No Thai No Farang

[sabaijai]

No Thai, No Farang

In addition to the monks from abroad, a number of Thai monks also come to Wat Pa Nanachat to live and practice. Tan Jayasiri, Tan Jotimanto and Tan Dhirapanno are three such monks. Each has lived at Wat Pa Nanachat for a number of years and has contributed great service to the community through their individual times as secretary to the abbot.

excerpts:

PV: Tan Jayasiri what was it that originally brought you to Wat Pa Nanachat? How did you decide

to come here to train when there also are many other good Thai forest monasteries?

JS: Just before I ordained, I went to Wat Pa Pong and I met Luang Por Sumedho and Ajan Jayasaro.

From that moment I wanted to be with them. I was ordained in Ayudhya and after spending the first

five years there I came to Wat Pa Nanachat.

PV: What was it that attracted you to Luang Por Sumedho and Ajan Jayasaro?

JS: It’s hard to put into words— I just wanted to be with them. Their presence was peaceful and

inspiring. I felt to practise under their guidance would be beneficial.

PV: Did you feel that they were different than the Thai ajans?

JS: No, similar.

PV: Having come to practice at Wat Pa Nanachat, how do you find practicing with western monks

compared to the Thai sangha?

JS: Actually, in my practice, I never feel that I’m practising with special people. Everywhere I stay I

just always keep Ajahn Cha’s practice.

PV: Which part of Luang Por Cha’s teaching do you find most important in your practice?

JS: To watch and investigate feelings and the mind. Seeing impermanence.

PV: How would you compare living with western monks to living with Thai monks?

JM: In many ways things are the same, but there can be some cultural differences. At Wat Pa

Nanachat, people come from many different places. Although the community usually is very

harmonious, from time to time difficulties or misunderstandings can arise. As Thais, we are taught to

keep things inside. We don’t know how to express ourselves. But when I came to here, it seemed like

everybody knew how to express himself. I have been trying to learn to do this skillfully. But it is still

difficult. I think that if people in a monastic community express their feelings too much it can create

some problems. For example, people will not learn to cultivate patience. On the other hand, I think

the open communication usually is valuable because it increases understanding between people. For

Thai people, if there are problems we just don’t talk about it. The ideal is to find the middle way.

PV: Now I have a question for anybody. Many people think that in Thailand today there is a crisis

with the sasana. There have been scandals with monks not keeping the vinaya. And some western-

educated lay Buddhists are critical of a sangha that they feel is stuck in old-fashioned ways. What do

you see as the future of the sasana in Thailand?

JM: I think now people are more interested in the sasana. They understand what is going on more.

Before people held the sasana in very high esteem— maybe too high and it became out of touch. Now

lay Buddhists are freer to speak their views and to be heard.

PV: Do you think it is the Western influence?

JM: It could be.

PV: How do you think this new attitude will affect the practice of monks? Some contend that the

more worldly orientation and values of lay life can be counterproductive when brought into the sphere

of monasticism. Any opinions?

JS, JM, DP: <long pause, then laughter> It is a difficult balance.

full text at No Thai No Farang

[seonai]

I was lucky enough to be able to present Ajahn Sumedho with some books on the day of his Chao Khun award by the His Majesty. He is an awsome man. He does really fast walking meditation...