Book contents
- Frontmatter
- Contents
- List of tables
- List of illustrations
- Preface
- Map A Thailand
- Introduction: the Thai social system
- 1 ‘The way of the monk’
- 2 The monk and the lay community
- 3 The wat community
- 4 The wat and its social matrix
- 5 The role of the Buddhist layman
- 6 The loosely structured social system: red herring or rara avis?
- Appendixes
- Bibliography
- Index
- Frontmatter
- Contents
- List of tables
- List of illustrations
- Preface
- Map A Thailand
- Introduction: the Thai social system
- 1 ‘The way of the monk’
- 2 The monk and the lay community
- 3 The wat community
- 4 The wat and its social matrix
- 5 The role of the Buddhist layman
- 6 The loosely structured social system: red herring or rara avis?
- Appendixes
- Bibliography
- Index
Summary
In friendship of the world anxiety is born
In household life distraction's dust springs up
The state set free from home and friendship's ties
That and only that is the recluse's aim.
Verses from the Muni Sutta (Sutta-Nipata 1, 12) translated by T. W. Rhys Davids (Rhys Davids 1963 (Dover edition), p. 1)In chapters 3 and 4 we shall be taking a closer look at some current anthropological clichés relating to the wat's position as central to, even defining the boundaries of, the lay community. In so doing we shall see in what way the term monastery as a translation of the Thai word wat is inadequate or misleading, suggesting as it does to the reader who is more familiar with the tradition of Western monasticism, a closed and inward-looking community whose members are more concerned with their personal quest, and with each other, than in their relations with outsiders. Let us address ourselves in the first instance to this second issue.
The Thai monastery or wat is not only a place of residence for Buddhist monks, but also a church or religious meeting ground for the laity; its physical lay-out clearly reflects this dual function.
Within the monastic compound (thi wat) are situated both the living quarters (kuti) for the bhikkhus, and the more conspicuous and elaborately decorated public buildings, namely, the wihan (Pali: vihara) or preaching hall, and one or more sala (pavilions) where services are held, and sermons addressed to lay devotees (ubasaka).
- Type
- Chapter
- Information
- Buddhist Monk, Buddhist LaymanA Study of Urban Monastic Organization in Central Thailand, pp. 86 - 99Publisher: Cambridge University PressPrint publication year: 1973