Why Nepali Monk and Novice stay in Thailand.........

Buddhism and Thai Education...

Buddhism and Thai Education
Phra Dhammapitaka (Prayudh Payutto)

Translator's Introduction

Phra Dhammapitaka (Prayudh Payutto) has been acclaimed by many intellectuals as one of Thailand’s most accomplished monk-scholars. In general, it can be said that there are three main aspects to this monk’s works: he has put forth great effort to produce publications that can stand as reference works for Buddhist studies; he has published numerous essays, lectures, and books on secular and monastic education; and he has given a great deal of attention to applying Buddhist philosophy to issues related to development and modernization. This essay primarily deals with the second category, discussing some problematic aspects of monastic education in the context of the national system of education and Thai society at large.

Phra Dhammapitaka is very qualified to write this statement. He is a monk who found his own “way of seeking for education” from the small, Central Thailand village of Ban Krang to the capital of Bangkok. He is a monk known for his amazing memory and his ability to transcend rote learning and bring his knowledge of the Pali Tipitaka to bear on various dimensions of modern life. He was one of a small circle of monks to pass the highest grade of the Pali exams (parian 9) while still a novice monk. He graduated from the Buddhist university, Mahachulalongkorn, with honors, and he went on to write what many people consider a masterpiece of Thai literature, Buddhadhamma, a summary and explanation of the major principles of Buddhist doctrine.

Phra Dhammapitaka is a monk who grew up in, worked in, and improved the ecclesiastical educational system before seeking an early retirement from this system. He worked for ten years as an administrator at Mahachulalongkorn Buddhist University until he resigned from that position in 1974. Since then, he has been writing and lecturing, applying his knowledge and experience to the task of improving Thai society. He is a monk who claims that he is not interested in initiating reform. At the same time, he has emphasized that any reform or change must be based on right understanding — including understanding oneself and the conditions in society. His aim is to make the Thai society (and the rest of the world for that matter) act out of knowledge, not ignorance, and to understand the value of the Buddhist tradition and apply the best it has to offer. In this essay, therefore, he seeks to correct mistaken assumptions often made about people who seek education through the monastic system.

As Thailand’s bureaucratic system has modernized, more and more of the roles that were once assumed by the temples have been taken over by various ministries. This is also true for education in the kingdom. The secular education system attempts to offer education for the masses, but at the same time has been unable to provide this to many peripheral people residing in the upcountry. Also, even though the state attempts to provide a basic education for all of its people, access to education and educational tools — such as school supplies and uniforms — takes money. For geographical or economic reasons, education is more or less available to the Thai population.

In the outlying areas or the poorer regions of the country, such as the Northeast, the temple still plays an important role in providing some access to education. According to Phra Dhammapitaka, ordination still serves as a “path of mobility” that, like many other things in Thai society, continues to play an important “residual or latent” role. Phra Dhammapitaka feels, however, that less fortunate people should not be chastised or criticized for “taking advantage” of this path. Rather, both sides — the more privileged critics and the less privileged seekers of education — should become more mindful of what is really going on. Phra Dhammpitaka attempts to point out both the advantages and the disadvantages of this so-called path of mobility and shows how it continues to help out where the secular system has fallen short. In other words, he wants people to become more aware of the residual role of some of these phenomena in Thai society so that they may be better understood and dealt with in a more intelligent fashion.

Having come up through the ecclesiastical path of education, Phra Dhammapitaka invites people to see its strengths and weaknesses; and he invites those who travel the path to care for it — even after they have left the Order. He asks that these people not squander their experience and nurturing only to end like scattered seeds that never bear fruit.

A culture which views learning as being the ends to a mean is in stark constrast with the traditional and Buddhist view of education which believes in learning for learning-sake. In fact, many of the Buddhist views on education are very similar to the constructivist theory of learning. For example, a general Buddhist philosophy is that there is no teaching- it is the student’s mind which is most important. Essentially, Buddhism uses a student-centered approach when it comes to learning. (Graef, 1989). An example from the report “Everybody Counts” states it clearly:

It is evident that Buddhist educational principles are very closely tied with those from the constructivist view. The student is the center of all learning which makes sense as no learning could take place without a student. If there is no teacher, a student can still learn for himself. Therefore the teacher should focus on enhancing the student’s learning by having him assimilate new information in a manner which he is able to fully comprehend through his own devices. The teacher is only a means of assistance, as if to creak open certain doors so that the student make walk through them own his own.

The integration of Buddhism and constructivism was put into practice at a Thai elementary school as students traveled into the forests to learn about the environment and the dangers caused by logging. Not only were students actively participating in the learning process but “the national religion of Buddhism stresses that human craving is the source of suffering” (Archer, 2001) tying in the idea of the greediness of logging. In addition, Buddhism focuses heavily on the idea of interconnectedness which follows in suit with the concept of cooperation and working in groups from constructivism.

What is interesting is that this idea is so strongly rooted in the culture of Thailand that “the Ministry of Education in Thailand is well conscious of this fact and mandates that all primary school pupils should study Buddhist ethics and should be trained to be morally good in their own traditions.” (Sirikanchana, 1998). It is worthy of note that the government is making an effort to both enhance education by adopting a Western approach to education, namely Constructivism, while maintaining the national customs and traditions by promoting the study of Buddhism throughout all educational institutions.

I believe that due to the fact that Thailand’s national religion of Buddhism so closely resembles the practices of constructivism there will be an easy integration pending the necessary resources are provided for and by the teachers. I also hope that since America is currently practicing the constructivist approach as well and a relatively large amount of schools have the educational resources we will one day adopt Thailand’s philosophy of Buddhism and the view of learning for learning-sake rather than a means for a degree. If this dream ever comes to fruition, we can use our knowledge effectively and morally and give back to those countries who are economically poorer but philosophically much, much richer.

Things to Know When Travelling in Thailand

Thai Etiquette

When visiting a new country it is important to learn a little about the cultural norms, since they are often quite different than those of your home country. Thai people are quite relaxed and tolerant but your journey will certainly be smoother if you just keep a few things in mind.

Thais believe the head is the most sacred part of the body. Never touch a Thai on the head.
The feet are considered the lowest part of the body; don’t rest your feet or put your shoes on a table, and don’t stretch your feet out in anyone’s direction.
It is customary in Thailand to remove shoes before entering a house or temple.
Thais feel strongly about their religion, so don’t wear your beach clothes to a temple, don’t climb over Buddha images, and always remove your shoes before entering a temple.
The traditional Thai greeting is the “wai,” wherein the hands are brought together in front of the chin. The younger or the lower–ranking person “wais” first.
The Royal Family is deeply loved and respected. Don’t speak ill of its members even in jest.
Public displays of affection between the sexes are frowned upon.
Modesty is appreciated in Thailand. Please don’t sunbathe topless or wear revealing clothing.
Thais are quite respectful of Westerners and some may try out their English on you. Don’t be offended by questions about your age, salary and marital status; these questions are not meant to be intrusive.

Transportation in Thailand

Transport in Thailand, and especially in Bangkok, can be at times frustrating for tourists. The following information may make getting around a little easier.

Taxi Service: If you use a taxi, make sure the driver uses the meter while in service. The meter will start at 35 baht. Choose a taxi by stopping one that is available and actually moving on the road instead of one that is parked and waiting in front of the hotel. When hailing a taxi it is customary to extend your arm out to the street with palm facing down. Waving your hand in the air or pointing can be considered rude.

Public Transportation: In Bangkok you can use the BTS sky train and MRT subway to get to many popular places. When booking a hotel, it is always nice to check the location in relation to the nearest BTS or MRT station as these are both easy, reliable ways of getting around the city.

Tuk Tuks: These three-wheeled vehicles can be a fun, albeit loud and smoggy, way of getting around! It is definitely something to try at least once. Be sure to arrange the price with your driver before you start the trip.

Introduction to Thai Language

Thai people appreciate it when tourists try to learn a little of the Thai language. Just saying ‘hello’ and ‘thank you’ in Thai will go a long way. Don’t worry about saying it incorrectly! The effort is what really matters. And after a few good-natured corrections, you’re bound to perfect the pronunciation! You can download a brief introduction to the language here.

Morning Thai chanting..