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การประช มวชาการบัณฑตศกษาระดับชาต ครั งท 1โครงการศลปศาสตรมหาบัณฑต สาขารั ฐศาสตร (ภาคพเศษ) มหาวทยาลัยเกษตรศาสตร

รวมกับ สมาคมรั ฐศาสตรแหงมหาวทยาลัยเกษตรศาสตร วันศกรท 14 สงหาคม พ.ศ. 2555 ณ โรงแรมรชมอนด จังหวัดนนทบร

A Strategy for Attracting People to Attend Wat:

A Case Study of Wat Suthattepwararam, Wat Pathumwanaram

and Wat Phraramkao Kanchanabhisek

กลยทธ ในการดงคนเขาวัด: กรณศกษาวัดสทัศนเทพวราราม วัดปทมวนาราม

และวัดพระรามเกากาญจนาภเษก

Suphol Suksrimankmee*

สพล สขศรมั งม

Abstract

The aims of this research are to study strategy for attracting people to attend wat: a case study of

wat suthattepwararam, wat pathumwanaram and wat phraramkao kanchanabhisek. By interviewing abbots

or representative of abbots three wats result that a strategy for attracting people to attend wat: a case

study of studied wats are similar, such as, draw people into the wat to practice dharma, prayer, pay

homage to a buddha image, compassionate buddha, meditation in various ways. The preaching at the

buddhist dharma through the media, such as brochures, posters, newspapers, magazine, journals, tv, radio

including the internet. The merit project on the festival, such as on the day of wisakhabucha day,

makahbucha day, asanabucha, buddhist lent day, new year’s day, songkran day, so that respondents

could answer in line with the strategy of wats to pray with a number of 63.3 percent, to attend wats for

merit- based festival of 72.5 percent, and so on. For the beliefs of buddhists to attend wat, those who

believe in buddhism 63.3 percent, the buddhist is believed in buddhism, it is very practical as well.

Factors or variables that are correlated with strategy behavioral beliefs and practice, the factor or variable

in accordance with the teaching of buddhism, inducing a belief in the rule of karma, triple gems, circle of

rebirth, around hell and heaven, the importance of life today and believe that nirvana and the ultimate

good of life in buddhism, and follow the teachings of the buddha. This research has demonstrated the

*Independent Scholar; Email: [email protected]



การประช มวชาการบัณฑตศกษาระดับชาต ครั งท 1วันศกรท 14 ธันวาคม พ.ศ. 2555 ณ โรงแรมรชมอนด จังหวัดนนทบร

[343]

relevance of the buddhist religion, and behavioral characteristics that some of the faces in the project

was held at the temple to the buddhist temple activities as well as the ethics of buddhism.

Key Word: Wat Suthattepwararam, Wat Pathumwanaram, Wat Phraramkao Kanchanabhisek

บทคัดยอ

การวจัยครั งน มวัตถประสงคเพ อ ศกษากลยทธ ในการดงคนเขาวัดปฏบัตธรรม โดยไดศกษาวัดสทัศนเทพวราราม วัดปทมวนาราม และวัดพระรามเกากาญจนาภเษก ใชวธการสัมภาษณพระคณเจา เจาอาวาส พบวา กลยทธ ในการดงคนเข าวัดของวัดท ศกษาน ันมลักษณะท คลายๆ กัน คอ ใชกลยทธการดงคนเขาวัดเพ อสวดมนตปฏบัตธรรม กราบไหวพระประธานพระพทธรปท สาคัญ การน ังสมาธ การฟงพระเทศน รวมท ังการเผยแผส อธรรมะ เชน ใบแผนพับ แผนผาโปสเตอร หนังสอวารสารธรรมะ วทย อนเตอรเนต นอกจากน พบวา วัดท ัง 3 ม โครงการทาบญในวันสาคัญตางๆ เชน วันวสาขบชา วันข นปใหมเปนตน นอกจากน ผ วจัยยังไดท าแบบสอบถามเพ อสอบถามพทธศาสนกชนท เขาวัดท ศกษา ผลการศกษาพบวาสอดคลองกบักลยทธการดงคนของวัด คอ ไดเขาวัดเพ อมาสวดมนตรอยละ 63.3 และเขาวัดเพ อทาบญตามเทศกาลรอยละ 72.5 มความเช อในพระพทธศาสนาจานวนรอยละ 63.3 จะมการปฏบัตตนท ดดวย ตัวแปรท เก ยวของกับกลยทธการปฏบัตและความเช อคอ คาสั งสอนของพทธศาสนา ความเช อในกฎแหงกรรม ความเช อในไตรสรณะ ความเช อในการเวยนวายตายเกด ความเช อในนรกสวรรค ความเช อในชวตปจจบันและความเช อในนพพาน รวมท ังการมชวตท ด และการปฏบัตตามคาสอนของพระพทธเจา

ท ังน ผ ท ไม ไดมาทาบญในวันสาคัญทางศาสนาหรอวันอ นๆ น ัน ใหเหตผลวาตดงาน ไมวาง เปนตน การวจัยน แสดงใหเหนถงความสัมพันธระหวางพทธศาสนกชนกับศาสนา โดยมการปฏบัตกจกรรมทางศาสนา ซ งสอดคลองกับกลยทธการเผยแพรประชาสัมพันธ โครงการตางๆ ของวัดท ไดจัดทาข น เพ อเปนการดงดดชักจงพทธศาสนกชนใหเขาวัดเพ อทาความดและทาบญกศลตางๆ

คาสาคัญ: วัดสทัศนเทพวราราม, วัดปทมวนาราม, วัดพระรามเกากาญจนาภเษก

Introduction

The legends describe two main types of early monk settlement Avasa and Arama (not call wat). There is, however, no full-length description of either, but the lack is filled by the abundance of scattered

descriptive details. The former was a monks’ colony staked out by the monks themselves, while the

latter was an enclosed site, usually a donation to monks by a wealthy lay man, in or near a town, looked

after by the donor himself. (Dutt, 1988: 58) The first was wat dedicated by King Seniya Bimbisara of

Magadha.

By the third century B.C., Buddhism had spread widely in Asia, and divergent interpretations of

the Buddha’s teachings had led to the establishment of several sects. The teachings that reached Ceylon

(present day Sri Lanka) were given in a final written form in Pali (an Indo-Aryan language closely related toSanskrit) to religious centers there in the first century A.D. and provided the Tipitaka (the scriptures or




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“three baskets”; in Sanskrit, Tripitaka) of Theravada Buddhism. This form of Buddhism reached Siam (what

is now Thailand) around the sixth century A.D.. Therawada Buddhism was made the state religion only

with the establishment of the Thai kingdom of Sukhodaya in the thirteenth century. (Wikipedia, 2010)

The relationship between Thai people and Buddhism in Thailand was established at least 700

years ago. Wherever Thai people settled down, they usually established a Wat as the center of their

community, even in foreign lands. They deeply believe in Buddhism and practice it in their daily life. The

monks play an important role in the rites and celebrations of the people such as birth, marriage and

funeral ceremonies.

The intercourse in Siam begins with Ramkamheng inviting to Sukhodaya a high priest from Nakon

Srithammarat who was preaching the Sinhalese Theravada doctrine; it was climaxed in the fifteenth

century by a mission of monks from Chiangmai who went to Ceylon to be reordained and on their return

from the Sinhaless sect, sponsored the revival of Theravada doctrines and Pali literatures, and helped in

spreading the faith and the energetic building of temple. (Tambiah, 1976: 80)

When the modern science from the west came and influenced Thai society in the middle of

Rattanakosindr period, the Rationale interpretation in Buddhism was made clearer especially by King

Rama IV. After he became king, he changed lots of uncivilized doctrine and discipline. Later on the king

was honored as Father of the Modern Science of Siam. Since then the interpretation and dissemination

have stood on the basic which has to be explained and proven to the public. Fortunately, at that time

there was a monk called Somdet Phramaha Samanachao Kromprayavachirayanavaroros, the son of King

Rama IV, who had taken an important role as the leader of monkshood to defend the Buddhism from the

magic or superstition and mystery. He was the monk who tried to protect the Buddhism in the original

and right way. (Hansa, 2010)

In contemporary Thailand, Buddhism is the state religion of the country. Under the constitution,

the King as a symbol of the nation, must be a Buddhist. The Crown and the state have always been

involved in supporting and assisting the ordained sangha and in promoting Buddhism among the people.

According to the census, with a total population of 63 million, approximately 94% of Thais are Buddhist.

As of 2002, there were 32,000 monasteries, 265,956 monks and 87,695 novices in the Kingdom. Besides

numerous forest monasteries where monks may go for extended meditation, there is a monastery in

nearly every village and there are many more monasteries in the cities. Schools are often located on

monastery grounds, and the Sangha is actively involved in the efforts of the state to rise the educational

level of the people as a whole. Buddhism and the Sangha, therefore, are deeply intertwined with the

daily lives of the people of Thailand. (Thepsophon, 2010)




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Beliefs and Practices of the Buddhists

Buddhists believe, faith in the doctrines of Buddhism, principal of the triple gems, is the seizure

of refuge. That is, faith in the Buddha. Dhamma and Buddhist monks. The belief in the law of Kamma,

Anekchart, hell and heaven, and the belief in nirvana. The ultimate goal in Buddhism. The Buddhists have

faith in the Buddha. Have compliance with their beliefs. The practice of Buddhism is the practice of the

Taan (alms-giving,donation), Sila (precepts), Pah-wa-na (meditation, pray, prosperity). Which can growing

up in a good variety. With charity, observe the precepts, and the meditation. Starting from Taan the

outside of the body. It took things to the others. Universal bond of sharing and help each other. By the

sacrament came is that. Pah-wa-na (meditation, pray, prosperity), then up to get into the prayer. Pah-wa-

na is divided into two parts, Chit Pahwana, the Chit training, Pahwana intelligence and, refers to the

intellectual training. Which means that, meditation and wisdom enough.

Literature Review

Rory Mackenzie (2007) explains why these movements have come into being, what they have

reacted against and what they offer to their members. The Wat Phra Dhammakaya tradition views itself as

a large, modern movement structured for Growth, convenience and efficiency. It has spread to eleven

different countries and Westerners are increasingly being attracted to the movement through the practiceof Dhammakaya meditation. The author argues that there is some justification in describing this highly

progressive movement as fundamentalist and millenarian due to their strong focus on meditation, and

the belief that some members have in their leader a saviour figure. Santi Asoke members view the

communities in which they live as places where they experience justice and support for living morally

upright lives. They also view their communities as a locus for their liberation from suffering. The author

suggests that Santi Asoke may best be described as an ascetic/prophetic, utopian movement with

legalistic tendencies.

Sukumar Dutt (1988), Buddhist Monks and Monasteries of India, presents a picture in outline of the Buddhist Monastic Order in its growth and development during the first three or four centuries of

Buddhism. The need remains yet for a longer dynamic view and more extended historical perspective, for

the Buddhist Sanghas, whose early evolution is the theme of this book, continued to function in this

country, especially in the east and the south, for many more after-centuries. The great monastic

universities in the east like Nalanda, Vikramsila, Odantapura and Jagaddala represent the last fine

efflorescence of Buddhist monarchism, and they were wiped out only towards the close of the twelfth

century by the fanatic violence of the Muslim invaders of Bengal and Bihar.

A doctoral thesis of Tomomi Ito (2001), Discussions in the Buddhist public sphere in twentieth-century Thailand: Buddhadasa Bhikkhu and his work; In the twentieth century, Buddhism, both scriptural

http://efficiency.it/

http://efficiency.it/




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study and ascetic practice, became no longer concealed in monasteries. From the beginning of the

century, the world of the Pali scriptures became available to the masses through the expansion of

ecclesiastical education, Thai translation of Pali scriptures and foreign Buddhist journals, and the

distribution of low priced booklets of monks' sermons. Based on the newly acquired knowledge,

Buddhism, which had long been the religion of the Thais, developed into an intellectual interest for

people to seek right understanding. In relation to the issues that Buddhadasa raised in the Buddhist public

sphere, people not only discussed Buddhist concepts and theories, such as empty mind and the

Abhidhamma, but they also examined them in dialogue with Marxism. During the Cold War period of

ideological conflict, Buddhism in Thailand nurtured a social thought that can provide a critical perspective

to the modern, capitalist society, even after the decline of Marxism.

Sunanda Putuwar (1988), The Buddhist Sangha: Paradigm of the Ideal Human Society, this study

endeavors to show the Buddhist Sangha as a model of an ideal society, applying ethics to its politics. The

moral and philosophical teachings of the Buddha provide historical evidence to support such an effort. A

moral philosophy articulates the legitimate criteria of a moral standard. Its focus is on the sphere of

ethical, social and political thought in Buddhist scriptures. This philosophy concentrates upon practical

and altruistic values rather than abstract dialectical interests.

The important issue of inequality amongst human beings is discussed here. The purpose of

ethical practice is to engender order and peace on earth. This practice helps to formulate the concept of

an ideal society in which there would be no inequality. The Buddha himself formulated a religion-political

constitution which is still valid and adaptable to the constitutions of the world. His moral philosophy

transcends the boundary of a class or caste system and views all human beings as equal from the same

moral basis, regardless of this status.

Results

Strategy to draw people into the temple, Wat Suthattepwararam, Wat Pathumwanaram

Ratchaworawihan and Wat Phraramkao Kanchanabhisek. The abbot of the 3 above, then this. A practice

that is similar to the preparation of projects such as the chanting. Project, listen to the sermon. Project to

the merits of the festival, such as on the day of Wisakha Bucha Day Makha Bucha Day Buddhist Asarnha

Bucha Buddhist Lent Day New Year's Day so that respondents could answer in line with the strategy of

wats to pray with a number of 63.3. to attend wats for merit-based festival of 72.5 percent, and so on.

For the beliefs of Buddhists to attend Wat Suthattepwararam, Wat Pathumwanaram

Ratchaworawihan and Wat Phraramkao Kanchanabhisek. To perform religious activities that from the

answers of the respondents is that Buddhists who believe in Buddhism, too. It is the practice of religious

activities, as well as Wat Suthattepwararam. Those who believe in Buddhism, rather than 63.3 percent

The performance of 52.5 percent Those who have faith in Buddhism is very much to the average level of




[347]

36.7 percent the performance of 47.5 percent Wat Pathumwanaram, Those who believe in Buddhism,

rather than 72.0 percent, 52.5 percent have the practice. Those who have faith in Buddhism is very much

to the average level of 28.0 percent the performance of 47.5 percent

Wat Phraramkao Kanchanabhisek. Those who believe in Buddhism, rather than 54.8 percent and

47.5 percent of those who have faith in Buddhism is very much to the average level of 45.2 percent the

performance of 52.5 percent.

Summary

The Buddhist is believed in Buddhism, it is very practical as well. Factors or variables that are

correlated with behavioral beliefs and practice. In the Wat of the Buddhists. The factor or variable in

accordance with the teachings of Buddhism, Including a belief in the rule of karma ,Triple gems ,circle of

rebirth, around Hell and Heaven, the importance of life today. And believe that nirvana. The ultimate goal

of life in Buddhism, and follow the teachings of the Buddha. A truly happy life. Buddha is vital to life.

Have an appreciation for the compassion of the Buddha to humanity. Believe that merit is the only thing

that can take it anywhere, all the worlds and so on.

In this study, the researchers conducted the data collection. Using a representative sample of

that amount. The results show that this group is for male and female. In a way that women have a lot of

it is 2 times that of males (68.3 percent and 31.7 percent respectively), most are under the age of 30-47

years (39.17 percent), followed by a. which is in between 12-29 years (34.17 percent) and those aged 49

years or more (26.66 percent) were undergraduate students from more than 55 percent, followed by a

15.8 percent those with higher education degree. The majority of professional employees employed 28.3

percent of the private/commercial/government contract with a 22.5 percent/21.7 percent of state

revenues are higher than 25,001 baht/month, with 30.0 percent.

The frequency of the attend to wat between 1-5 days on a total of 85.0 percent at the temple

during the 1-5 days it appears that the number of people who attend to wat second day of the most

important, followed by 30.8 percent attend to wat one day with a 20.0 percent, majority house in

Bangkok, followed by 60.8 percent and 26.7 percent of houses near the temple.

The activity attend to wat, to be chanting 63.3 per cent, listen to the Dhamma talk 53.3,

meditation 50.0 percent, festival merit 72.5 percent ,of people in the festival of Makhabucha 60.0 percent,

Vesakhabucha 57.5 percent, Asarnha Bucha 53.3 percent Buddhist Lent Buddhist Lent 61.7 percent, 43.3

percent New Year's Day 61.7 percent Songkran Day 65.8 percent 59.2 percent and other important dates.

There are people who to watch or listen to the Dhamma media the Temple held a 72.5 per cent

the 47.5 per cent of media, print media, television 57.5 per cent, radio, 44.2 percent, 23.3 percent of

Internet media. Practice is the key reason that attend wat to merit (Boon) a reply has been 96.7 percent

By 54.2 percent to wishes.




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In addition to the temple Wat Suthattepwararam, Wat Pathumwanaram Ratchaworawihan and

Wat Phraramkao Kanchanabhisek . Respondents also had to place another temple to temple, one temple

of 24.2 percent and 18.3 percent from the second temple.

Suggestion

Buddhist Thai society has a cultural foundation. And the social environment. Thai people should

pay attention to the study of Buddhism. The Thai youth should be instilled these principles. To prepare

to live. Their work or act for themselves. Families and society as a whole is a harmonious mix of the

traditional Buddhist culture and society. To promote a strategy to draw people into the temple. To follow

the religion. Researchers suggest that some of the key findings of this research. The strategy of the Wat to

draw people into the temple. Are conducive to the Buddhists in the samples treated with in accordance

with the principles of Buddhism.

First results of this study suggest that those who have faith in the Buddhist faith is a high

performance and live by strict Buddhists. Buddhism has a lot of practical activities. This suggests that Wat

should be a campaign to promote the cause of Buddhism in the Buddhist perception. Esteem and greater

acceptance of Buddhism. They come closer to the Buddhist Dharma to listen and follow the basic

principles such as, give more precepts and meditation, can understand, can be a good principle to use in

everyday life. It can be used in care their children into good moral Educational institutions at all

levels,and agencies. In both public and private sectors should focus on improving the quality of life along

the Buddhist religion and related personnel. Including those who are already parents, and the upcoming

role in the future. The promotion and development may be made in several ways such as . The

propagation of Buddhism through the screen and expand the ability to read and easily understood in

various occasions such as New Year's Eve event in the Buddhist Wat and monks as ritual. The tour visits

the temples. Monk invited to preach. Opportunities and support personnel in the unit had been trained

to perform a continuous meditation. When office activities in the Buddhism. If the supervisor or the

initiative process can invite people from other departments and agencies to invite half force the people

in the same. The activities are numerous. It will help the person who may stand in faith, Or no faith in the

early stages, to have the opportunity to meet close to Buddhism. Have a happy life even more.

Secondly, the research is another important part of the Buddhist and Buddhist conduct Buddhist

high. Buddhist practice can be high as well,and subsequent research found that experienced Buddhists,

who have a high Buddhist Buddhist faith. Buddhist practice. The Buddhist way of life, each in high

volumes. The results referred to above indicate that the characteristics of Buddhism. The Buddhist

experience in high-level view, it is the source of the Buddhist religion.

Such a result should be a campaign to encourage Buddhists. Buddhism has more experience. The

Buddhist experience of persons may be made in many forms. Either by stimulation of the relatives and




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close friends, or colleagues. By stimulating different types of media and personal attention from the

Buddhist tradition. Man have a chance to get up close and learn the principles of Buddhism by the

priesthood. Being ordained in Buddhism. Particularly in Wat the proper training of the monks. It is

important to convey the social and cultural value to a high of Thailand. The benefit of this priesthood. In

addition to those already ordained, clearly. To extend benefits to families and society as a whole as well.

The ordained in Buddhism, it is possible that there are still important from the past, present and future

because the experience gained from the proper course to help develop the minds and behavior of Thai

men have better results,and may be extended to the family and society.

Thirdly, the analysis of data has demonstrated the importance of the strategic project of the

Buddhist Wat, with its close links with a quality that is found in Wat with the temple project at a time. Be

have attended many Buddhists.

The Wat Suthatthepwararam when a candle lit in the religious world. The Buddhists attended the

ceremony, the Wat was crowded everywhere. Wat Pathumwanaram with a prayer by a certain date of

each month is a Buddhist to attend prayers in full Wat as well. Wat Phraramkao Kanchanabhisek. When

the projects are put Monk’ s alms bowl with flowers, Buddhist with flowers in full Wat as well. In

particular, despite the rain. Buddhist wait to put Monk’ s alms bowl with flowers, umbrella stand still

waiting to put some flowers did not discourage the sprinkling rain beat down whatsoever.

Finally, this research has demonstrated the relevance of the Buddhist religion, and behavioral

characteristics that some of the faces in the project was held at the temple. To the Buddhist temple

activities as well as the ethics of Buddhism.

It is the evidence that supports the temple is another anchor of the soul. Buddhists make a good

family. Society and the nation. Thus, the agency responsible for the development of Buddhism. In both

public and private sectors. The Buddhist organizations should cooperate to promote the campaign. The

Buddhists,more closely to the Buddhist religion. And aware of their role in cultivating and developing

ethics to their children. Their children to the Buddhist temple to pray to Buddha and meditation. In order

to make merit. Charity to build their lives and their families in peace and tranquility. Faced with the good

things in life. A happy and prosperous life.

Bibliography

Dutt, Sukumar. 1988. Buddhist Monks and Monasteries of India. Delhi: Motilal Banarsidass.

Hansa Phramaha. 2010. Engaged Buddhism in Thailand. Retrieved 2nd

September 2010 from http://www. gotoknow.org/blogs/books/view/buddhism-and-modern-sciences.

Ito, Tomomi. 2001. Discussions in the Buddhist Public Sphere in Twentieth-Century Thailand:

Buddhadasa Bhikkhu and His World. Doctor Philosophy Thesis, The Australian NationalUniversity.




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Mackenzie, Rory. 2007. New Buddhist Movements in Thailand: Towards an understanding of Wat Phra

Dhammakaya and Santi Asoke. New York: Routledge.

Putuwar, Sunanda. 1988. The Buddhist Sangha: Paradigm of the Ideal Human Society. Doctor

Philosophy Thesis. The American University.

Tambiah, S. J. 1976. World Conqueror and World Renouncer. England: Cambridge University Press.

Thepsophon. Phra. 2003. Buddhism in Contemporary Thailand. Speech at the International Conference

on Buddhasasana in Theravada Buddhist Countries: Issue and the way Forward in Colombo, Sri

Lanka, January 15, 2003. Retrieved 2nd

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thailand/contemporary.php.

http://www.dhammathai.org/

http://www.dhammathai.org/

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