds to make a formal announcement so the matter may become absolutely clear to the whole assembly. Another then makes a proposal as to who should represent the Sangha to receive and make use of the robes. Normally, the name of the abbot or a very senior monk in the monastery is quoted and then, if no objection is raised, approved by Sangha.

Once the presentation ceremony is completed, it becomes the duty of the Sangha to reassemble in the Uposatha Hall and perform certain ecclesiastical rites dictated by the Discipline(Vinaya). An Uposatha Hall is a place for special rites performed by the Sangha. Such rites are exclusively for monks and no lay persons can take pat in them.

Thai Buddhists often mix merit making with fun and foreigners are baffled by the obvious lack of solemnity in most Thai religious events. One should understand, however, that such functions are generally organized in two parts: the traditional, nonreligious, festive celebration and the solemn religious aspect. Of these two parts the first is, of course, more popular.

Rains Retreat

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Vassa (from Pāli vasso),also called Rains Retreat, is the traditional retreat during the rainy season lasting for three lunar months from July to October. During this time Buddhist monks remain in a single place, generally in their temples. In some monasteries, monks dedicate the Vassa to intensive meditation practice. During Vassa, many Buddhist lay people reinvigorate their spiritual training and adopt more ascetic practices, such as giving up meat, alcohol, or smoking (Vassa is sometimes known as "Buddhist Lent"). And in countries such as Thailand, the laity will often take monastic vows for the Vassa period and then return to lay life. Commonly, the number of years a monk has spent in monastic life is expressed by counting up the number of Vassas he has observed.

The retreat has largely been given up by Mahayana Buddhists, as Mahayana Buddhism typically flourished in regions where a rainy season did not exist, or was not significant.

The origins of the vassa tradition are ascribed to early Buddhist times. Lord Buddha ordered his disciples to observe a pre-existing practice whereby holy men avoided traveling for a three month period during the rainy season, in order to avoid damaging crops.

The period begins on the first day of the waning moon in the eighth lunar month; the preceding day is Asalha Puja. The focus of celebration by the laity is the first day of vassa, Wan Kao Pansa, during which worshippers donate candles and other necessities to temples, a ceremony which has reached its most extravagant form in the Ubon Ratchathani Candle Festival.

Vassa is followed by two of the major festivals of the year among Theravada Buddhists, Wan Awk Pansa and Kathina.

The end of vassa is marked by joyous celebration. The following month, the Kathina ceremony is held, during which the laity gathers to make formal offerings of robe cloth and other requisites to the Sangha.

The detailed story of the origin of Rains Retreat is as follows:

When Buddhism was first established the number of monks was relatively small and the Sangha organization was more manageable. Monks did not stay at any particular place, but were mostly on the move in their mission to spread the Buddha’s teachings. During the rainy season, when the country experienced heavy and frequent rainfall, it was difficult for them to travel around. The season was also the time for farmers to cultivate their land and grow crops. It was naturally the time for most ascetics to stop wandering and remain stationed in a specific place.

The Buddha therefore established a rule by which monks are obliged to remain posed at a certain place, preferably a monastery, for a period of three months, starting from the first day of eighth waning moon.

During these three months, monks cannot spend the night outside the area they have taken for rains residence. If they have to go out, they must return before the dawn of the following day. There are exceptions to this rule by which a monk is allowed to spend the night elsewhere; for instance, when one of his parents is seriously ill, or he is required for some urgent religious work at a place too far away to return in one day, but even in such cases, he may be away only for seven days at a stretch. This practice, like many others, is preserved to the letter down to this day and the period is considered by all Buddhists as exceptionally sacred for performing merits, or taking vows for spiritual development.

Religious activities usually increased for both monks and the laity during the Rains Retreat. Monasteries conduct special courses for new Sangha members and intensive meditation classes and Dharma lectures may also be organized for both parties.

It is during the Lent especially that the Great Birth discourses are delivered, often with great pomp and show. This is the story of King Vessantara, the Bodhisatta who took birth in order to fulfill the Perfection of Giving(dana paramita). The story has exerted a deep influence on the Thai national character as a whole and helps to explain at least partly why Thai people are so noted for their kindheartedness and generosity.

As the Lent is regarded as a sacred period, it has become a common practice among the more devout Buddhists to make a vow to abstain from undesirable habits that they want to get rid of, or to commit themselves to certain practices for their spiritual progress. For instance, they may resolve to give up alcoholic drinks or cigarettes, or take a vow to practice meditation for a certain length of time on a daily basis, or observe the five precepts more strictly. In short, they perform merits in any way possible, and try to learn and practice the Dharma with greater determination and effort, partly as a means to perfect themselves and partly as a practical tribute (patipattipuja) to the Lord Buddha.

At the end of three months, i.e., on the full moon of the eleventh lunar month, Buddhists hold a ceremony to mark the termination of the Lent. This is Lent Ending Day, also known as Pavarana Day. Lay devotees go to the temple in large numbers and shares food with monks in the traditional way called pindapata.

First the lay devotees, with bowls of rice, curies, and other offerings, line up at an appointed place. When all is in order, a signal is given to inform the monks in the monastery who then form a single or double file, according to seniority of ordination. With eyes cast down and food-bowls in hands, they walk slowly along the lines of devotees receiving their offerings with composure and grace. Thus they continue until the last devotee had had opportunity to serve them his food. Then they all assemble in the main hall, where the lay followers perform other kinds of meritorious activities, such as determining the five or eight precepts, listening to a sermon, and meditating. Various cultural programs may also be staged to entertain and educate the people.

The practice of alms round mentioned above has its origin in a story allegedly connected with the Buddha. According to this, the Buddha once went to spend the Rains Retreat in Tavatinsa Heaven, where he delivered the Abhidhamma teachings to Mayadevaputta(his mother Maya in her previous life) and other gods. At the end of Lent, he returned to earth to great rejoicing and celebration. This was in the Seventh year after the enlightenment. Accordingly, ceremonies and festivities are held in order to commemorate the event.

Asalha Puja

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Asalha Puja (known as Asanha Puja in Thailand) is a Theravada Buddhist festival which typically takes place in July, on the fifteenth day of the waxing moon of the eighth lunar month. It commemorates the Buddha’s first sermon in the Deer Park in Benares and the founding of the Buddhist Sangha. In Thailand, Asalha Puja is a government holiday.

The following day is known in Thailand as Wan Kao Pansa; it is the first day of vassa, the Theravada rains retreat.

Here is the detailed story of Asalha Puja. The Lord Buddha attained enlightenment at Bodha-Gaya on the full moon of Visakha. Two months later at the Deer Park near Benares he delivered the first disourse to his five disciples,Kondanna, Vappa, Bhaddhiya, Mahanama, and Assaji. This epoh-making incident marked the establishment of the Buddhist religion.

It was on the full moon of Asalha, the eighth lunar month, that the first discourse was delivered. At the end of the sermon Kondanna attained the Eye of Truth; the Order of Sangha was initiated and the Triple Gem became complete. There are thus three reasons why Asalha Puja Day is celebrated by Buddhists:
1. On that day the Buddha delivered the first discourse;
2. The religion was established;
3. The Sangha came into existence and the Triple Gem became complete.

The name of the first discourse is Dhammacakkappavattana Sutta . “Dhammacakka” means the Wheel of Dhamma and the whole word means “Setting into Motion the Wheel of Dharma.” “Sutta” means discourse. The main theme of the first sermon is Four Noble Truths: suffering(dukkha), the cause of suffering, the end of suffering, and the way to the end of suffering. These truths are universal and invariably valid at all times and in all places. That is why they are called Noble Truths.

The first Truth states that existence is unsatisfactory, incomplete, empty, subject to change and undesirable. Because of this we have to suffer one way or another. For example, we cannot be happy all time even if we want to; we are born, grow old, became weak, and die; we are separated from those we love and care for. All these and other undesirable elements are the normal conditions in life.

The second Truth explains the cause of suffering. Everything that exists comes under the law of cause and effect. This law operates in all spheres, and at all levels of existence. Suffering can be removed, according to this law, by destroying its causes.

The third and the fourth truths show the way out of suffering. Nirvana is the end of suffering(third truth). It is the state of perfect calm and bliss, the ultimate freedom from all forms of suffering. One can reach this state by following the Eightfold Path, also known as the Middle Way(fourth truth), which comprise Right Understanding, Right Thought, Right Speed, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is the way to true happiness.

Culture of Thailand

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The Culture of Thailand is heavily influenced by Buddhism. Other influences have included Hinduism, conflict and trade with Southeast Asian neighbors such as Laos, Cambodia and Myanmar, and repeated influxes of Chinese immigrants.

Here are short stories of Thai following ceremonies
1.Arts
2 Religion
3 Cuisine
4 Sport
5 Customs
6 Marriage
7 Funerals
8 Nicknames

Thai art

Thai visual art was traditionally primarily Buddhist. Thai Buddha images from different periods have a number of distinctive styles. Contemporary Thai art often combines traditional Thai elements with modern

Literature in Thailand is heavily influenced by Indian culture. The most notable works of Thai literature are a version of the Ramayana called the Ramakien, written in part by Kings Rama I and Rama II, and the poetry of Sunthorn Phu.

There is no tradition of spoken drama in Thailand, the role instead being filled by Thai dance. This is divided into three categories- khon, lakhon and likay- khon being the most elaborate and likay the most populist. Nang drama, a form of shadow play, is found in the south.

The music of Thailand includes classical and folk music traditions as well as string or pop music.

Religion

Thailand is nearly 95% Theravada Buddhist, with minorities of Muslims (4.6%), Christians (0.7%), Mahayana Buddhists, and other religions.[1] Thai Theravada Buddhism supported and overseen by the government, with monks receiving a number of government benefits, such as free use of the public transportation infrastructure. The Thai Sangha is divided into two main orders, the Thammayut Nikaya and the Maha Nikaya, and headed by the Supreme Patriarch of Thailand, currently Somdet Phra Nyanasamvara Suvaddhana Mahathera. A recent reformist group, Santi Asoke, is forbidden to describe itself as Buddhist. Buddhism in Thailand is strongly influenced by traditional beliefs regarding ancestral and natural spirits, which have been incorporated into Buddhist cosmology.

Prior to the rise of Theravada Buddhism, both Indian Brahmanic religion and Mahayana Buddhism were present in Thailand. Influences from both these traditions can still be seen in the present day. Brahmanist shrines play an important role in Thai folk religion, and the Mahayana Buddhist influence is reflected in the presence of figures like Lokesvara, a form of the bodhisattva Avalokitesvara sometimes incorporated into Thailand's iconography.

Cuisine

Main article: Cuisine of Thailand
Thai cuisine is famous for the blending of four fundamental tastes:

sweet (sugar, fruits, sweet peppers)
spicy hot (chilies)
sour (vinegar, lime juice, tamarind)
salty (soy sauce, fish sauce)
Most of the dishes in Thai cuisine try to combine most, if not all, of these tastes. It is accomplished by using a host of herbs, spices and fruit, including: chili, cumin, garlic, ginger, basil, sweet basil, lime, lemongrass, coriander, pepper, turmeric, and shallots.

Sport

The most popular team sport in Thailand is football. However, the professional leagues Thai League and Pro League in Thailand are in their infancy. The English and Premiership have large followings. Muay Thai (Thai boxing) is probably the most popular spectator sport in Thailand. The other main indigenous sport is takraw, which is similar to volleyball, but played with the feet and a light rattan ball. There are several versions of the game with differing rules.

There is a Swan Boat circuit where the villages field teams compete. The International invitational race is usually in November.

Egg rolling once enjoyed national-pastime status, but famine and egg shortages around the middle of the last century caused it to retreat to rural villages, where it is still practised with traditional vigour.

Customs

One of the most distinctive Thai customs is the wai, which is similar to the Indian namaste gesture. Showing greeting, farewell, or acknowledgment, it comes in several forms reflecting the relative status of those involved, but generally it involves a prayer-like gesture with the hands and a bow of the head.

Physical demonstrations of affection in public are common between friends, but less so between lovers. It is thus common to see friends walking together holding hands, but couples rarely do so except in westernized areas.

A notable social norm holds that touching someone on the head may be considered rude. It is also considered rude to place one's feet at a level above someone else's head, especially if that person is of higher social standing. This is because the Thai people consider the foot to be the dirtiest and lowest part of the body, and the head the most respected and highest part of the body. This also influences how Thais sit when on the ground -- their feet always pointing away from others, tucked to the side or behind them. Pointing at or touching something with the feet is also considered rude.

It is also considered extremely rude to step on a Thai coin, because the king's head appears on the coin. When sitting in a temple, one is expected to point one's feet away from images of the Buddha. Shrines inside Thai residences are arranged so as to ensure that the feet are not pointed towards the religious icons -- such as placing the shrine on the same wall as the head of a bed, if a house is too small to remove the shrine from the bedroom entirely.

It is also customary to remove one's footwear before entering a home or a temple, and not to step on the threshold.

There are a number of Thai customs relating to the special status of monks in Thai society. Because of their religious discipline, Thai monks are forbidden physical contact with women. Women are therefore expected to make way for passing monks to ensure that accidental contact does not occur. A variety of methods are employed to ensure that no incidental contact (or the appearance of such contact) between women and monks occurs. Women making offerings to monks place their donation at the feet of the monk, or on a cloth laid on the ground or a table. Powders or ungents intended to carry a blessing are applied to Thai women by monks using the end of a candle or stick. Lay people are expected to sit or stand with their heads at a lower level than that of a monk. Within a temple, monks may sit on a raised platform during ceremonies to make this easier to achieve.

Marriage

Thai marriage ceremonies between Buddhists are generally divided into two parts: a Buddhist component, which includes the recitation of prayers and the offering of food and other gifts to monks and images of the Buddha, and a non-Buddhist component rooted in folk traditions, which centers on the couple's family.

In former times, it was unknown for Buddhist monks to be present at any stage of the marriage ceremony itself. As monks were required to attend to the dead during funerals, their presence at a marriage (which was associated with fertility, and intended to produce children) was considered a bad omen. A couple would seek a blessing from their local temple before or after being married, and might consult a monk for astrological advice in setting an auspicious date for the wedding. The non-Buddhist portions of the wedding would take place away from the temple, and would often take place on a separate day.

In modern times, these prohibitions have been significantly relaxed. It is not uncommon for a visit to a temple to be made on the same day as the non-Buddhist portions of a wedding, or even for the wedding to take place within the temple. While a division is still commonly observed between the "religious" and "secular" portions of a wedding service, it may be as simple as the monks present for the Buddhist ceremony departing to take lunch once their role is complete.

During the Buddhist component of the wedding service, the couple first bow before the image of the Buddha. They then recite certain basic Buddhist prayers or chants (typically including taking the Three Refuges and the Five Precepts), and light incense and candles before the image. The parents of the couple may then be called upon to 'connect' them, by placing upon the heads of the bride and groom twin loops of string or thread that link the couple together. The couple may then make offerings of food, flowers, and medicine to the monks present. Cash gifts (usually placed in an envelope) may also be presented to the temple at this time.

The monks may then unwind a small length of thread that is held between the hands of the assembled monks. They begin a series of recitations of Pali scriptures intended to bring merit and blessings to the new couple. The string terminates with the lead monk, who may connect it to a container of water that will be 'sanctified' for the ceremony. Merit is said to travel through the string and be conveyed to the water; a similar arrangement is used to transfer merit to the dead at a funeral, further evidence of the weakening of the taboo on mixing funerary imagery and trappings with marriage ceremonies. Blessed water may be mixed with wax drippings from a candle lit before the Buddha image and other ungents and herbs to create a 'paste' that is then applied to the foreheads of the bride and groom to create a small 'dot', similar to the marking sometimes made with red ochre on Hindu devotees. The bride's mark is created with the butt end of the candle rather than the monk's thumb, in keeping with the Vinaya prohibition against touching women.

The highest-ranking monk present may elect to say a few words to the couple, offering advice or encouragement. The couple may then make offerings of food to the monks, at which point the Buddhist portion of the ceremony is concluded.

The Thai dowry system is known as the 'Sin Sodt'. Traditionally, the groom will be expected to pay a sum of money to the family, to compensate them and to demonstrate that the groom is financially capable of taking care of their daughter. Sometimes, this sum is purely symbolic, and will be returned to the bride and groom after the wedding has taken place.

The religious component of marriage ceremonies between Thai Muslims are markedly different from that described above. The Imam of the local mosque, the groom, the father of the bride, men in the immediate family and important men in the community sit in a circle during the ceremony, conducted by the Imam. All the women, including the bride, sit in a separate room and do not have any direct participation in the ceremony. The secular component of the ceremony, however, is often nearly identical to the secular part of Thai Buddhist wedding ceremonies. The only notable difference here is the type of meat served to guests(goat and/or beef instead of pork). Thai Muslims frequently, though not always, also follow the conventions of the Thai dowry system.

Funerals
Traditionally funerals last for a week. Crying is discouraged during the funeral, so as not to worry the spirit of the deceased. Many activities surrounding the funeral are intended to make merit for the deceased. Copies of Buddhist scriptures may be printed and distributed in the name of the deceased, and gifts are usually given to a local temple. Monks are invited to chant prayers that are intended to provide merit for the deceased, as well as to provide protection against the possibility of the dead relative returning as a malicious spirit. Often, a thread is connected to the corpse or coffin which is held by the chanting monks during their recitation; this thread is intended to transfer the merit of the monks' recitation to the deceased. The corpse is cremated, and the urn with the ash is usually kept in a chedi in the local temple. The Chinese minority however buries the deceased.

Nicknames

Thais universally have one, or occasionally more, short nicknames (Thai: play-name) that they use with friends and family. Often first given by friends or an older family member, these nicknames are typically one syllable (or worn down from two syllables to one). Though they may be simply shortened versions of a full name, they quite frequently have no relation to the Thai’s full name and are often humorous and/or nonsense words. Some common nicknames (the non-nonsense ones, anyway) would translate into English as fatty, pig, little one, frog, banana, green, or girl/boy. Though rare, sometimes Thai children are given nicknames after the order they were born into the family (i.e. one, two, three, etc.). Nicknames are useful because official Thai names are often long, particularly among Thais of Chinese descent, whose lengthy names stem from an attempt to translate Chinese names into Thai equivalents, or among Thais with similarly lengthy Sanskrit derived names.

Hae Pee Ta Khon

2007-09-20T06:22:00.002-07:00

"The merit ceremonies (Ngan Boon) of Thai northeasterner (can be called as 'E-san people') originated from old customs or traditions which continually taught until now, are called as "Heed Sib-song Klong Sib-si." The words "Heed Sib-song" can be understood as the twelve-month traditions as follows:

December (Duan Aai or Jeing) is Boon Khow Kram
January (Duan Yi) is Boon Koon Lan
February (Duan Sam) is Boon Khow Ji
March (Duan Si) is Boon Pa Ved (the tenth Bodhisattra)
April (Duan Ha) is Boon Song Khran
May (Duan Hok) is Boon Bung Fai
June (Duan Jed) is Boon Sam Hah
July (Duan Pad) is Boon Khow Phan Sa
August (Duan Kow) is Boon Koaw Pradub Din
September (Duan Sib) is Boon Koaw Sak or Salakkapat
October (Duan Sib Ed) is Boon Oak Phan Sa
November (Duan Sib Song) is Boon Kra Tin.

Those people in Dhan Sai District, Loei have established their merit ceremony of March (Duan Si)--the Boon Pa Ved together with Boon Bung Fai called Ngan Boon Luang. It has been held during the end of March to the beginning of April every year. This so-called a big event and there is a grand sermon (Tej Mahachat) named the Mahavejsandon Jadoh, the story of last great incarnation of the Budda.

There is not only the grand sermon but also the demonstration of the beginning of their fertility. The ceremony includes fantastic parade as a symbol for inviting the last great incarnation of the Budda, Phra Mahavejsandon, to the city. The belief in bringing a season of rainy to their land makes them build "Bung Fai"--the rocket made by many segments of jointed stem bamboo with potassium nitrate to fire fusee. This Boon Luang parade of Dahn Sai people comes the Pee Ta Khon festival which is now a famous Thai parade or caravan widely known all over the world.

Pee Ta Khon is one of the E-san traditional plays. Each player must wear scary mask and make-up to look like ghost. Not for invoking evil spirit but for amusing among the crowd. In former years, E-san people usually played it for favor during the Boon Bung Fai and Boon Pa Ved ceremonies. The origin of Pee Ta Khon parade is based on the belief in old time story of the last great incarnation of the Budda, Mahavejsandon. While his parents, the King and the Queen of those days, had welcomed him and his family back after banishment. The caravan paraded them back to the city was full of savages and ghosts who used to serve and respect him highly, joined for farewell.

Nowadays, Pee Ta Khon Festival begins from Ngan Boon Luang at the Phon Chai Temple, Dahn Sai District, Loei Province. This merit ceremony lasts three days. The programs are as follows:

First day: It is called as "Wan Ruam" or "Wan Home" which means an assembly day. Their ritual stats in the early morning, including inviting the Spirits of God known as Phra U-pakut from the Mun River to stay in their directions around rite area. They believe that will protect from harms and make things fine all along the ceremony. This section also has a small group of Pee Ta Khon parade too.

Later in the morning, they parade to the black magician house called Ban Chow Guan in order to do the following step, Bai Sri Soo Kwan--the ritual of bringing back ones spirit. There will be more of Pee Ta Khon during this ritual. As they finish, everyone involving in the ritual, namely, Chow Guan (the black magician who takes care of Ghost called Pee Hor Luang), Nang Tieam, Kana San, Nang Tang (the black magician's helpers), Groups of Pee Ta Khon, E-san dancing group, and other E-san plays. There are some of traditional plays that related their life styles such as Tung Bung (Savage club play), Kwai Too (Handcart play), Tod Hae (Cast nest play). The big parade moves forwards to Phon Chai Temple and revolves round the church. By the time a gathering of Pee Ta Khon is increasing more and more, they will run around to tease all over the village.

Second day: After groups of Pee Ta Khon gather in the early morning, they will dance and tease for fun with the crowd along their ways. The show continues until the time of parade welcoming Mahavejsandon and his family back in the afternoon (called as "Hae Phra"). The parade begins with San Dahn, carrying cooked rice topped with a boiled egg, used as offering (Bai Sri). Follows the image of Buddha caravan, which is a symbolic of Mahavejsandon. Then there comes 4 monks and caravan of Kana San, Nang Tang, Groups of Pee Ta Khon, and E-san play group. And Bung Fai caravan comes at last. Chow Guan is invited to sit on it as caravan leader. After the whole parade reaches Phon Chai Temple, Bung Fai (bamboo rockets) will be fired for the belief of rain bagging. They are trying to raise the hope for fertility and season of rainy. Chow Guan also gives out a charity during that time.

Third day: The day of virtue and following religious precepts. Buddhists attend a grand sermon and no longer play Pee Ta Khon anymore.
There is two size of Pee Ta Khon appearing in the parade, the bigger called Pee Ta Khon Yai and the smaller called Pee Ta Khon Lek.

Pee Ta Khon Yai is a ghost mold made from woven bamboo with about two times bigger size than normal people (In Thai, the word "Yai" means big). It is decorated with any in-house trifles they can find. In the parade, player must go inside the mold. There is only two Pee Ta Khon Yais in each year-a male and a girl, which can be easily separated by their genders. The players of this kind of mold are so specific because they have to receive an approval from ghosts or gods they believe. And when they do so, they must continue play every year or three-year times at least.
Pee Ta Khon Lek is for everyone who loves to play no matter who they are. Children, adults, women or men can be in the parade and have some fun. Normally, there are a few women in because the play is a bit wild and naughty.

The Mask: Pee Ta Khon Lek is made from the nearer end of coconut leaf sawed with a Thai style kettle. Then drawing its face to look like ghosts in funny way. Player dresses in dazzling colors by patching the small piece of cloth together in own style. The important thing is to cover all over the body.

The special decoration for Pee Ta Khon's player is Mah Ka Lang and wooden sward.
Mah Ka Lang is a Thai music instrument in the old time. It looks like a cowbell. Players will put it on their waists and move their body while dancing. It makes funny and tuneful sounds.

Wooden sward is Pee Ta Khon's weapon. Not for fighting but for teasing with the girls. It makes noisy and funny atmosphere during the parade. Sometimes they annoy the crowd but it is a tradition from the past. A reason why they are running away in this teasing is the genital-like (craving) at the end of wooden sward. The players even paint it in red by purpose to make more obvious. This is base on the belief that it will make Praya Tan (name of a god) satisfy and give the rain back for their fertility.

Boon Laung ceremony with Pee Ta Khon festival of Dahn Sai District, Loei is an important tradition of March among those twelve-month traditions called as Heed Sib-song Duan Si. They may have the same festival in some place around E-san area but the Boon Pa Ved and Pee Ta Khon parade are still well known here at the Phon Chai Temple in Dahn Sai and will be with Loei people forever.

Offerings for Priests

2007-09-20T06:18:00.000-07:00

Offerings for priests or monks are an activity of merit makings. Thai people strongly believe that this kind of merit making is most effective because the offering go to priest or monks in general, instead of specified individual. A person who wishes to make merit would prepare package of things and bring them to temple. Then express his/her intention to the head monk. The head monk, then, invites monks to come and receive the offerings. If the things are to be given to specified monk, then it is no longer called the offerings (Sankhatan).

Things offered are normally food and essential things in everyday life such as Sabong(wearing cloth), Jeeworn (covering cloth), towel, toothbrush, soap, tinned food, milk, and dried food. Tea, coffee, and money are also included. These things are offered as desired.

If a person wishes to dedicate the merit to anybody, he/she would tell or write names to monks so that the monk can perform the rite to dedicate merits to named person.

The rite of offering to monks is simple. Just bring your thing to Buddhist monk and let the monk know your intention. The monk then let you light up joss sticks and candles, then recite in Bali;

(Bali) Imani mayung pantei, pattani, sapariwarani, pikkhu sunkhussa, ono chanama, ro pantei, pikkhu sungkho. Imani, pattani, sapariwarani, patikkhunhatu, umhakang, teekharuttang, hitaya, sukhaya.

(Meaning) Recspectful monks, we all here wish to offer these food and things for your own use. We beg you to receive these offerings, so that we can get merit that would bring us a long lasting happiness.

Then monks say "Sa dhu" which represents their acceptance. After monks already take all offerings, blessings are given in Bali (Yata Suppee article) while we pour water to represent the dedication of merit to persons as wished. This concludes the activity of merit making by offering things for monks.

Social Hierarchy

2007-09-20T06:15:00.002-07:00

As the socially superior individual in many situations, you’ll have certain responsibilities when you visit Thailand. And by the way, don’t forget that you’ll sometimes also be inferior.

A Western visitor to Thailand is often cast into the role of the social superior. Some Americans get right into this! For most, the notion is uncomfortable. What about the Declaration of Independence, after all?

They don’t have a Declaration of Independence in Thailand. (Nor a Bill of Rights, for that matter: It’s illegal to criticize the royalty, or any religion.) While Thai culture has shifted somewhat westward, age-old distinctions of class and social rank still prevail.

The hierarchy
Royalty and monks alway rank highest. Several other factors then determine a person’s social status:

Income.
Occupation
and education.

Age. (Older, for Americans who might have been wondering, is better!)
Social connections.

Family. (Family names were not adopted in Thailand until the 1920s, when each family took a unique name. Thus certain family names reliably denote high status.)
A new acquaintance may pepper you with questions that seem snoopy. They are! But without knowing your relative social ranking, a Thai has as much difficulty interacting with you, as you would with someone whose name or gender you didn’t know. Indeed, the Thai language offers ten ways of saying the word you, and the choice depends in part on the relative status of the listener.

So be ready to answer questions like “How old are you?”; “What hotel do you stay at?” and “How much did your shirt cost?” Many Americans will draw the line at “How much money do you make?” and a light-hearted “Not enough” should suffice. That you could afford a trip to Thailand establishes that your income lies well above that of most people you’ll meet.

A new acquaintance will also evaluate your dress, grooming, and mannerisms, for further clues about where to place you.

In some situations, such as interactions with a waiter in a bar or restaurant, the context has already established you as having the higher social rank. Status-related questions here are simply a way to flatter you. You may as well play along and enjoy it!

When you’re the superior
You incur certain responsibilities as the higher-ranking individual.

You pick up the tab at dinner, whether it’s a date or a group of business colleagues; don’t expect to split the bill.

Dress your role. That tank-top you wore to the beach is not appropriate anywhere else.

Don’t shirk your position. At a public event, for example, you may be ushered to a front row. Stay there. If you move back, everyone behind you will also feel obliged to move back.

Be courteous to those of lower status. Your higher ranking is never an excuse to criticize or show anger toward someone of a lower status; doing so will reflect more badly on you than on them.

But don’t overdo it. A smile is more appropriate than a spoken thank-you to a clerk, cab-driver, or doorman, after they perform an expected service.
When you’re the inferior

Don’t get too smug just yet. You rank above many Thai people, but you always rank below monks and royalty. Follow the lead of others in the presence of either group, bow your head, and by no means point at them with your feet or touch them on the head!

This entry was posted on Saturday, June 23rd, 2007 at 12:47:23 and is filed under Thai Culture & Customs, Thailand Tips & Hints. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.

The Royal Ploughing Ceremony

2007-09-20T06:12:00.000-07:00

The Royal Ploughing Ceremony was probably, in the old times, the rite designed to remind the farmers and to give an auspicious beginning to the new planting season especially the rice farming that is the major source of food. The leader or the rulers of the country preside over the ceremony when the planting seasons begin. to remind the farmers and to give an auspicious beginning to the new planting season especially the rice farming that is the major source of food.
The leader or the rulers of the country preside over the ceremony when the planting seasons begin.

After some times passed, the Brahmanic rite called Ploughing ceremony was then introduced. Its purpose is to encourage the power and happiness. Bhraman were instructors for the ceremony. The king or the leader of the country may designate this duty to a respective high-ranking officer to perform the ceremony as Phraya Raekna, Lord of the Ploughing Ceremony. The roles of the queen or wives who had to help ploughing are designated to four celestial maidens, called the queen of sowing ceremony, assisting Phraya Raekna by carrying seeds containers and distribute the seeds after Phraya Raekna had ploughed the ground. The Royal Ploughing Ceremony has been annually performed for thousands of years in several countries such as China and India.

In Thailand, this ceremony has been performed since Sukhothai was the capital. It had been continued in Ayuthaya and Ratanakhosindhu (Bangkok) period. The Royal Ploughing ceremony performed during the reign of King Rama I, II, and III was purely the Bhramanic rite as it had been in Ayutthaya period i.e. there was no Buddhist monk participated in the ceremony.

In the reign of King Rama IV, the King had royal command to initiate the Buddhist rite together with the original ceremony. The reason was to prosper all the cereals brought into the ceremonial field. After the Buddhist rite that is performed in the first day, the Bhramanic ceremony The combined rite was so called the Royal Ploughing ceremony that lasts for 2 days.

The Royal Ploughing Ceremony is very important and it is a prosperous ceremony to encourage all the farmers.

âThe ancestral masters had set the rule that the ceremony must be performed on the best day of the year, comprising the auspicious occasions as stated in the treatise of astrology. This particular day must also be in the sixth month and the traditional auspiciousness is based on the lunar calendar.

The day for Royal Ploghing Ceremony therefore cannot be set in a certain date. However, it is normally in May. The reason that it is required to be in the sixth month is that it is the beginning of raining season. This time is a good time for farmers to start working on their farm, which is an important work of Thai society for a very long time.

After the royal astrologer had already calculated and got the auspicious day for the Royal Ploughing Ceremony, The Bureau of the Royal Households would mark the calculated date into the royal calendar that the king annually gives to his people. The calendar clearly states the date for both rites of the ceremony. The Royal Ploughing ceremony day is announced by the cabinet as a Public holiday but the national flag is raised as it is in usual working days.

Tradition of Making Merit

2007-09-20T06:09:00.001-07:00

Making merit means doing good things as mentioned in religious doctrine. Thais’ ways of life, since their birth until their death is so familiar with making merit. They strongly believe they ought to regularly make and gain merit which would bring them happiness, peaceful life and other good things.

Gaining merit will strengthen them to overcome any obstacles or misfortune they are suffering. They intend to gain more merit because they also believe their accumulated merit would help them to be in heaven or a peaceful place after their death. Even more merit they gained would help them to reach nirvana (divine peace beyond this world).

Thais’ belief is based on the Buddhist doctrine. The concept is as stated in a Thai proverb “if you do good you will receive good; if you do evil you will receive evil ”. It means the result of Karma which represents the evaluation of all life events, that is, you will receive the outcome of what you have already initiated.
A common rule in making merit is to prepare one’s mind and thoughts.The mind has to be purified and ready. Gaining merit, however, must not bring any trouble or worry to oneself or others.

There are three ways of making and gaining merit. They are
1) to give alms
2) to maintain religious commandment, and
3) to pray
If all of these are perfectly met, it represents a great merit making. But most of people see that making merit is to give alms. That is partly true because it is the first step of a fully-gained merit. On this occasion only alms giving will be expressed as it is a very common Thais’ way of life.
Making merit by putting food in the bowl of monks.

Making merit at Phasrimahathad Temple, Bangkhen District
This tradition means putting food into the monks’ bowl. Monks receive alms from people who believe they are gaining merit by giving. Every morning around 6.00 am - 7.00 am, monks silently pacing the streets to receive offerings. It is understood that this is an opportunity for people to gain merit.

Foods offered to monks are well prepared. Newly cooked rice, various kinds of savory, sweet and fruits. Some people may prepare flowers, joss sticks and candles. When the monk arrive, people will ask them to stop then they will place foods into the bowl monks are carrying. Flowers, joss sticks and candles are put on the metal lid of the bowl or into monks’ bag. Then they will get blessed. While monks are blessing, one should pour water which shows that they wish to devote the merits they gained with their relatives who have already passed away. This step concludes the rite of making merit by giving alms.

Making merit by giving alms has been part of Thais’ lifestyle for thousands of years. It is mentioned in two parts of Buddha history. First, when Buddha just became enlightened, he went to stay at a milky tree. Merchants named Tabussah and Palikah passed by and deeply admired the prestige of Buddha. They gave their provision to Buddha. Buddha used his bowl to receive food offered. Second, when Buddha went to the forest of mango trees, Anupiya district, province of Magadha. He went about with a bowl to receive food. When he passed King Pimpisana’s city of Rajagraha. The people in the city saw him doing this for the first time, So they brought food and put it into Buddha’s bowl. It became tradition until present.

So we can see monks and novices carrying bowl pace the streets every morning. We can also see all kinds of people are willing to make merit which is to give alms, giving food to monks and novices.

What’s In A Name?

2007-09-20T06:04:00.002-07:00

Besides their surname, Thai people generally have two names — their nickname (ชื่อเล่น, cheu len, or “play name”) given at birth and their proper name which is used only on formal documents. The nickname usually sticks to a person throughout their life. This naming tradition dates back to ancient and primitive beliefs that a child bearing a lovely official name would be at risk from the envy of an unhappy spirit. It’s considered best to give the baby a nickname that won’t attrack unwelcome attention.

These nicknames are usually given by the child’s parents or close relatives soon after the baby is born often based on some “adorable” characteristic observed. They aren’t always flattering (Uan, or “Fatty,” for example). The cheu len usually has just one syllable, sometimes two, which Thais have found make it easier for foreigners to remember. Most mean something and may be unisex (Nong means “younger sibling,” for example). Several define gender (Chai is “male” or “victory,” Noom is “lad,” Ying is “female”). Boy’s names may use words meaning brave, strong, or noble. Girls often receive very delicate, pretty or charming names using Thai words for various flowers, scents, or gems (my wife’s name, Tim, means “ruby”).

Non-human names apparently fool evil demons from claiming children. People answer to names like Ma (”dog”), Nu (”rat”), Mu (”pig”), Poo (”crab”), or Gai (”chicken”). The baby’s skin tone is sometimes used in giving the nickname; examples include Som (”orange”), Deang (”red”), and Dum (”black”). The cheu len can also indicate the newborn’s size — Lek (”little”), Noi (”small”), or Yai (”big”). A nickname referring to smallness may, however, have nothing to do with the particular size of a child; it could simply be an endearment. An English equivalent might be “My sweet little angel”, as used by a father for his favorite daughter, never mind that she might be fifty pounds overweight.

Some nicknames are even taken from farmyard sounds such as Oud (”oink”), Guk (”cluck”), Jiab (”chirp”), or Juum (”splash”). Other names that have something to do with sound — perhaps a particular sound the child makes repeatedly, a sound the child seems to like, or maybe simply a nonsensical sound that pleases the ear — include Ju, Jook, Da and O, none of which can be translated. Cheu len may refer to unusual characteristics of a child, such as its being particularly lovely (Suay, or “beautiful”), smart (Geng, meaning “Clever”‘), or mischievious (Gaen which means “Naughty”). They may also be borrowed from the names of things in the natural world. Small children have been called Ohng (a large water storage jar), Fohn (”rain”), and Khai (”egg”).

Other children earn the names of animals that are considered cute or adorable by the Thai, or even various types of fruit its parents or relatives may associate with the new addition to their family. Thus, some Thais spend their life being affectionately called Chang (”elephant”). Goong (”shrimp’), Gluay (”banana”), or Ngaw (”rambutan”). These animal and fruit names particularly reflect the cultural differences between Thailand and the West. Who in the West would fondly call their child “Pig” or “Ass”, “Squash” or “Jackfruit”?

Other nicknames are the names of flowers or plants; and some, rather comically, refer to age, rank or a family relationship. A little boy might be called “Grandfather” and a girl, “Grandmother”: Taa and Yai, respectively. Still others use foreign words, especially from English, and includes names such as Bird, Ink, Taem (from the French Je t’aime, meaning “I love you”), Earth, Guitar, Intel, Sony, and Fanta (the latter three probably reflecting favorites of the person doing the naming rather something the baby enjoys).

Sometimes expatriates find they have been given a Thai name by co-workers or friends. This is usually informal and can be a demonstration of affection and acceptance. Sometimes it is critical and based on spite, but then the expat may never hear of it.

If a child of Buddhist parents survives its first thirty days, it is time to ask a monk for it’s official name. Boys are usually given a formal name based on the letters of the alphabet that correspond to the time of their birth. If the baby was born on a Thursday (วันพฤหัสบดี, wan phareuhatsabodi), it’s name will come from a line of consonants in the alphabet: p, ph, b, bh, and m. The monk will consult a names book, rather like those that Western parents sometimes use. He will select a name that starts with the right consonant, sounds good, and has an auspicious meaning. These auspicious names are called naam mongkhon and are sometimes alliterated with the family name to make it euphonious. Some people use the poetic device khlong jong to create rhyming chains of serious names, whether of city gates or siblings.
Most girls are given names beginning with the syllable Su, which means “beautiful” or “excellent,” such as Sumali, Supani, or Sunari. Each has a meaning, very often poetic or literary, which is beautified with the prefix su to mean “bouquet of beautiful flowers,” “beautiful hands,” “beautiful girl.” Su is less common for boy’s names but there are a few — Sunai (”beautiful eyes”), Suchai (”handsome male”), Sucharit (”honest”).

Many male names relect memories of war such as Tongchai (”flag of victory”) and Chainarong (”victorious campaign”), or desired qualities including Presert (”excellent”), Pradit (”inventive”), and Bancha (”command”). Girls’ formal names reflect more feminine characteristics such as Somrak (”proper love”) and Nimnuan (”soft and delicate”), or names of flowers (Kulaap, meaning “rose”).

Until 1917, surnames were not considered necessary in Siam but King Rama VI imposed them on his subjects as part of his efforts to modernize the country. People of high class were often awarded long, high-sounding polysyllabic names from Sanskrit or Pali. Commoners got shorter or even monosyllabic last names, usually Thai in origin. The variety of names is impressive and some holders are fiercely proud of theirs because they were awarded by the king rather than by a mere clerk in a district office.

Occasionally, you’ll meet someone whose surname includes na (not capitalized). An example of this would be Khun Krisda Arunwongse na Ayudhya (a former governor of Bangkok). Arunwongse is his last name; na Ayudhya is a particle indicating that one of his ancestors was royalty. All of these na names are followed by place names such as na Chiang Mai or na Songkhla.

Thais often — and easily — name their names. Since 2004, Thai women are no longer required to take on their husband’s surname. Generally, Thais use their titles with their first names (such as Doctor, General, etc.) right down to Khun (used for both men and women; Nai, Nang, and Nangsao — Mr., Mrs., and Miss — are also commonly used) for adults and Dekchai (”boy child”) or Dekying (”girl child”) for children of school age.

Before I began teaching, I would usually be called Khun Mark (and, occasionally “Mister Mark”) but now I’m almost always called Teacher Mark or Khun Khru Mark (in greetings in the English Programme office and classrooms, “Teacher” seems to be reserved for the farang instructors and “Khun Khru” for the Thai teachers). [คุณคร, khun khru, is how one addresses a teacher –ู คร, khru, is the word used for most teachers; อาจารย, ajarn, is also often heard but this is better translated as a university-level instructor, or “professor”.]

Phra (”venerable”) Kamala Bhikkhu is another example of a title and first name. In this case, phra and bhikkhu both mean “monk.” Phra adorns any name to make it sacred or to elevate it further, as well as to recognize respect for it.

A special variation of names in Thailand is used by the Chinese immigrants. Among their Chinese friends, they use the traditional Chinese arrangement of clan plus personal name or names such as Li Hung-chang, Chiang Kai-shek, Mao Ze-dong, etc. Often Thais will write these names with the term sae (”clan”), inverting the order to accord more with Thai practice, thus Hungchang (or, Hung Chang) sae Li (or, Lee) and Kai-shek sae Chiang.

When any immigrant tries for naturalization, he must “Siamese” his name. It is required by law that Thai citizens must have Thai names. The Interior Ministry further orders that anyone adopting a Thai surname may not use one that others are already using. Many immigrants will simply add letter to their surname until it is very unlikely anyone will have the same combination and thus the same name. They may add some high-sounding words that relate to their business such as Phattana (”to develop”), Kanchana (”gold”), Dhurakij (”business”). They may also end their new surname with the word Kun (or, Kul) which means “family” or “clan”. Other groups in Thailand, whether permanent or passing through, have their own ways of handling names in their own languages. As Thais of whatever background, they will somewhere in their documents and booklets have their new Thai-style name set out in Thai letters while retaining, in some form, their own ethnic identities.

If an immigrant ever does anything to warrant mention in the Bangkok Post or The Nation, the name will have to be run through the process of Romanization for the English reader. Changing Thai, written in Thai letters, to Thai written in Roman ABC’s is a tricky matter and the official system approved by the Royal Institute (called the Rajabandhitayasathaan system) is often ignored by the press. Few Thais are actually familiar with the official system at all and simply try to write it in simple English.

Since surnames never really caught on except among major families, they are often usually encountered upon receiving a namecard. These cards are universal, not elite, in Thailand with countless print shops offering elaborate designs and finishes. Unlike the casual tossing of nicknames, namecards embody the giver’s face, so their exchange involves care. Bowing slightly, one passes the card with the right hand, or by pinching the top corners so it faces the receiver, who accepts it carefully with the right hand supported by the left by touching the wrist. It’s considered a slur to write on the front or back, or to put the namecard away without a glance, especially into a back pocket.

With so much face at stake, it’s no wonder that Thais simply stick with their nicknames.

Wai Khru

2007-09-20T06:01:00.002-07:00

Teachers are very highly regarded in Thailand. The most important event at schools throughout the country is the Wai Khru. This is always held on a Thursday towards the beginning of the academic year because Thursdays are considered to be an auspicious day for teachers.

Our school held Wai Khru ceremonies for the English Programme this past week. It was my first experience of this truly memorable event.

“Wai Khru” is Thai for “pay respect to the teacher.” The students present their teachers with flowers or jasmine garlands, thanking them for teaching them in the past and also to gain merit and good fortune for the future. The students actually prostrate themselves at the teachers’ feet in what is called a krab — the most polite way to show respect. It’s similar to lay people making an offering to high monks which says a lot for how Thai people feel about teachers.

Our school had two Wai Khru ceremonies in the English Programme — one in the morning for the Kindergarten and another after lunch for lower Primary through Mattayom 1 students. They each began with the school band playing a song for teachers and the students reciting several prayers. The teachers and school administrators were seated in a line of chairs across the length of the assembly hall.

The flower presentations began when a boy and a girl representative from each class in turn approached the center of the line of chairs walking on their knees. They then presented a flower arrangement they’d made the day before to the school’s manager and principal. The flowers used in these arrangements are chosen for their symbolism. Dok Ma Khue (eggplant flower) stands for respect because when the tree blooms it’s branches bend down in the same way a student pays respect to his teacher. The Yam Puek (Bermuda grass) flower stands for patience and perserverance; it actually appears wilted but it is very much alive. And Khao Tok (popped rice) is symbolic of discipline because the rice is placed in a pan together and heated up to become popped rice.

The students prostrated themselves, presented the flowers, gave a wai to the school manager and principal, and then proceeded along in front of the row of teachers’ chairs while remaining on their knees. The flower arrangements were passed along the line from teacher to teacher until eventually there was one sitting in front of each of us on a knee-high bench.

Next, each class in turn lined up and approached the row of teachers. They did a krab at our feet, presented us with their individual flowers brought from home, waied us, and then proceeded back to sit on the floor of the assembly hall. Most students gave us the Dom Kem flower which means “needle” in Thai. It’s symbolic in that the students believe it will make them sharp-witted and brainy. Many of these flowers were presented in an arrangement with incense sticks and a candle. Together with the flowers, they represent the Triple Gem (ratanatri) of Buddhism — the Buddha, his Teachings (Dharma), and the Community (Sangha).

We each received so many flowers (there being some 800 students in the English Programme) that once we received them we would hand them to student volunteers behind us. I kept a particularly beautiful arrangement to give my wife when she picked me up later in the day, surprising her immensely.

Wai Khru ended with a speech from the school’s principal and the band playing a song for HM the King. It truly was a remarkable ceremony and I felt somewhat humbled to be on the receiving end of so much respect. I did videotape portions of the event from my vantage point in the row of teachers; although I’m still without a camera I hope to post some photos taken by some of the school staff later in the week (the picture of the students doing the krab is from a post by Richard Barrow on the Praknam Web Forums).

The only detractor to the afternoon was the intense heat — our school’s assembly hall/canteen aren’t air-conditioned and the three or four large fans brought in for the ceremony just couldn’t cope. It was quite a trial for students and teachers alike to sit there sweating for some two-and-a-half-hours. Still, I wouldn’t trade the experience for anything. My first-ever Wai Khru really did make me feel like a part of something special.

Visakha Puja

2007-09-20T05:58:00.001-07:00

Visakha Puja is regarded as holy day in the Buddhist calendar. Visaka Puja also known as Vesak Day. Dated to coincide with the first full moon of the fourth month in the Chinese lunar calendar, Vesak marks the birth, enlightenment (Nirvana), and passing (Parinirvana) of Gautama Buddha. Because of the leap year in the lunar calendar, in 2007 the day is a public holiday in some countries on May 1st or 2nd (including Sri Lanka, Malaysia, Cambodia, Nepal, Laos, India, and Bangladesh), still others on May 24th (Hong Kong, South Korea, Macau, and Taiwan), and the remainder on either May 31st or June 1st (Singapore, Thailand, Bhutan, and Indonedia).

Devout Buddhists and followers observe Visakah Puja by assembling in temples before dawn for the ceremonial raising of the Buddhist flag and singing of hymns in praise of the holy triple gem: the Buddha, the Dharma (his teachings), and the Sangha (his disciples). Devotees bring simple offerings of flowers, candles, and joss-sticks to lay at the feet of their teacher. These symbolic offerings are to remind followers that just as the beautiful flowers would wither away after a short while and the candles and incense would soon burn out, so too is life subject to decay and destruction.

Devotees are also instructed to make a special effort to refrain from killing of any kind. They are encouraged to partake of vegetarian food for the day. Birds, insects and animals are released by the thousands in what is known as a “symbolic act of liberation;” of giving freedom to those who are in captivity, imprisoned, or tortured against their will. Some devout Buddhists will wear a simple white dress and spend the entire day in temples with renewed determination to observe the Eight Precepts. This is called ‘Rub Sil’ in Thailand.

The Eight Precepts are:

Not to kill
Not to steal
Not to engage in improper sexual activity
Not to indulge in wrong speech
Not to take intoxicating drinks and drugs
To abstain from taking food at unreasonable times
To refrain from sensual pleasures such as dancing, singing and self-adornment
To refrain from using high and luxurious seats in order to practice humility

Celebrating Vesak also means making special efforts to bring happiness to the unfortunate like the aged, the handicapped and the sick. To this day, Buddhists will distribute gifts in cash and kind to various charitable homes throughout the country. Vesak is also a time for great joy and happiness, expressed not by pandering to one’s appetites but by concentrating on useful activities such as decorating and illuminating temples, painting and creating exquisite scenes from the life of the Buddha for public dissemination. Devout Buddhists also vie with one another to provide refreshments and vegetarian food to devotees who visit the temple to pay homage to the Blessed One.

Tradition ascribes to the Buddha himself instruction on how to pay him homage. Just before he died, he saw his faithful attendant Ananda, weeping. The Buddha advised him not to weep, but to understand the universal law that all compounded things (including even his own body) must disintegrate. He advised everyone not to cry over the disintegration of the physical body but to regard his teachings (The Dhamma) as their teacher from then on, because only the Dhamma truth is eternal and not subject to the law of change. He also stressed that the way to pay homage to him was not merely by offering flowers, incense, and lights, but by truly and sincerely striving to follow his teachings. This is how devotees are expected to celebrate Vesak: to use the opportunity to reiterate their determination to lead noble lives, to develop their minds, to practise loving-kindness and to bring peace and harmony to humanity.

During the Vesak celebration an image of the new-born Buddha, in a gesture of pointing to the Truth, is usually displayed in the shrine room of temples. There is actually a party feel to the entire occasion. Houses and streets are cleaned and decorated with Buddhist flags and flowers. In villages, Buddhists gather around statues of the Buddha when it is dark. They walk around the statue with candles until all is covered in light. Light is used by Buddhists to recall that the Buddha showed people how to become enlightened.

The tree the Buddha attained Englightment under, in Bodh Gaya, India, is called the bodhit tree. It is greatly revered in Buddhism. A bodhi tree can usually be found in the grounds of most temples or monasteries and is decorated with flags, lamps, and lanterns for the Vesak celebration. It is customary to paint an image of the Buddha on bodhi tree leaves to give as gifts on Visakha Bucha.

This entry was posted on Wednesday, May 30th, 2007 at 16:30:42 and is filed under Buddhism, Thai Culture & Customs, Thai Holidays. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.

Traditional Thai Marriage

2007-09-20T05:52:00.001-07:00

"Marriage means a deep love of a man and a woman.
They can feel for each other and they are ready to live together as husband and wife."

Tradition of marriage has been highly important for Thai lifestyles and cultures. It indicates maturity of persons who are getting married, with more responsibilities and are ready to have a family. They must be responsible for more lives they would create and must act as a leader of the family.

In writer's opinion, marriage means a deep love of a man and a woman. They can feel for each other and they are ready to live together as husband and wife. So they have to get married. In other way, it can be said that getting married can cure sexual desire of human.

To follow the social practice, their guardian must be acknowledged. With the social reasons, the Thai tradition of wedding is essential. The ceremony starts from the approach, then engagement, and finally the wedding. To be ceremonious, the ritual must be performed in the morning. The registration for marriage license must be carried out to make the wedding completed.

The ceremony for dashing holy water and blessing is performed in the evening, at the same time as the welcome banquet for guests afterwards. To be economic, these activities can all be carried out in the morning, The welcome banquet can be hold at home, hotels, or clubs, depending on financial capability of the host.

The ritual wedding is important and appropriate because it represents prosperity of cultures and spirits of the society resulted from delicate mind of the perceptive Thai ancestors. Creatures naturally posses sexual desire and need to breed.

Therefore, the difference between human and animals has to be made. At the same time, to suite Thai cultures and obey the law, the conditions for persons who are getting married are necessary.

The Wai

2007-09-20T05:49:00.001-07:00

Although the Western-style handshake has become more accepted in Thai business and government circles, the traditional form of greeting in Thailand is still the wai. The execution of the “right” wai is not easy for us farangs to understand as it depends on the relation of people to each other. The wai must be understood as a highly important sign of reciprocal demonstration of courtesy. It is a unique, graceful action practiced throughout the Land of Smiles and plays a very important part in showing respect.

In general, the wai is performed by joining the hands at the palms and raising them to a position somewhere between the chest and forehead. You clasp your hands together in front of you and lower your head, saying Sawasdee Khap (or, Ka) for hello. Men can bow slightly at the waist while ladies may make a small curtsey.

One should be aware of the status of the person receiving the wai for the exact position of holding the palms. Good friends would position the palms somewhere in the chest area because they are equals and know each other well. The opposite of that when giving a wai to Buddhist images when the palms, cupped in the shape of a lotus blossom, would be brought all the way to the forehead.

The higher the hands are raised in a wai, the greater is the level of respect and courtesy that is conveyed. The person who is inferior in age or rank in the social hierarchy initiates the wai. The person on the receiving end of the wai should return the wai as it’s very disrespectful not to acknowledge it. If your arms are full, a bow of the head will suffice.

Within the family, the wai is extreme to say the least. Young children wai their parents by bringing the palms all the way to the forehead as a sign of respect and obedience. As they get older the wai will become less extreme but not by much. The parents do not return the wai, of course. School is much like home, a place of learning and discipline, consequently children will wai their teachers the same as they wai their parents. The same goes for employees when meeting their employer and the Thai of all ages and ranks respectfully wai to monks. In all cases (the teacher, the employer, and the monk) the wai will never be returned.

An adult should never wai to a child nor to service people such as cooks, shop clerks, street vendors, taxi drivers, or anyone obviously younger then themselves. People and friends of equal status may only wai each other when coming or going. It is important to remember that a wai is not a “hello” and that overuse devalues its meaning. The appropriate deference position is shown by lowering the head and body, not by raising the hands. If one receives a high wai, they should respond with a lower wai.

The normal wai is with one’s hands pressed together at about chest level, presenting a slight bow with your body. The wai to a superior is with the tips of the fingers at nose level, still bowing the body. To convey the most respect and gratitude, a person will wai with their fingertips at mouth level and present a deeper and longer bow. In giving a wai to a most respected person who is sitting, one will stoop or bend the head at the same time. When leaving, the departing person will offer a salute in the same manner followed in turn by a corresponding wai of the other person.

The question of when to wai and how to wai is learnt from the earliest days of childhood. It is not only reserved for greetings and farewells but for a number of other reasons as well. When a person is receiving a gift from a superior, he will raise his hands in a wai as a polite gesture of thanks. The wai is made before one reaches to take the object. When someone is asking a person’s pardon or favor, he usually makes a wai. During a Buddhist sermon monks and lay persons will sit respectfully with their hands at chest level in a wai during the entire program. A group of students passing their teacher at school will come smartly to attention and wai and bow with almost military precision. On busses and in taxis passengers wai sacred places and revered statues of past kings as they pass by. Even the drivers will take their hands off the wheel for a quick wai to Buddhist monuments and shrines put up to protect road users.

The wai is a delicate, graceful gesture when performed by Thais. It may look somewhat more awkward and downright funny when a Westerner does it but the attempt is still most appreciated. It might take you some time to perfect your technique but this charming greeting will become second-nature in no time at all.

When I began working at my school, at first I was somewhat shy about giving a wai to every Thai teacher and school administrator I would pass during the course of the day. Now, as I’ve become more confidant in the proper methods I take pride in my wais and the respect it conveys to my co-workers and superiors.

The Two Anthems

2007-09-20T05:47:00.002-07:00

Thailand’s national anthem is called “Pheng Chat” ), which literally means “national song.” The melody was written by Peter Feit (known in Thailand as known in Thailand as Phra Jenduriyang), the son of a German immigrant and royal advisor for music. With original lyrics composed by Khun Wichitmatra a few days after the 1932 coup, the new anthem was played for the first time in July 1932. The lyrics were subsequently rewritten two years later by Chan Kamwilai. When the nation’s name was changed to Thailand from Siam in 1939, the government held a competition for new lyrics for the anthm. Luang Saranuprapan was awarded one thousand baht for writing the words we still sing today.

Prime Minister Por Phibunsongkhram ordered that the anthem must be played every day at 8:00 a.m. and 6:00 p.m. when the national flag is also to be raised and lowered. The citizens must stand and show respect for the nation when the anthem is heard and those who fail to do so face arrest and a fine. This law remains in force today.

The notion of a Thai (or Siamese) anthem was first raised in 1871, when the king, upon visiting the British colony of Singapore, noticed that the British had a national anthem, so one should be made for his country. The first anthem, written by Phraya Sri Sunthornvoharn and entitled “Jom Raj Jong Charoen” (Long Live the King), was derived from an anthem written by two British officers who trained the military band. This anthem proved unpopular, and the second, “Bulan Loy Luen” (Moving Moon), was composed and written by King Rama II.

The third anthem, “Phleng Sansasoen Phra Barami” (A Salute to the Monarch) is actually still in use today as the royal anthem, but it ceased being the national anthem after the 1932 coup. A short lived song, “Chart Mahachai” was the national anthem for a while, but the coup planners wanted an anthem for the citizenry in the spirit of France’s bold “La Marseillaise”.

The royal anthem, “Phleng Sansoen Phra Barami” (เพลงสรรเสริญพระบารมี), is a special song honoring the king which is played during various occasions to express the respect and love that the Thai people have for their monarch. In use since 1871, the music was composed by Pyotr Schurovsky of Russia. The current lyrics were written by Prince Narisaranuvadtivongs, around 1913 and were later revised by King Rama VI. “Phleng Sansoen Phra Barami” was the national anthem of Siam until 1932.

The royal anthem is performed during state occasions, as well as when a high-ranking member of the royal family is present for a function. In addition, the it is still played before the beginning of each film in movie theatres, as well as before the commencement of the first act in plays, musicals, concerts, and most other live performances of music or theatre in Thailand.

Following the military coup in Thailand in late 2006, there was an initial move to downgrade “Phleng Chat” to the status of a “national song”, making “Phleng Sansasoen Phra Barami” the sole national anthem. However, there was public outcry against this and the move was scrapped.

The lyrics for both are reproduced below:

“Phleng Chat”- Thailand National Anthem

ประเทศไทยรวมเลือดเนื้อชาติเชื้อไทย
เป็นประชารัฐ ไผทของไทยทุกส่วน
อยู่ดำรงคงไว้ได้ทั้งมวล
ด้วยไทยล้วนหมาย รักสามัคคีไทยนี้รักสงบ แต่ถึงรบไม่ขลาด
เอกราชจะไม่ให้ใครข่มขี่
สละเลือดทุกหยาดเป็นชาติพลี
เถลิงประเทศชาติไทยทวี มีชัย ชโย

bra thet thai ruam lueard nuea chart chua thai,
ben bra cha rat, phra-thai khong thai took suan,
yoo dam rung kong wai dai tang muan,
duay thai luan mai, rak sa mak kee,
thai nee rak sa-ngob, dtae thueng rob mai khlard,
aek-ga rart ja mai hai krai khom khee,
sa-la luard took yard ben chart plee,
tha-loeng bra thet chart thai ta-wee mee chai cha-yo.

Thailand is the unity of Thai flesh and blood.
Nation of the people; belonging to the Thais in every respect.
Long maintained [has been] the independence
Because the Thais seek, and love, unity.
Thais are peace-loving;
But at war do not fear to fight.
Sovereignty will not be threatened
Sacrificing every drop of blood for the nation
Hail the nation of Thailand, long last the victory, Hurrah

“Phleng Sansoen Phra Barami”- A Salute to the Monarch

ข้าวรพุทธเจ้า
เอามโนและศิรกราน
นบพระภูมิบาล บุญญะดิเรก
เอกบรมจักริน
พระสยามินทร์
พระยศยิ่งยง
เย็นศิระเพราะพระบริบาล
ผลพระคุณ ธ รักษา
ปวงประชาเป็นศุขสานต์
ขอบันดาล
ธ ประสงค์ใด
จงสฤษดิ์
ดังหวังวรหฤทัย
ดุจจะถวายชัย ชโย!

Kha Wora Phutthachao,
Ao Mano Lae Sira Kran,
Nop Phra Phumiban Bunya Direk,
Ek Baromma Chakkrin Phra Saya Min,
Phra Yotsa Ying Yon,
Yen Sira Phrao Phra Boriban,
Phon Phra Khun Tha Raksa,
Puang Pracha Pensuk San Kho Bandan,
Phra Prasong Dai, Chong Sarit Dang,
Wang Wora Harue Thai, Dut Thawai Chai, Chai-Yo.

I, your Majesty’s loyal subjects,
put my heart and my head to his feet,
to pay him respect and give him blessing,
the protector of the country,
one of the Chakri Dynasty,
the leader of the Thai people,
the highest by rank,
who protected and guided me.
All people are happy and live in peace.
We pray, that whatever your wishes may be,
that destiny shall give you,
as you wish in your heart,
to give you wealth.
We hail you.

Before I began working in Thailand, my usual exposure to the national anthem was right before the evening news or early in the morning while waiting for a bus (everybody stands, even in the bus stations). Now I hear it every day at the beginning of my school’s morning assembly. I’ve learned to sing about half of it phonetically and I mouth along to to the parts that I don’t yet know. My students seem to appreciate the effort as I sing along with them…

This entry was posted on Saturday, June 23rd, 2007 at 14:16:01 and is filed under Thai Culture & Customs, Thai History. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.

The Seven Days of Thai Buddhism

2007-09-20T05:44:00.001-07:00

Traditionally it is believed that Buddha spent seven days following his enlightenment thinking of the suffering of all living creatures and how unimportant his life was prior to reaching enlightenment.

In Thailand, the majority of people practice a form of Theravada Buddhism. It is based on the Pali Canon augmented by the practices, beliefs and magic traditions that make it unique to Thailand. Buddhism is based on the Four Noble Truths through the practice of the Eightfold Noble Path and the daily Five Basic Precepts.
Thais are superstitious and believe that their day of birth reflects their life and there are seven Buddha images to reflect each day of the week (actually, there are eight Buddha images but I’ll talk more about that in a moment).

The days are also each assigned a different color and many Thai people pay special attention to this. The most visible example is the wearing of yellow shirts on Mondays to honor HM King Bhumibol Adulyadej. Likewise, you will see many blue shirts each Friday as that was the day of the week that HM Queen Sirikit was born. Even the different royal flags are colored to reflect individual birthdays of the royal family.

Sunday (wan athi) is the Day of Restraint with red being the color of those born on this day of the week.The image shows Buddha standing with the right hand covering the left and represents the period when he had reached enlightenment spent days of sufferings. He sat under the Bho tree when he accomplished his enlightenment.

A person born on a Sunday is respectable, wise, loved by friends and family. He is likely to be in a professional occupation. His lucky day is Wednesday and lucky color is green while the unlucky day is Friday and unlucky color is blue.

Monday (wan chan) is called the Day of Making Peace. The day’s color is cream or yellow.This image represents the Buddha standing with his right arm raised in a pacifying gesture. The Buddha stops the relatives from fighting or pacifying his relatives. When the Buddha came back from Heaven, he found that his relatives were quarreling about the right to use water from a river for their rice fields. The Buddha encouraged them to compromise and said that human life is much more valuable than water and it was not worth killing men for water. Then, his relatives stopped fighting.

A person born on a Monday is serious with a good memory and a love of travel. This person is likely to be in a skilled occupation whose lucky day is Saturday and lucky color is black. His unlucky day is Sunday and unlucky color is orange.

Tuesday (wan angkhan), with the daily color of pink, is the Sleeping Day.This image of the Buddha lying on his right side signifies his passage into Nirvana and the death of his physical body. The gesture represents complete peace and detachment from the world. It was believed that the Buddha entered Nirvana on this day of the week.

This person is serious, brave and active most probably in the services. His lucky day is Thursday and lucky color is yellow. The unlucky day is Monday and the unlucky color is white.

Wednesday (wan phut) is divided into day and night according to Thai astrology. The color for those born on Wednesdays is green.

The Morning is for Receiving.This image shows Buddha holding an alms bowl. The Buddha visited his family after four years in the monastery. His father was not content when he saw the Buddha “begged” for food holding an alms bowl. Buddha explained to his father that performing pindabat, or holding an alms bow are the lineage of Buddha. Thus, the disciples can devote their food. The virtue of giving amongst Buddhists is strong until today.

The person born on Wednesday morning is polite, artistic and emotional. He is most likely working creatively. Wednesday night is their lucky time and the lucky color is green. His unlucky day is Tuesday and the unlucky color is pink.
The Evening is for the Blessed One.This image shows Buddha seated to receive gifts from a monkey and an elephant. As Buddhism teaches respect for everything living this posture shows the respect of all living things for the Buddha.

This person is hard working and honest. He is likely to be employed in a profession with the lucky day of Monday and the color white. The unlucky day is Thursday and the unlucky color is yellow.

Thursday (wan pharuehat) uses the colors of orange or brown. It is the Day of Meditation.This image depicts the classic meditation position with both the soles of the feet and palms of the hand visible. This is the perfect mental discipline. The gesture is the ultimate balance of tranquility and thoughts. It is believed that the body in the position is receptive to power or energy to enter the body from the top of the head and the opening palms.

This person is peaceful, calm and honest –likely to be a teacher or in the legal profession. His lucky day is Sunday and the lucky color is orange. The unlucky day is Saturday and the unlucky color is black.

Friday (wan suk) is the Day of Contemplation. The day’s color is blue.The Friday Buddha image shows the Buddha thinking about how he can teach the doctrine to others. The hands rest across his chest with the right hand covering the left. This implies meditation and a spiritual transformation based on personal experience.
This person is fun loving, friendly and ambitious, probably an entertainer or public figure. Their lucky day is Tuesday and the lucky color is pink. The unlucky time is Wednesday night and the unlucky color is light green.

Saturday (wan sao) is the Day of Protection and uses the colors of black or purple.The image shows the Buddha in meditation and protected from tempest by the King of the Naga, Mucalinda, a coiled snake. The Naga appears since ancient Egypt as a force of good and is even used today as a symbol of medicine amongst other things. The image is related to the moment when a Naga spread its hood to protect the Buddha from a rainstorm while he was in profound meditation.

This person is calm, logical and a bit of a recluse. He is very likely engaged in manual work of a skilled nature. The lucky day is Friday and the lucky color is blue. The unlucky day is Wednesday during the daytime with the unlucky color of green.

As a matter of interest the Thai Buddhist Year (BE) is often used within Thailand, it runs from 1st January to 31st December and is 543 years in front of the Christian (AD) calendar. So 2007 AD is 2550 BE. Buddhists believe that the current phase of Buddhism will last 5000 years.

The astrological chart Year of the Tiger, Rabbit, Dragon, Snake, Horse, Ram, Monkey, Rooster, Dog, Pig, Rat, Buffalo lasts 12 years and 12 years equals one cycle. Hence the Thais celebrate every cycle with vigor.

If you must know, I was born on a Friday in the Year of the Snake some three-and-a-half cycles ago. And yes, I do wear a blue shirt to work every Friday (it being “smart casual” day at my school) in addition to wearing the yellow shirt on Mondays to honor HM the King.

The Rite of Bai Sri Su Kwun

2007-09-20T05:40:00.000-07:00

"Strongly believed in their unique traditions and customs, Thai people have always been holding on the ritual ceremony on important occasions of their lives concerning "Kwun"(Spirits or soul), for example, Rub Kwun Dek ( To bring back the child's spirits ), Tum Kwun Nak ( to restore a person's spirits before getting into monkshood ), and the rite of Bai Sri Su Kwun in welcoming ceremony for important persons."

The rite of Bai Sri Su Kwun, which its origin is still unclear, is proceeded by a person called "Mor Kwun"(a witch doctor), who cannot tell us either when this ritual activity first began. Presumably, it could begin since the very old time.

Thais believe that all individuals has their own natural resource called Kwun (Spirits), which would take care of them throughout their time of living at anywhere they are.

The word "Kwun" is intangible i.e. it is invisible and untouchable, but it is noticeable by feelings. If one's Kwun was still with him/her, he/she would normally feel happy. In contrary, if one's Kwun was not with them, one would feel differently.

Thai people believe that the rite of Bai Sri Su Kwun is a ritual activity that would encourage their mental strength. The strong mind would support them to, as they wished, succeed their tasks .

The word "Bai Sri" means auspicious rice, a symbol of lives related ceremony.

Magha Puja

2007-09-20T05:37:00.000-07:00

Magha Puja is an important Buddhist holy day, regarded a public holiday in Thailand, which Buddhists can perform merit-makings during the day. Magha Puja is held on a full moon day in the third month, February.

Magha Puja day marks the four auspicious occasions, which are;
It was a day which 1250 Arahantas(the holy one,the worthy one,the accomplished one) from different places spontaneously congregate at Veruvana Temple, Rajgarh city.
All of Arahantas were individually ordained by the lord Buddha himself.
Each Arahantas came on his own initiative and without notification.
It was a perfect full-moon day.

These great four events took place on Magha Puja day,and these were called “Jaturongkasannibath” . The lord Buddha then delivered a discourse and gave his sermon known as “Ovadha Patimokha” to those Arahantas.The main theme are;
Not to commit any kind of sins
Shall do only good
Shall purify one’s mind

At the presence of the great four events, the Lord Buddha gave his sermon “Ovadha Patimokha” among his 1250 adherents, in the afternoon of Magha Puja day, at the grand temple Veruvana in the city of Rajgarh. It is regarded as the foundation of Buddhist, which has propagated to other countries including Thailand where Buddhist has been in such a great prosperity until present.

On Magha Puja day, Thai people recognize this opportunity to perform merit-makings. In the morning, they prepare and offer food to monks. Elderly people take this opportunity to practice Dhama, paying, concentration and purifying minds. Some of them even stay at the temple overnight.

In the evening, every temple is readily prepared for candle procession to take place. Just after 6.00 p.m., monks and novices come to the major temple building, so called “Bod”. Chief monk lead the pray and, indeed, Ovadha Patimokha is unavoidable. People readily assemble and prepare flowers, joss sticks and candles. They wait until the pray is completed. Monks then lead people to perform a tripple candlelit circumambulating around the Bod. This is an important Buddhist activity to remind the Lord Buddha’s kindness that has taught everyone to avoid committing sins, to do only good and always purify one’s mind.

Magha Puja is an important day for all Thai. It is the day that Buddhist are to make merits, to perform candle processions to maintain religious commandment to practice Dhama and to worship the Lord Buddha. These are main Buddhist doctrines.

The Kwan Duan Ceremony

2007-09-20T05:34:00.002-07:00

Kwan, in Thai people's belief, is the spirit existing in their heads and protects them from harm and illness. When a baby is one month old, it is considered to be safe as a "mankind's child". Then the Kwan Duan ceremony is held in order to auspiciously bless the child. If the auspicious occasion is determined to be in the morning, it is customary to invite the monks to perform evening chanting in the day before the auspicious day. This occasion is also a ceremony for laying down the baby into the cradle.

This ceremony is organized in various extents, basing upon the financial status of the child's parents or relatives. The ceremony comprises of the evening chanting on the day before the auspicious day calculated by the astrologer based upon the child's horoscope (birth time). In the next morning, there is a merit making by offering food to monks then followed by a Brahman ceremony that starts by striking a gong of history exactly at the auspicious time.

The chairman of the ceremony touches a holy water on to the child's head then uses a razor to touch the hair as if he is shaving the child's hair. The monks perform a Jayanto Pray to bless the child. A Brahman priest hits a Ban Dor (small drum used in Brahmin rites), then the Pin Pat (gamelan orchestra) and Mahoree (Thai orchestra) plays their songs to bless the child.

When the child's head is cleanly shaved, a Brahma priest performs a bathing rite, using the holy water prepared on the day that the monks perform the evening chanting. The water is normally warm and contained in a big bowl or a bathtub. The child is ritually dipped into the water, and then placed on the mattress in front of the Bai Sri (cooked rice topped with the boiled egg, used as offering). A person who holds a baby is normally the child's grandmother. If not available, a highly respected person can be invited instead. After that, the Brahma performs ritual ceremony by charming and burning Sai Sin (sacred white cord) to keep out evil spirits. The child's hands and feet are then bound and anointed with Kra Jae Powder. Then the Brahman priest ritually feeds the child with coconut water. After that, candles are lit up in 3 glasses to bless the child for three times. The glasses are then passed on to guests and relatives one by one to the left whereas turning their right side to the child because it is believed that the right side is a symbol of auspiciousness. During this time, the Pin Pat (gamelan orchestra) and Mahoree (Thai orchestra) play their songs until the candles revolutionary celebration is completed. The candles are then handed over to the Brahma who will pitch them in the milled rice bowl one by one. When the candles are all pitched in the milled rice bowl, they are squeezed into one candle. The lit-candle is then put out using the betel leaves packed together under the belief that it helps to blow the smoke from God of Fire away from the child at a considerable distance.

When the candle ritual activity is finished, the Brahman priest prepares a mattress for the baby and place the child's belongings at the cradle's edges and under the pillow. Then the cat that is cleaned and dressed, wearing a collar to imply that it is a domestic animal, is put into the cradle in order to show that the cat is given to the child. The cat is then removed from the cradle and let go. After the child's belongings are completely arranged, the Brahman priest then carries the baby to place into the cradle. Then the ceremony is finished when the Brahman priest singsongs the baby in Brahmin dialogue. (The implied meaning of placing the cat into the cradle is that they wish the child to be easily raised up as the cat)
Note - The Kwan Wan or Kwan Duan ceremony for those who are financially shortage can be a brief ceremony by only binding the Sai Sin at the child's wrisks then shaving off the hair. This is proper for their financial status.

Ritual instruments Preparation Prepare tables for Buddha images as appropriate to the place's size and number of monks. Prepare the child's horoscope records, a holy water bowl with a candle, a spool of Sai sin (a sacred white chord) placed in a tray, vases, flower trays, a joss stick basin, and at least a pair of candle bases. A candle is paired with a flower (non-limit amount). Arrange the group of tables mentioned above and place a mat and a cushion for each monk. Also, each mink must be served with refreshments (water, areca palm, betel, cigarette) and a spittoon. In the next morning, each monk must be served with well-prepared food and deserts. Other things may be presented to the monks as the host's wishes.

The Art of Bargaining

2007-09-20T05:31:00.001-07:00

In the the West and the United States, stores post their prices and you pay that price, otherwise you don’t get the item. (Or you shoplift, but that’s a different blog.) That system makes sense in America — it would never work for a $6.00-an-hour clerk to have the authority to lower prices on a whim.

In Thailand’s markets, you’re often buying right from the owner of the goods, an entrepreneurial merchant with a rental stall. Bargaining is expected, and the merchant is eager to close a sale while still making money.
This bargaining process may intimidate first-time visitors, with memories of haggling over prices with a used-car dealer and coming away feeling burned. No worries. Here’s what to do.

First, figure out if bargaining is appropriate here:
In an open-air market, with no prices posted, you bargain. In a department store with marked prices, you do not.

If you’re dealing with the owner, it’s probably appropriate to bargain. If you’re dealing with a salaried clerk, it’s probably not appropriate.
It should be worth everyone’s while. Farangs (Westerners) have been known to try to bargain over the price of a 10-baht (25-cent) bottle of water. That’s bad form.
When in doubt, merely note what others are doing.

Once you’ve determined that bargaining is expected, you need a sense of how much you can expect to drive down the price. If you make a counter-offer too low, and you look bad. If your offer is too high you’ll pay more than you need to.
Typically, at an outdoor market you can expect to get the price down by 10-30%. However, if you’ve been pegged as a rich farang, a merchant might have raised the price by a factor of 2 or 3. Don’t buy the first thing you see. Look around. Try to ask prices from a few merchants. You’ll soon get a sense of what’s reasonable.
Some other tips:

You’ll do better if you learn the Thai language for the numbers needed to name a price.

If you don’t know Thai numbers, be alert to one potential confusion: The Thai-accented pronunciations of twenty and seventy — tsventy — are easily mistaken.
It’s never appropriate to get overly emotional about bargaining, nor to insult the merchandise or seller.

Don’t let it become a point of pride to get the lowest possible price. This is business; perhaps it’s a game; it’s certainly not a war.

If you make an offer and the merchant accepts it, the unwritten rules require that you make the purchase at that price. Same as Priceline.com — but Thailand had the system first.

Heet Sib Sorng - Klong Sib See

2007-09-20T05:27:00.000-07:00

People in the northeast have always strictly followed the traditions since ancient times. The traditions have become local practice for hundred of years. The story of Heet Sib Sorng - Klong Sib See is a religious-based belief that was presumably brought there since the Indian culture bandied to this area. The story was called, in short, "Heet - Klong" or locally called "Perng Baan Perng Muang" which means "suitable to practice in society". The story of Heet Sib Sorng - Klong Sib See can be differently described by various elderly persons. However, they are only slightly different. The differences are due to lack of writing or recording techniques so that they were mostly memorized and recalled. Very few of these stories were written.

Heet Sib Sorng "Heet" is abbreviated from the Thai word "Ja Reet", meaning the traditional practice, but northeastern people say the alphabet "H" instead of the "R". Heet Sib sorng is therefore the practices that are traditionally performed in each month of twelve months ("Sib Sorng" means "twelve"). In ancient time, the first month (called "Duan Ai" or "Duan Jiang") represented the start of the New Year and the twelfth month ended the year cycle. Each month had one tradition, mostly Buddhism-based. If the tradition was not Buddhism-based, people deliberately tried to make it Buddhism involved so that they had opportunity to gather at the temple for merit-makings, which are;

The first month (Duan Ai): This is in the cool season. The people would arrange the place for monks to practice karma, staying in strict practice for a certain period of time, in the forest or in the cemetery. The practice of karma is called in Bali "Parivas". The objective of the practice is to purify the mind by getting rid of all bad things offensive to Buddhism practices. The people took the opportunity to perform merit making at this period. There is a saying about this month as below; - "When the first month arrived, The monks are prepared for practice of karma" The second month (Duan Yee) : "Duan Yee, Tum Boon Koon Laan" means that there are activities after harvesting, the thrashed rice grain are piled up in big mounds called "Koom Khao", just like a sand mounds, on the threshing ground. Then, there is a ceremony to worship the Goddess of rice (Chao Mae Po Sop) and to pay respect to spirits of the threshing ground. Some might wish to preach about the rice goddess. There may be ceremony for the spirit of rice before the rice is taken to the storage. Then, there is a ceremony for the spirit of the land (farming field). Woods are collected for their future use, mainly for cooking, as said; - "When the second month reached, Do prepare woods for household use"

The third month : Religious ceremony for "Kao Jee" (broiled sticky rice). In a full moon day of the third month, which is the Makha Buja day, the broiled sticky rice was the main theme of this religious ceremony. To make "Kao Jee"; the cooked sticky rice is shaped in chunks then broiled over the fire like roasted chicken. The cooked chunks of rice are repeatedly coated by using well-broken egg. The sticky cane juice or sugar cane is then tucked inside the rice. This kind of food is prepared very early in the morning and then offered to the monks as a breakfast. Later in the same morning, people gather at the religious Hall (locally called "Hua Jaek"). The monks pray before having their lunch. This occasion is both a religious ceremony and festivity for each village. People have opportunity to attend both religious ceremony and enjoy themselves. There is a northeastern parable saying; "When the third month approaches, you should prepare the broiled rice Then tuck it with sticky sugar juice"

In this month, it has been believed that it is the month to conduct the religious ceremony for rice. People (especially rice farmers) do both offer paddies to monks and conduct religious ceremony for their houses. After the Buddhist ceremony is completed, the Brahmin rice ceremony is followed. The ceremony can be conducted just for traditional purposes i.e. offer paddies to monks then perform a bit of religious ceremony. The main objective is to thank the paddy that is kept in their storage. There is a saying; - "When the third month arrived, let's prepare the broiled rice Offer them to monks, then we'd earn merits"

The fourth month: The religious ceremony in the memorial of "Maha Shart", which was the last great incarnation of the Buddha. In this month, there is normally a "Maha Shart" sermon. The northeasterners preferably call this ceremony "Boon Pa Wes" (Pra Wes San Dorn: the Buddha in this carnation). The is a parable saying;The third month you should prepare broiled riceWhen the forth month approaches, the monk give a Ma tee sermon. The time schedule for this ceremony is not strictly fixed. It could be at the end of the third month or the beginning of the fifth month. The "Maha Shart" sermon in the northeast is different from that in the central region in several ways, for example; there is an invitation for monks from 10-20 temples to give a sermon. The scripture can be separated into 30-40 parts. The sermon begins at the early morning and tended to finish within a day. If there are more monks, each monk will give 1-2 parts. But if there is fewer monks, each monk might have to give up to 5 parts of the sermon. The sermon is separated into number of parts because it is intended to match with the number of houses in each village. For example, if there are 80 houses in the village, the sermon will be separated into 80 parts. The sermon includes the chapters of preaches such as "Ma Lai Muen" (Ten thousand garlands), "Ma Lai Saen" (One hundred thousand garlands), and "Ma Ha Shart" in order to match with the number of people joining the same part of the sermon. People who live in different house can join together and take the same part of the sermon. While the monks are giving a sermon, there may be unexpected additional request for extra sermon by people who live in neighboring village. They organize the parade and unexpectedly arrive while a monk is giving a sermon. Having walking 3 rounds about the Hall, the request is proposed to the monk. It is called "Kun Lorn" (unexpected part) because this is no expected occasion. The monk will never know if he is certainly going to face this situation. This kind of activity is one way of encouraging the good relationship between the villages. They occasionally do this activity in return to each other's cerebration. Both merits and friendship are gained. Also, this kind of activity brings along joys and fun. Different group of people can organize this activity and it is considered a major annual religious ceremony in the northeast that attracts a lot of donation.

Moreover, 4-5 days before the ceremony commences, the young boys and girls help each other to decorate the Hall and temple vicinity. At this occasion, the boys therefore have opportunity to meet and talk to girls so that the atmosphere is so joyful. This is a lovely northeast.

The fifth month; There is a religious ceremony for Song Kran (Thai New Year festivity). This festival is similar to that conducted in the central region of Thailand. The differences are only of the traditional local plays or traditions of pouring water. Ladies may be allowed to pour water to monks on this occasion either outside or in the monks' residences. The tradition of pouring water is not only conducted on the New Year day but also on the days from middle of the fifth month and, sometimes, it can be extended to the end of the month if the weather is so hot. Besides, there is a formal tradition of pouring water to various Buddha images and monks. At the middle of the fifth month, girls will bring water to bathe monks and Buddha images. In the past 30 years, there is a bathing hall in every temple. The Buddha images are brought to the bathing hall then bathed. During the hot weather, children like going to gather underneath the bathing hall. It is believed that the bathed water has magic to cure illness or expel the diseases. The bathing hall has a wooden floor so that water can pass through so those children can enjoy bathing too.
The sixth month; there is a religious ceremony for Wisakha Buja day (The annual ceremony commemorating the Birth, Enlightenment, and the Demise of the Lord Buddha). There is a bathing ceremony for monks who can be considered masters who successfully learn and can perform ordination for successors.

The seventh month; there are various religious ceremonies such as for the spirits of the houses, the tutelary spirit of the city, the spirits of ancestors, the spirit of the village, and the spirit of the farming field (called "Pee Ta Haek") just before farmers start working in their farm. These ceremonies are conducted with the purposes to show people's respect and thankfulness to those spirits. There is a saying; - "It's now the seventh month, let's worship Raja Those angels deserve respect and protect us"

The eighth month; there is a religious ceremony for entering the Buddhist Lent. This is the same as ceremony conducted in the central region of Thailand. A particular preference is to produce the Lent candles made of wax. There is also tradition of giving those candles for the monks' use during the Buddhist Lent. There is a saying; - "When the eighth month reached All the monks are to stay only in the temple" The ninth month; there is a religious ceremony for the passed away people. The ceremony is called "Khao Pradub Din" meaning "placing the rice on the natural ground". On the fourteenth day of the waning moon of the ninth month, people prepare food, betel palm and betel pepper, and cigarette then wrap them with banana leaves. The wrapped chunks of food are placed on the ground, hung on the trees' branches, or in the shrines. The objective of this ceremony is to give this food to the passed away ancestors or relatives. The ceremony is later preferably conducted in Buddhist way of merit making i.e. conducted by offering food to monks and prays. Some senior people comment that this ceremony has the purpose to thank the land they live on and make the living. In the ninth month, the farming products and natural sources of food such fishes are most prosperous. So the people wish to thank the land for that reason. - "The ninth month is the middle of rainy season People are prepared For the placing rice on the ground Offering to monks will be our strength" The tenth month; on the full moon day, 15 days from the ceremony of placing food onto the ground, there is actually a ceremony for giving food to ghosts. Some might say that is a farewell to the ghosts i.e. invitation for eating on the last day of the ninth month, then farewell meal on the day that is the middle of the tenth month. In some places, during the ceremony, people do write their names the piece of paper (called "Sa Lark") then put it into the monks' bowl. When the monk saw the Sa Lark, he then calls the tray owner to offer the prepared food to ghosts. There is a saying; - "The tenth month has arrived, let's prepare the giving Make it two sets of them Wish the ghost got these giving Let's hope we'd reach Nirvana" The eleventh month; there is a ceremony when the 3-month Buddhist Lent is ended. The monks have to perform the offering services. There are full of illuminations, prepared using the tin or coconut shell containing various kinds oil; coconut oil, castor oil, and pork oil, shining at temples all night. The lamps can be made from paper cut in various shapes containing illumination inside. This lamp is another kind of artistic work competition. In the following morning, there is a traditional "Tak Bart Te Wo" (giving alms to monks). At some temples, there may be preparation for "Kao Tib" (magic rice) or even a boat race. As siad; - "It is now the eleventh month This is the when the Lord Buddha used to go through and come back The 3-month rainy season is over, now it is time to leave So called the End of the Buddhist Lent" The twelfth month; there is a religious ceremony called Khatin, of which the period begins on the first night of the waning moon, the eleventh month until mid of the twelfth month. There are fireworks and boat races called "Suang Hua". The races are meant to be the commemoration of the fifteen families of Naga kings, especially Naga king name Pa Ya Fa Ngum who brought up the Tripitaka (the three parts of Buddha teachings) from the city of Indra Pata (Cambodia). As said; - "In this month, we should do boating To wprship the Naga kings used to live underneath the surface"
In some places, there may be a ceremony of giving the wax castle after the Khatin. Some families may give cottons for monks to make the blanket.

Klong Sib See "Klong" or "Kun Long" rather means the traditional "way of life" but it focuses on traditional moral standard whether that is right or wrong more than the occupational concerns. It matches the word "Tum Nong Klong Dhama" spoken in the central region of Thailand. But the northeasterners say the word "Klong" without the "L" so that it becomes "Kong". For example, if ones behave inappropriately when concerning the traditon, the adults would say "doing things not right to Kong" or "When doing anything, must follow the Heet and Kong". This word is a version said by Pra Ariyanuwat i.e. having the prefix "Heet", that is; 1. Heet Chao Klong Khun (Mores for the governors). "Khun" is the ruler or governor such as Khun Berm, Khun Lor, or Khun Tung (the central region also had Por Khun Rama Khum Haeng; king of Suhothai) 2. Heet Tao Klong Pia (Mores for the lords who govern Khuns) 3. Heet Pri Klong Nai (Mores for servant to behave to their masters) 4. Heet Baan Klong Muang (The traditions of the country) 5. Heet Poo Klong Ya (Mores for grandfather (father's father) to behave with grandmother (father's mother)) 6. Heet Ta Klong Yai (Mores for grandfather (Mother's father) to behave with grandmother (Mother's mother) 7. Heet Por Klong Mae (Mores for father to behave with mother) 8. Heet Pai Klong Kei (Mores for daughter in law to behave with Son in law) 9. Heet Pa klong Lung (Mores for uncle to behave with aunt) 10. Heet Luk Klong Laan (Mores for son/daughter to behave with their children) 11. Heet Tao Klong Kae (Dhama for men to behave with children) 12. Heet Pee Klong Duan (i.e. Heet Sib Sorng: the traditions for twelve months) 13. Heet Hai Klong Na (Mores for farming field) 14. Heet Wat Klong Sonk (Mores for temples and monks)

Spirit Houses

2007-09-20T05:22:00.001-07:00

Almost everywhere you go in Thailand, you will notice small shrines, like miniature Buddhist temples, standing on pillars. They resemble an ornate birdhouse but often are far fancier creations of spires and peaked roofs, floridly and brilliantly decorated in red and gilt as well as other colors. They are called san phra phum or “spirit houses,” and this is exactly what they are — homes for land spirits.

Made of wood or cement, spirit houses should bear some relationship in fanciness with the house or building they “represent,” so the spirit will feel comfortable. A small, simple wooden house will do for the spirit of the land where a farming family may have it’s own simple wooden house. A great fancy Khmer temple-like affair houses the spirit where a bank headquarters has been erected.

While not universal, these spirit houses are to be found just about everywhere except in a Buddhist wat. But even still, you may find older spirit houses near the wall of a wat, or many of them lying in a heap under a wide-spreading tree. These have been discarded in favor of newer, more luxurious spirit houses.

The san phra phum is treated like a shrine, and offerings of food, fruit, flowers, candles, incense, and sometimes whiskey or an entire pig’s head may be laid on the porch of the shrine or on a table set before it. It may also be “peopled” with tiny elephants, horses, and wee dancing girls. Most Thais (and many expats) honor these spirit houses even without knowing too much about the spirit in residence. It it part of the general essence of Brahmanism that underlies Thai spirituality.

Because they are not related to Buddhism, these shrines are not erected by Buddhist monks when they may come to bless your house or place of business. Rather, a Brahmin will set the requirements for placing your shrine and will carry out the ceremonies to invite the spirits to reside happily in it. The Thai Brahmin is not a member of some special caste as in India, but is trained in Brahmin beliefs and customs. He may also wear a white chongkraben and a white shirt or long upper garment embroidered with gold thread. Sometimes, he’ll even wear white stockings and white shoes. Usually, he sports a little knot of hair on the back of his head. More important is his intimate knowledge of the Brahmin traditions, scriptures, and ceremonies.

Some big city hotels, banks, or mansions may host enormously fancy shrines before which large offerings are made. The Bangkok Bank, for example, had two large shrines at its former head office. This is because the bank building housed the Japanese secret police during the Second World War and it was believed that the victims of police interrogation and torture were buried on the property. The extra shrine was meant to protect the bankers and their customers from any especially unlucky spiritual influences. In these matters, more is considered better.

The offerings of food and drink, by the way, may be consumed by ordinary mortals after the spirits have had their fill of the essences. Ants may crawl up the supporting pillar and birds may descend on the altar for an auspicious snack. No one will gainsay them. Who knows, perhaps the spirits inhabit other creatures as well.
In villages, bungalow colonies, city apartment blocks, and suburban housing estates, there may be a central spirit house that anyone can honor.

Christians may be interested to learn that at the ruins of the Portuguese colony in Ayutthaya, which date from the early sixteenth century, there is a spirit house dedicated to saints Pedro and Paulo (Peter and Paul). A Catholic-run school in Bangkapi has one dedicated to the Virgin Mary as well. Those should be considered shrines for saints rather than true spirit houses.

Songkran New Year Festival

2007-09-20T05:17:00.000-07:00

Songkran , regarded as Thai traditional New Year, has been an exotic Thai tradition for generations. Not only Thai people living in Thailand concern importance of Songkran, but also people who speak the language which has the same origin as Thai such as Laotian, Thai people in Myanmar who live near the border at the north of Thailand, and Thai spoken Chinese people in Hunan.

In general, “Songkran” is the word popularly used. But the actual word, in full, is “Troot Songkran” which will be described as follows.

“Troot” means “cut” or “separation” which refers the end or the separation of the year. Therefore, “troot” represents a celebration that the old year is ended and people manage to live throughout the year. Traditional Thai believes regard April as both the month of the old year and the new year. Merit-making on troot days last for 3 days; the fourteenth day of the fourth waning moon, the fifteenth day of the fourth waning moon, and the first day of the new moon. Monks are invited to reprove. Merit-making, food giving are performed, especially to monks. In turn, people get blessed. It is assumed that Thai people are Bhudhism so that they are influenced by this kind of ceremonies as those in Lang Ka.

Songkran means movement or displacement, refers to the Sun is moving into the new year. New year days last from April 13th-15th, annually.

April 13th is called Maha Songkran day.ì April 14th is called Wan Nao , and April 15th is called the beginning of new year day. These may be called differently in the North, but still easy to understand. For example, April 13th, called Sungkarnlong day, means the old body, mind and spirits of the old year are leaving. April 14th, called Wan Nao, April 15th, called Wan Paya Wan, means a first important day of the New Year.

The story of Songkran, as found in historical records at Wat Pra Chetupon, mentioned the origin of Songkran as below.

There was a rich guy who was accused by a drunken neighbour, saying that the rich is useless because it can’t help him to have any children to succeed the family. So the rich guy went to pledge at the riverside banyan tree on Songkran day. Indhra helped him by commanding Dhamabal Dhewabutr to be born in the rich guy’s wife. After his berth, he was named Dhamabal Kumara. His father built a seven-storey tower for him under the banyan tree. Dhamabal was a very wise man. He fisnished his Tripesa when he was only 7 and also knew bird’s language. Kabilabrahma came to test Dhamabal’s intellect by asking him 3 questions. If he could give the right answers, Kabilabrahma would cut off his own head to worship. The questions are:

Where is the morning’s sign of zodiac?
Where is the noon’s sign of zodiac?
Where is the evening’s sign of zodiac?
Kabilabrahma would come to get the answers in 7 days.

On the sixth day, Dhamabal still could not find the answers. So sneaked out to hide at the two big palmyra tree where a couple of eagles live.

In the evening, the female eagle asked her husband where would they get their food on the next day. The male eagle replied that they would eat Dhamabal kumara’s dead body, got killed because he could not gave Kabilabrahma the right answers. The female asked what were the question and the answers. Her husband told her the answers, which were;

The morning’s sign of zodiac is at the face, so that human wash their face in the morning
The noon’s sign of zodiac is at the chest, so that human sprinkle fragrance on their chest
The evening sign of zodiac is at the feet, so that human wash their before they go to bed.

After Dhamabal heard what the eagle said, he rushed back to his tower. On the foolwing day, Kabilabrahma came to ask the questions. Dhamabal gave him the answers he heard from the eagle. Kabilabrahma lost, so he had to cut off his own head as promised. But Kabilabrahma’s head had great supernatural power. If the head fell to the ground, the earth would be on fire. If the head was exposed to the air, there would be bad drought everywhere. If the head was dumped into the water, the ocean would be suddenly dried. Seven daughters must, therefore, use tray to carry the head in the parade around Mount Prasumeru . The head was then kept in Kantabuli cave at Mount Krai Las. When it completes a circle of 365 days or a year, one of the seven daughters had to carry the head of Kabilabrahma in the parade around the Mount Prasumeru. It is appointed that April 13th is Maha Songkran day, the daughter who is assigned on that day had to be a person who carried the head. The assignment is as below ;

Sunday : Songkran lady is Tung Sa
Monday : Songkran lady is Ko Rak
Tuesday : Songkran lady is Rak Sod
Wednesday : Songkran lady is Manta
Thursday : Songkran lady is Kirinee
Friday : Songkran lady is Kimita
Saturday : Songkran lady is Mahotorn

Songkran has been a Thai ceremonial tradition for a very long time. From April 13th to April 15th, people perform merit-makings which includes releasing birds and fish, and also bathing monks. People then play water throwing and native sports.
The tradition of releasing fish is a very good activity because it helps a natural reservation. In April, it is very dry and hot. Water resources become dried. Fish gather in small water resources. When these places become completely dry, fish will all die or become other creatures’ pray. Humans help them by bringing them to the river and release them. In raining season, fishes, survived from the drought, come back to breed and become food for humans.

Songkran in Chiang Mai

During Songkran, in the North and Northeast, there are water throwing everywhere. It is common that they stop working for up to 7 days, in some places. The most famous and most fun Songkran celebration is held in Chiang Mai. People of Chiang Mai would do as described here ;

April 13th, called Wan Sungkarnlong, is the day to clean up their houses.
April 14th, called Wan Nao, people will bring food for monks and relatives. This day is the beginning day of the new year. They must not do anything bad, not to speak rude words to others.
April 15th is Wan Paya Wan, regarded as the best day, merit-makings are main activity. There is an organized parade to bathe monks, elderly people and wish for blessing.

The eminence of Chiang Mai, which attracts people to come to play Songkran in Chaing Mai, is that it has a canal surrounding its inner ancient city. People from everywhere gather at the canal around the city, throwing water to people with fun. The other important activity is that Wat (temples) bring their own sacred Buddha images into a remarkable long parade such as a parade of Pra Singha, parade of the white crystal Buddha. These Buddha images are between 700-1000 years old. The parade goes through the center of the city and people can take part in bathing those Buddha images with scented water. Every year, during Songkran, the city of Chiang Mai is packed with people. It can be said that the city is closed for Songkran for the whole 3 days.