Somdej Phra Buddhakosachan Sunthonwutthikhun, popularly known as Luang Phor Poot Suntharo, former abbot of Wat Klang Bangplad, , and Phra Udom Prachanat Thitkunno, popularly known as Luang Phor Pern, the former abbot of Wat Khok Kham and Wat Bangplad, were two prominent guru monks of Nakhon Chai Si, Nakhon Pathom Province. They were both disciples of Great Grandmaster of Animism Luang Pu Im Inthachoto.
Most Thai Buddhists are familiar with Luang Phor Pern’s tiger spell that earned His Venerable the title “Tiger Spirit Master” but in this article we will introduce you to Luang Phor Poot and His Venerable’s snake spell.
Luang Phor Poot’s birth name was Poot, surname, Hansamai. He was born on November 9, 2453 in Bangplad Subdistrict, Nakhon Chai Si District, Nakhon Pathom Province. His father’s name was Kham and his mother’s name was Pan. He was the second child in a family of five siblings. From young, he was educated in Wat Bangplad.
Poot, as His Venerable was then known, was conscripted into the army at the age of twenty. He served as a Royal Guard for two years before returning to help in the family’s farm. He brought his years of Buddhist learning into socialization with villagers and helping them cultivate the ethics of a Buddhist community which gained their respect and trust. He was subsequently appointed “phuyai baan” or village head of Wat Lamu Subdistrict. He diligently served the villagers for five years before asking for his parents’ permission to enter monkhood.
On April 1, 2489, Poot cut himself off mundane life and entered the monastic life in Wat Bangplad. He was accepted by Luang Pu Im Inthachoto as disciple and was given the name Suntaro. Under the guidance and teaching of Luang Pu Im , Phra Suntharo excelled in Dhamma and in year 2491, His Venerable earned a double Masters in Dhamma. At the same time, His Venerable also mastered the art of magic, especially in animism, imparted by Luang Pu Im. Phra Suntharo felt an insufficiency in mere learning and mastering both Dhamma and magic. He saw the importance of exposure and practicing. Therefore, he took leave from Wat Bangplad and went on “tudong”. During that period of time, he also inherited the secrets to making and consecrating Kumanthong from Luang Pu Cham of Wat Takong and Luang Pu Noi of Wat Srisathong.
In the year 2495, the 5th abbot of Wat Klang Bangplad, a historical Ratanakosin temple built around 1783 during the reign of Rama I, passed over and the resident monks and villagers jointly invited Phra Poot Suntharo to assume the abbotship. Hence, on June 7, 2495 Phra Poot Suntharo was officially appointed the abbot of Wat Klang Bangplad and became known as Phra Ajahn Poot Suntharo, subsequently Somdej Phra Buddhakosachan Sunthonwutthikhun.
According to records from the Department of Religious Affairs, Ministry of Education, Wat Klang Bangplad was built around 1819 in lieu of 1783 on the site of the “drowning Buddha”. It was said that during the Burmese invasion around year 2300, a boat carrying a Buddha image, a bodhi tree, both courtiers and villagers from Chao Phraya River to Bangplad Canal capsized. The Buddha image “drowned” and the bodhi tree floated along the water from Bangplad Canal to Si Maha Pho Sub-district and grew there. The location was between Wat Bangplad and Wat Si Maha Pho which served as the origin of the name Wat Klang Bangplad. Therefore, the ancient sites and relics that appeared in the temple are valuable historical artefacts which Luang Phor Poot paid special attention to their preservation and/or restoration.
Inside Wat Klang Bangplad is a large Buddha statue decorated with mosaic tiles created and consecrated by Luang Phor Poot in year 2524. The Buddha is known to “startle the devil” which is analogous to subduing Mara. This large Buddha is called Luang Phor Yai. Inside Luang Phor Yai’s image sits 99 Buddha statues, size 9 inches lap-width.
Since 2524, Luang Phor Yai has attracted hundreds and thousands of devotees annually. As their prayers are fulfilled they began calling Luang Phor Yai the fulfilling Buddha, that is, Luang Phor Somwang. Each time when a prayer is fulfilled, devotees will make offerings with eggs and pig’s head. Just look at the number of pig’s heads in the photograph will give you an indication of Luang Phor Somwang’s effectiveness.
Preservation, restoration, building and construction works as well as philanthropic endeavors are costly, hence, Luang Phor Poot had made and consecrated various sacred objects to raise fund.
There were ten batches of coins and medallions of Luang Phor Poot himself made and consecrated between years 2505 to 2533 for various purposes.
There are various conventional sacred objects including images Phra Putta Gaona, Hanuman, Mae Nam Kua, Mae Bosok and et cetera made and consecrated by His Venerable beginning year 2505.
However, the more expensive sacred objects created and consecrated by His Venerable are those of the exotic range. As mentioned earlier, both Luang Phor Poot and Luang Phor Pern shared the same lineage directly from Luang Pu Im, the Great Grandmaster of Animism; however, they each excelled quite differently in specialty. Luang Phor Pern of Wat Bangplad specialized in the Tiger Spirit spell whilst the expertise of Luang Phor Poot was in the Snake Spirit charm.
The belief in snake and Naga spell goes back to time immemorial and Thais believe worshippers will be bestowed with a better life destiny. In this article we will not be delving into Phaya Nagas specifically but for those who have visited Thailand, you may have already been aware of the many large serpent and Naga statues built across the country especially in temples and shrines. For examples, the large cobra statue in Khao Ngu Stone Park in Ratchaburi Province; the Chao Mae Cong Ang Shrine along Rama II Road in Bangkok; the Great Serpent Shrine in Saraburi Province and the numerous Nagas on temple roofs and stairways. In fact, this belief in Naga has been part of original Buddhism and now constitutes an important part of the Theravada ordination process. You may wish to refer to our earlier article on “Thai Theravada Ordination Ceremony” published on August 23, 2018.
There are not many guru masters who know the secrets of the Snake Spirit spell least using snake spurs to make and consecrate into amulets called Ngu Leum. Luang Phor Poot is among one of the few who specialized in this art. Snake spurs are rare because only certain species of snakes of age have them. Moreover, to turn them into sacred items those snakes must not be killed intentionally or otherwise. Furthermore, their spurs must be intact with the vestigial femur and come in a pair. Over decades, the number of snake spurs collected by Luang Phor Poot was limited which explained why the number of Ngu Leum made were scarce and, hence, expensive.
According to Luang Phor Poot, the Ngu Leum made and consecrated by him are serpent spirits under the leadership of Rheesi Phuchong (Snakehead Rheesi) who also happens to be Lord Shiva’s serpent companion. This association is evidenced by the Palakit or lingam tied to the top of the femurs. It is believed that spirits, ghouls, and ghosts generally come under the command of Lord Shiva and Rheesi Phuchong. According to ancient text, snakes with spurs usually draw a territorial circle with them and anything that comes within that circle will be struck by a magical spell and becomes totally at the disposal of the snakes. Therefore, Ngu Leum has all the characteristics of snakes including great charm and attraction, mysticism and hypnotism. It brings about good luck, wealth, business and interpersonal relationship somewhat automatically. It is said that anyone possessing and worshipping Ngu Leum does not have to worry about food and basic necessities for survival and will prosperous progressively.
The chant for enhancing the effects of Ngu Leum is as follows:
Namo Tassa Pakawatoh Arahatoh Samma Samput Tassa X3
Om Mahanaka Najangu Majakang Pularuay Talalay Mani Mama X9
There are many snake-skin talismans available in the market, however, these talismans cannot be equated to the Takrut Phayangu created and consecrated by Luang Phor Poot in various ways. According to His Venerable, snake skin derived from snakes deliberately killed is useless. Therefore, talismans made from snake skin derived through the commercial chain serve no purpose other than decoration. In order to make effective talisman out of snake skin and summon snake spirits of all classes, the snake must die in a kundalini mediative posture (coiled) in a cave or in a temple. It is a sign of return to the Naga world and, hence, divine power. Yes, such occurrence is rare and difficult to come across. In its 200 over year’s history, it only occurred once in Wat Klang Bangplad. The other we witnessed was in Wat Tham Tapian Thong, Lopburi Province.
The snake skin needs to go through 9 years of chanting representing a complete purifying cycle before the power of the four Naga families may be invoked. Luang Phor Poot then wrote the “Yant Phayana” on a copper plate that is subsequently rolled up together with a piece of the snake skin into what is called Takrut Phayangu.
It is a consolidation of immortal powers across three realms and, thus, possessing Takrut Phayangu means abundance, wealth, fortune, attraction, and most importantly, it guards and protects your horoscope. The scales on the snake skin changes from dull brown to yellow or sparkling gold which is an indicator of your ongoing luck.
The chants to enhance the effects of Takrut Phayangu are as follow:
Namo Tassa Pakawatoh Arahatoh Samma Samput Tassa X3
Namo Tassa Pakawatoh Arahatoh Samma Samput Tassa X3
Kaya Wacha Cittang Ahangwantha Nakathibodi SrisutthoWisuttheva Puchemi X3
The belief of Phaya Tor or Wasp spirit is common and it forms part of the belief in nature spirits. There are many Thai temples making and consecrating Phaya Tor. They usually come in a pair. The popularity of Phaya Tor may be attributed to the legend of the Undefeated Warrior Khunpaen who turned tamarind leaves into wasps in Wat Khae, Supanburi Province.
The common purposes of Phaya Tor made and consecrated are for wealth and prosperity as suggested by the terms “ngen thong” which literally refers to money and wealth in Thai language.
However, the Phaya Tor amulet made and consecrated by Luang Phor Poot carries no such purposes. The Phaya Tor made and consecrated by Luang Phor Poot serves only one single objective, that is eliminating villains especially backstabbers. These amulets are made from “mai takien”, a kind of wood believed to possess magical power per se, therefore, the number of Phaya Tor amulets made and consecrated by Luang Phor Poot were also limited. However, due to high demand for the Phaya Tor amulet, the current abbot Phrakhru Sritulakorn, more commonly known as Luang Phor Sri, has remade and consecrated a new batch made from red wood which are far more economical compared to those made and consecrated by Luang Phor Poot.
Both Luang Phor Pern and Luang Phor Poot are equally known for their “khong krapan” or “invincible” spell. Besides the wooden Phra Pidta made and consecrated in 2528, there is a batch of amulets, takruts, and talismans made and consecrated by Luang Phor Poot known as “loon pun kham” or the “cross guns print” that has underwent a very special “khong krapan” ritual almost unheard of in modern history.
Real guns, ammunitions, and grenades were piled up in the Ubosoth where amulets, takruts, and talismans were then placed over those weapons during consecration ceremony. This batch of sacred objects was well received by the Thai people and many paranormal experiences were reported in major Thai newspapers.
After serving the Sangha for 52 years, Luang Phor Poot entered nibbana in the morning of January 17, 2542 at the age of 88. The holy body of His Venerable remains in the temple and is opened for public worship. Many followers and believers also invited the image of His Venerable home for worship. It is believed that the image of His Venerable acts as a communication channel between Luang Phor Poot and his believers that is also, at the same time, capable of enhancing the effectiveness of sacred objects consecrated by His Venerable.
The following fulfilling chant is used for praying to Luang Phor Somwang and Luang Phor Poot:
Namo Tassa Pakawatoh Arahatoh Samma Samput Tassa X3
Asceticism has been practiced since time immemorial. It is not a practice unique to Hinduism. In fact, it was also and, perchance, is also practiced by many religions including Christianity and Islam. In Hinduism, laypeople who practiced asceticism and who have achieved high level of inner tapas (supernatural powers) were collectively called “Rishi” (rheesi).
In our previous article “Understanding Thai Buddhism” we have highlighted the entwinement between Buddhism and Hinduism as well as religious complexity in Thai Buddhism and the topic of this article again reinforced that unique relationship. We will not be going into the controversies pertaining to the various schools of asceticism but suffice to establish the nexus between original Buddhism and asceticism.
Lord Buddha too led an extreme ascetic life but realised extreme asceticism does not lead to enlightenment. Only moderation does. The five ascetics who practiced asceticism with Lord Buddha became His first five disciples and they are, Kondañña,Assaji, Bhaddiya, Vappa, and Mahānāma. It has to be noted that Lord Buddha did not condemn the practice of asceticism or the supernatural abilities deriving therefrom but only extreme indulgence therein. In fact, many of Lord Buddha’s disciples who subsequently attained arahantship were ascetics and the most prominent being Mahākāśyapa (Kassapa). Mahākāśyapa is one of the nine main Rheesi honored by the inner path.
Rheesi and Thai Buddhism
Rheesi is an important part of Thai Buddhism and Thais are generally familiar with Rheesi because ancient chronicles and old archives often make references to Rheesi. Furthermore, Rheesi also appears in various literatures as the sole governor of ceremonies whom rulers need to learn from in order to lead the people. Other than that, Rheesi also dominate many academic disciplines such as music, theatrics, medicine and et cetera. For examples, in music, dance, and theatrics, you see people worshipping Phra Rheesi Narathanmuni whilst people in the medical profession worship Rheesi Chiwokkomaraphat. In other words, Rheesi are regarded as ancestors and teachers of various disciplines with regards to humanity which is why “wan wai khru” is such a solemn and important occasion to the Thais. The general attire of the Rheesi is either white robe or tiger skin with tall headgear.
Classification of Rheesi: Disparities within Inner Paths
Things are more complicated when it comes to the inner path where Phra Weyth or supernatural elements form the core of practices. There are too many Rheesi, some of them pious, some iniquitous, and some in-between. Nonetheless, the various schools of thoughts generally agree on the 108 categories of Rheesi but they differ in classification and numbers of the main Rheesi which thus underscore their disparities in cultivation and practices. However, in Regalia, as disciples of Luang Phor Somjit, we inherit and adhere to a classification of nine main Rheesi as follows:
(1) Rheesi Narod (Monday) – Protection and charisma (Bhrama)
(2) Rheesi Narai (Tuesday) – Strengthening positive energy (Vishnu)
(4) Rheesi Tafire (Sunday) – Destroy bad energy (Shiva)
(5) Rheesi Kalaikot (Thursday) – Defeat enemies
(6) Rheesi Kassapa (Friday) – Add charm
(7) Rheesi Glaipok (Saturday) – also known as Rheesi Prabman or Rheesi Akasatya the Demon Slayer
(8) Rheesi Nalaek (Wednesday night) – Increase wealth and fortune
(9) Rheesi Petcherukan (Everyday) – Attract positive energy and return all bad things to their places of origin.
Theoretically, these main Rheesi may be traced back to Vedic religions and, again, different schools of thoughts have their own versions. These disparities hitherto remain contentious issues within the inner paths. However, we will not be delving into the specificities and origins of each Rheesi in this article but suffice to state herein that, in general, anyone who worships Rheesi must first worship and honour Rheesi Narod because Rheesi Narod is believed to evolve from the fifth head of Phra Promthada and is considered to be the first Rheesi of Triphumi, alternatively known as the three worlds. He is thus also the leader of all Rheesi and, therefore, regardless of lineage, Rheesi Narod must first be invited and honoured in whatever ceremony and ritual or else that ceremony or ritual will be incomplete. Only after honouring Rheesi Narod then will you worship other Rheesi. This pronouncement is seconded by the various different schools.
For a practitioner of the inner path, there is a specific guardian Rheesi from and through which all magical powers are derived, cultivated, and practiced. This guardian Rheesi is known as the ancestral Rheesi of a particular lineage (Kru Yai). The ancestral Rheesi of our lineage is Rheesi Petcherukan. Those who have followed our wan wai kru rituals in person would have noticed we begin our ritual by honoring the Triple Gem (the Buddha, the Dharma, and the Sangha) before inviting and asking the 9 main Rheesi to descend. We then proceed to invite Phra Prom, Phra Narai, Mae Kongkha, Mae Phra Pai, Phra Phayana, and Phra Angkarn to take specific positions. We will then make offerings to Mae Tollani and invite all gods around the compound to come and rejoice together with our ancestral Rheesi. Once all these Pali chants and recitals are completed, we then do the Kham Athithan or prayers before engaging in a short 5 to 10 minutes of meditation. These rituals usually take about an hour or more to complete.
Phra Rheesi Petcherukan: The Two Forms
Phor Gae Phra Rheesi Petcherukan Pang Phrapaktheap
Many people may have heard about Rheesi Petcherukan who is the headmaster of supernatural powers and magic in the rank of Rheesi but little do they know that Rheesi Petcherukan actually has two forms. The form which people are more familiar with, including most Thais, is known as Phor Gae Phra Rheesi Petcherukan Pang Phrapaktheap who they usually only refer to as Phor Gae Phra Rheesi Petcherukan. In this form, Rhessi Petcherukan looks not much different from any other Rheesi who are clothed in white robes and tall headgears. As Rheesi Petcherukan Pang Phrapaktheap, he is also known as the weapon maker for all class of gods. It is through his incantation and spell that the weapons derive magical powers.
Por Gae Phra Rheesi Petchrukan Pang Phrapak Asura
Traditional Thai shadow puppeting, dance, and music artists worship Phor Gae Rheesi Petcherukan Pang Phrapaktheap and they will always conduct a small ritual to worship Phor Gae Phra Rheesi Petcherukan Pang Phrapaktheap before their shows begin. Astrologists and soothsayers too have to worship Phor Gae Phra Rheesi Petcherukan Pang Phrapaktheap in order to see through hidden things in the three realms of past, present, and future although Rheesi Mordo is their ancestral Rheesi.
The other form lesser known to people in general is Por Gae Phra Rheesi Petchrukan Pang Phrapak Asura. “Asura” refers to the same class of power-seeking deities as used in Hinduism and not any evil forces assumed by movie scriptwriters. According to Hindu mythology, Asuras are not essentially evil just as Gods are not necessarily good. The term “Asura” does not denote good or evil but just as opposition to “Sura”. In other words, the term is merely a categorization of clans within the cosmos. However, in the form of Pang Phrapak Asura, Phra Rheesi Petchrukan is so powerful that he leads a large army of warring gods, spirits, demons, and ghosts across the three realms. Consequential of his power and influence in art of supernatural abilities, Por Gae Phra Rheesi Petchrukan is officiated as the headmaster of supernatural powers and magic in the rank of Rheesi.
As high ranking deities, all nine main Rheesi inevitably show compassion and benevolence to a certain degree. Even for the two more aggressive ones, namely, Rheesi Tafire and Rheesi Glypok, they merely either repel or destroy harmful elements to protect believers whereas Rheesi Petcherukan in the form of Pang Phrapak Asura goes as far as returning harmful elements to their original sources to destroy their root causes. It is more of an eye for an eye, a tooth for a tooth.
Owing to the fact that our ancestral Rheesi belongs to the Asura clan, we are instructed to conduct one of our three annual “wan wai kru” on the 15th day of the seventh lunar month, that is Ghost Day. Good, bad, and in-between spirits are summoned whereby both white and black magic are being amalgamated and consolidated through recitals.
Other than Luang Phor Somjit hitherto there have been no other guru monks or masters able to perform the special rituals in making and consecrating Por Gae Phra Rheesi Petcherukan Pang Phrapak Asura. This has resulted in the prices of His Venerable’s creation skyrocketing from ten-twenty thousand baht to several hundred thousand baht.
His Venerable has also made and consecrated a batch of Por Gae Phra Rheesi Petcherukan Pang Phrapak Asura for believers. This include the miniature skeleton-like figurines shown above which has become most popular and sought after by believers; that in a shape of a sea shell known as Bia Kair Petcherukan; and the more subtle form in a talisman container called takut Petcherukan. Nonetheless, because all sacred items were personally handmade by His Venerable hence the numbers were inevitably small and limited.
Rheesi Petcherukan is Not Hoon Phayom
Since the past decade or so, a new and trendy object has found its way into the Thai Buddhism amulet market and it is called Hoon Phayom. Many people mistook it as Por Gae Phra Rheesi Petcherukan Pang Phrapak Asura or that the Por Gae Phra Rheesi Petcherukan Pang Phrapak Asura made and consecrated by Luang Phor Somjit were actually Hoon Phayom. The irony is that Por Gae Phra Rheesi Petcherukan Pang Phrapak Asura has a long history rooted in Vedic religions whilst Hoon Phayom per se is neither a deity nor ghost according to their makers but a “bodyguard” character developed from an untraceable story. Again, we will not be exploring the details of Hoon Phayom but suffice to pronounce herein that it is not Por Gae Phra Rheesi Petcherukan Pang Phrapak Asura or vice versa.
Simplicity in Worshipping Rheesi for Laypeople
For practitioners, you will have to follow the methods imparted by your teacher (ajahn) and the chants associated with your lineage. Whereas for general believers and followers, worshipping and honouring Rheesi on wan wai kru is actually quite simple. All you need are fruits, flowers, tea, coffee, some sweet or savoury desserts, beetle nuts, cigarettes, and liquor. If you do not find it cumbersome and are affordable, you may offer a variety of food of your choices as well. Kham Athithan or prayers, which are totally different from charms or incantations used by practitioners, need not be recited in Pali or Thai languages. You may use your own choice of language, Rheesi can understand you.
Make 3 bows and you may begin as follow:
On this auspicious day, in the grace of the Triple Gems, the Lord Buddha, the Holy Dharma, and the Sangha, I humbly ask for your blessings as I recite my prayers under the prestige of the Triple Gems in honour of Phra Rheesi Narod (followed by the names of other Rheesi you worship). I humbly invite and ask you to descend upon this house and bestow upon me (and whoever else) all positive energy. I humbly beseech….. (request what you want)…..May my wishes be granted as my faith weighs.
It has been five years since Regalia Buddhist Cultural Centre expanded into Taiwan under the entity Regalia Buddhist Cultural Centre Pte Ltd. in 2017. Our modus operandi remains the same as Regalia Singapore. We distinguish ourselves from others in similar trade by virtue of the concept of Buddhist economy by adopting a “middle-path” similar to that advocated by His Majesty King Bhumibol Adulyadej. A balance between business and religious interests are adhered to in our operation since date of establishment.
Our experience over here in Taiwan draws many resemblances to that when Regalia were first established in Singapore more than two decades ago. We are faced with a complex customer base with diverse motives, a phenomenon that is common in our entire customer base including Singapore, Malaysia, Indonesia, and even Thailand. The mass majority of the people misconceived Thai Buddhism as an occult entrenched in some form of mysticism and magic. However, unlike Singapore, which is a multi-religious country, whereby Singaporeans are being exposed to different religions since young, Taiwanese, on the other hand, are somewhat rooted in Chinese folk religion, a mixture of Mahayana Buddhism, Taoism, and Confucianism premised on superstition in lieu of religious doctrines thereby resulting in serious ontological and epistemological misconceptions. Their beliefs in spells, curses, and “kongtao” (sorcery or black occultism) in everyday life are overwhelmingly widespread. Therefore, our presence in Taiwan has drawn much curiosity and enthusiasm as we did in Singapore during the 90s. Nonetheless, the marked difference between our experiences is Taiwanese exposure and understanding of basic Hinduism and Theravada Buddhism is almost naught. This makes the preaching of Thai Buddhism a lot more tedious.
Most customers love mystical stories but our approach to mysticism, as usual, is based more on rationality instead of exaggeration. Under the Fourth Precept of Theravada Buddhism (pañcasīla), there is no such thing as a fine line between exaggeration and falsification. Consequently, this inevitably makes mystical stories less colourful and interesting that leads to the dismay of many people. We understand most customers are less ready to accommodate and accept dhammic teachings and explanations than they would superstitious beliefs and, as a result thereof, our approach to the subject matter may hurt our business interest. However, this is what makes Regalia unique. We find it un-Buddhist to postulate on the misconception of Thai Buddhism least to abet such misconception about Thai Buddhism thereby driving customers into one of the two extreme ends of fanaticism in Buddhism. The most difficult part is dealing with the category of people who are Internet savvy particularly when they possess strong confirmation bias. A lack of understanding about Thai Buddhism usually lead them to process and store mainly misinformation and disinformation more than facts. Therefore, to them, Regalia are labelled as old-fashioned, outdated, dry, boring, and not in-line with mainstream Taiwanese belief system.
Nevertheless, to the enthusiastic, we are ready to preach and teach; to the curious, we are more than willing to share information and knowledge; and to the “knowledgeable”, we will provide our best services without compromising our religious beliefs and values. It is this review of our Taiwan experience that prompted the writing of this article, however, the content herein is meant for general consumption especially to those who are keen about Thai Buddhism. We will begin this article with a brief history of Buddhism from Siam to Thailand that will allow you to appreciate why Thailand is considered the Centre of Theravada Buddhism and now inching towards becoming the World’s Buddhist Centre. We will then explore the complexity of Buddhism in Thai society with references to original Buddhism, the conflicts of fanaticism, and finally the Middle-Path in Thai society. Of course, we will also briefly touch on Thai amulets before penning off. We hope this will help you have a better understanding of Thai Buddhism.
Early Buddhism in Thailand
Buddhism in Suvarnabhumi
Indian culture was the dominant culture in Asia up-to 15th century. Buddhism entered the territory of Thailand around the year 236 BCE (before current era). At that time, Thailand was included in the territory known as Suvarnabhumi which comprised at least 7 countries, namely Thailand, Myanmar, Cambodia, Laos, Sri Lanka, Vietnam, Malaysia, and possibly a large part of southern China with Nakhon Pathom Province of Thailand as its capital per historical artefacts such as the Phra Pathom Chedi and the crouching deer or Dhammachakra evidenced. The type of Buddhism that first entered Suvarnabhumi and, hence, Thailand was original Buddhism, that is, traditional Theravada Buddhism because the first Buddhist breakaway known as the Mahayana sect only occurred one-and-a-half century later and whose philosophy did not gain hold in Thailand. Therefore, it is not surprising that these countries share many common beliefs, cultural practices, arts, legends, folklores and et cetera. For examples, there are common beliefs in jumping vampire known as “Phi Dip Chin” in Thailand, “hantu pocong” in Malaysia and Indonesia, “cương thi” in Vietnam, and “jiangshi” in China; and the flying head ghost known as “krasue” in Thailand, “ahp” in Cambodia, “kasu” in Laos, “penanggalan” in Malaysia, “leyak” in Indonesia, and by various names such as “luotou” or “feitou” in China.
The belief in ghosts is not un-Buddhist; on the contrary, it aligns with the concept of samsāra of original Buddhism and the Ratana Sutta. Inasmuch as people of different geographical regions seek refuge in the Triple Gem so do ghosts and spirits of those respective localities. This perchance constituted the complexity of religious traditions. Furthermore, in every country, language, and religion, terms like ghosts, spirits, demons and the like are equally rich and abundant. The situation is no different for Thai Buddhism beginning from the first Thai Kingdom, the Sukhothai Kingdom (1238-1428 CE), as Thai people’s belief in ghosts began from time immemorial.
The exact date as to when complexity of religious traditions occurred in Thai Buddhism is uncertain. The earliest archaeological evidence listed by UNESCO World Heritage Site in Thailand is a stone inscription of Sukhothai, No. 1 that reads:
“…Above Sukhothai City, there are the monk’s dwelling, monastery, Pu Kru, Saridapong, Pa Phrao, Pa Lang, Pa Kham, Nam Khok, and Phra Khaphung Phi. The fairies in that mountain are more powerful than any spirit in this city. Any noblemen who conquer Sukhothai City with good respect, the city will be good. Without the respect, the spirits in the mountains will not protect the city…”
The Ram Khamhaeng inscription described the devotion of the Thai people to Theravada Buddhism and, at the same time, highlighted their reverence for “phi-thewada” or Phra Khaphung Phi Nang Sueang known as Phra Mae Ya to the Sukhothai people. Some writers claimed the classification of “phi-thewada” which literally means “ghost-deity” suggested the beginning of merging religious traditions or an amalgamation of Theravada Buddhism with local Thai religions but which we opined are both un-substantiable and flawed. If it was a merging of religious traditions or an amalgamation of Theravada Buddhism with local Thai religions the process would have occurred long ago during Suvarnabhumi period and not after the founding of Sukhothai Kingdom. Furthermore, from Thai perspective, good spirits are usually seen and revered as equivalent to deities. The process aforementioned was more a perpetuation of original Buddhism.
The main Theravada Buddhist temple built in the reign of King Sri Inthrathit was Wat Mahathat located in today’s Sukhothai Historical Park at Mueang Kao, Mueang Sukhothai District, Sukhothai, Thailand. It was the largest and most important temple of Sukhothai era. The temple has a spacious area consisting the main viharn, mondop, boath and chedi. The main Buddha statue enshrined in the temple is Phra Putta Si Sakyamuni.
Another historical temple built during Sukhothai period is Wat Si Chum, Mueang Kao, Mueang Sukhothai District, Thailand. It contained wall murals that pointed to the first Thai Buddhist Jataka tales underlying Thai national epic Ramakien. It is important to note that Ramakien is based on Hindu epic Ramayana thereby reiterating the entwined relationship between Buddhism and Hinduism in the Thai context. This further supports our proposition that Thai Buddhism is a perpetuation of original Buddhism.
The main Buddha enshrined in the temple is Phra Ajana, the immoveable Buddha, measuring 15.6 meters high and 11.3 meters lap width.
At almost the same time as the Sukhothai Kingdom was founded in the north-central by King Sri Inthrathit, the Lanna Kingdom emerged in the north founded by King Mengrai of Chiang Saen. Lanna territories include Lamphun, Lampang, Chiang Rai, Chiang Saen, Nan, Phrae, Phayao, Mae Hong Son, Chiang Tung and Sipsong Phan Na with Chiang Mai as the capital. These territories were initially under Hariphunchai, a Theravada Buddhist kingdom with its capital in Lamphun. Therefore, the Lanna Kingdom also inherited Theravada Buddhism when it conquered the Mon kingdom. Similarly, the Lanna people aligned beliefs in ghosts and spirits with original Buddhist cosmology. The most popular is the nature spirit Mae Takien that is analogous to “yakkha” described in the Āṭānāṭiya Sutta.
The first Lanna Buddhist temple Wat Chiang Mun built in 1681 enshrined the Phra Kaew Khaw Buddha statue brought back from Lamphun by King Mengrai. The wall murals of Buddhist Jataka tales were painted with gold on red background. Besides differences in artistic traditions, Sukhothai and Lanna Buddhism were very much the same.
However, Lanna civilization and Lanna Buddhism underwent a period known as the “Dark Age” in Northern Thailand from 1560-1770 when the territory repeatedly fell under Burmese rule. Although, in between, King Naresuan and King Narai of the Ayutthaya Kingdom managed to reclaim Chiang Mai but the Burmese invaders were able to wrestle it back each time. It was in 1776 that King Taksin successfully drove the Burmese out of Chiang Mai but Lanna territories only formerly became part of the Thailand in 1892. Thence, Lanna-Thai Buddhism also became integrated and systematically regulated.
The revitalization of Theravada Buddhism in the north is much attributed to the prominent monk Kruba Sriwichai (1878-1939) who remained revered as the Saint of Lanna hitherto.
In 1350, King U-Thong or Ramathibodi I founded the Ayutthaya Kingdom and annexed the entire Sukhothai Kingdom in 1376 thereby forming the Siam Empire based in Ayutthaya which borders were approximate those of modern Thailand, saved for the northern territories comprising the Lanna Kingdom. Theravada Buddhism was declared the state religion. It was also during that period that the Tenth Buddhist Council was held in Thailand for the first time. Therefore, the Ayutthaya period was considered the golden era of Theravada Buddhism that formed the roots of contemporary Thai Buddhism.
Theravada Buddhism was so well preserved in Siam so much so that in 1753 a mission of 17 monks led by Phra Upali Maha Thera of Wat Dhammaram in Ayutthaya was sent to Ceylon at the request of King Kirti Sri Rajasinhe (1747-1782) to re-establish higher ordination in the kingdom. The Siamese ordination tradition survived until now and became known as Siyam Nikāya (Svasti, 2013).
Many Thai Buddhist temples were built during that era and the most prominent are Wat Mahathat built during the reign of King Borom Rachathirat I, Wat Rachaburana built during the reign of King Borom Rachathirat II, Wat Phra Si Sanphet built during the reign of King Borom Trailokanat, and Wat Phra Ram which was built on the cremation site of Ramathibodi I. Another thing worth noting is that the official titles of the Ayutthaya kings highlighted the entwined relationship between original Buddhism and Hinduism, e.g. “Narai”, “Ramathibodi”, “Ramesuan”, “Ekathotsarot” and “Phra Phutthachao” as appeared in the palatine law.
Unfortunately, most of those historical temples were destroyed by the Burmese when Burma launched a 7 year war against Ayutthaya from 1760-1767 that brought to end 416 years of Siam Empire. Phraya Taksin, as he was then known, however, managed to secure the east coast of the Gulf of Siam including provinces such as Rayong, Chonburi, Chanthaburi and Trat from the Burmese invaders. After securing Thonburi on the west bank of the Chao Phraya River near present day Bangkok in 1768, Phraya Taksin declared himself king and made Thon Buri his capital.
The succession of King Taksin the Great (1768-1782) merely extended the life of the Siam Empire by another 15 years but within 10 years of his ascension, he not only reclaimed all Ayutthaya territories seized by the Burmese he also successfully liberated Chiang Mai and totally ended Burmese incursion. Although his reign was short, King Taksin the Great is revered by the Thais hitherto and is also known as King of Siam, Warrior King, and the first king to have restored and united the Kingdom of Thailand. December 28 became King Taksin Day commemorating his ascension to the throne in December 28, 1768.
King Taksin was a devout Theravada Buddhist who began education in Wat Kosawat, Khlong Mueang, Tambon Tha Wasukri and was ordained as a monk for three years before he joined the service of King Ekkathat. Therefore, after his ascension to the throne, King Taksin extensively promoted the study of Theravada Buddhism and laid the foundation for development of contemporary Thai Buddhism.
The history of Rattanakosin began year 1782 when King Rama I of the Chakri Dynasty shifted the capital to Krungthep, that is, present day Bangkok. Inasmuch as not many people fully understand Thai Buddhism, there are equally few people who remember the official name least the meaning of the Thai capital. Even if they do, how many would see the significance therein? The official name of Bangkok is “Krungthep Mahanakhon Amon Rattanakosin Mahinthara Ayuthaya Mahadilok Phop Noppharat Ratchathani Burirom Udomratchaniwet Mahasathan Amon Piman Awatan Sathit Sakkathattiya Witsanukam Prasit” which literally means “The city of angels, the great city, the eternal jewel city, the impregnable city of God Indra, the grand capital of the world endowed with nine precious gems, the happy city, abounding in an enormous Royal Palace that resembles the heavenly abode where reigns the reincarnated god, a city given by Indra and built by Vishnukarma”. Indra is the Vedic Hindu god and Vishnukarma is the divine architect in Hinduism. Consequently, we again see a continued entwinement between Buddhism and Hinduism in Thailand.
We will not be going into archaic political illusion of truth about “divine right to rule” or being a “reincarnation of God” because, in this contemporary world, anyone who claims thus is unlikely to gain a throne but a bed space in a mental institution. However, the institution of the Thai monarchy, which is deeply rooted in Hinduism and Buddhism, have adopted Hindu Gods’ names as their official titles with the current Chakri Dynasty adopting the name “Rama”, the seventh avatar of Lord Vishnu. Nonetheless, the Theravada Buddhist concept of “Dhammaraja”, that is, kingship under dhamma has been the proclaimed goal of the Thai monarchy. Amongst all kings of the Chakri Dynasty, Thai people have shown a “cultish” reverence towards King Chulalongkorn (Rama V) and King Bhumibol (Rama IX) not for their “godliness” but for their Buddhist virtues, values, and their contribution to Thai society and people.
Many temples and Buddha statues including scriptures were destroyed by the Burmese invaders that prompted the Second Buddhist Council of Siam to be held in Krungthep from November 13, 1788 to April 10, 1789 whereby the Pāḷi Canon Tipitaka and commentaries were collected, revised and re-established. The reign of King Chulalongkorn (Rama V) underscored major innovations in both secular and religious affairs leading to a systematized institutional structure for Buddhism in the Kingdom of Thailand. He enacted the Sangha Administration Act 1902 which systemized the entire Siamese Buddhist ecclesiastical system and education under the regulation of a single Siamese Sasana headed by the Supreme Patriarch. King Chulalongkorn was dedicated to Buddhism and education, thus, the 1902 Act prescribed education to commence at various temples and it was the responsibility of abbots and higher-ranking monks to educate both monks and laypeople.
Under commission by His Majesty, the world’s first printed PāḷiTipitaka known as the Chulachomklao of Siam Pāḷi Tipiṭaka Edition comprising 39 volumes came into existence in 1893. They were distributed to prominent temples in Thailand and leading institutions around the world. The Chulachomklao of Siam Pāḷi Tipiṭaka is presently being preserved in at least 30 countries (British Library, 2019). Meanwhile, King Chulalongkorn also had the Pāḷi Tipitaka translated and published in the Thai language in 1898 which is called “The Printed Tipitaka Edition” (Maha Chulalongkorn Rajavidyalaya University, 2002).
Despite the Siam Revolution 1932 that put an end to absolute monarchy, Thai people generally welcomed the restoration of the monarchy after World War II. We will leave what is called the “coup season” running from 1932 until present day to the scholars and just concentrate on His Majesty, King Bhumibol Adulyadej’s impact on Thai Buddhism between 1950-2017. What made His Majesty popular with the people were his Buddhist virtues and values. He was as dedicated as his grandfather, Rama V, to Buddhism and the people. He cared and worked hard for the people and was a frequent visitor to poor rural areas. He integrated the Buddhist Middle-Path concept into what became known as Thailand’s “Sufficiency Economy” comprising three fundamental principles, namely, moderation, rationality, and self-immunity to changes (Chaisumritchoke, 2007).
During the reign of King Bhumibol Adulyadej, Thai Buddhism flourished internationally and the Pāḷi Tipiṭaka was made comprehensible and available to the laypeople. In 1988, Mahidol University recorded all 45 volumes of the Pāḷi Tipiṭaka in Thai-script digitally and in 1991, at the request of King Bhumibol, another 70 volumes of Atthakatha or commentary were also added to its data base. Finally, in 1994, all 115 volumes of the Pāḷi Tipiṭaka in Thai-script were made available on CD-Rom.
In 1999, the 19th Supreme Patriarch of Thailand Somdet Sangkarat Phra Yannasangwon of Wat Bovoranives initiated the Commemorative Pāḷi Tipiṭaka Project resulting in the complete 40-volume Roman-script Tipitaka known as “Mahāsaṅgīti Tipiṭaka Buddhavasse 2500” or simply as “The World Tipiṭaka Edition” published by M.L. Maniratana Bunnag Dhamma Society Fund in 2004. Pāḷi Suttas in Thai language have also been made widely available. Among others, Maha Chulalongkorn Rajavidyalaya University has been publishing Buddhist scriptures in Thai language since 1993.
We shall also leave the politicization of Thai Buddhism, a fundamental condition on which most academic dissertation on Thai Buddhism is premised, out from this article as categorizations such as those proposed by Jackson (1989) are not only spurious but also based on false premises and, thus, not reflective of Thai reality. Whereas atheistic propositions attributing Buddhist cosmology to metaphors for mental states (Phuthathat, 1982) are equally farfetched and self-defeating when studied alongside the Pāḷi Tipiṭaka. Notwithstanding, it can be self-consoling when everything from heaven and hell to karma are perceived as nothing more than make-believes or illusions of the mind. In that case, everyone can have his own perfect fantasy world all in his mind which would consequently render Buddha’s teachings redundant in toto. Scientifically, an imaginary state of mind would amount to deficiency ranging from mild daydreaming to severe mental illness. Obviously, this is not what Buddhism is about.
Scholarly and Academic Buddhism
In order to understand Thai Buddhism we must not allow the subject matter to be clouded by cognitive biases. When we talk about fact we refer to a statement of truth whereas in academic discourse a fact does not necessarily have to be true but suffice that it relies on some form of observation and research which are oftentimes subject to study power and bias (Ioannidis, 2005). For example, Prombunpong (1995) cited in Blyth (1995) alleged there was a decline in monkhood in Thailand owing to “outdated Buddhist texts” and the use of Pāḷi language. Any Thai Buddhist can tell you that the Pāḷi Tipiṭaka is regarded as the corpus of Buddhist scriptures, thus, despite the availability of Thai or English translated editions, the depth of language and, therefore, meanings may not be fully appreciated beyond the original language. Nonetheless, monks ordained on a temporary basis are not required to study the Pāḷi language. Furthermore, the study of Pāḷi language has, on the contrary, been growing exponentially so much so that it is being offered by universities including Oxford Centre for Buddhist Studies, Oxford University. UK. In Thailand, there are three universities operated by the Supreme Sangha Council of Thailand that offer Bachelors, Masters, and Doctoral level studies in Pāḷi language, and they are, Mahachulalongkorn Rajavidyalaya University (founded in 1887), Mahamakut Buddhist University (founded in 1893), and International Buddhist College (founded in 2005). Furthermore, Theravada Buddhism is a religion, an orthodox tradition with roots stretching 2564 years back and is based on the Pāḷi Tipiṭaka, thereby distinguishing it from other Buddhist offshoots, thus, the allegation of “outdated Buddhist texts” is simply misplaced if not superficial.
There may be a decline in ecclesiastical ordination but the reasons thereof are likely to be changes in social values and behavior. Modernization, advancement, and affluence are causes shifting sacred to sacrilegious in every society and religion. We will leave the exploration between religiosity and affluence to you. What we wish to highlight here is thatthe art of discernment, especially in academic praxis, is always tricky so are misconceptions that are lodged in our consciousness which result in what is known as fragmented knowledge and a distorted worldview. For example, you may have read about “Buddhist conversion” or “converting to Buddhism” (Gokhale, 1986; Yu, 2014; Baker, 2020), however, do you know the phenomenon of “conversion” does not exist in Buddhism? Academically it may be said that the premise is false but in psychology we aptly call this paradoxical knowing. Refer to UpāliSutta (Majjhima Nikāya 56) and you will understand Lord Buddha’s position on this subject matter. It will also help you understand the tolerant and accommodating nature of present day Thai Buddhism.
Confusion in Thai Society
The majority of Thais share the same set of complexity and perplexity encountered by non-Thai believers when it comes to Thai Buddhism. The situation is being aggravated especially when temples and clergies willingly deviate from Buddha’s teachings in pursuit of economic gains. The Dhammakaya Temple scandal, the sports car scandal involving the abbot Luang Pi Namfon (Phraku Palad Sitthiwat) of Wat Pailom, the Private Jet scandal involving the abbot Phra Wirapol Sukphol of Wat Pa Khantitham (now defrocked) and et cetera are all severe examples of un-Buddhist behaviors. Although disapproved and shunned by the general public, however, these institutions and people still managed to retain and/or recruit sizeable followers who in turn contributed to those monastic misbehavior (Worathanee, 2013). This unequivocally shows that even the Thais share the same intellectual deficiencies as non-Thai believers when it comes to truth, wisdom, and faith.
Apart from the afore-mentioned challenges, Thais are also faced with competing propositions pertaining Thai Buddhism. There are basically three main propositions, namely, Thai Buddhism is a philosophy, Thai Buddhism is a religion, and Thai Buddhism is merely superstition. Now, when a “nobody” makes such claims the impact is not readily felt by the larger population but if their proponents are famous monks or academics the consequence will definitely be immense if not dire. Whichever proposition there is bound to be followers and opponents, thus, disagreement and dispute that tend to obfuscate the subject matter especially when an incorrect definition is being ascribed to the respective subject matter is present.
The three competing topics are, namely, (1) philosophy; (2) religion; and (3) superstition. We are going to import definitions of these topics from dictionaries as well as an influential source within the Thai society, the “Encyclopedia for Thai Youth” for the purpose of comparison.
According to dictionaries:
Philosophy: a theory or attitude that acts as a guiding principle for behaviour.
Religion: a particular system of faith and worship.
Superstition: a widely held but irrational belief in supernatural influences, especially as leading to good or bad luck, or a practice based on such a belief.
According to the Encyclopedia for Thai Youth:
Religion: “Religion is a way of life for the ultimate goal, which is liberation from suffering, complete happiness when leaving this world. It is an explanation of the cause of suffering and the course of action for the release of suffering which must be practiced every day for the rest of their lives.”
Superstition: “Superstition is the subject of controlling mystical powers believed to exist in the world, in nature, and in the universe. Inspiring to produce desirable effects such as curing diseases, enchanting people, various tattoos for invincibility and hanging sacred objects to get out of danger. Miracle work in order to achieve the desired effect, recitation, spells, etc. ……”
Whichever proposition you may favour we will like to reiterate Lord Buddha’s teaching about the “Middle-Path” which should be a guide to “moderation” in life, achieving a balance and not falling into either side of the extreme ends.
Now, before we proceed further with “Understanding Thai Buddhism” it is crucial that we walk you through the backdrop of original Buddhism so that you are able to better comprehend the composition and essence of Thai Buddhism.
Backdrop of Original Buddhism
The birthplace of Buddhism is dominated by Vedic Hinduism which, albeit being polytheistic, Hinduism propagates Lord Brahma as the creator of the universe, Lord Vishnu as the preserver, and Lord Shiva as the destroyer that underlined Hindu life-death cycle and cosmological order. Lord Buddha, however, rejected the proposition of a divine creator but not polytheism and propounded the theory of dependent origination (paṭiccasamuppāda) whereby life-death cycle is consequential of interactions amongst elements within six realms and thirty-one planes which formed the Buddhist cosmological order as explicitly set out in the Sāleyyakasutta of the Majjhima Nikāya and Anguttara-Nikāya.
You may find many similarities and differences between the two religions, for examples, they utilise similar concepts such as saṃsāra, dhamma, kamma, Dhammachakra Mudra, and et cetera but differ in their substances and constituents. The concept of saṃsāra in Hinduism pertains to the everlasting “atman” whilst Lord Buddha advocates“anattā” which literally means not-self not-soul in His teaching of saṃsāra that is aligned with His doctrine of “annica”, that is, impermanence. Although both sought liberation (moksha) from saṃsāra, in Hinduism the ultimate goal is the unification of the atman with Brahman whilst for Buddhism is the entering of nibbāna. The concept of dhamma in Hinduism pertains to one’s role in the universe and is caste specific whilst in Buddhism dhamma refers to the modus operandi of the universe and teachings of Lord Buddha. Both Hinduism and Buddhism are in agreement when kamma is concerned. It relates to the cause-and-effect of one’s actions for which condition life events. It is a neutral and non-judgmental cycle of life.
Philosophy of cosmology is a scientific conceptualization as well as deliberation and explanation of the universe as a sum total. However, despite celebrations of human intelligence and achievements, many things within this universe remain unknown and inexplicable by science. We will leave the limits and flaws of scientific cosmological theorizing to the academics and scientists. Religious cosmology, on the other hand, is a description of how the universe works from a religious point of view. This may include creation myths (now disproven) or evolution theory in describing the spatial arrangement of the universe including dimensions unseen by mortal eyes. Many religions are based on narratives, legends, and doctrines formulated over long periods of time. Nonetheless, in Thai Buddhism, we are only interested in what Lord Buddha has said and taught and not what someone else perceives and interprets what Lord Buddha has said and taught. Therefore, in pursuit of truth, wisdom, and faith, we adhere to the ten intellectual tenets imparted by Lord Buddha. We will explain what these ten tenets are in the later part of this article.
From the backdrop of original Buddhism, it can be seen that Buddhism, especially Thai Buddhism, is somewhat intertwined with and yet different from Hinduism. So, now we are ready to move on to Thai Buddhism whereby there is sumptuous of mysticism both in rituals and practices invoked by monastic figures including “iddhi” (psychic powers), “paritta” (chant and incantation), “raksha” (charm and spell), and “asphanaka yoga” which have been misunderstood as Hindu or un-Buddhist even by some Thais when these are actually derivations from original Buddhism that are reflected in the Pāli Canon. Hence, even Thais are confused about Thai Buddhism so it is neither surprising nor embarrassing for non-Thai believers to be equally bewildered.
Diversity and Mysticism
Regardless of whichever religion, a common attraction that draws people to it is mysticism. There are Christian mysticism pertaining to contact with the divine (Stefon, n.d.); Islamic Sufism pertaining to esoteric insight (Stanford, 2021); Hindu Tantrism relating to the obscured (Hoen & Goudriaan, 1981) so is there mysticism in Buddhism. However, people are drawn by this mystical factor for varying reasons and motives ranging from a desire to establish a deeper spiritual relationship and a channel of communication with the Divine to the belief in the ability of manipulating the supernatural forces for specific ends. It is neither the purpose of this article to explore the consonance and dissonance of religious beliefs nor the conflict arising from a philosophical versus a religious approach to Buddhism but rather to expound the complexity of Thai Buddhism underscored by a sumptuousness of mysticism.
Thai Buddhism in particular and Buddhism in general is not a theistic religion and do not believe in an omnipotent creator. According to the Saṃyutta Nikāya (one of the “three baskets” comprising PāliTripitaka), Lord Buddha said this saṃsāra or world is without beginning and, in both the Abhidhamma and Aggañña Sutta, He propounded the theory of dependent origination through interactions amongst elements which may, prima facie, be equated with contemporary theory of evolution.
It is, therefore, correct and true to claim that Buddhism is not a theistic religion but it is false and wrong to garble original Buddhism as atheistic. Not theistic refers to the rejection of a single omnipotent creator of the world and all beings therein but does not reject the existence of Gods, Deities, spirits, ghosts and et cetera as atheism does. The existence of Gods, Deities, spirits, ghosts and et cetera are posited throughout Buddhist scriptures and texts by which basic Buddhist tenets such as six spiritual realms, thirty-one planes of existence, kammic cycle, reincarnation and et cetera are thereupon premised.
Fanaticism on Two Extreme Ends
Many people are drawn to Thai Buddhism by virtue of the mysticism associated with the Order. Magic has been part of religion since time immemorial and it has remained a crucial part of Thai belief system hitherto. Supernatural beings and supernatural abilities are intertwined and entrenched just as they were in original Buddhism.
There are people, monastic and laity alike, who condemn mysticism or claim that belief and practices associated therewith are un-Buddhist. Well, under the theory of freedom of choice, a doctrine consistently advocated by Lord Buddha in His teachings, the prerogative to believe or disbelieve undoubtedly lies with the beholders. However, some people have gone to the extent as to falsely claim that Buddha denied the existence of supernatural beings and also condemned mysticism or magic and, thus, anyone believing and/or practicing such arts is un-Buddhist. The attempt to portray Buddhism as atheistic is one of the two extreme ends of fanaticism stemming purely from ignorance or “avijjā”.
In some Buddhist literature it was claimed that Lord Buddha himself condemned psychic powers as “triachchhana vijja” or “michchha-ajiva” or simply “low arts” by taking the Kevatta Sutta out of context. The said Sutta actually contains Lord Buddha’s cautions against possible abuse and falsification of supernatural abilities which are, at the same time, not indicators of truth and wisdom. Condemnation, if any, is confined to obsessive indulgence in psychic power which constitutes the other extreme end of fanaticism not beneficial towards liberation and/or enlightenment.
The fact is, inasmuch as Lord Buddha did not deny the existence of Gods, Deities, spirits, ghosts and et cetera, He neither condemned nor forbade the cultivation and practice of supernatural abilities. It should not be forgotten that Lord Buddha is “satthadevamanussanam”, that is, teacher to Gods and human. A rich account of Lord Buddha’s interactions with celestial beings is recorded in Saṃyutta Nikāya. Furthermore, in various ancient Pāli Canon and Buddhist literature, “iddhi” or the supernatural abilities including what is known as “abhiññā” or the six higher knowledge of Lord Buddha have been explicitly recorded. Charms against evil spirits and a description of the celestial kingdoms are also provided for in a section of the Dīgha Nikāya Pāli Canon known as the Āṭānāṭiya Sutta.
Now, take a pause and analyze the conflicting propositions with references to what Lord Buddha said and did not say. Start with the most common example such as did Lord Buddha prescribe a vegetarian diet? Do not bother about what people said or told you, just ask yourself what is Lord Buddha’s position on this subject matter. Fact (1): Lord Buddha survived on alms food and did not choose what to receive and what not to. Fact (2): According to the Pāli Canon, Lord Buddha explicitly rejected Devadatta’s request to mandate vegetarian diet. Fact (3): The alms rules laid down by Lord Buddha, including the receiving and consumption of meat, are unambiguously set forth in Aṅguttara Nikāya, a tradition adhered to by Thai monks hitherto. These will provide you with a truthful answer to the question. Use the same process and ask yourself, were there any magical ability invoked when Lord Buddha brought Phra Maha Moggallāna to hell to see the latter’s mother or when He outpaced Aṅgulimāla? Were many of Lord Buddha’s disciples also masters of magical faculties and amongst them the most prominent was Phra Maha Moggallāna or was it not? Similarly, these should also provide you with a truthful answer with regards to Buddhist magic.
Finding the Path in a Foggy World
How should falsifications be construed and dealt with in a Buddhist context? What should we do when confronted with so many different and contradicting propositions? Luang Phor Pern of Wat Bangplaad once taught us “Examine, examine, re-examine. What is in accordance with the Dhamma is true and what is not does not really matter anymore.” So do not believe and accept everything that is fed to you, you will need to verify and authenticate those information against the teachings of Lord Buddha to ascertain the truth and anything untruthful thereof is rendered useless. When it comes to exposure and learning, this was what Luang Phor Somjit of Wat Noi Nanghong instructed us “Exposure and learning is good but knowing alone is insufficient. Understanding is the goal and practicing to perfection makes you whole.” Therefore, both Luang Phor Pern and Luang Phor Somjit provided us with the paraphernalia to learning, understanding, and practicing the Dhamma so as to find the Path in a foggy world.
Admittedly, Buddhism today is generally beyond recognition. There are simply too many sects purporting to spread the teachings of Lord Buddha but which canons vastly differ from the oldest and most authentic Buddhist scripture known as the “Tripitaka Suttas”. Perhaps, the only orthodox follower of original Buddhism remains the Theravada, also known as the “Doctrine of the Elders”, which teachings still pivots on the Pāli Canon “Tripitaka Suttas” that is “buddhavacana” (Buddha’s words). This is the Dhamma to Theravada Buddhists. Whereas for other sects of Buddhism, their canons may or may not contain the “Tripitaka Suttas” but undeniably contain self-composed supplementary writings based on perceptions and interpretations of others within and outside of India by breakaways from original Buddhism who spearheaded new ideas (Shashkevich, 2018). They labelled their new ideas “Mahāyāna” which means “greater way” whilst, at the same time, belittling original Buddhist way as “Hīnayāna” meaning “deficient way”. Despite scorning original and, hence, Theravada Buddhism as “deficient” , however, the founders of the Mahāyāna sect did not have an original philosophy but only to built upon the “deficient” through supplementing and varying “buddhavacana”.
Therefore, the Theravada school rejects Mahayana “scriptures” as inauthentic. If you believe and accept Lord Buddha as the “Samma Sambuddha”, it would be an irony to second guess His teachings and suggest that He had not contemplated or had hidden alternative truths (ācariya-muṭṭhi) and ways as postulated by the many non-awakened writers. The first set of rules set by Lord Buddha is known as “Ovāda–pātimokkha” which was delivered to 1250 enlightened disciples assembled without being summoned.
1. Sabba-papassa akaranam: Abstain from all unwholesome deeds pertaining to action, speech, and thought that are trouble to self and others.
2. Kusalassa upasampada: Perform wholesome deeds pertaining to action, speech, and thought that are right for self and others.
3. Sa-citta pariyodapanam: Purify the mind to be free of sorrow, greed, anger, and delusion.
Etam Buddhana-sasanam : This is the teaching of Buddha.
KālāmaSutta: Ten Tenets to Detect and Filter Illusion of Truth
The impact of un-Buddhist mischief becomes aggravated in a technological age whereby both misinformation and disinformation are immediately delivered at the tip of the fingers to mostly uncritical minds. The toxicity arising therefrom is vile. Joseph Goebbels (1897-1945), chief propagandist for the Nazi Party, said “repeat a lie often enough and it becomes the truth” and that forms the law of propaganda. Psychologists termed the effect consequential therefrom “illusion of truth”. If you are to look around you and, examine your environment carefully, you may realize almost everybody from news reporters, politicians, advertisers and even academics are all postulating the flaw of human psychology for varying motives. This is why we see and read about people, even the educated and knowledgeable too often fall victims to scams when those ruse are detectable from the outset with a little bit of wisdom.
From a religious perspective, “illusion of truth” takes effect by virtue of fantasies and desires to dispose uncomfortable realities. For example, it is much easier to attribute undesirable realities as the “will of God” than to take responsibility and face consequences therefrom. However, in Buddhism, these fantasies and desires are collectively classified as “taṇhā” which is the cause of “dukkhā”. Dukkhā is usually interpreted as suffering and other negative effects of life but, in reality, it pertains also to positive aspects of life whence attachments arise. We will not be delving into the concept of “upadanā” in this article but suffices to state herein that “dukkhā” may include the exact opposite “sukha” if “taṇhā” is found in the latter.
In Ambalatthika-Rahulovada Sutta of Majjhima Nikāya, second of the five Nikāyas in Sutta Pitaka, is a section of Lord Buddha’s instructions to Rahula at Mango Stone on the subjects of shame of telling lies, the purification of kamma, speech, and the mind. These underscored Theravada practice of “sacca-kiriyā” (act of truth) and underlined the Buddhist fourth precept of “not lying”. The precept of “not lying” goes well beyond the simple practice of not lying and it includes not reiterating and aiding in the spread of lies.
There are many Buddhist sects that grew from fantasies and desires of ignorant people and prospered on the latter’s sufferings through manufacturing an illusion of truth. Lord Buddha taught the doctrine of anattā as a key concept to nibanna through cessation of dukkha of which essence is contained in the Four Noble Truth and the Noble Eightfold Path. In cultivation thereof arose 227 precepts for monks and 311 precepts for nuns contained in the Suttavibhaṅga, a division of the Vinaya Piṭaka. In other words, the path and journey towards nibanna is long and difficult, something not achievable by laypeople who, at most, would settle in the Deva realms and have to be reborn as monks, nuns, or ascetics to achieve nibanna. As part of religious inclusiveness arises waves of Buddhist populism propagating a “here and now” ideology that even laypeople can attain nibanna without having to forgo anything monks and nuns forgo. This is an illusion of truth appealing to the desire and lackadaisical nature of human beings. They will meet your requirement if you are merely looking to buying some psychological comfort or a fictitious place in heaven after death in the name of “Buddhism”. However, if you are not a subscriber to self-deception and truly seek liberation through Lord Buddha’s teachings we will like to share with you the ten primary tenets Lord Buddha imparted in pertinence to learning as per the Kālāma Suttaand they are as follow:
1. Mā anussavena: do not believe or accept just because something has been passed along and retold through the years.
2. Mā paramparāya: do not believe or accept just because some practice has become customary or traditional.
3. Mā itikiraāya: do not believe or accept merely because reports and news spreading far and wide throughout the world.
4. Mā pitakasampadānena: do not believe or accept just because something is cited in an “authoritative” literature.
5. Mā takkahetu: do not believe or accept just because something fits into logical reasoning (takka).
6. Mā nayahetu: do not believe or accept just because something is correct by virtue of deductive or inductive reasoning (naya).
7. Mā ākāraparivitakkena: do not believe or accept just because something appeals to one’s common sense.
8. Mā ditthinijjhānakkhantiyā: do not believe or accept just because something stands up to or agrees with one’s preconceived opinions and theories.
9. Mā bhabbarupatāya: do not believe or accept just because the speaker appears believable.
10. Mā samano no garu ti: do not believe or accept just because the samana or preacher, or the speaker is “our teacher.”
Pursuant therefrom it may be argued that nothing is believable or acceptable. That will again be a misconception. Remember the advise from His Venerable Luang Phor Pern quoted above: “Examine, examine, re-examine. What is in accordance with the Dhamma is true and what is not does not really matter anymore.”
Before we end this article, we will like to provide you with a brief summary on Thai amulets as they have become central to Thai Buddhism. Inasmuch as we need to know what is and is not Buddhism, we also need to know what is and is not Thai amulets.
At the present moment, the oldest Buddha amulets discovered were Mathura art of the 2nd century (Chandra, 1985). However, Thai amulets are said to have existed only from 10th century CE (current era). At that time, Thai amulets were not meant to be worn or taken home rather they were buried in Chedi or in temple ground as a form of merit. The ancient prints then were usually “Phattha Kappa” commonly known as “Phra Puttha Har Phra Oong”. Thai historians have also pointed to a stone inscription of Wat Bang Sanuk, Phrae province dating back to Sukhothai period which described the people of the Sukhothai made Buddha amulets with tin and clay to make merit. This is the reason behind the belief that “renting” amulets (Thais do not use the term “buy” when it comes to amulets) is a form of merit making in Thai Buddhism.
Amulets made during the Sukhothai period include Phra Pathumas, Phra Suphan Lang Phan, Phra Ruang and Phra Leela. Two thousand clay amulets dating back to 1101-1300 inscribed with “ye dhamma” known as Phra Phim Kradun Sriwichai were discovered in Wat Khao Si Wichai, Phunphin District, Surat Thani Province (Konchadleuk, 2014). “Ye dhamma” is an abbreviation for “yedhammā hetuprabhavāhetuṃ teṣāṃ tathāgato hyavadat, teṣāṃ ca yonirodha evaṃvādīmahāśramaṇaḥ” which means “regarding dhammas that arise from a cause, the Tathagata taught their cause and also their cessation. Those were the words of the Great Mendicant”
When did the culture of wearing Thai amulets begin may be traced back to early Ratanakosin period. Thailand thence began to open up to foreigners and the culture of wearing auspicious and religious objects was brought into the country from the East to the West. From archaeological works to pure treasure hunting at ancient temple sites also took place during that era. Buddha amulets and images unearthed became treasure troves. The elites began collecting those religious antiques that gradually turned into a culture of wearing amulets and worshipping Buddha images at home.
Amulets started as treasure and remained as treasure up until today. High-end Thai amulet collectors only concentrate on traditional amulets such as Phra Benjakphakhi consisting of five types of amulets representing the five periods of Buddhism in Thai history and other rare prints originating from temples and consecrated by prominent guru monks. Phra Somdej from Wat Rakhang made and consecrated by Somdej Phra Puttachanto Promarangsri represent Ratanakosin; Phra Nang Phaya represents Ayutthaya; Phra Soonko represents Sukhothai; Phra Phong Suphan represents U-Thong; and Phra Rod represents Lopburi (Lanna); Phra Ruang, Phra Khring, Pidta and et cetera are also within the collection list. Subsequently, other guru monks versed in supernatural abilities began making various types of images and amulets available to the general public. Temple origination, thus, became a prerequisite for amulet collectors.
However, in contemporary commercial environment, the Thai amulet market has underwent major changes giving rise to distinctions between genuine (temple made) amulets and fake (non-temple made) amulets as well as Thai amulets (Buddhist) and non-Thai amulets (non-Buddhist). Therefore, amulets made-in-Thailand does not necessary mean Thai amulets (wathumongkhun) especially when they lack temple origin and Buddhist standing. Thai Buddhists generally shun and look down upon Black Occultism but these categories of amulets such as “corpse oil”. phi phrai kasip, mae hong phrai, mae tani, and et cetera, collectively classified as “khorng tam” meaning “low things” in Thailand, have their own market comprising mostly overseas customers of lower education background and who do not understand what Thai Buddhism is all about. For example, the 9-tail fox statues and amulets stemming from Chinese fairytales are totally unrelated to Thai Buddhism but has gain popularity with foreigners from China, Taiwan, Malaysia, and Singapore. 9-tail fox and anything related thereto is perceived as promiscuousness pertaining to sex trades (Kapook, 2018).
When we talk about magic within Buddhism, we are referring to “white magic” that focuses on good and, at the same time, precludes evil in accordance with Buddhist values and not on immoral actions and thoughts which are suffering owing to ignorance. White magic is a matter that the monks can relate to, practice, and impart for advancing purposes as allowed in accordance with the Heart of Buddhism (Ovāda-pātimokkha ). It must not deviate from the Four Noble Truth and the Noble Eightfold Path. Remember, our actions, thoughts, and speeches are determinants of our karma impacting life events.
We have highlighted the entwinement between Thai Buddhism and Hinduism since time immemorial.Their co-existence and intricate mix is neither syncretism nor religious pluralism commonly understood in contemporary context but rather they characterizes the complex religious traditions of original and, hence, Thai Buddhism. Western literature for one reason or another usually picks the Sukhothai period, or more precisely, Rama Kamhaeng era, as the commencement of religious complexity in Thailand (Kirsch, 1977) which we opine was a perpetuation of original Buddhism. Nonetheless, whether complexity existed since time immemorial or from Rama Kamhaeng era is merely a topic for academic debate and does not impact Thai Buddhism as a religion.
However, debating over what “should” and “should not” be original Buddhism is purely argumentative. Perception is not reality but merely a cursor of illusion. When a perception becomes adamant it brings an individual further away from reality and into a delusionary state known as psychosis. This is a form of sickness and it is definitely not Buddhism. Therefore, in understanding Buddhism we concentrate on what “is” and “is not” Buddhism regardless whether or not we like the truth.Therefore, obstinately clinging onto either end of fanaticism is devoid from reality when it can unambiguously be discerned from thePāli Canon that original Buddhism, hence, Thai Buddhism, is neither purely dhammic nor mystical. It is a moderation of the two elements.
We may not reach enlightenment in this lifetime but, in the least, we do not have to move further and further away from it. As laypeople it is impossible for us to lead the lives of monks or nuns and observe the 227 and 311 precepts respectively, but in the minimum, the Heart of Buddhism “Sabbapāpassa akaraṇaṃ – Kusalassa upasampadā – Sa-citta pariyodapanaṃ – Etaṃ buddhāna sāsanaṃ” which simply means “avoid evil, do good, purify the mind – this is the teaching of Buddha” can be our guiding principles. Therefore, after reading this article, we hope you are able to evaluate your own position within Thai Buddhism and make necessary adjustments, if needed, towards being a proper Thai Buddhist and have a happier Buddhistic life.
Aggañña Sutta, Dīgha Nikāya 27.
Ambalatthika-Rahulovada Sutta, Majjhima Nikāya.
Anguttara-Nikāya, Sutta Pitaka.
Āṭānāṭiya Sutta, Dīgha Nikāya 32.
Baker, D. (2020). Converting American Buddhism: Second-Generation Buddhist Americans, the Politics Orientalism, and of Family Religion. CA: Claremont Press.
Chaisumritchoke, S.T. (2007). Sufficiency Economy, the King’s Philosophy: An Application of Buddhist Economics to Develop Thai Local Pharmaceutical Industries for Sustainable Well-Being. Society & Economy, 29(2), 235-252.
Chandra, P. (1985). The Sculpture of India: 3000 B.C. to 1300 A.D. Washington: D.C., National Gallery of Art.
Gokhale, J.B. (1986). The Sociopolitical Effects of Ideological Change: The Buddhist Conversion of Maharashtrian Untouchables. Journal of Asian Studies, 45(2), 269-292.
Hoen, D.J., & Goudriaan, T. (1981). Review: A Survey of Tantric Hinduism for the Historian of Religions. History of Religions, 20(4), 345-360.
Jackson, P.A. (1989). Buddhism, Legitimation and Conflict: The Political Functions of Urban Thai Buddhism. Institute of Southeast Asian Studies.
Kevatta Sutta, Dīgha Nikāya 11.
Kirsch, A.T. (1977). Complexity in Thai Religious System: An Interpretation. Journal of Asian Studies, 241-266.
Maha Chulalongkorn Rajavidyalaya University (2002). Thai Tripitaka Mahachulalongkornrajavidyalaya University edition: From Wiriya to Wisdom in order to carry on Buddhism as a Thai partner. Extracted from Mahachulalongkornrajavidyalaya University on 2021, August 7: http://oldweb.mcu.ac.th/mcutrai/menu2/Article/article_21.htm
Prombunpong, S. (1995). Monkhood Faces Further Decline. In Blyth, G. (ed.). The Cult Worship of King Chulalongkorn. Department of Thai Studies, Clayton: AUS, Monash University.
Yu, D.S. (2014). Buddhist Conversion in Contemporary World. New York: NY, The Oxford Handbook on Religious Conversion.
Kapook (2018). Revealing a Picture of a Resolute Chinese Woman Flocking to the Charm of a Nine-Tailed Fox, Believed to Help Attract Men and Fortune. Extracted from Kapook on 2021, August 7: https://hilight.kapook.com/view/171264
Phra Pikaniat or Lord Ganesh, the elder son of Lord Shiva and Goddess Parvati, is a popular Hindu God. Lord Shiva is part of Supreme Being Trimurti and Goddess Parvati is also part of Supreme Goddess Shakti. The origin of Lord Ganesh is contained in Shiva Purana, part of the Shivaism corpus of literature. He has an elephant head and a human body. He is the most popular Hindu God and is also regarded as the Chieftain of Gods. All religious ceremony must first go through Him because he clears all obstacles and ensures success. Consequently, it becomes believed those who seek success in business must first pay respect to Lord Ganesh.
The birth of Ganesha
It is recorded in Shiva Purana that one day, Goddess Parvati told Nandi, one of Lord Shiva’s able followers who was assigned as her bodyguard that she did not want to be disturbed as she takes her bath and he was not to let anyone pass, including her husband, Lord Shiva. Nandi faithfully took his post but when Lord Shiva came home, Nandi tried to stop him but when His Lordship was insistent, Nandi let him passed through. Parvati was infuriated by what happened.
In another day, when Goddess Parvati wished to take a bath and did not want to be disturbed but in lieu of asking Nandi to stand guard, she took the turmeric paste (for bathing) from her body and breathed life into it, she created Lord Ganesh out of it and declared him to be her own loyal son. She asked Lord Ganesh to stand guard for her.
When Lord Shiva returned home, he was deprived entry by the young boy. Lord Shiva was greatly offended and ordered His men to destroy Lord Ganesh. However, they failed. They were easily defeated by the young boy, thus, compelling Lord Shiva to take on the young boy himself.
Being one of the Supreme Gods, Lord Shiva was able to defeat Lord Ganesh easily and, out of blind anger, he severed Lord Ganesh’s head. When Goddess Parvati saw that, she was so enraged and she transformed into her multi-arms devilish form of Goddess of Death, Kali. Goddess Kali threatened to destroy all creation. That alarmed the Creator, Lord Brahma who tried to salvage the precarious situation. The Goddess of Death laid down two conditions, firstly, Lord Ganesh be resurrected and, secondly, thereafter be accorded the status of Ganapati and be honoured before all Gods in all religious ceremonies.
Knowing his wife well and realising the consequence of His rashness, Lord Shiva asked Lord Brahma to fetch Him the head of the first living creature He found facing in the North direction. Lord Brahma, upon reaching the North spotted an elephant and hence returned with an elephant’s severed head which Lord Shiva joined it to Lord Ganesh’s lifeless body. With His own breath, Lord Shiva brought Lord Ganesh back to life and declared Him His own son.
With the agreement of the three Supreme Gods, Lord Ganesh was accorded the status of leader of all ganas (all classes of beings) and will be worshipped before all other Gods in all religious ceremonies. It was from then that Lord Ganesh received His alternative name Ganapati – leader of all classes of beings.
Lord Ganesh is known as Phra Pikaniat in Thailand and is widely worshipped by Thais. There are many temples and shrines dedicated to Phra Pikaniat. The most accessible would be the shrine at Central World, Rajmari Road which is frequented by both Thais and foreigners.
Another Phra Pikaniat temple that has attracted tourists from around the world is Wat Saman Rattanaram in Chachoengsao with a large reclining statue of Lord Ganesha measuring 16 meters high and 22 meters long.
Besides the removing of obstacles, it is almost customary for Thais to pray to Phra Pikaniat when starting a business, embark on long travelling, starting a new construction or during engagement or wedding. Praying to Phra Pikaniat is also popular with university students not because Phra Pikaniat will do the exams for them but He will instead remove all obstacles to learning. Phra Pikaniat is also well-known for His passion for fine arts and is, thus, believed to encourage creativeness. This is evident in the logos of Thailand’s Department of Fine Arts and Silapakorn University.
The Phra Pikaniat in our logo, sitting at the centre of our company’s name in Thai “Regalia Soon Wathanathamputh” or Regalia Buddhist Cultural Centre contains our mission to “encourage people to come and pray (Conch Shell) by pulling them to the highest goal (Rope) in the right path (Tusk) through love, wisdom, and action (Trident)”.
The Kingdom of Thailand, a country known for its leadership in Theravada Buddhism, adds yet another gigantic Buddha statue to the array that spreads throughout the kingdom, the tallest being the 92-metres high Phra Buddha Maha Nawamin statue in Wat Muang, Ang Thong province.
Nonetheless, the newly constructed statue of Phra Buddha Dhammakaya Thepmongkhon will replaced the iconic 32-metres tall Buddha statue of Phra Si Ariyamettrai of Wat Intharawihan, Phra Nakhon, Bangkok as the tallest Buddha in the capital.
The Phra Buddha Dhammakaya Thepmongkhon statue is a meditation Buddha image seated on a lotus with a lap width of 40-meters and a height of 69-meters that is approximately equivalent to a 20-storey building overseeing the Chao Phaya River.
The construction took place in one of Thailand’s prominent temple Wat Paknam Phasi Charoen which was built during the Ayutthaya period or around year 1610. The temple received royal patronage up-until late nineteenth century before falling into abandonment and destitute.
However, at the turn of the twentieth century, the Wat Paknam rose from the ashes with the appointment of Luang Pu Sodh Candasaro’s (Phra Mongkolthepmuni) as its abbot in 1916. The temple underwent major restructuring and innovation under the leadership of His Venerable. Luang Pu Sodh began preaching the Dharma on a regular basis and His Venerable also conducted meditation classes for both monks and laypeople. Subsequently, in the 1950s, Luang Pu Sodh also established an institute for Pali studies and schools for primary education.
Apart from his dharmic nature, Luang Pu Sodh was also a top and highly respected guru monk within the inner path. He has made various amulets and among the more highly sought after are His Venerable’s personal medallions and Somdej Wat Paknam Loon Laek to Loon Sam. Consequently, the temple was expeditiously restored to its past glory housing hundreds of monks and became well-supported by the affluent community around Bangkok.
After serving the Sangha for 53 years, Luang Pu Sodh entered parinibbana on February 3, 1959 at the age of 75. His body is still being preserved in the temple because of the large number of believers paying respect to His Venerable hitherto. Pursuant thereto, it also became a major tourist attraction for the temple. However, the years 1916 to 1959 marked the peak of Wat Paknam Phasi Charoen.
Work on the statue of Phra Buddha Dhammakaya Thepmongkhon commenced in 2017 and is projected to be completed this year. However, owing to the Wuhan coronavirus pandemic, the Phra Puttapisek ceremony will likely be deferred to a later date.
It was speculated that the statue of Phra Buddha Dhammakaya Thepmongkhon was built as an offering to the Triple Gems, that is, the Buddha, the Dharma, and the Sangha, as well as a homage to Luang Pu Sodh, In other words, the statue of Phra Buddha Dhammakaya Thepmongkhon is representational of Buddhanusati, Dhammanusati, and Sanghanusati,
The 69-metre-tall Buddha statue made from copper and painted gold has a heart, according to the “Lotus Sattha Bongkut”, made of 12 kilograms of pure gold. The total cost for the construction was reported to be 500 million baht (approximately USD 15.4 million). The Buddha statue will be visible across the capital, especially on all raised train lines, and is expected to become a new tourist attraction once the Wuhan coronavirus pandemic is over.
In Chapter 1 of this article we provided a brief discussion about the origin and importance of mythology and legends and also issues pertaining historicity arising from some of these myths. Many writers tend to pit myths and history at two antithetically extreme ends. Many historians also, for whatever reasons, assumed an innate obligation to remove all traces of myths from history when, ironically, there are as many historical falsities as there are historical values in myths.
Let us take the Xia Dynasty (2200 – 1760 BC) for example. Prior to the discovery of radiocarbon dating, the Xia Dynasty was dismissed as a Chinese fairy tale which now turned out to be a historical fact. On the contrary, it is not difficult to find many agenda-laden godly investitures that gradually turned a historical figure into some supernatural beings which, in their book “Myths: A New Symposium”, Schrempp and Hansen described it as borrowing the tropes of myths to elevate the authority and verisimilitude of the subject matter. It is also not difficult to understand the latter proposition given the fact that even history per se does not contain absolute truth but, at most, probable truth. Absolute truth must result in absolute certainty that is free from subjective interpretation and must unswervingly endure the test of time, for example, death. It makes no difference whether you are rich or poor, pretty or ugly, educated or illiterate, your ultimate destiny is death, an end-result that is absolutely certain and unchangeable.
Therefore, even with regards to critical history, other than death, no one will ever know the truth but for personal experiences. In an article published in the Journal of History and Theory, Heehs concluded that it may not be possible to categorically separate history and myths “because the two interpenetrate”. As Theravada Buddhists, we neither propagate superstition nor atheism but the middle-path reflected in Lord Buddha’s teaching. We adhere to the fundamental tenets of Theravada Buddhism, especially that of intelligence which underlies our dialectical approach that we invoked to allow our readers to draw their own conclusion based on competing information.
The Story Continues
Phlai Kaeo returned to Suphanburi as a novice of Wat Pa Lelai. His handsome appearance has won the hearts of many young girls who were seen waiting to see him during his morning ritual of “tak but” or alms round. They will fill his alms bowl with so much food. Similarly, Nang Phim Philalai also did the same.
One day, at the Wat Pa Lelai Temple, there was a sermon sponsored by Nang Phim Philalai which Phlai Kaeo was instructed by the abbot to deliver. That was when the three childhood friends met together again. Strongly attracted to the young handsome novice and unable to restrain her affection, Nang Phim Philalai removed her shoulder cloth (sabai) and offered it to the novice. Khun Chang who was all along attracted to Nang Phim Philalai quickly removed his headdress (Pkama) and placed it on top of her shoulder cloth and openly asked the novice to give them the blessing that the two will come together as a couple. Nang Phim Philalai was deeply offended by Khun Chang’s unsolicited advancement.
Khun Chang felt the threat of Phlai Kaeo’s presence and he also sensed Nang Phim Philalai’s affection towards the latter. Therefore, Khun Chang pestered his mother Nang Thepthong to go forth and ask Nang Sri Prachan for him to marry Nang Phim Philalai. Khun Chang even brought along with him the “sin sot” or dowry which was usually negotiated after a woman’s parents had agreed to the marriage proposal. However, Nang Phim Philalai vehemently objected that proposal.
Subsequently, Phlai Kaeo disrobed as a novice and married Nang Phim Philalai. The couple were drown in love and could not bear to be separated from each another. Despite Nang Phim Philalai’s marriage to Phlai Kaeo, Khun Chang has not given up on her and has been thinking about how to win her over. Coincidentally, at this time, Somdej Phra Panwasa received news that Mueang Chiang Thong, a small tributary of Ayutthaya Kingdom, generally believed to be in current north-eastern part of Chiang Rai province or the current Chiang Khong town, has defected and switched allegiance to Chiang Mai instead. Infuriated, Somdej Phra Panwasa contemplated sending an army to punish Mueang Chiang Thong.
Where exactly was Muaeng Chiang Thong?
A number of Thai scholars and historians have disputed the location of Mueang Chiang Thong as being in Chiang Rai and argued that it should instead be in present day’s Doi Chom Thong district in southern Chiang Mai. In fact, this argument sounded more logical when we were to look into the number of wars Khun Phaen has fought with Chiang Mai. If Mueang Chiang Thong was located in Chiang Rai then Khun Phaen could have avoided the main forces of the Chiang Mai army by marching his troop from Suphanburi through Nakhon Sawan, Mueang Kamphaengphet, Mueang Rahaeng, Mueang Thoen to Phayao and entering Chiang Rai.
However, it was said that Khuan Phaen fought numerous wars with Chiang Mai but without directly attacking Chiang Mai. This again aligns with historical records because albeit in constant war with Chiang Mai, the Ayutthaya Kingdom has never conquered Chiang Mai (1259 – 1892). Chiang Mai only became part of Siam (now the Kingdom of Thailand) in 1893. Therefore, if Muaeng Chiang Thong was indeed in current Doi Chom Thong district in Chiang Mai, then Khun Phaen’s army constant encounter with the Chiang Mai army on his way to Mueang Chiang Thong will be justified because from Mueang Thoen he had to cut through Lamphun and march his troop down the Ping River to reach Doi Chom Thong district in the southern part of Chiang Mai.
However, it is not the endeavour of this article to delve into the historical location of Muaeng Chiang Thong but suffice to provide a skeletal background for our readers’ imagination.
Khun Chang Hatched His First Plot
When Somdej Phra Panwasa was briefed about Mueang Chiang Thong’s defection and the strength of Chiang Mai’s army, he deeply regretted having executed Khun Kraipon and procrastinated as to who he should send to lead his army against the enemy. Immediately, Khun Chang seized the opportunity and told Somdej Phra Panwasa about Khun Kraipon’s son, Phlai Kaeo. Khun Chang depicted exaggerated stories about Phlai Kaew’s invulnerability in the hope that Phlai Kaeo will be summoned to service which will then separate him from Nang Phim Philalai and preferably get killed in war. Indeed, Somdej Phra Panwasa summoned Phlai Kaeo to the service and appointed him as Commander of the Royal Army to punish Mueang Chiang Thong.
A Dream Fulfilled
It was Phlai Kaeo’s dream to be an army commander like his father Khun Kraipon. Therefore, despite being newly-wed, he took his mother Nang Thongprasri and his wife Nang Phim Philalai and set out to Ayutthaya where Somdej Phra Panwasa officially appointed him the Commander of the Royal Army, presented him with a sword and armour. He was also raised to the title Khun Phaen.
A Vow and the Bodhi Tree Ritual
As Khun Phaen began raising his army and preparing to set out for war, Nang Phim Philalai became depressed and worried. One morning, Khun Phaen prepared offerings to a Bodhi tree outside their house and summoned the angels of forest and asked that if he should die in war, let that Bodhi tree die too but otherwise the Bodhi tree shall grow strong. He then turned and told his wife Nang Phim Philalai that the Bodhi tree will let her know about his life and death and, thus, she has nothing more to worry about.
A Long Journey of War
Khun Phaen marched his army through Nakhon Sawan, Mueang Kamphaengphet, Mueang Rahaeng (presently the Tak district in western Thailand) and Mueang Thoen (currently Lampang province) to Mueang Chiang Thong. Many battles were fought between Khun Phaen’s army and the Chiang Mai’s troops as he pushed his way towards Muaeng Chiang Thong.
It was said that Khun Phaen has not lost a single battle which won him the title of Undefeatable Warlord. Many stories have infused the battles with alchemy and wizardry but we are not going to repeat them here but suffice to mentioned herein that, amongst other things, it was said that Khun Phaen was able to win every battle because of an ancient Thai “Khong Kraphan” sorcery and his ability to summon warrior spirits to help boost fearlessness among his soldiers. That was also why mountains of enemy’s bodies paved his path to Muaeng Chiang Thong.
Khun Chang’s Second Plot
There are at least two different versions of story as to what happened whilst Khun Phaen was away from home. Since we had introduced the Bodhi tree ritual above, we shall continue with the Bodhi tree version here. However, to satisfy our readers’ curiosity, we will also provide a brief account of the other version later on.
Ever since Khun Phaen went to war, Nang Phim Philaiai missed her husband so much that she gradually became seriously ill with high fever. Medicine and herbs did not do her any good. On the verge of death, her family brought her to consult the abbot of Wat Pa Lelai. The old abbot performed an ancient Thai ritual known as “sedeokhrok” signifying a cycle from sickness to death and then rebirth whereby she was given a new name Nang Wanthong by the abbot. In other words, Nang Phim Philalai has died and Nang Wanthong was born.
Note: This traditional Thai ritual is not an exorcism ritual as it is frequently misunderstood. It is a complicated ritual that cheats death and changes an individual’s destiny which may be for the better or worse depending on the individual’s subsequent behaviour and acts after the ritual as well as the expertise of the master who performed the ritual. It could have dire consequences as depicted (albeit erroneously) in the horror movie “The Coffin”, starring Hong Kong movie star cum singer Karen Mok, if it is not performed properly by versed monks.
Her fever began to subside after the ritual and Nang Wanthong gradually recovered. During that period, Khun Chang has visited her frequently and asked to take care of her. His offer was rejected by Nang Wanthong. However, Khun Chang somehow came to know about the Bodhi tree ritual and he instructed one of his loyal servant to scatter poisonous herbs around the tree daily until the tree dies.
It did not take too long for Khun Chang to kill the Bodhi tree and Nang Wanthong was overwhelmed by the sudden death of the Bodhi tree which she related it to the death of Khun Phaen. Khun Chang then went to see Nang Wanthong’s mother, Nang Sri Prachan, and asked her to make her daughter available to him or risk her being declared a widow under the law.
The version of the Legend of Khun Phaen that does not contain the Bodhi tree ritual instead stated that Khun Chang brought an urn of bones and tricked Nang Wanthong and Nang Sri Prachan into believing that Khun Phaen was dead.
It has to be noted that, unlike depicted in many contemporary made movies, in ancient societies, whether in Asia or Europe, women were considered chattels under the law. They are owned by their parents and husbands before and after marriage respectively. During the Ayutthaya era, a woman’s parents have full right to decide what they wanted to do with their daughter. Therefore, upon the “death” of Khun Phaen, Nang Wanthong was reverted as chattel of her mother whereby, seeing Khun Chang was rich and serving the King, Nang Sri Prachan forced Nang Wanthong to marry Khun Chang.
Khun Phaen Married Princess of Chiang Thaong
Khun Phaen and his troops stepped over piles of enemy’s bodies on their way to Muaeng Chiang Thong. However, when they reached Muaeng Chiang Thong they somehow refrained from all killing. The army of Muaeng Chiang Thong did not put up a fight instead prince Saen Khamman ordered the opening of city gate and ushered in Khun Phaen and his troops.
Khun Phaen was received with honour by the prince of Muaeng Chiang Thong and he also came to know that it was not the intention of Muaeng Chiang Thong to switch allegiance to Chiang Mai but for Chiang Mai’s army threatening to invade Mueang Chiang Thong. The prince and his wife Nang Sri Ngenmuang were grateful that Khun Phaen had shown understanding for their predicament and had not used force against them or the villagers. They presented to him their beautiful daughter Nang Lao Thong as an assurance of their allegiance to the Ayutthaya Kingdom.
Khun Phaen and Nang Lao Thong got married in Mueang Chiang Thong. He stayed there for a short period to allow his soldiers to recuperate before he reorganised his troops and marched his way jubilantly back to Ayutthaya. On his return journey , Khun Phaen and his troops did not meet any resistance or ambush from the Chiang Mai forces.
What drama will unfold with Khun Phaen bringing his beautiful new wife Nang Lao Thong back to Suphanburi and what will be Khun Phaen’s reaction to find his wife Nang Phim Philalai married to Khun Chang?
To read more, please keep a look out for our upcoming article “Thai Myth: The Legend of Undefeatable Warlord Chapter 3”.