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Wat pah NaNaChat

Wat Pah Nanachat (WPN)
The International Forest Monastery

Wat Pah Nanachat is a Buddhist monastery in Northeast Thailand, in the Theravada Forest Tradition. It was established by Venerable Ajahn Chah to provide English-speaking people the opportunity to train and practice in the way the Buddha taught his monks in the forests 2600 years ago.

Eight Precepts & Daily Routine
For Guests At Wat Pah Nanachat
This paper is intended as a brief guide for lay guests staying at the monastery. On arrival visitors who plan to stay should contact the guestmonk to discuss availability of accommodation and the purpose of their visit. Initially, guests are permitted to stay for three days if there is space available. After consultation with the abbot or the guestmonk, this period may be extended.
The Venerable Ajahn Chah established Wat Pah Nanachat ("Forest Monastery of Many Countries") in 1975 as a place where his foreign disciples could live and train in the Buddha's Teaching. Dhamma-Vinaya, as the Buddha referred to his teaching, includes a detailed code of conduct for Buddhist monastic followers. The Buddha formulated this training discipline in order to provide a form that best served to both actualise and preserve the teaching. Our community, as part of the Theravada Forest Tradition, strictly adheres to this monastic discipline, which encourages simplicity, renunciation and quietude. It is a deliberate commitment to this way of life that facilitates a community environment where people of diverse backgrounds, personalities and temperaments can co-operate in living a spiritual life.
We ask you to respect the customs and conventions—however unfamiliar—you find here; this not only encourages harmony within the Wat, but also a sense of unity with the Thai host-community, with whom our alms-mendicant community has a close relationship of mutual support. We therefore appreciate if our guests pay careful attention to the various ways of monastic etiquette and display a willingness to pick up on some of the more refined conventions. The following eight precepts (i.e. the five training precepts and the three renunciation precepts) are considered the elementary foundation for living in a Buddhist monastery.
Please read and study the following precepts and the details of the daily schedule carefully. As a guest staying at Wat Pah Nanachat you are asked to live in accordance with these guidelines at all times throughout your period of stay. The guestmonk can answer any questions you have if anything is unclear. (For a more detailed explanation of the Buddhist principles underlying the precepts, see ‘The Beauty of Sila’ by Ajahn Jayasaro in the book Forest Path, which is included on the Wat Pah Nanachat CD-Rom.)

Five Training Precepts: Ethical Standards for the Cultivation of Virtue

1. Harmlessness and Nonviolence: To Cherish All Life -- I undertake the training to refrain from intentionally taking the life of living beings.
The first precept entails the development of metta (goodwill and loving-kindness) and karuna (compassion) toward all beings. This includes even the creatures that we may be afraid of (e.g. spiders) or who may hurt us (e.g. snakes and scorpions). In our practice of metta-karuna we need to make an extra effort not to swat at a mosquito or squash a small spider. Insect repellent may offer an alternative, especially for the early evenings. Mindful of the suffering and unwholesome kamma produced by the taking of life, with this precept we aspire to offer our practice of benevolence and harmlessness as a protection to all beings with which we share the forest.

2. Trustworthiness and Integrity: Developing Contentment -- I undertake the training to refrain from taking what is not given.
Living in a monastic community involves a high level of respect for belongings that are not ones own. Guests are expected to be careful not to make use of communal
property such as toiletries, washing powder, tissues, etc. without permission. Food and drinks should be consumed at the regular meal or teatime. Please remember that
everything in the monastery has been offered out of faith to the monastic community. If you are in doubt about something, please ask. While living at the monastery you are asked to keep all of your requisites simple and basic. Keeping things simple offers a chance to develop a mind that knows how to relinquish and let go. It also offers a beauty and grace to the form while at the same time freeing up time for meditation practice and service to the community.

3. Chastity: The Gift of Wholesomeness -- I undertake the training to refrain from all sexual activity.A period of retreat in a monastery is a rest from sexual relationships — and possibly a chance to gain some insight into the nature of our sexuality and gender conditioning. Lay guests are asked to mix as little as possible with members of the opposite sex, avoiding long conversations with each other. Newcomers are asked to be particularly aware that postulants in white robes (called pahkows or anagarikas) and resident female practitioners with shaven heads are encouraged to keep their distance from members of the opposite sex. The women’s section is out of bounds for men, and similarly women are asked not to walk through the parts of the forest where the dwellings for monks are. This precept, perhaps more than any other, distinguishes the type of training practiced at a monastery. Strictly adhering to the practice of chastity enables people to trust and rely on the monastic community, and to be open with us. In turn, we can freely give teachings and help lay guests in a way otherwise not possible. Furthermore, preserving sexual energy increases vital energy for spiritual practice.

4. Honesty and Right Speech: A Love of Truth -- I undertake the training to refrain from speaking untruthfully.In an earnest aspiration to care for the truth and develop right speech, we endeavor to refrain from all types of unwholesome speech. This includes speech that is divisive, hurtful, harsh, vulgar, deceitful, evasive, self-aggrandizing, cynical or hypocritical as well as gossip and frivolous speech. Topics such as travel, politics, sports, movies etc. although normally considered harmless can sometimes agitate or distract the mind in a way that takes us away from our goals in meditation. To a community practicing in a forest monastic setting, a conversation that might seem innocuous enough by worldly standards can still be quite inappropriate. Time and place for conversation is as important as is content. Wherever you see someone or a group meditating you should avoid talking. The library and the sala during mealtime and meditation periods are places where you always should avoid conversations. The kitchen and dorm areas, especially after nightfall, can also have a magnetic appeal as a place for socialising. Lay guests are asked to be particularly restrained in these areas. Consider silence a gift that you can offer to others as much as to yourself. Remember that the human voice has a powerful effect on the mind; even if what you speak is not understood, people may still find the sound of it distracting and can’t help picking up on tones of voice.
Developing a devotion to honesty and silence as an offering to others, and ourselves in turn, facilitates the natural development of inward silence and self-honesty in
meditation.

5. Clarity and Purity of Mind: Sharpening the Sense of Knowing -- I undertake the training to refrain from taking intoxicating drinks and drugs.In the broadest sense, the spirit of this precept entails refraining from any activities by body, speech or mind that dull or intoxicate the mind. Through the cultivation of mindfulness and meditation, we take refuge in present-moment awareness, grounding ourselves in the simple down-to-earth clarity of mind. Intoxicating drink or drugs are strictly prohibited. Smoking also is unsuitable for members of the community and all guests are asked to refrain from smoking during their stay at the monastery. Generally,
avoid anything that clouds the mind and hinders the practice with heaviness, dullness, defilement or confusion (e.g. certain books, newspapers, etc.).Three Renunciation Precepts: Inclining the Mind Inward for Spiritual Practice

6. Simplicity -- I undertake the training to refrain from taking food after mid-day:
Monks and novices in the Thai forest tradition keep to the practice of only eating one meal a day and guests are asked to follow accordingly. This means not to eat outside the area in the kitchen designated for guests to eat their meal and not to eat before or after the mealtime. Please do not take fruit or cartons of drink away after the meal.
Allowances can always be made if there are sufficient medical reasons by discussing one’s situation with the abbot. Eating once a day can have many practical benefits. As the body adjusts to the schedule, eating in this manner allows one to sleep less (and better) in the evening, and frees up much more time of the day for meditation.

7. Sense Restraint -- I undertake the training to refrain from dancing, singing, playing or listening to music, attending public performances and from any kind of self-adornment including cosmetics, perfumes, garlands and jewellery:
These are ways we can amuse ourselves and divert our attention from meditation and spiritual practice. In coming to stay in a spiritual sanctuary we consciously put aside
distractions and turn ourselves inward. During your time in the monastery we ask you not to listen to music or the radio and not to use any fancy electronic equipment such as a laptop computer. Lay guests are required to adopt the traditional lay clothing (white trousers and shirt for men, and the white blouse with a long, black skirt for women), all of which the monastery can usually provide. Men or women with long hair are asked to tie it in back and all men staying beyond three days are asked to shave their heads. In general, guests are asked to relinquish any kind of behaviour, which can attract the attention of others or distract us away from our goals in meditation and contemplation.

8. Wakefulness, Alertness and Attentiveness in all Postures -- I undertake the training to refrain from lying on high and luxurious sleeping places.This precept entails practicing mindfulness, clear comprehension and present moment awareness in all postures and activities throughout the day. Although there are no luxurious sleeping places in the monastery, the spirit of this rule is to encourage us to keep our time spent sleeping down to what is really necessary. The combination of hot, sticky weather and boredom can make sleeping a very easy way to pass several hours of the day as well as the night. As this is an area that may pose challenges to a newcomer to a forest monastery, feel free to practise in the salas or the bot if this is an aide to your wakefulness.


In sum, these training precepts are guidelines for good conduct in body and speech, a necessary foundation for the inner work of developing the mind in meditation. As we
live a more simple and peaceful life, we can begin to heighten our awareness of how our actions can lead to either wholesome mental states or suffering. With wise
reflection, the practice of renunciation and restraint offers the opportunity to develop deep insight into the conditioned nature of mental states. As we learn to see both
internal and external phenomena as impermanent and without ‘self’, we can begin to clarify our understanding of the true nature of the mind, not readily apparent to us
otherwise.
Although the Buddhist precepts and mindfulness observances may appear to focus on restraint, when properly practiced they actually give us the opportunity to experience a profound freedom and happiness. Upholding the precepts, both individually and collectively engenders trust, respect and joy in the community. To fully cultivate sila (virtue and moral conduct) inherently supports the development of samadhi (meditation) and panna (wisdom) as well. When precepts, peace and insight come together as one, the path to realize the fruits of the Buddha’s teaching—Awakening and Freedom—is nourished and sustained.
With all the precepts and mindfulness observances, the key thing to look at is ‘intention’ in the mind. Restraint puts a wedge of awareness in between our intention and our actions. With mindfulness we can observe what takes place in our mind before we act. Rather than just reacting to situations from our likes and dislikes, we can learn to transcend our conditioning and respond to life’s situations with openness, clarity and wakefulness. We can gain skill at pinning down the deeper defilements and obscurations of the mind, so that we can let go of them on the mental level with awareness.The precepts thus serve the dual purpose of restraining unwholesome speech and actions while helping to promote harmony within the community—and they encourage the integrity and self-discipline necessary for spiritual development. It is important, however, not to see these precepts and guidelines as commandments imposed from without, but as principles of training taken up as an act of deliberate personal choice and initiative. In time the virtuous qualities that grow out of such training naturally will gather strength.



Daily Routine

With the daily schedule, the Dhamma practice in a forest monastery is intended to be all encompassing. Rather than concentrate on a particular technique of meditation, we aim our practice to include all aspects of daily life, however ordinary and mundane. Each day affords us many opportunities to develop mindfulness, insight and other spiritual qualities such as effort, generosity, joy, faith and patience. There are many opportunities to serve the com?munity and lay guests are encouraged to use their initiative in helping out with jobs that need to be done. If you have particular skills and abilities you may like to offer these for the benefit of the community.
Our schedule varies from day to day and from season to season. Every day, please keep updated on that day’s schedule announced during the meal. When possible, a printout of the weekly schedule will be posted at the back of the main sala and in the kitchen. All guests are expected to follow the monastic routine and not miss any community meetings or chores. Also, please be punctual. The positive participation of lay guests in all communal activities is valued and appreciated. If for some reason you should miss a community meeting please inform the abbot or the guest monk immediately following your absence. Should inappropriate and repeated absences occur, lay guests will be asked to leave.
During the greater part of the year, a good deal of the day is set aside for individual meditation practice and Dhamma study. These times alternate with periods of group
meetings and work. Also, throughout these periods of individual practice, from time to time the community comes together for formal seven or ten day silent meditation
retreats. During the Rainy Season Retreat (Thai=’pansah’, Pali=’vassa’) from the full moon in July to the full moon of October the community holds daily morning, afternoon and evening meetings. This three-month retreat period also serves as a time when the monks engage in an intensive study of the Monastic Discipline (Vinaya). For the months
of March and April, the monastic community travels across Thailand to our retreat hermitage, Dtao Dam, in the remote mountainous jungles of the Thai-Burmese border. During these two months, Wat Pah Nanachat generally does not accept any new lay guests.
Morning period:
The morning wake-up bell rings at 3:00 AM. If there is a morning meeting, the men will usually meet in the Outside Sala, while the women will meet in the bot for chanting and meditation from 3:30 AM to dawn. At dawn the monks leave to go on alms-round. During this time lay men are asked to sweep the central area of the monastery, including the front driveway and all the paths around the kitchen, bot and Main Sala. Lay women may use the main library at this time until 7:00 AM. After 7:00 AM all lay guests are invited to continue helping with food preparation in the kitchen or to use the time remaining before the meal for Dhamma practice.
The Meal:
At ten minutes to 8:00 AM a bell will ring and visitors should help carry the food over to the buffet table in front of the sala where it is offered to the monks. When all the
food has been offered, the whole community gathers in the sala. Lay residents sit together in the rear of the sala, each person with a bowl and spoon. After the monastic
community chants a blessing, lay guests pay respect to the triple gem and then take their meal to eat together in the lay dining hall connected to the kitchen. Please take just sufficient food for your needs and do not take anything away to eat elsewhere. Once again, all guests should adhere to the one-meal-a-day-standard. Those with particular health problems may consult the guest monk.
Chores:
After the meal lay guests should help with the cleaning up—washing spittoons, sweeping and putting away the mats and utensils. Laywomen may offer their assistance in the kitchen. The daily chores period immediately follows the meal and the kitchen clean-up. Individual chore assignments are assigned by the guestmonk and/or the workmaster. Each day after the meal, lay guests are asked to contribute a minimum of one to one and a half hours towards chores. Please see the guestmonk if you have not been given a work assignment. Lay women are asked to continue with the cleaning of the kitchen until it is completed. Then as a daily chore assignment, women are asked to clean the bot and the main toilet block in the women’s section and the women’s toilet block behind the kitchen. Please give an occasional cleaning to the guest house and any empty kutis in the women’s section. From time to time, the community will have a workday until around 2:00 PM. On these days, work assignments will be given in the main sala after the meal. Every day after the community chores are completed, there is free time for individual practice or a rest until the next meeting. On the day before Wan Phra, from 3:00 PM until tea-time there is a period of sweeping every path in the entire monastery.
Afternoon:
There is a sitting for all lay guests form 2:00 – 3:00 PM. At 4:30 PM a bell is rung to indicate the time for the afternoon tea which is offered in the kitchen. Arrangements may vary and guests should consult the schedule that either is announced after the meal or posted on the notice board in the sala. A dhamma tape will sometimes be played or a monk will join the lay guests for a more informal Dhamma discussion. Please remember that attendance is required for teatime where there is any associated Dhamma teaching. Upon the conclusion of the meeting, lay guests should not linger in the kitchen area, but should immediately return to their kuti for individual practise.
Evening:
Most evenings throughout the year are free for individual practice. Once a week there is an evening meeting beginning at 7:00 PM in the Main Sala, during which there is
group chanting, a Dhamma talk from the abbot or a senior monk, followed by a period of sitting meditation, concluding shortly after 9:00 PM.
Wan Phra:
This is the Thai name for the Buddhist Holy Day, which falls on the new, full and the two half moons, i.e. every 7 or 8 days. Lay disciples from the surrounding villages and
the cities of Warin and Ubon will come to the monastery in the morning to prepare and offer food, receive the precepts and hear a short talk from the senior monk before
the meal is eaten. Some people will stay in the monastery for the rest of the day and night, keeping the Eight Precepts. On Wan Phra evening there is evening chanting and meditation in the Main Sala from 7:00 to 9:00 PM for the Thai laypeople. On half moons there is a talk in the bot in English at 7:00 PM and on full and new moons at 9:00 PM.At midnight a drink is served in the Main Sala as many community members make the effort to refrain from lying down all night. There is a bell at 3:00 AM for the morning meditation period continuing in the Main Sala, followed by morning chanting at 4:00 AM. At dawn the lay people who have spent the day and night in the monastery take their leave. On the day following Wan Phra, there is a Main Sala clean-up at 3:00 PM.Wat Pah NanachatCommunity Mindfulness Observances
General Conduct:
Because of the interconnected nature of our lives when living together in community, the behavior of each member inevitably affects all the others. We are therefore
practicing not only for ourselves but also for all those around us. This is true even for a short-term guest of the monastery and it is important that you are observant of the
way things are done here and adapt accordingly. As a visitor it is assumed that you are prepared to receive guidance from other community members, particularly from the
pahkows whose duty it is to inform lay guests of the more immediate monastic procedures. Indeed, the effort to adapt to unfamiliar forms and abide to rules and routines is a key aspect of the discipline offered here. As well as supporting a conducive environment, the effort to follow the routine with mindfulness and wise reflection can give us a mirror on our moods, habits and views. Our reactions to the external community observances show up internal forms of desire and aversion, which may normally go unseen as they push and pull us through our lives. With the encouragement to notice our reactions in this way, we have a context of awareness within which we can observe how even our most convincing moods change and fade away—and how following them doesn’t actually lead to the kind of fulfillment it seems to promise. The requirement to follow along with the various community observances regardless of what we happen to ‘want’ at one moment, then becomes an encouragement to learn to free ourselves with mindfulness from bondage to our moods and desires. Thus, developing sensitivity to what is appropriate conduct for a Thai forest monastery can be a good starting point for self-awareness in meditation. Ritual, customs and conventions can have a profound spiritual significance if understood and carried out mindfully. If you are new to practice at a Buddhist monastery, don’t panic if you can’t remember every minor mindfulness observance that follows. Remember that Buddhist training is meant to be undertaken voluntarily by someone who sees the intelligence and wisdom of it. Through being observant and mindful, you naturally will get a feel for the form of practice in a short time.
Bodily behaviour:
The practice of mindfulness begins with the body. In being mindful of how your behavior affects others, please be observant of your own physical presence and try to move and act in a way that communicates care and respect. Also, ideally, one wants to move and act in a way that avoids calling attention to oneself. In a meditative environment, it is easy to be a source of distraction to others by banging kettles and doors, brushing too close to someone sitting in meditation, turning lights and fans on and off and so forth. In both the men’s dorm and the women’s section guests are living at very close quarters, so special consideration of others is needed.
Gestures:
“Anjali“: This is a customary gesture used by Thai people in greeting others and also during the time one is speaking with a monk. In Thai it is known as “wai“, and it consists in raising the hands to the chest, palms together, symbolising the shape of a lotus bud. The same gesture is also used after offering something to or before receiving something from an ordained person.
Bowing:
Bowing is a powerful gesture used for expressing respect for the Buddha, Dhamma, Sangha and for cultivating a sense of humbleness. It is also a skillful way to
repeatedly affirm our commitment to develop the qualities of Awakening, Truth, Virtue, Peace and Wisdom in our daily practice. Bowing can be an extremely joyful practice as these wholesome and liberating qualities deepen within us. Always bow before sitting down in the Main Sala, Outside Sala, the Bot or the Abbot’s kuti. At the end of the meetings and when getting up either after the drink or from conversing Dhamma with a monk, remember to bow three times.
When bowing it is helpful to see beyond certain preconception and associations we may culturally carry with us regarding this gesture. For example, when bowing to a monk or the sangha, the Buddha’s teaching is that one is bowing not to an individual, but to the sangha ideal of a community of monastics who aspire to noble religious goals, culminating in the realization of Nibbana. Also, remember that levels of hierarchy at a monastery are based solely on seniority and continuity of precepts, not on personal character or attainments. To bow correctly bring the forehead all the way to the floor; have elbows near the knees which should be about three inches apart. Bow slowly, being mindful of the body. Try to keep the buttocks on the heels. While bowing, you may wish to mentally recite a gatha—an expression, phrase or poem that brings to mind the intention and meaning of each bow.
Relating to Monks:
The Buddha instructed monks not to teach Dhamma ‘to one who is unprepared or showing disrespect’. Various Buddhist cultures have emerged since this injunction and the one you find yourself in here in Thailand associates clear notions of respect and disrespect with certain bodily and verbal behaviour. Again, depending on where you are from, such behaviour may differ considerably from what you are familiar with. We do appreciate your willingness to learn how to integrate harmoniously with the community. Examples are:

* When walking with a monk, it is customary for laypeople to walk a little behind, rather than immediately at his side.
* If one has occasion to pass in front of a monk who is seated, it is polite to lower the head and bend forward a little in a slight gesture of deference.
* If a monk is sitting, one should squat or sit down before addressing him; it is considered improper for laypeople to be on a higher level when speaking to a monk.
* When sitting and receiving a talk or conversing with a monk it is customary to sit in the ‘polite posture’—one leg bent in front, the other folded at the side. Sitting cross-
legged or with arms clasped around raised knees is improper. Pointing ones feet or outstretching ones legs in the direction of a monk (or a Buddha-image) at any time is
considered most inappropriate in Thailand. If sitting on a chair, the body should not be slouched. (Let the guestmonk know if you feel physically unable to fit in with these
guidelines.)
* Laypeople should never sit on the asana (the raised platform for monks in the sala), or on the same seat or mat as a monk.
* Pillows should not be used for sitting: this is considered disrespectful in Thailand. Learn to distinguish between a pillow for the head and cushions or zafus that you may sit on. Bring a folded blanket or a zafu to sit on. Also, it is seen as inappropriate to lie down in the sala.
In general, the important thing is to have a mindful and respectful deportment while relating to monks and other spiritual companions while living at the monastery. Paying careful attention to the way Thai lay disciples behave towards the monks is perhaps the best way to learn the appropriate etiquette of lay-monastic relationships.
Offering:
According to the Buddha‘s monastic discipline all food, drink and medicine has to be formally offered before a monk is allowed to consume it. This clear dependency of the
monk emphasizes the value, importance and appreciation given in the Buddhist Teaching to acts of generosity. The appropriate way to offer something to a monk is to come within arm’s reach of the monk and, either squatting or kneeling, offer the requisite into the monks hands or, for women, onto the small cloth a monk carries for that purpose. Be mindful to use both hands and to be in a position lower than the monk is as you make the offering. Also, be mindful not to place or leave food, drinks, etc on or near a monk’s seat where it may be mistaken for offered.
Clothing:
Lay women are asked to wear white blouses and long black skirts; clothing is available in the women's quarters. Lay men wear white or light coloured shirts and trousers
during their stay. These may be borrowed from the dormitory when available. It is inappropriate to wear shorts, tank-tops, or clothing that is not plain and simple. Lay men wishing to stay for more than three nights are expected to shave their heads (including eyebrows and beards) and continue to do so every two weeks—in line with the monks—for the remainder of their stay. Men bathing at the wells should not bathe naked, nor walk bare-chested in public areas.
Shelter:
Guests are expected to clean and look after their dwelling places. This is not only a basic decency but conducive to a wholesome, meditative state of mind. It also helps to
keep the ant-, spider-, gecko-, rat- & sundry populations of your kuti down. Take care to sweep the surrounding areas of your dwelling and all the paths leading to it daily. Be careful with candle-lanterns and candles and don‘t leave valuables lying around in obvious places. If the lodging is left for more than a short while, doors and windows should be closed to prevent rain and wind-blown debris from entering. Additional instructions regarding the proper care and maintenance of monastery dwellings should be posted within each dwelling.
Property:
All monastery property has been donated out of faith to the Bhikkhu Sangha (the ordained monk‘s community) and should be used and cared for with the respect appropriate to such offerings. If there is work it is important to clean up after any job undertaken and to return all tools, materials, kitchen utensils etc. to their proper places. Personal belongings should not be left in communal areas. We have had occasional thefts here. A monastery safe is available for the safekeeping of valuables. Before leaving, all guests are expected to wash bedding, clothing, lanterns etc. and return them to the guest monk. Lay guests are asked to provide their own toiletries, razors, soap powder, clocks, torches, medicines and other small necessities. They should be conservative in the use of any monastery requisites, such as tissue, kerosene and electricity. Turn off all lights when a building is not in use. In general, adopt a conserving attitude with all resources and make use only of what is really necessary.
Library:
Laymen have a library in the men’s dorm from which they may borrow books. The books are not to be taken out of the library under any circumstances and should be neatly returned once finished. Laywomen may use the main library from 6:00 AM – 7:00 AM. Although a certain amount of study is useful for establishing an understanding of the Buddha’s Teachings, please remember that the development of self-awareness depends more on solitude, inward reflection and a sustained willingness to learn from all situations. Please take good care of the books you borrow; avoid their damage through exposure to moisture, careless handling, insects, wax or fire.
Dhamma Tapes:
A fairly large library of cassette tapes and MP3-CDs is available with recordings of talks by English and Thai-speaking teachers on a broad variety of Dhamma-related topics. The laymen may borrow tapes from the dorm and the women may borrow tapes from main library. Some recordings of monastic chanting are also available. All tapes must be checked out in the tape library ledger. Tapes are vulnerable in this climate so please do look after these tapes well when you borrow them.
Chanting:
Chanting books containing the daily chants in both Pali and English are available in the Outside Sala and in the library. Chanting books containing the Pali-Thai chanting (used on Wan Phra) are available in the Main Sala and the library. Visitors are encouraged to participate in the chanting; while a simple and direct way of cultivating unity amongst those practising Dhamma, it is also an effective way to develop mindfulness and peace that attunes the mind to meditation. Some of the chanting is more devotional; other parts are more reflective and can provide condensed source material for reflection on the Buddha’s Teaching.
Leaving the Monastery:
It is necessary for guests to inform the abbot or the guestmonk before making any trips into town or leaving the monastery for any reason. It is good to remember that while living at a forest monastery it is not customary to leave the grounds unless it is truly necessary. Any excursions by lay guests outside of the monastery should only be for approved reasons, and in general, should be limited to one occasion every two or three weeks. Please do not ask Thai visitors or lay supporters to run errands for you, but if you need to purchase a small requisite in town, it is often possible to coordinate with other lay guests so as to limit the total number of trips. Also, if visitors are taken ill or intend to fast please let the abbot or the guestmonk know. Guests are also asked to inform the guestmonk one or two days before you leave the monastery altogether. Before your departure please clean your dwelling and return all monastery requisites to the appropriate locations. (Again, specific instructions in this regard are posted in each kuti.) The guestmonk may be freely approached at convenient times to take your leave.
Female Guests:
At the present time the monastery is unable to accept candidates for nun’s ordination. However, due to the large number of women seriously interested in Dhamma practice
and considering the generally inadequate options available to them in Thailand, female visitors are accepted for limited periods. All guests should become aware of the kind of conduct considered appropriate for men and women within the setting of a forest monastery. Please appreciate that some behaviour quite acceptable and normal enough for foreigners is open to misinterpretation by the Thai community, whose standards are different from western perceptions and norms. Within the monastery, to cultivate an atmosphere of non-distraction conducive to the inner development of meditation, segregation of the sexes is mandatory. Any necessary conversation between men and women, especially when either or both of them have a shaved head, should only take place in the kitchen during the morning. No men should enter the women’s section (or vice versa) without permission from the guestmonk. Laymen should be careful in the kitchen not to get too close to laywomen, especially to Thai women whose sense of personal space may differ from yours. Again, women also need to be mindful not to enter the forest where the monks’ dwellings are. When walking to a meeting in the Outside Sala, women should use the back road that runs by the western side of the bot. Women are asked to be discreet and respectful when relating to monks, maintaining an even greater distance than to laymen. A monk is by his discipline not allowed to have a private conversation with a woman. Women wishing to speak to a monk should either choose an opportunity when there is another male person present who can understand the conversation (e.g. after the meal) or else arrange for an appointment and the monk will then have time to find somebody to be present with him. As is understandable in a training monastery for monks, some aspects of the community set-up might be difficult or inconvenient for female guests. In any case, we appreciate our guests honouring and respecting all the aforementioned observances. Ideally, lay female practitioners keen to practise the Dhamma in a monastic environment would be best served in a nuns’ community with senior nuns as teachers. Presently, our Western Sangha is developing such communities in Britain, Australia and North America. Women interested in a monastic commitment are invited to contact our affiliated nuns’ community at
Amaravati Buddhist Monastery in England. In addition, in Thailand there are several strong women’s communities where English is spoken that we can recommend.
Questions About Practice:
Although Wat Pah Nanachat is a training centre primarily geared for monks—and not a lay meditation centre—there are still a number of opportunities for lay guests to receive teachings. Upon arrival, the guestmonk will meet with you individually to give you an orientation to the monastery. Within the first few days of your arrival, it is suitable for guests to introduce themselves to the abbot or the senior monk. This is best done after the morning chores period when the abbot receives guests in the main sala. The abbot meets with lay guests (in a group setting) once each week during afternoon tea and a senior monk (or the guestmonk) also meets with guests once or twice each week for tea and from 10:00 PM to midnight in the bot on the night of Wan Phra. If you wish to ask additional questions about practice, it is usually possible to arrange a meeting with a senior monk or the guestmonk any morning after chores, and the monks are quite happy to answer any questions you may have.



Staying at Wat Pah Nanachat
Wat Pah Nanachat (The International Forest Monastery) is situated in a small forest in the Northeast of Thailand about fifteen kilometres from the city of Ubon Rachathani. In 1975 Ajahn Chah established the monastery to provide a traditional monastic training community for non-Thais. Today the monastic community consists of monks, novices and postulants from a wide range of nationalities. English serves as the primary language of communication and instruction.Although Wat Pah Nanachat is not a meditation centre, there are facilities for a limited number of male and female guests to stay at the monastery and practise with the resident monastic community. Guests are expected to follow the daily routine of the monastery and join in with all communal meetings and work activities. In accordance with the monastic environment, emphasis in practice is placed on co-operation, self-sacrifice and communal harmony. The training aims to follow the Dhamma-Vinaya, the teachings and code of monastic discipline as laid down by the Buddha, respecting both the letter and the spirit. The monastic life encourages development of simplicity, renunciation and quietude. It is a deliberate commitment to this way of life that creates a community environment where people of diverse backgrounds, personalities and
temperaments can co-operate in the effort to practice and realize the Buddha’s path to liberation.
Practice Schedule
In general, guests have many hours a day for study and meditation practice on their own. To make best use of the situation it is expected that they have had previous
meditation experience and exposure to Buddhist teachings. The following is an outline of the standard (but variable) daily routine.
3:00 AM Morning Wake-Up Bell
3:30 AM Morning Meeting: Chanting and Meditation
Dawn Monks go out to surrounding villages on alms-round. Lay guests sweep the monastery or help in the kitchen.
8:00 AM The Meal
9:00 AM Chores Period
2:00 PM Group Meditation, one hour
4:30 PM Afternoon Drink
The schedule may be supplemented by periods of group practice, communal work or Dhamma instructions according to the needs of the community. After the meal the abbot or a senior monk is available to receive visitors and resident guests and answer questions. Once every seven days or so on the Wan Phra (the Buddhist Holy Day) the
community observes a late night vigil, during which time there is the opportunity to discuss aspects of Dhamma practice with one of the senior monks.
Training in Discipline and Renunciation
Lay guests who stay at Wat Pah Nanachat are expected to abide by the traditional eight Buddhist precepts. The first five form the basic guidelines for conduct leading to
harmony and self-respect. The other three precepts encourage a spirit of renunciation and simplicity and are among the fundamental principles of monastic practice.
The Five Training Precepts
Harmlessness: to refrain from intentionally taking the life of any living creature.
Trustworthiness: to refrain from taking anything that is not given.
Chastity: to refrain from all sexual activity.
Right Speech: to refrain from false, abusive, malicious or disharmonious speech and worldly gossip.
Sobriety: to refrain from taking intoxicating drinks or drugs; smoking is prohibited at all times at the monastery.
The Three Renunciation Precepts
To refrain from eating after midday. The monastery practice is to eat one meal a day in one bowl at one sitting. This frees time for meditation and enhances simplicity of
life.
To refrain from using entertainment such as music, dance, playing games, and beautifying or adorning the body with jewelry or makeup. This assists in focusing the mind’s attention inwards towards Dhamma.
To refrain from using high or luxurious beds or seats and from indulging in sleep. This develops the qualities of wakefulness, mindfulness and clear awareness in all postures and in all activities throughout the day.
In sum, these training precepts are guidelines for good conduct in body and speech and provide a necessary foundation for the development of mindfulness, clear
comprehension and meditation in our endeavour to cultivate the Noble Eightfold Path. The precepts serve to promote harmony within the community through restraining unwholesome speech and action. These fundamental principles of training cultivate the self-discipline necessary for spiritual development and are taken up as an act of deliberate personal choice and initiative.
With respect to meditation instruction, rather than solely utilize a particular technique, we aim our practice to include all aspects of daily life, however simple and ordinary,
as opportunities to develop mindfulness and other spiritual qualities such as diligent effort, joy, contentment, patience and faith. In time, the virtuous qualities that grow out of such a training gather strength and contribute towards deeper peace and concentration leading to insight and the growth of liberating wisdom.
Staying as a Guest
Anyone wishing to come and stay at the monastery must write in advance to the guest monk and allow several weeks in which to receive a written response. The further
ahead of time one writes the better, because space is limited and often booked up well in advance.Guests are accepted initially for three days. If they wish to stay longer, they should consult the guest monk or the abbot. The best time to arrive is before 8:00AM in order to take part in the meal and meet with the guest monk.
Traditional Thai lay monastic attire is expected to be worn by resident lay guests. Men wear loose white and long trousers with a white shirt, and women are loaned a white
blouse and long black skirt. Men wishing to extend their stay beyond three days are asked to shave their heads. Guests are advised to be in good physical and mental health and to have health coverage or travel insurance. There is no malaria at Wat Pah Nanachat. While the monastery provides bedding and a mosquito net, guests are expected to supply their other requisites (e.g. a good flashlight/torch, an alarm clock, flip-flop sandals, candles, washing powder, mosquito repellent, and toiletries). Lay people share in the food that is offered to the monastic community each morning. Owing to the renunciate tradition of accepting whatever is offered, the monastery is unable to arrange special diets for the guests or residents.
The very existence of Wat Pah Nanachat is due to the faith and goodwill of the Thai people. The society of rural Northeast Thailand is culturally conservative and still upholds their unique traditional values. Guests are asked to please respect and be sensitive to these local traditions through being mindful of appropriate dress and deportment. Since the community is entirely dependent on donations, there is no charge for visiting or staying at Wat Pah Nanachat.
During the months of March and April, the Community of Monks goes on retreat to the province of Kanchanaburi. At this time lay people may not be able to stay at Wat Pah Nanachat. Also, Wat Pah Nanachat receives a lot of visitors around January the 15th and June the 16th. Accommodations are likely to be full around these days, so guests who arrive around these dates might not be able to stay overnight.
People who are very new to Buddhism or meditation are advised to do a meditation retreat before their stay at Wat Pah Nanachat, because in Wat Pah Nanachat there is no formal teaching for beginners. Beginners usually need quite a lot of guidance and instruction, which isn’t available at Wat Pah Nanachat. Doing a Buddhist meditation retreat is like putting in the foundation, which can be built upon during your stay at Wat Pah Nanachat. A typical meditation retreat for beginners lasts about 10 days. Some good places to do a meditation retreat in Thailand are:

* Wat Suan Mokkh (Chaiya, Surat Thani 84110). (Meditation retreats are every first 10 days of the month, please arrive early on the last day of the previous month. No need

to reserve or write in advance.) The meditation teaching is in the style of Ajahn Buddhadasa. Retreats last 10 days. www.suanmokkh.org
* Wat Khao Tham (Ko Pha-Ngan, Surat Thani 84280). Teachers: Steve and Rosemary Weismann. 10-day retreats for beginners. Retreats begin mid-month, usually around the 13th or 14th of each month. www.watkowtahm.org
* Thailand Vipassana Centre (200 Baan Nerrnpasuk, Tambon Dongkeelek, Ampher Meuang, Prachinburi 25000 Tel/fax: 037-403515). 10 day retreats using the meditation technique of S. N. Goenka. Email: sutthi@ksc.th.com
* Sorn-Thawee Meditation Centre (Bangkla, Chasoengsao 24110. Tel: 038-541405). The meditation teaching here is based on the technique of Mahasi Sayadaw. Visitors here are encouraged to do a 20-day retreat.
* Wat Ram Poeng (Tambon Suthep, Ampher Meuang, Chiang Mai 5000. Tel: 053-278620). The meditation teaching here is based on the technique of Mahasi Sayadaw. Retreats can be anything from 10 to 26 days depending on how long one wishes to stay.
For more information on these (and other) retreat places in Asia, read the booklet Retreats in Asia.At present, there is no permanent nun’s community at Wat Pah Nanachat. Women interested in a monastic commitment (as a nun) are invited to contact our affiliated nun’s communities at Amaravati Buddhist Monastery in England or Dhammasara Nuns’ Monastery in Australia.
If you would like to visit and stay at Wat Pah Nanachat, please write a letter (suggesting possible dates) to:

The Guest Monk
Wat Pah Nanachat
Bahn Bung Wai
Warin Chamrab
Ubon Rachathani 34310
THAILAND

To get to Wat Pah Nanachat, take a bus, train or airplane to Ubon Rachathani.

* By train: three fast trains per day depart from Bangkok central railway station (Hualamphong) to Warin Chamrab (5 km south of Ubon Rachathani).
* By airplane: There are two daily flights between Bangkok domestic airport and Ubon, one in the morning and one in the evening.
* By bus: There are many air-conditioned long-distance buses with reclining seats that depart from the Northern Bus Terminal in Bangkok.Taxis or tuk-tuks will be waiting once you arrive in Ubon. They can bring you directly to the monastery. Alternatively, you can take a songthaew from Warin Chamrab to Wat Pah Nanachat (a songthaew is a small public bus with two rows of seats in the back). The songthaew passes close to Wat Pah Nanachat. Wat Pah Nanachat is just about 500 metres away from the road, in the forest behind the rice fields, with a white wall around it.

Life of Buddha..

1. The Birth of the Bodhisatta.
On a full-moon day in the month of May (Visakha) 2600 years ago was born a Prince named Siddhattha. His birth took place at Lumbini (modern Rumindei in Nepal), where his mother Mahamaya, the chief queen consort of King Suddhodana of Kapilavatthu, rested with her royal retinue, on her way to her parental home in Devadaha. In the picture Queen Mahamaya stands under a flowering sala tree holding on to one of its branches.



2. Life as a Prince.
Manifold was the variety of all the sensuous delights within the palace, the music and song that filled the palace halls by night and day; the beauty and grace of its dancing girls; the fragrance of subtle perfumes; the finest silks and priceless gems for jewellery and adornment; and rare delicacies and foods for the royal table. And yet, day after day, seated amidst all this luxury the Prince remains unmoved. Ever in thoughtful mood, with a far-away look in his beautiful eyes he muses on the fleeting nature of life's so called pleasures and its doubtful delights.



3. The realities of life.
All King Suddhodana's efforts to protect his son from the four sights of old-age, disease, death and a recluse are of no avail. On a certain occasion, on his way to the royal pleasure gardens the Prince is confronted by each one of these very sights, and is filled with doubts and deep misgiving. Soon after this he meets a wandering ascetic, impressed by the sombre garb and quiet demeanour of the homeless recluse the Prince looks long and hard at him, and then, makes up his mind to leave the palace for a life of homelessness.



4. The Great going forth.
On the day of the Esala full-moon (July) the Crown Prince receives the news brought from the palace, of the birth of a son to his wife, the beautiful Princess Yasodhara. Alarmed at this fresh development, this new fetter to bind him closer to the world, the Prince decides to leave the palace that very night. For the sake of his father, his queen, his son, for the sake of all mankind, he would leave the world to seek a way to save the world from all suffering. This is the Great Renunciation.



5. Experiment with Asceticism.
For six long years the ascetic Gotama, as Prince Siddhattha was now known, wanders along the highways and byways of India. He goes to Alara Kalama and Uddaka Ramaputta two of its greatest religious teachers, who teach him everything from their store of knowledge and wisdom. But the ascetic Gotama is not satisfied, for their teachings do not lead to the cessation of suffering. With unrelenting energy he undergoes rigorous ascetic discipline, both bodily and mental, seeking a way to the cessation of suffering through further suffering. In the end he becomes lean and emanciated and a mere skeleton.



6. Enlightenment.
Discarding both extremes of luxurious living and self mortification, the Bodhisatta Prince chooses the Middle Path of moderation based on the practice of virtue (sila), concentration of the mind (samadhi), and the intensive analysis of all psycho-physical phenomena that finally leads to full understanding of things as they really are (panna). Seated under the Bodhi-tree at Buddhagaya he attains Samma Smabodhi and becomes the Supreme Buddha.



7. The First Discourse.
Having realized the Four Noble Truths - the Noble Truth of Suffering; the Cause of Suffering; the Cessation of Suffering; and the Path leading to the Cessation of Suffering - by himself, the Buddha now decides to teach them to the five ascetics who had earlier served him at Uruvela, in Buddhagaya. At the end of this First Discourse, which is known as the "Dhammacakkappavattana Sutta" and given to the five ascetics who were now living at Isipatana in Benares, the oldest of them, Kondanna realises the first path and fruition of the Stream-winner (Sotapanna), or one who goes against the stream of Samsara (the recurring cycle of life and death).



8. Go now and wander for the welfare of the many.
The Buddha stays on at Isipatana for the rainy season. However, before that, within the first week of His giving of the Dhammacakkappavattna Sutta, all five ascetics reach the highest fruition of Sainthood and thus become the first five Arahant disciples of the Buddha. Before the rainy season is over fifty five others have followed suit. The Buddha now exports His sixty disciples: - 'Go forth ye bhikkhus, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare and happiness of gods and men'. Accordingly the disciples set forth to spread the new teaching.



9. The law of Causation or Dependent Arising.
After His Enlightenment under the Bodhi-tree at Buddhagaya, the Buddha reflects on the law of Dependent Origination (Paticca Samuppada). He ponders as to how things come into being due to past and present conditions to cause suffering. Next He muses on the cessation of these very things when their cause has been removed. Then he reflects on both the arising and the cessation of all things conditioned and inter dependent, in the present, the past and the future.



10. The Philosophy of change.
The Buddha teaches that all conditioned things are in a state of flux or change, and thus impermanent. The ever changing nature of both mind and matter proves the insubstantiality of life, and the instability of existence. Knowing this, Khema the consort of King Bimbisara avoided going to see the Buddha: for being very beautiful, she was afraid the Buddha would disparage her self-conscious awareness of her loveliness. As she went into his presence one day, the Buddha creates the illusion of a beautiful young woman before her, who gradually grows old before her very eyes and collapses at the feet of the Master. Alarmed and ashamed she realises the impermanence of the human body.

emasculates further.

เคยเหงาบ้างไม๊?

สำหรับบางคน . . . ที่บอกตัวเองไม่ได้ว่า
กำลังสุข หรือ เศร้า กับคำว่า . . . "ความรัก"
...บางเวลาในชีวิตหนึ่ง . . . โลกกำหนดให้หัวใจรู้จักกับ "ความเหงา"
เพื่อที่วันหนึ่ง . . . ความเหงาจะผลักดัน คนสองคนเข้าหากัน
เพื่อลดช่องว่างให้กันและกัน สร้างคืนวันที่ดี ๆ ร่วมกัน
และเพื่อที่วันหนึ่ง โลกจะแยกให้พวกเขา "จากกัน" . . .
ให้ชีวิตวนกลับสู่ "ความเหงา"
บางเวลาในชีวิตหนึ่ง . . . โลกกำหนดให้หัวใจรู้จัก "ความเหงา"
ด้วยเหตุผลบางอย่าง . . . นั้นคือให้โลกใบนี้ยังคงมีความรัก
ดำเนินต่อความเหงา . . . ทำให้หัวใจสองดวงเชื่อมถึงกันด้วยความคิดถึง
แม้ในยามที่โลก . . . แยกคนทั้งสองให้ห่างกันไป ไกลแสนไกล . . .
ชีวิตยังคงดำเนินต่อไป . . . ท่ามกลางความโดดเดี่ยว
แต่ภายใต้เปลือกตาอันมืดมิด ความทรงจำ จะกลับชัดเจนขึ้นเสมอ
ในวันที่ ความเหงาทำให้เราคิดถึง . . .
ความรัก . . . คือ อาวุธชนิดหนึ่ง
ที่เราหยิบมันมาเเล้วค่อย ๆ กรีดใจของตัวเอง อย่างช้าๆ
สุดท้าย . . .ก็มีแต่เราเท่านั้นที่จะเจ็บปวด แค่เพียงลำพังอย่างโดดเดี่ยว
ความคิดถึง . . . ได้พาให้ฉันสัมผัสกับความเปลี่ยวเหงา
ได้นำพาฉัน ก้าวเข้าสู่โลกแห่งความว่างเปล่า และโดดเดี่ยว
ความคิดถึง เศร้า . . . แต่หวาน งดงาม . . . แต่ทุกข์
และเมื่อฉันได้คิดถึงเธอ ขอให้ความคิดถึงของฉัน จงเดินทางไปให้ถึงเธอ
ให้เธอได้รับรู้ถึง ความเศร้าที่แสนหวาน . . . ความงดงามที่เจือรอยทุกข์
และเมื่อนั้น . . .
เธออาจจะมองเห็นฉันได้แย้มยิ้ม อยู่ในหยาดน้ำตา ก็เป็นได้

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บางครั้ง ความรัก ก็เข้ามาหาเรา เพื่อให้เราเรียนรู้ มิใช่ให้เราครอบครอง
ไม่ผิดหากจะรักคนมีเจ้าของ แต่จะผิดหากเข้าไปทำหน้าที่ซ้ำซ้อนคนอีกคน

หน้าที่ของความรัก คือการเดินไปมอบความรัก และยืนเฉยๆเพื่อรับมัน ไม่ใช่การดิ้นรนเพื่อให้ได้มา
ในห้วงรัก การถูกรัก มันสุขใจ การมอบความรักมันอิ่มเอม และเมื่อได้รับการปฏิเสธ มันทรมาน
ความรัก จะเกิดขึ้นเมื่อเกิดการถ่ายเทพลังอันอ่อนโยนของคนสองคน
ความรัก มิใช่การเข้าไปเป็นชีวิตเขา แต่คือการเข้าไปอยู่ข้างๆชีวิตเขา
คนบางคนเหมาะที่เกิดมาเพื่อให้เรารัก แต่ไม่เหมาะที่จะร่วมชีวิตด้วย
ความรัก ระยะแรกทำให้ร่างกายหลั่งสารกระตือรือร้น ทำให้มนุษย์ทำทุกอย่างให้ได้มาซึ่งความรัก
แฟน ก็คือ เพื่อนคู่คิด ที่ก้าวไปด้วยกันในวันข้างหน้า
ในวันที่ความรักคงที่ สารกระชุ่มกระชวยงดทำงาน สิ่งเดียวที่จะทำให้อยู่ด้วยกันได้ตลอดไป คือ ความเข้าใจล้วนๆ
ความห่างไกล มันทรมาน เวลาเจอกันจึงหอมหวาน และเป็นความทรงจำที่เก็บไปนั่งเพ้อฝันได้ในวันจาก
บุคคลไม่พึงประสงค์สำหรับทุกคู่รัก มักจะเดินทางมาโดยไม่มีปี่มีขลุ่ย
ผู้ชายแสดงความรักด้วยการกระทำ ขณะที่ผู้หญิงอยากรู้ว่ารัก จากคำพูด
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เคยไหม..ที่คุณออน msn เพื่อที่อยากจะคุยกับใครซักคน
แต่คุณรู้ไหม..ว่ามีใครตั้ง Busy ไว้เพื่อที่จะคุยกับคุณคนเดียว
เคยไหม..ที่คุณรอ msg จากใครบางคนที่คุณคิดถึง
แต่คุณรู้ไหม..ว่ามีคนส่ง msg ให้คุณเพราะเค้าแคร์คุณมากกว่าใคร
เคยไหม..ที่คุณคิดอยากจะชวนเค้าไปเที่ยวไหนต่อไหนแต่ไม่กล้าชวน
แต่คุณรู้ไหม..ว่ามีคนชวนคุณไปไหนต่อไหนแต่คุณไม่ไปด้วย
เคยไหม..ที่คุณแอบชอบใครคนหนึ่งมากมาย
แต่คุณรู้ไหม..ว่าที่มีใครเค้าทำอะไรให้คุณนั้นน่ะ เพราะเค้าชอบคุณนะ
เคยไหม..ที่คุณฟังเพลงแล้วคิดถึงใครคนหนึ่ง
แต่คุณรู้ไหม..เค้าส่งเพลงบอกรักให้คุณแต่คุณกลับไม่ใส่ใจ
เคยไหม..ที่คุณเคยชอบใคร แต่เค้ากลับไม่ชอบคุณ
แต่คุณรู้ไหม..ว่ามีคนที่รอคุณแต่คุณกลับเดินผ่านเค้าไป
เคยไหม..ที่คุณทำอะไรซักอย่างแล้วคิดถึงใครคนหนึ่ง
แต่คุณรู้ไหม..ว่ามีใครคนหนี่งคิดถึงคุณทุกเวลาไม่ว่าจะทำอะไร ....

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ลองคิด ดูนะว่านายจะช้ำอยู่กับความรักที่ผ่านมาหรือพร้อมจะ เดินหน้าเพื่อตัวเอง