“When the mind of each person in this world knows true peace, the world will know peace. When the mind is peaceful it will start to see the true cause of peace, and at the same time the true cause of war. With this clarity, we can finally put an end to conflict, greed, and anger and usher in an era of peace. Once we know peace for ourselves, it will be reflected in our thoughts, our speech and in our actions. Love and good intention for mankind will arise and we will become the center of peace for people all around like the sun shining warm light to big and small stars, both near and far.”

~ Luang Por Dhammajayo

Maechi Chandra Khonnokyoong, one of the founders of Wat Phra Dhammakaya

Wat Phra Dhammakaya, the world’s largest Buddhist temple, is located in the district of Klong Luang, Pathum Thani Province, just north of Bangkok, Thailand. The grand complex was founded by the maechi (Buddhist nun) Chandra Khonnokyoong and a monk, Luang Por Dhammajayo. They started the Dhammakaya Movement and it has become the fastest-growing Buddhist tradition in Thailand.

The massive temple is built on 77 acres of land donated by a kind sponsor, Lady Prayad Pattayapongsavisuttatibodi, on her birthday. The land was originally a huge rice field without a single tree or building in sight.

“From nothing… to a large tract of land
From a large desolate field… to a graceful Buddhist temple
From one monk… to tens, to hundreds, to thousands and counting
From a hundred followers… to thousands, ten thousands, hundred thousands, and millions in the future.”

http://en.dhammakaya.net/about/dhammakaya-temple/

Wat Phra Dhammakaya stresses the revival of traditional Buddhist values by using modern methods and technology. For example, they propagate Dharma via a satellite television station, their university offers distance learning courses on Buddhism, and they use modern management methods to help with temple operations.

Although the use of modern technology has created some controversy, the Dhammakaya movement continues to grow and plays an increasingly significant role in the preservation and propagation of Thai Buddhism. Edward Irons, a Buddhist scholar, has described Dhammakaya as “the face of modern Thai Buddhism”.

The Dhammakaya Cetiya symbolises world peace through inner peace. It represents unity and love for the whole world. The dome-shaped cetiya (stupa) is the world’s largest venue for mass Buddhist prayer events and meditation.

The pagoda of the Dhammakaya Cetiya has more than one million golden Buddhas, symbolising world peace and the fact that achieving it is not a single individual’s mission but one that requires the help of all. Each Buddha statue represents a donor who contributed towards the building of the temple and their names are inscribed at the base of their statue.

History

The Great Master Phramongkolthepmuni or Luang Pu Sodh Candasaro who started the Dhammakaya meditation tradition or Vijja Dhammakaya

The Great Master Phramongkolthepmuni or Luang Pu Sodh Candasaro started the Dhammakaya meditation tradition or Vijja Dhammakaya in the early 20^th Century. After his passing in 1959, Maechi Chand Khonnokyoong carried on the lineage, teaching Dhammakaya meditation to the next generation at Wat Paknam Bhasicharoen temple.

In 1963, a university student by the name of Chaiyabun Sutthiphon came to Wat Paknam to learn meditation. He was ordained in 1969 and given the Dharma name Phra Dhammajayo. Wat Paknam continued to grow in popularity as an ideal venue and environment in which to learn meditation. Eventually, the temple became too small to accommodate the influx of students.

On 20^th February 1970, the day of Magha Puja, Maechi Chandra Khonnokyoong, Phra Dhammajayo and their followers began building a meditation centre at 196-rai and Wat Phra Dhammakaya came into being. Phra Dhammajayo was appointed the abbot of the temple and became known as Luang Por Dhammajayo. His student, Pongsawat, became deputy abbot.

The construction of the temple was not easy. All the devoted Buddhists had was 3,200 baht (USD 101) when they first started, and it felt as if they would have to build the centre with their bare hands. Many expressed their doubts to Maechi Chandra Khonnokyoong, the Master Nun at the time.

When the building of Wat Phra Dhammakaya first started, the students felt as if they would have to build it with their bare hands.

In reply, she asked,

“What is the cost of raising just one truly good person with morals and dedication to Buddhism?”

A disciple responded,

“If you spent 100 million, there may be a small chance to get one that is good…”

The Master Nun then replied,

“I have 11 truly good people sitting in front of me today, so I now have at least 1,000 million baht in the budget. I will build this place.”

Thus, it began. While Wat Phra Dhammakaya meditation centre was under construction, meditation classes continued at other locations. People came to know about the temple and donations started to pour in as students experienced positive results from their meditation.

Once the temple was completed, more people started enrolling in meditation and Dharma classes. Wat Phra Dhammakaya was originally intended to be a satellite meditation centre of Wat Paknam but by 1977, it had become an official temple.

The temple emphasises prosperity and modernity as well as personal development and growth. This made it very relatable and attractive to modern middle-class Thais. Its popularity continued to grow in the 1980s, especially during the Asian economic boom.

During major Buddhist festivals, the temple easily attracted up to 50,000 people. Soon, even the 77 acres of land began to feel too small to accommodate everyone, especially during huge Buddhist events.

The temple had to expand, and land around the complex was acquired to accommodate more buildings to serve the growing number of faithful. Significant expansion started in 1984 and, in 1992, the temple branched out internationally with centres in the United States, Taiwan and Japan.

The design of each building in Wat Phra Dhammakaya is simple, strong and non-luxurious. It is built to maximise its benefits and usage while being cost-efficient. The temple’s success is a collective achievement of every monk, novice and devotee who faithfully gave their time and energy day in and day out, against all odds to build the massive temple to serve all sentient beings.

Their faith, determination and patience paid off when their dream of a sanctuary of peace to spread the Buddha’s teachings became a reality — what we see today, the Dhammakaya Temple.

The buildings around the Dhammakaya Cetiya consist of offices for various temple projects located on two floors. In total there are 32 office blocks. A moat was created around the building to help absorb the heat and beautify the surroundings.

The Wat Phra Dhammakaya Building

Wat Phra Dhammakaya was built based on the four factors taught by Lord Buddha for contributing to the cultivation and development of virtues:

1. Pleasant location
2. Pleasant food
3. Pleasant people
4. Pleasant Dhamma

Their motto is “building a true temple, training true monks and promoting people to be truly virtuous.”

The temple may be situated in the middle of the city but once you step into its grounds, you will feel a sense of peace. The maintenance and cleanliness of the temple is managed by the resident sangha and lay community who live on the temple grounds. Devoting time and energy to the wellbeing of virtuous locations is considered a practice of purifying one’s mind.

Monks ordained at the Dhammakaya Temple live in simple, orderly accommodation that has been set up specially for this purpose. The residential area is built in a serene forest environment which is perfect for meditation.

These residences consist of small, self-sustaining cottages with space for meditation, sleep, and a small storage area for personal belongings. This basic approach to existence discourages clutter, and comfort is avoided as it is considered a luxury. It is built in this way to allow the monks to focus, dedicate their time to studying the Dharma and doing their meditation practices without distractions.

The spacious dining hall in Wat Phra Dhammakaya is built to accommodate thousands. It is frequently used to welcome visiting monks and novices and is also a venue for Sangha meetings.

The kitchen in Wat Phra Dhammakaya is built to feed everyone who sets foot in the temple to learn Buddhism. The temple does all it can to allay unnecessary distractions like concerns about food in order to help adherents focus better in their search for inner peace through practice.

The Master Nun has a motto that has been passed down to her disciples.

“If 100 people come to the temple, we will feed 100 people. If one million people come, we will feed one million people.”

Lay devotees often come to the dining hall to offer food and other necessities to the Sangha.

Cleanliness and Order

Inspired by Master Nun Maechi Chandra’s teachings, Abbot Luang Por Dhammajayo transformed the Dhammakaya meditation method into “an entire guide of living” (according to religious studies scholar Justin McDaniel) emphasising cleanliness, orderliness and quiet. They are considered a moral practice as well as a way to support one’s meditation. In anthropologist Jim Taylor’s own words, the temple “eschews disorder.”

Ceremonies are held on Sundays instead of the traditional lunar calendar days based on Uposatha (Buddhist day of observance, in existence from the Buddha’s time). Traditional noisy temple festivals are not held at Wat Phra Dhammakaya.

Visiting laypeople are required to wear white. Smoking, drinking, flirting, fortune-telling, animals and newspapers are strictly prohibited within the temple grounds.

Complimentary bus services from strategic locations provide convenient transport to the temple complex. There is a Sunday school and nursery on the grounds so parents can participate in meditation sessions in the Great Sapha Dhammakaya Hall without interruptions.

There are many activities catered to children and young people of all ages. The temple also conducts classes that teach traditional Thai etiquette. All practitioners are encouraged to keep things clean and tidy, and there are regular communal cleaning activities.

The smallest and most menial work is viewed as work that is valuable and fruitful. One can witness Wat Phra Dhammakaya’s discipline and order through their well-organised ceremonies that are performed on a grand scale but without losing attention to detail.

Layout of Wat Phra Dhammakaya

Minimalistic yet functional, Wat Phra Dhammakaya is clean and orderly with several pristine gardens accenting the futuristic-looking buildings. The temple grounds are divided into three main areas:

1. The Buddha residence area: This includes the Ubosot (ordination hall) and the monks’ residence
2. The Dhamma residence area: This includes the teaching areas and space where ceremonies are held, where laypeople get involved
3. The Sangha residence area: Areas for monastic ceremonies

Although these same three areas can be found in other temples, Wat Phra Dhammakaya is unique because most of its space is allocated for Dharma residences. It provides accommodation for local as well as international visitors and devotees who come to attend the temple’s activities.

Significant Buildings

The Ubosot

The Ubosot or Chapel was designed based on Wat Benchamabophit. Its design is unique in Thailand as it adopts clean lines and a minimalist concept, free from demanding maintenance. It is a place for peaceful contemplations surrounded by a man-made forest. There is also a lake near the Ubosot. It was completed in 1982 and in 1998, it was awarded an honourable mention by the Association of Siamese Architects (ASA).

Inside the Ubosot, visitors will find a simple yet elegant Buddha image crafted in a modern style as opposed to the traditional Thai style. Observant visitors will note that the Buddha’s top knot is in the shape of a lotus bud. The rest of the Buddha image follows the traditional 32 marks of an Enlightened Being based on the scriptures.

“The chapel was built with great, detail oriented, care to ensure that the most important building of the whole temple is as perfect, while being economical, as possible.

~ Wat Phra Dhammakaya

Even the concrete used to build the chapel was carefully selected to be of the highest grade and the mix was approved by a team of specialists. The sand used in the construction was taken from the coastal dunes, which were then specially transported using barges. The gravel was hand-selected as it had to be the whitest and purest, and the same size as a grain of rice. These painstaking detailed processes were all done by the temple’s devoted volunteers.

In December 1977, the first stone for the foundation was officially laid by Her Royal Highness Princess Maha Chakri Sirindhorn on behalf of His Majesty the King of Thailand.

The Memorial Hall of Maechi Chandra

The Memorial Hall of the Master Nun Maechi Chandra Khonnokyoong is a chapel shaped like a hexagonal pyramid that stands in the middle of a tranquil pond. The two-storey building was built in 2003 from gold tinted plate glass, and stands 95 feet high.

Maechi Chandra was the founder of Wat Phra Dhammakaya who showed great generosity in her lifetime by executing the building of the temple. She was a living example of giving and she believed that this quality is a testament to the depth of our humanity and capacity for self-transcendence.

Inside the memorial hall, on the first floor is a museum that showcases Maechi Chandra’s virtuous charitable works, religious contributions and her personal items that tell us a little about who she was as a meditator, teacher and founder of Dhammakaya.

Her devoted students also created a pure golden statue in her likeness. The statue is placed on the second floor together with her relics. The second floor is also a meditation space.

When Maechi Chandra was alive, she taught the importance of cleanliness and tidiness, and how these are virtues that relate to the purification of our mind. She personified purity and perfection. A candle tower was built near the chapel as a memorial to Maechi Chandra. Every night it is lit in honour of her purity and virtuous heart.

Her cremation on 3^rd February 2002 was attended by representatives from 30,000 temples all over Thailand, which numbered around 10,000 monks and 200,000 lay supporters.

The Memorial Hall of Phramongkolthepmuni

The Memorial Hall of Phramongkolthepmuni is located just opposite Wat Phra Dhammakaya’s main entrance. The shrine is shaped like a dome and is built on a circular base symbolising the spreading of the Dharma. This great memorial hall was built in honour of the highly revered monk Phramongkolthepmuni in 2002.

Known as the abbot of Wat Paknam, Ven. Phramongkolthepmuni led many to explore the purpose of life and the path to discover inner peace and self-sustaining happiness through the idea that material and spiritual success can be brought about by stillness of the mind.

This shrine with state-of-the-art temperature control has a stone altar with a solid gold statue of Ven. Phramongkolthepmuni, seven meditation rooms and a chapel with the capacity to seat 1,500. In 1994, around 100,000 monks and disciples cast the statue in solid gold.

Apart from showing devotion to Ven. Phramongkolthepmuni, the gold statue also represents the propagation of knowledge that Dhammakaya, or the body of Enlightenment, is present in every being and achievable by people of all races and religious beliefs. Furthermore, the centre of the body is the home of the human mind where Enlightenment can occur in the midst of stillness.

Key Milestones

• 1970: Temple construction began on 77 acres of land
• 1972: The first Monk Ordination Program
• 1975: Construction of temple completed
• 1976: The first Kathina Robe Offering Ceremony
• 1982: The first Meditation Retreat; the first Buddhist Club and National Ethical Contest was held
• 1982: The Main Chapel building was completed
• 1984-1988: The expansion of the temple from 77 acres to 791 acres
• 1992: The First International Dhammakaya Centre was established
• 1995: Construction of the Dhammakaya Cetiya began
• 1996: Construction of the Sapha Dhammakaya began
• 2002: Construction of other major buildings e.g. the Dining Hall and the Master Nun’s Memorial Hall began
• 2003: Wat Phra Dhammakaya’s first DMC Broadcast
• 2003: The construction of the Meditation Stadium began and the Dhammakaya Open University (DOU) was established
• 2004: The temple won the WHO’s No Alcohol, No Tobacco Award
• 2006: The first International meditation retreat (The Middle Way Meditation Program) started
• 2007: The first World-PEC International Ethical Contest was held
• 2008: The first V-Star festival was held, youth activities included a training course in Buddhist practice
• 2010: 1 Million Ladies Ordination and the launching of mass ordination programs for 100,000 monks
• 2012: The first Dhammachai Dhutanga (Pilgrimage) on the Path of the Great Master event was held. It won the Guinness World Record for “Longest Journey Walking on Flower Petals”

The Novice Monk Program

“The life of a householder is a narrow path which attracts dust.
The ordained life is a spacious path.”

~ The Lord Buddha

Thailand’s Buddhist heritage has shaped its culture for millennia and is ingrained into the soul of the nation. Humble thoughts and traditions designed to instil sound moral values in society continue to guide the Thai people. One of the most important of these is the ordinations of monks.

The Importance of Ordination

In Buddhism, the monk ordination process is a path to purification. It is not simply the physical act of shaving one’s head and wearing monk robes, but the spiritual experience of training, practice and embodiment of the Dharma as expounded by Lord Buddha.

To be ordained as a Buddhist monk, one must be at least 20 years of age. Those under the age of 20 will be ordained as a novice. An ordained monk lives in accordance with 227 precepts which are the rules, regulations, guidelines, lineages, and traditions that direct the Sangha to purification and spiritual growth. Lord Buddha himself said that the precepts are one’s teacher and he formulated them to lead individuals onto the right path to attain the Dharma he preached. At the very minimum, individuals guided by these precepts will be liberated from the mundane.

The precepts help strengthen an individual’s determination to face challenges with mindfulness, patience and by understanding life’s purpose. They shape the individual’s future regardless of whether they choose to remain ordained or to revert to being a layperson at the end of the novice ordination program. The experience and knowledge gained during the program will only benefit and does not go to waste. Holding true to the precepts allows the individual to study the Dharma theoretically as well as practically, a process which develops the mind to attain higher levels, reveals truth and goodness, and helps us reach our spiritual goals and realise the truth of life.

During the ordination ritual, individuals officially become a follower of the Three Jewels and also become a part of them – the Sangha jewel. Becoming ordained means the individual chooses to take the initial step towards living life correctly, freeing themselves from day-to-day burdens. The ordained lifestyle is simple with minimal necessities like food and clothing. In this manner, ordained individuals will have more time to gain knowledge and wisdom, as well as have a greater understanding of the world.

Duties and Responsibilities of Monks

The sole purpose of ordination is to free oneself from tedious worldly commitments and worries in order to focus on meditation and transforming the mind towards liberation and Nirvana. The Buddha clearly specified that monks must fulfil all required and recommended duties based on these tenets:

• Asking for Alms
• Temple Cleaning
• Confession
• Chanting and Meditation
• Reflection
• Caring for the Preceptor
• Exercise and Self-Maintenance
• Dharma and Monastic Studies
• Caring for Temple Property
• Behaviour Worthy of Respect

International Dhammadayada Ordination Programme

When Buddhist influence on daily life waned in Thailand in the 1990s as a result of modernisation and technological advancements, groups of monks came together to spread Lord Buddha’s teachings.

Before the programme began, the official records of the National Office of Buddhism showed that there were 5,937 deserted temples in Thailand as of 1^st June 2009. Fewer people were entering the monkhood due to secular commitments, and many who did spent less than a month as monks. This was insufficient time to train themselves or to study Dharma profoundly.

In addition, very few employers allowed their employees to take a three-month leave of absence from work to become ordained during the Rains Retreat period. Hence, there were very few ordained monks to propagate the Buddha’s teachings, resulting in a critical situation for Thai Buddhism.

In order to create a new generation of monks, Wat Phra Dhammakaya held a mass ordination of 7,000 monks from 7,000 villages throughout Thailand in the year 2552 B.E. (2009). Over 10,000 people showed interest in participating. The following year, a 100,000 mass ordination was conducted where 70,000 villages participated twice a year, once in summer and the other during the Rains Retreat season.

Today, many are interested to join the programme. They are assigned to different temples in their hometowns, resulting in fewer deserted temples.

This project has the support of the entire Sangha Community, the Committee on Education, Religion, Arts and Culture Group, and the House of Representatives along with many more national organisations.

The Ordination Ceremony

In general, the ordination ceremony is conducted according to the following stages and includes a rehearsal for participants to familiarise themselves with the ordination process.

Participants are required to shave their heads, beards and eyebrows, cut their fingernails and toenails, and dress smartly. They receive a bouquet of three lotuses, a candle and incense which they clasp between their palms in a gesture of prayer. Forming a line, participants walk to the north side of the chapel. The line begins on the right with the most senior participants receiving the Triple Robes offered by His Majesty the King in the first row. The second row is 2 metres behind the first, and subsequent rows are separated by a 1-metre distance.

This is followed by the circumambulation ceremony to pay respects to the Three Jewels. During this time, participants meditate on the virtues of the Three Jewels by chanting “Iitioiso” while walking calmly with their eyes looking downwards, and visualising a clear, bright crystal ball floating in the centre of their body.

Once the third circumambulation is completed, participants pay homage to the Buddha by forming a straight line. They then seek forgiveness from their parents or guardians. The participants are then considered to be pure and ready for ordination, and they accept the Triple Robes from their parents or guardians.

The next step is the request to go forth (pabbajja). Participants chant with the highest respect to the Three Jewels and to the Preceptor. The Preceptor then instructs the applicants in the name of the Three Jewels to develop conviction in the Three Jewels as their refuge. The Preceptor teaches the participants the five basic objects of meditation which are:

• Kesa: Hair on the head
• Loma: Hair
• Nakha: Nails
• Danta: Teeth
• Taco: Skin

When participants take refuge in the Three Jewels, they are also taking the Ten Precepts — guidelines which help individuals maintain proper actions of the Three Doors: Body, Speech and Mind. Participants then request for dependence — guidance, protection, teaching and education — from the Preceptor.

The Preceptor then explains the Four Requisites: clothing, food, lodging and medicine. Participants continue by acknowledging the requisites with the words “Ama bhante”.

The novice monks then stand facing the assembled Bhikkhus with their hands joined in the gesture of Anjali, one foot away from a special cloth. They walk around this cloth without stepping on it. A number of questions are asked in Pali, which the novice monks answer.

Finally, when their names are called, each novice monk walks around the special cloth towards the platform. They climb onto the platform with their left knee and then walk forward on their knees, pausing between the first two Sangha members and bowing three times.

The ceremony ends with a chanting of the Request for Ordination.

Daily Schedule

4.30 a.m. Wake Up
5.00 a.m. Morning Chanting, Meditation Session, and Spreading Loving Kindness
6.30 a.m. Community Service
7.10 a.m. Breakfast
9.15 a.m. Meditation Session and Dharma Talk
11.00 a.m. Lunch
12.30 p.m. Personal Time
2.00 p.m. Meditation Session and Dharma Talk
4.15 p.m. Exercise
5.00 p.m. Refreshments
6.30 p.m. Evening Chanting
7.00 p.m. Meditation Session and Dharma Talk
9.00 p.m. Sleep in Peace

Eligibility

1. Gentlemen between the ages of 18 and 60 who are fluent in English, Chinese or Japanese.
2. Good character and ready to conform strictly to the rules set by the training supervisors.
3. Healthy, free from infectious diseases and ailments such as diabetes, mental illness, epilepsy, asthma, kidney disease or drug dependence.
4. Free of commitments which might interrupt the course of training.
5. Content with a non-vegetarian diet and whatever accommodation is provided by the training supervisors.
6. Valid visa for at least 60 days stay in Thailand.

Brief Overview of Buddhism in Thailand

More than 94% of the Thai population identifies as Buddhist, and the constitution of the Land of Yellow Robes stipulates that the King must be Buddhist and uphold the faith. Buddhist culture infuses almost every aspect of a Thai person’s life. From grand temples to small spirit houses, there is ubiquitous evidence of the spiritual life and belief of the Thais.

Merit-making activities such as offering food to monks, donating towards the building of temples, participating in Buddhist festivals and ceremonies, and observing the five precepts of Buddhism are all part of a Thai Buddhist’s life.

Young monks heading for their morning alms collection

There are approximately 30,000 Wats or Buddhist temples in Thailand. Apart from housing monks, the temples also serve as a place of education and activity for the local community. Markets can usually be found outside the temple grounds.

From archaeological evidence such as the great pagodas of Nakom Pathom, Phra Pathom Chedi and others, it is generally accepted that Buddhism came to Thailand during the time of the Mon-Khmer people. However, some academics believe that the teachings of the Buddha came to Thailand during the time of the Indian emperor Ashoka of the Mauryan dynasty.

The famous Phra Pathom Chedi

History

Various forms of Buddhism are practised in Thailand. These are:

I. Theravada or Southern Buddhism

The unearthing of relics such as the Dharma Chakra (Wheel of Law), the Buddha’s footprints and seats, and inscriptions on rocks in the Pali language are evidence that Buddhism reached Thailand around the 3^rd century B.C. An ancient Ceylonese text, the Mahavamsa, recorded that missionaries were sent by King Ashoka to nine territories, including Suvarnabhumi, the capital of which is said to be Nakhon Pathom.

II. Mahayana or Northern Buddhism

Part of Southern Thailand was under the rule of the Srivijaya empire. The Srivijayan king was a Mahayanist who spread Mahayana Buddhism throughout the Malay peninsula and archipelago. The chetiyas in Chaiya (Jaya) and Nakon Sri Thammarath (Nagara Sri Dharmaraja) have strong Mahayana elements.

III. Burma (Pagan) Buddhism

During the reign of King Anuruddha (Anawratha), whose kingdom included areas like Chiangmai, Lopburi and Nakhon Pathom, Buddhism was a significant force in Thailand, especially in the northern part of the country.

As Theravada Buddhism went through change, it became known in Thailand as Burma (Pagan) Buddhism. Relics from northern Thailand show more Theravada elements while those in southern Thailand show more Mahayana influence.

IV. Ceylon (Lankavamsa) Buddhism

A king of Ceylon (Sri Lanka), Parakramabahu the Great (1153-1186 A.D.) was a strong proponent of Theravada Buddhism. Monks from Burma, Lanna (North Thailand), and Lanchang (Laos) would travel to Ceylon to undergo the ordination rite of upasampada vidhi (later called the Lankavamsa).

When Thai kings such as King Maha Dharmaraja Lithai and King Borom Trai Lokanath were ordained, the ceremony was performed according to Lankavamsa, with elders from Ceylon presiding over the ceremony. The influence of this form of Buddhism can be seen in monasteries, Buddha images and footprints that were built according to the style popular in Ceylon.

Ordained Sangha in Thailand

The Bhikkhus of Thailand follow the rules and discipline (Vinaya) of the Theravadan tradition, similar to that of Sri Lanka, Myanmar, Laos and Cambodia. The government allocates a part of its budget to the maintenance of temples and stipends for high-ranking monks.

There are approximately 300,000 monks in Thailand, distinct in their yellow and orange robes. Thais are accustomed to offering daily alms, food and other donations to the monks on the streets.

Novices, usually young boys, take on the Ten Precepts and are often in close contact with their families. They do not participate in the recitation of the monastic code (and the confessions of violations) that take place on uposatha days. They usually ordain as novices during school term breaks, while those who intend to become monks in the long term may receive secular schooling at the monasteries/ temples. At the age of 20, they are eligible to receive the higher ordination of upasampada to become fully ordained Bhikkhus.

Young monks in rural Nakhon Nayok, Thailand

It is common for Thai males to become monks for a short period of time before they reach the age of 20. This is considered a rite of passage as well as a great way to collect merits for the ordained individual and his family. The Si Satchanalai Ordinations held every April celebrate this tradition.

Established on 1^st January 1963 under the Sangha Act of 1962, the Sangha Supreme Council of Thailand is the governing body of the Buddhist order (Sangha) of Thailand. This council is the ultimate authority for all ecclesiastical matters within the Thai monastic community. Its leadership consists of the country’s highest-ranking monks, who consult the Supreme Patriarch of Thailand concerning administrative and theological matters.

The Sangharaja or the Supreme Patriarch is the highest Buddhist authority in Thailand and is appointed by the King, with the Thai Prime Minister countersigning. Its candidates are chosen from the most senior and highly-qualified members of the Sangha.

Sources:

• http://www.buddhanet.net/pdf_file/bud-thailand.pdf
• https://theculturetrip.com/asia/thailand/articles/everything-you-need-to-know-about-buddhism-in-thailand/
• https://www.budsas.org/ebud/ebdha108.htm
• https://en.wikipedia.org/wiki/Sangha_Supreme_Council
• https://en.wikipedia.org/wiki/Buddhism_in_Thailand
• http://en.dhammakaya.net
• https://en.wikipedia.org/wiki/Wat_Phra_Dhammakaya
• http://en.dhammakaya.net/activities/

For more interesting information:

• Vows: The Roots of All Attainments
• Community Vows
• Integrity – a talk at the Floating Market in Thailand
• The Practice of Sangha
• Bangkok monks and why make offerings
• For those who hold vows
• Meditation
• 15 Reasons Why Meditation Will Make You Successful
• Wonderful Thailand
• 30,000 ordained as monks in one go!
• I’m Requesting Ordination in 1987
• Mother Tara spotted in Bangkok!
• I visited the largest Buddha statue in Thailand!!!
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• Why We Become Sangha: A Reply to an Online Friend
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• 5 Unexpected Women Who Became Buddhist Nuns

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