Part 2: Theoretical Frameworks and Relevant Documents
9. Wat Muang
Figure 39 Meditation retreat at Wat Tonson (Panot Asawachai, 2014.)
build many new assembly halls and a group of residences for monks. He received the budget from devout Buddhist’s donation and the construction was assisted by local Buddhists. In August 6th, 1984, Ministry of Education launched an announcement to declare the new status of Wat Muang as a temple with monks. In October 24th, 1984, Phra Kru Viboonajarnkhun was nominated to be the abbot of Wat Muang. In September 12th, 1968, His Majesty King Bhumibhol granted the land to Wat Muang by announcing in royal decree. In 1991, Phra Kru Viboonajarnkhun with devout Buddhists all over Thailand donated money in order to build the largest Buddha image in commenmoration of 50th anniversary of His Majesty the King Bhumibhol’s throne ascendancy.
The largest Buddha image is named Phra Buddha Maha Nawamin Sakkayamunee Sriwiseschaicharn and it is 93 meters high and 62 meters wide. The budget for construction this largest Buddha image project is 106 million Baht. This project was held by two leader monks;
Somdej Phra Kosajarn Wat Suwandaram, Bangkok and Phra Kru Viboonajarnkhun. It was completed in 2008 after 17 years of constructing. Nowadays, this temple is the most famous temple and the most popular tourist attraction in Ang Thong Province.
Aesthetic Value
According to the temple’s renovation, the result of heavy renovation within the temple compound as well as constructing many new buildings reduces the temple’s interest and significant architecture. The heavy renovation can be seen from the new ordination hall. It is surrounded by the big lotus petals which are claimed that it is the biggest lotus petals in the world.
On the interior walls of ordination hall are covered with rustic, primitive style contemporary murals in primary colors of blue, yellow and green showing the scenes of the Lord Buddha’s chronicle and and the ten final incarnations of the Lord Buddha, Dasajati Jataka. However, the largest Buddha image or Phra Buddha Maha Nawamin Sakkayamunee Sriwiseschaicharn is an only one object that is shown aesthetic value. Its type of Buddha Image characteristic is Sukhothai style. The Buddha image is seated with the hand in the gesture called “subduing Mara”. It is painted gold and made of cement. Moreover, this largest Buddha image becomes the province’s landmark and symbol of tourism in Ang Thong.
Figure 40 The Buddha image at Wat Muang (Panot Asawachai, 2014.)
Figure 41 Mural painting
(Panot Asawachai, 2014.)
Figure 42 Ordination hall of Wat Muang (Panot Asawachai, 2014.)
Social Value
Phra Buddha Maha Nawamin Sakkayamunee Sriwiseschaicharn is built for commenmoration of 50th anniversary of His Majesty the King Bhumibhol’s throne ascendancy.
Therefore, the governmental officers in this province always hold the events that are related with the King at this temple such as celebrating His Majecty the King Bhumibhol’s birthday on 5th December. Furthermore, many special events for promoting tourism in Ang Thong are held at this temple as all such as “The legend of Ang Thong Symphony of Lights in 2013 at Wat Muang.”
Moreover, the temple is the community’s center of the people in the district for worship, community meetings, education, cremations and enshrining ashes of the deceased. It is also one of the nine temples in Ang Thong that are well-known for Thai Buddhist pilgrimage. “Phra Buddha Maha Nawamin Sakkayamunee Sriwiseschaicharn” image is also one of the most revered object in Ang Thong. As the conclusion, this largest Buddha image becomes the important landmark and symbol of domestic tourism in Ang Thong Province nowadays.
Figure 43 Festival at Wat Muang Source: http://www.amazingthaitour.com
Spiritual Value of survival of cultural heritage of the nine temples in Ang Thong
The following descriptions of spiritual value of nine Buddhist temples in Ang Thong are analyzed based on related documentary sources and information collecting from the in-depth interviews, including on-site surveys for gathering information from religious sites where are the study sites.
The principle aim of Buddhism is to know unstatisfactoriness or suffering and elimination of unsatistactoriness. Buddhism is a system of beliefs and practices centered on the teachings enunciated by the Buddha. First of all, the principle teachings of the Buddha in elimination of suffering is to tread the Middle Way. Buddhism announces the Middle Way between the two extremes of practice which are self-indulgence and self-mortification. This doctrine of Middle Way is in fact the law of balance which can be applied to other matters and questions of daily life. By contrast, the Middle Way consists in not creating hardships for ourselves and on the other hand not indulging to our heart’s desire in sensual pleasures. So, waling the Middle Way brings conditions in every way conductive to study and practice, and to success in putting an end to suffering. Knowing causes, knowing effects, knowing oneself, knowing how much is enough, knowing the right time, knowing the right company and knowing people: these Seven Noble virtues constitute walking the Middle Way.
Secondly, Buddhism teaches its disciples to help themselves as much as possible.
This is called “Self-help”. To put it briefly, we are not to rely on fortune and fate, we are not to rely on celestial beings, nor even, finally, on what is called Providence. We must help ourselves as the quote of the Buddha: “Self is the refuge of self”. Thus, making the effort is something that each individual must do for himself. Thirdly, the Buddhism teaches that everything is caused and effect. Buddhism advises that it is necessary to make the good cause first in order to achieve the effect desired and that it is incorrect to hope for success to come by chance or luck or to rely solely on some mysterious power and pre-destined fate. So, this principles of Buddhism agree with the principles of science. That is why we call Buddhism as a religion of reason. Fourthly,
“Avoid evil, Do good and Purify the mind” is a rule of practice in Buddhism. Buddhism suggests people to do good for its own sake, not to do so out of greed for material gains or out of ignorance, taking what is evil for what is good. Making the mind pure means if one goes about grasping and clinging, even to goodness, the mind develops impurities, such as fear of not receiving good, or of being deprived of existing good, anxiety, worry, grasping and cling to this and that as “mind”, all of which produce suffering. Lastly, Non-Attachment is what Buddhism teaches to elimination of unsatistactoriness. Non-Attachment means all compounded things are perpetually flowing, forever breaking up, that is, it is impermanent. So, we have to equip ourselves well with heedfulness. Buddhism also points out the Three Common Characteristics to be borne in mind by everybody. They are: Impermanence, Instability and Soullessness. This analysis weakens the power of attachment which is the cause of desire and aversion. Therefore, these five principles are the main teaching of Buddhism and they are also counted as the principle Dharma of Buddhism. Emphatically, the Dharma is supreme and regarded as the spiritual value of Buddhism.
Normally, Buddhism consists of the Dharma and the Vinaya, or the discipline. The Dharma focuses on the ideas and principles which are included those five principles of Buddhism as the above mentions. On the other hand, the Vinaya focuses on rules and circumstances in which these ideals and principles are practiced and realized. In the Buddhist monasteries, The Dharma has been taught by the Buddhist monks. This is because they have learnt and practiced to cultivate their insight which is the development process of the individual perfection. Moreover,
the Buddhist monks have the main responsibility to advise and teach the laity for the appropriate Dharma.
Theoretically, a Thai male can enter the Buddhist monastery as a monk any time during his life. However, a Thai male normally does so while he is young and before he marries.
Normally, a village monastery contains young men who have entered the monkhood for only a few months, others who will stay in the monastery for many years, and a few who will remain monks all their lives. In time, the more intelligent of this last group will become abbots. Ideally, all Thai males inquire to be ordinate novice or monk at some time, but many do not complete this ideal. For the village man to become a monk, it is necessary that he serves first as a novice, for this is the only way a young man can acquire the knowledge of Pali and of the Buddhist scriptures he must learn to qualify. The ordination of a young man as a Buddhist monk, or Bhikkhu, when he is in the age of twenty years is much more complex than his ordination as novice. Almost every aspirant to monkhood has already stayed in the temple as a novice for several years. In case, he is in the age of twenty and he decides to stay on in the temple, moreover, his parents agree, his plan is made for his ordination as a monk, and his sponsors are notified. Monks, who are devoted to Buddhism, are also the people who spread of basic morals and religious doctrines from the Teachings of the Buddha to the laity. Therefore, the attributes of spiritual value of Thai Buddhism are related with them. In this case, the Dharma or the Teachings of the Buddha can be regarded as the spiritual value of Buddhism.
Practical instructions for regulation of the orders of monks are contained in a specific part of the Pali Canon called the Vinaya Pitaka. As the regulations of the monks, monks must dedicate their time to study the Dharma and practice themselves for annihilation of mental defilements. So, their duties and responsibilities are focused on the religious learning and spiritual development. Moreover. Buddhist monks have to follow the Vinaya Pitaka to make life conditions suitable for improving and developing both their mind and wisdom. Usually, Buddhist temples can serve the spiritual treatment as Buddhist monks are responsible for the adviser. Many versions of methods for spiritual treatment and development have been given for matching the varied personalities of the Buddhists in the society nowadays such as a consulting for mental problem and the tranquility meditation practice for mind development. In Ang Thong, there are three temples which have functioned as the religious center of Buddhist philosophy learning and
also the places for providing meditation courses for the interested persons. Wat Muang, Wat Ton Son and Khun Inthapramoon are three main temples in Ang Thong that are well-known for the persons who are interested in practicing meditation and studying Buddhist philosophy. For the other six temples, they are also the centers of studying Buddhist philosophy and spiritual treatment for the people in the communities.
In Thai Buddhist monasteries, there are usually sacred objects or religious monuments such as stupas, Buddha images and assembly halls. These sacred objects and religious monuments are represented as the reminder or representative of the Buddha and the Dharma.
Moreover, they have played significance role in providing sense of sacredness in the attitude of the Buddhists. Therefore, playing homage to sacred objects and religious monuments refers to pay respect the Buddha as the Great Teacher and this is also the tradition for Thais. The significance role in providing sense of sacredness has inspired a passion to build the sacred objects and religious monuments for representing their faith in the religion. Furthermore, mural paintings inside the assembly and ordination halls are often designed for spiritual inspiration. This is because murals illustrate the teachings of Buddha in a form that could be readily understood and remembered. Not only inspiring in creating decorated architecture and sacred sculpture for paying homage but also the temple’s surroundings are saturated with quietness and peacefulness.
Normally, Buddhist temples require the designation of space and environment in the temple for creating the spiritual value of Buddhism. Thus, it is necessary to concern the appropriate designation of temple’s space and surroundings in the temple compound. This is because appropriate designation of temple’s space and surroundings can help the mind to feel the tranquility and peace efficiently. Nine temples in Ang Thong contain many important sacred objects and religious monuments such as “Phra Mahaphutthaphim”, the large sitting Buddha image of Wat Chaiyo Worawihan, the reclining Buddha image of Wat Khun Inthapramoon and the beautiful mural paintings inside the ordination Hall of Wat Khian.
Figure 44 Paying homage at Wat Chaiyo (Panot Asawachai, 2014.)
Chapter 3
The changes in cultural significance and value of nine sacred temples in Ang Thong
Ang Thong has neither mountains nor forests, but consists of mostly agricultural land. So, there is no any natural resources recreation activity for tourism in Ang Thong. However, Ang Thong has 217 magnificent and interesting Buddhist temples (Source: Ang Thong Provincial Administration, 2011) and they are appropriate for Thai chronological study. At present, Ang Thong is a famous destination for Thai chronological study and travel for religious motives for both Thais and foreigners. In 2010, “Paying Homage to Nine temples in Ang Thong” launched by the provincial administration in cooperation with Tourism Authority of Thailand (TAT). These nine temples are Wat Chaiyo Worawihan, Wat Khun Inthapramoon, Wat Pamok Worawihan, Wat Tonson, Wat Mahanam, Wat Thasutthawat, Wat Siroi, Wat Khian and Wat Muang are the main tourist attractions for religious tourism in Ang Thong. These nine temples in Ang Thong are well- known for Thai Buddhist pilgrimage as well. Moreover, Ang Thong has 7 monumental and large Buddha statues of seven sacred temples in the province and these 7 large Buddha statues are included in the ““Paying Homage to Nine temples in Ang Thong” launched by the provincial administration in cooperation with Tourism Authority of Thailand (TAT) as well. The reason for selecting “Nine” is Thais pronounce the number “nine” as “Kao” which is a homophone of the word “Kao” which means to step forward and to progress in Thai language. Therefore, Thais believe that paying homage to nine sacred temples within a day will bring prosperity to their lives. Before we take a look at the impact of religious tourism to nine temples in Ang Thong, understanding the changing process in cultural significance of nine temples and their communities context will help much in further understanding about their impacts and change stakeholders involving of the temples’ evolution.
Changing process in cultural significance of nine temples in Ang Thong
The foundation of Thai society is based on three related pillars. They consist of the nation, religion, and the monarchy. The religion – Buddhism – serves as the moral tone and social force of the society, while the monarchy is the morale and bond of the unity of the Thai nation.
84
Buddhism is the most important symbol of, and primary base for, a feeling of national and cultural identification for Thais. Therefore, the prosperity of the country is thought to be related to the prosperity of Buddhism. Moreover, the stability of the nation and religion cannot be separated.
Because of these important qualities of Buddhism, the Thai kings have been deeply concerned with the prosperity and uprightness of Buddhism. One important element in the relationship between the religion – Buddhism – and the monarchy has been the institution of patronage. It has been a long-established tradition that when a new king ascended to the throne, he ordered to build a new royal palace and a new royal monastery. The magnificence of the buildings signified the extent of the king’s pious concern for the well-being and prosperity of the religion and the Sangha. It also suggested the righteousness and merit of the king upon whom the progress and tranquility of the society depended. The simultaneous construction of the temple and the palace indicated an earthly structural relationship between the Sangha and the political authority. Wat Building conduces a great deal of labor and financial resources, and it is believed to be one of the most meritorious donations to the religion and the Sangha. Associated with merit is the prestige obtained by the builder of the temple. As the king was and still is the leading merit- maker and the model for secular behavior, his meritorious acts have been come after by the princes, nobles, and the rich. Those who cannot provide to sponsor the building of the temple themselves usually look for the opportunity to have a part in it. So, Thai Buddhist temples have been constructed because of the strong belief in making merit. Thai Buddhists generally believe that the greatest merit a man could ever do is to build a monastery. This idea may not seem logical to common people only, Thai kings have supported Buddhism and also ordered to build many temples since ancient times. Therefore, Thai Buddhist monasteries are classified into two categories which are royal temples (Wat Luang) and common temples (Wat Ratsadon). Royal temples are divided into first, second and third class temples in a descending order of importance.
The temples in each class are graded further by yet another ranking order identifying precisely their standing in the hierarchical system.
There are 3 grades of first class royal temples identified by the following suffixes to their names:
Ratchavoramahavihan
Ratchavoravihan Woramahavihan
These first class royal temples are very important monasteries, where ashes of royal family may contain, and which may receive highest honors. There are only 6 temples in the highest grade of the first class royal temple. Four highest grade of the first class royal temples are in Bangkok: Wat Phra Chetuphon, Wat Maha That, Wat Su-That and Wat Arun. Two highest grade of the first class royal temples are in the provinces: Wat Phra Pathom Chedi, Nalhon Pathom province, and Wat Phra Phuttabat, Saraburi province.
The 4 grades of second class royal temples have the following suffixes:
1. Ratchavoramahavihan 2. Ratchavoravihan 3. Woramahavihan 4. Woravihan
These second class royal temples are important monasteries and which may receive high honors.
Only 2 of the 3 grades of third class royal temples have titular suffixes:
1. Ratchavoravihan 2. Woravihan
3. The ordinary temple
These third class royal temples are locally important monasteries.
Common temple (Wat Ratsadon) is constructed or renovated by a commoner, and possessing an ordination hall. There are two categories of common temple which are common temples and monastic residences (samnak song). There is no ordination hall in monastic residence and it depends upon another monastery for ordinations.
At the present, the nine temples in Ang Thong consist of both royal temples and common temples. Wat Chaiyo Woravihan and Wat Pamok Woravihan are royal temples. These two temples are categorized as second class royal temples which mean important monasteries for the province and receive high honors because their histories are related with the royalty. Wat Khun Inthapramoon, Wat Tonson, Wat Mahanam, Wat Thasutthawat, Wat Siroi, Wat Khian and Wat Muang are common temples.