THE SILENT MINORITY : THAILAND’S MEDITATING MONKS
BY Dr. Douglas M. Burns
Buddhist monks both Thai and foreign, have sought out quiet places in groves or remote wats or have wandered the countryside to seek their own kind of salvation. Dr. Burn examines their lives and habitats.
SOME of them live on island mountain tops and gaze across the endless blue waters of the gulf of Siam. Others are on mountain tops that look across the equally endless green rice fields of the MenamPlain. Some are deep inside limestone caves where both silence and darkness are absolute and unbroken. Some inhabit small bamboo huts in jungle and forest. And yet others of them are to be found in the brightly ornate temples of Bangkok, Chiang Mai and other provincial capitals. Most of them are monks, but some have never ordained and dress modestly as ordinary laymen.
Who are they? They are both men and women. They are Germans, Englishman, Americans, Canadians, French, Australians, Swedes and Swiss, Sometimes alone and sometime in the company of Thai monks and nuns, they practice the Buddha’s ways of meditation.
Among the westerners who ordain as Buddhist monks in Thailand some do so in order that they may have a better opportunity to learn “grass-roots “ Thai culture. Others ordain to study the voluminous Buddhist scriptures. But what is the true essence of Buddhism? If we strip Buddhism of the trappings of Thai culture and Asian tradition, if we isolate it from the mythology and folklore that in the past two and a half millenniums have be come wedded to the Doctrine, and if we disregard the copious accumulation of commentaries, subcommentaries and other scholarly complexities that followed the Buddha’s original message, then we will see the true essence of what the Buddha taught.
The original Buddhism of 2500 years ago was not a system of worship . Ritual and caremonies were unknown. Astrology, palm reading and other forms of fortune telling and magic were forbidden. Study and philosophy there were , but they were secondary to the essential concern of the religion. For first and foremost Buddhism, as taught by the Buddha, is a practice and a technique. It is a discipline and a way of life designed to restructure one’s personality. It is designed to remove greed, hatred, fear, restlessness, conceit and laziness; and in place of these it developes peace, happiness, wisdom, compassion, insight, concentration of mind and self-control thus Buddhism is a psychology But much more than that, it is a set of psychological disciplines and techniques to enable one to realize more wholesome states of mind, to become a new and better person, to gain a deeper insight into reality.
Thus the places and people of whom I am now writing are not just ordinary monasteries and ordinary monks. I am writing of those monks and monasteries which specialize in the meditations and training disciplines that make the Buddhist ideals become Buddhist realizes.
However, the distinction between ordinary monks and meditation monks is only one of degree. Some may meditate for only 15 or 20 minutes once every few days, Whenever the mood arises. Others may set aside a half hour each evening. Some sit three or four times each day for one or two hours at a time. And finally in intensive training some may sit 14, 16 even 18 hours a day in meditation!
The meditation monk may live alone on a mountain top or with one or two companions in a forest hut. Or he may live in a large city wat where 100 or more monks are in residence. But whatever his abode the meditation monk, like all others, begins his day shortly before dawn. He goes forth with his alms bowl to gather food. If he lives in the city, He may walk but a short distance past shops and houses, and soon his bowl is filled. In the country he may descend a winding mountain trail and cross rice fields and bamboo groves to reach a few small house. There devout villagers will descend from their elevated homes and place food in his bowl. Always there is some rice; and in addition perhaps a banana or two, or an orange, or an ear of corn. Cooked fish , dried frog, cooked bamboo shoots and vegetables of numerous sorts; the monk never really knows what he will receive. There are lean days and days of plenty. But whatever he has, it must be eaten before noon, for no food may be eaten after 12:00 and none may be kept overnight.
After eating and washing his bowl, he may have no others duties for the rest of the day. The time is free for him to study, meditate or do chores as he pleases. Or, depending on the monastery, there may be chanting once or twice during the day. (Though chanting was not advocated by the Buddha, many monks find it an effective way to practice concentration.) There may be a sermon by the Abbot. Usually there are some necessary chores such as mending one’s robes, sweeping the monastery grounds or hauling water. Lay people might visit and ask for instruction in the Buddhist doctrines of morality, cosmology, mind training or any of the other numerous aspects of the Teaching.
On casual observation the meditation monk will appear to be like any other, but, if one observes carefully, there is a difference.
For the practice of meditation is not just in sitting. One meditates while walking, eating, working and in every other activity. When putting on one’s robes, for example, one dresses slowly and mindfully. It is not done out of mere habit; the mind does not wander to fantasies or to plans for later in the day. One’s attention is kept in the immediate present - attentive of one’s ever action, mindful, alert, concentrated.
And so it is with eating. Instead of just gabbling down one’s food, one eats mindfully, attentively. By slowing the process, one catches the impulses of hunger and thus catches one’s habitual, automatic
A wandering monk may spend his time in silent meditation or reading sacred texts. The monks meager belongings may include only incense, a cigarette and match container, alms bowl, herbal medicine, a cup, religious objects, a thin blanket and an umbrella which readily converts into a tent.
Responses to these impulses. Catching an impulse means that, rather than acting on the impulse to eat, one pauses for a moment repeatedly during the meal. One then looks fully at the hunger and all the subtle associated thoughts and feelings that flit through the mind : “I didn’t get as much meat as I wanted,” “Will I finish before the Abbot says it’s time to quit.” While slowing the body, one also slows the thought process, and thus each such thought and feeling is, confronted, examined, scrutinized, diminished and subdued.
What of the formal sitting meditation? There is not just one way to practice. The mind may be dull and sleepy, or excited and agitated. One’s mood may be angry or depressed or euphoric or bland. Thus the frist step is to take note of note of one’s immediate mental state and to modify one’s practice accordingly.
Tranquility meditation, or ‘SAMATA, ‘ is one form of practice. It is not unique to Buddhism, but is also found in some yogi schools and in western mysticism as well. One aims at subduing thoughts and impulses to such a degree that the mind is alert but oblivious to sights, sounds or bodily sensations. Verbal thoughts and mental pictures have ceased, and one becomes absorbed in a state of pure rapture and tranquility.
However, the Buddha taught that tranquility practices, while useful, are of limited value. For one cannot remain in such states indefinitely, and as soon as one return s to the world of physical survival and social interactions, the old tendencies of conceit, irritation, frustration and selfishness are just as alive as ever. Therefore the Buddha taught an additional and more important form of meditation which is unique to Buddhism. This is insight meditation or ‘VIPASSANA.’
The normal waking mind with its continuing flow of thoughts and feelings can be compared to a cinema or motion picture. In such an analogy, tranquility meditation is like stopping the picture reel and having pure light shine on the movie screen. Insight meditation, however, is like slowing the cinema to slow motion so that each fleeting thought, impulse, and emotion is observed. It is confronted and examined. Its causes are revealed. And then it may be discarded, subdued, modified or enhanced as however deemed appropriate. Time, patience and effort are needed, but with proper training, true and lasting change in oneself may be noted.
Throughout the Kingdom there are literally hundreds, if not thousands, of quiet places where one can comfortably study, practice and meditate. But before one goes off alone it is strongly advised that one be under the guidance of a competent teacher. For there is not just one type of discipline and one type of meditation. There are many, and the choice of technique is varied according to one’s individual personality.
For some years I have traveled about Thailand and sought out promising locations for persons intent on learning the proper ways of meditation. During this time I have learned of about 30 monasteries and teachers whom I would recommend as warranting serious consideration. However, today I am writing for westerners, and thus the selection is very limited. For, unless one speaks Thai, there are only a very few places where one can receive competent instruction. Indeed the language barrier is probably the major obstacle that one intent on practice must overcome. Proper meditation and the fruits thereof are not something that one masters in a few weeks or months, Time, patience and much sacrifice are required, and those who strive for shortcuts to Immortality or cosmic reality are headed towards disillusionment.
Regardless of the language problem, the choice of a teacher and a place is still very much a matter of individual needs and preferences. A place ideal for one person may not be so for another. How well can one tolerate a Thai peasant diet or endure rustic living conditions? Is one able to walk barefoot four or five miles each day in order to gather alms food? One teacher may have a personality ideally suited to one student but not suited for another.
Whenever I am asked where I would recommend that a westerner go to learn meditation, there is one point that I always emphasize. In fact it cannot be emphasized too strongly. That is : ONE MUST LOOK AROUND AND DECIDE CAREFULLY FOR ONESELF. Many westerners have come to Thailand and been introduced to one place or to one closely affiliated group of monasteries which all emphasize one particular approach to meditation and practice. Often such persons have left Thailand disappointed and believing that they have fully explored the matter. In truth they have not.
Different monasteries emphasize different approaches and different ways of meditation. Some have intensive “crash course” practices. Others teach a more gradual development. Some, though strict on meditation practice, are quite lenient on the monastic rules of conduct. Other are strict in both meditation and rule. Each person has his or her own opinions as to which is best. Thus a westerner seriously interested in meditation would best consult with other westerners experienced in this. And even here it is important that the inquirer consults not with just one two experienced westerners, but whit as many as is conveniently possible.
My own choice was made last year when I spent several months at Wat Pah Pong in Warin-Chamrab District of Ubon ratchthani Province The Abbot, Ahjahn Chah, is truly one of the most remarkable men I have ever met. I am convinced, that for my own personal needs, I made about the best possible choice, and if the opportunity arises, I hope to return. An American monk, Sumaeto, has been with Ahjahn Chah for over four years and can act as translator for persons who do not speak Thai. Also in the Northeast is Ahjahn Mahabua near to Udon. He is one of the best known meditation teachers in Thailand and regularly has four or five western disciples with him.
In the South of Thailand is Buddhabasa Bhikkhu, Who is one of the most famous monks in the Kingdom and located at Wat Suan Moke in Chaiya District of Surat Thani Province. A way south from there is another meditation monastery, Wat tao Kote in the city of Nakhon SiThamarat. In the Province of Chonburi is a monastery of a different sort, Wat Vivek Ashram, Which teacher a Burmese style of intensive “crach course” meditation.
In the northeastern of Thailand is Pra Ahjahn Seksan Kavesako, Who is of the most famous in the Nakhon Ratchasima Province, Who’s of the Under Pra Ahjahn Chah, Wat Nong Pah Pong in Warin-Chamrab District of Ubon ratchthani Province ,and Pra Ahjahn Saman Vachirayano at Wat Ban Pao “Soon klangpueng poo & Obromvipassana kammathan” in Ubon Ratchathani Province.
The noisy city of Bangkok is not an ideal place for meditation. But quietly located on the outskirts are two monasteries which frequently have western monks or nuns in residence. One is Wat Pleng in Dhonburi. It is down a soi off of Charan sanit Wong Road. The mouth of the soi is two or three hundred yards north of the junction with Phran nok Road and the old south Bus Station. The other monastery is Wat Chonlaprathan in Nonthaburi.
Persons in Bangkok who would like to speak with westerners experienced in meditation will be lucky if they find them. For as a general rule , truly devoted meditation practitioners don’t stay in Bangkok for very long. However, one may inquire at the Marble Temple, Wat Benchamabopit and also at Wat Bovornives near Banglampoo to learn more of the places, particulars and practice of the way to Enlightenment.
A monk, like foreign monk Samanera Jotamano, may do his meditating in a wat, either sitting silent in the wat proper or working at tasks assigned him by the abbot.
Data #@ : Bangkok magazine , Feb. 14, 1971, By Dr. Douglas M. Burns
วันพุธที่ 20 สิงหาคม พ.ศ. 2551
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