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VOL. 7.3

ARCHIVES:

The Heart Of The Community
The Thai Temple

By Ellen Teper Lochaya

“They are unlike anything in the world, so that you are taken aback, and you cannot fit them into the scheme of the things you know. It makes you laugh with delight to think that anything so fantastic could exist on this somber earth.” Somerset Maugham commenting on his impression of Thai temples.

Your first encounter with a Thai temple can be overwhelming – the soaring roofs, the riot of colour, the glitter of gold and glass and tiles, the tinkle of tiny brass bells. Depending on the temple, you may come up on a scene of incredible serenity or an equally incredible hub of frenzied activity. In either case, to the Western eye it’s a scene from a fairy tale. There are 30,000 temples in Thailand – and no two are exactly alike. One may include a busy marketplace with fresh produce, handicrafts and religious objects sold alongside lottery tickets. The next may seem untouched by modern life, dedicated only to the practice of Buddhist doctrine, it’s days serene and unhurried. Temples also differ by locality. Regional differences are easily spotted: the richly carved woods of northern temples, influenced by the Lanna culture; the tinselly “umbrella” structures of the Burmese; the soaring, tiered roofs, the boat-like baseline curve, the gold overlays and mosaics, the slim lines of the ancient capital of Ayutthaya, now seen throughout the kingdom, but most particularly in Bangkok; the Northeastern sanctuaries, heavy stone block, richly carved structure of the Khmer era, stretching across the country into Kanchanaburi where, just west of the last Khmer temple, the architecture becomes identifiably Burmese; and the strongly Chinese-influenced design of southern Thai city temples.

Some temples wat are wat luang, or royal monasteries, lavishly adorned with gold, tile, porcelain and artwork, with statuary and tall memorial structures, golden Buddha images and large complements of monks in saffron robes. All others are wat rat, or lay monasteries. The latter may also be adorned by wealthy sponsors or by the collective efforts of communities seeking to make merit; but where villages have relocated, you find some in states of near-abandonment, the temple’s once-brilliant murals fading in the harsh sun, only one or two monks keeping the local religious traditions alive.

A Thai temple is actually a monastic compound, not a single building in which one worships, but a community of buildings, each with its own purpose. There is a definite division between the phuttawat (sacred area), in which the main chapel is located, and the sangkhawat, where the monastic community lives.

Except for monastic retreats, the want is both a religious and secular community centre where villagers gather for instruction in Buddhistic principles, for merit-making occasions, for weddings, funerals, festivals and fairs. Most of the country’s temples also incorporate an elementary, and possibly a secondary school within the compound, the voices of children adding grace to the ambiance.

The most sacred structure within a Thai temple is the bot (short for ubosot). Here the monks gather to worship and meditate and only in this structure are monks ordained. The area around the bot is defined by eight sima markers, inscripted stone slabs in the shape of the bodhi tree leaf (the Buddha tree) over the eight sacred stones (luk nimit) buried in the ground below.

Generally, the building is quite tall, with steps leading to its entrances, its pillars and walls slanting ever-so-slightly inwards to the roof. The interior walls may be whitewashed or converted in painted murals. In some temples, exterior walls may also be covered in paintings, some depicting the torments awaiting those who stray from goodness. The most beautiful murals – idyllic paintings of the Ramakhien (Ramayana), with scenes of Buddha’s life, the deities and the everyday existence of the “common folk” – have recently been restored on the covered arcade surrounding the Temple of the Emerald Buddha (Wat Phra Keo) in Bangkok.

The lecture hall (wihan) serves many functions, often the site of both religious and secular functions (except for ordination). This structure will usually have the same rectangular form as the bot, but because it serves many purposes it may be larger. Indeed, some temple compounds have more than one wihan or, as at Wat Sam Kong on the Phuket bypass road, may be combined with the bot, although this is rare. (The most unusual wihan in Thailand is at Wat Yannawa in Bangkok, where it is shaped like a Chinese junk.)

There is usually a sala kan parian (study hall), an open-sided building built on a platform and bearing the same tiered, soaring roof as the main structures. Since sala are less expensive structures to build, you will see many sala in temples and elsewhere throughout the country. Sometimes, a sala is combined with the entrance portal of the temple itself as a shaded resting spot for passers-by. One lovely example – a stunning arched gateway, tiled in blue, adorned in gold and flanked by small sala pavilions – stands in front of Wat Tai in Chalong, Phuket.

Most temple compounds contain a variety of chedi and prang. KI Matics describes a chedi as a “tumulus, mound, grave or funeral pyre”. The chedi hold remains of the Buddha, his personal possessions, manuscripts of the Buddhist dharmma (scriptures) or Buddha images. Chedi are generally round or reddened. At Wat Sam Kong, you can see a long row of small chedis forming a boundary, each with a square platform base, on which is set a three-part round base (plinth), topped by a bell-shaped chamber which holds the particular relic. This is surmounted by a small platform called the “Buddha’s seat”, from which rises a set of circular bands tapering into a spire.

The prang also hold relics and derive from Cambodian tradition. It is usually quite tall, shaped like a corncob and topped by a trident-shaped finial on a spire, a symbol of the Hindu God Shiva. The exact facing material will differ, but it contains religious objects and jewels within, guardian figures decorating the outside and niches on the exterior.

Another structure is the mondop, a building augmented by exterior pillars and surmounted by a roof of many tiers that taper to a spire. A mondop may house sacred objects, sacred texts, or a funeral display for a venerated person. A particularly nice mondop, erected to commemorate a revered local abbot, stands in front of Wat Kata’s wihan.

There will also be a haw trai (library), normally a small building where the palm leaf scriptures are kept. In many temples, it stands on legs in a pound of water to keep insects away. You should also find a haw rakang, a separate belfry with a bell that announces mealtimes and morning and evening chats. Set apart from the bot area will be the monks’ cells (kuti); these vary widely in style.

On a visit to Phuket, one should certainly visit Wat Chalong, the largest temple on the island and one replete with examples of the architectural styles and structures described herein. It’s bot is faced with marble and there are several wihan in addition to sala (used primarily for funerals). This extravagantly decorated building, usually open to visitors, contains statues and relics of revered monks, primarily former abbot Luang Po Cham, who stemmed a rebellion by renegade Chinese tin miners more than 150 years ago.

Luang Po Cham was believed to have magical powers, and is still prayed to for assistance to this day. In fact, as an indication of the reverence in which the Chinese community holds him, the annual Wat Chalong fair coincides each year with the Chinese New Year. Wat Chalong is also one of the few Thai temples where you will see a distinctive beehive-like brick structure into which you are invited to toss a few firecrackers for luck. This is and age-old Chinese tradition, alive and well in Thailand and on Phuket.

Other temples to visit are Wat Phra Tong and Wat Phranangsang, both in Thalang. Each has undergone new construction and restoration. Both retain the tall lines of Thai temples, with their gabled and tiered roofs, but, particularly at Wat Phranangsang, you can see the extensive use of Chinese styles and decoration, reflecting the importance to the Chinese heritage on Phuket.

But perhaps the most common element of Thai temples throughout the country are the magnificent tiered roofs, edged with the mythical naga, serpent’s bodies undulating down the roof edges, heads upraised at the ends. Fancifully painted and decorated brackets support the eaves and, at the very tip of the roof, you will see a cho fa (sky tassel). From every place they can be hung, tiny brass bells cast their musical mites on the breeze. And there is gold everywhere.

Temple tours are more often associated with trips to Bangkok or Chiang Mai, but a visit to a few local wats can be a fascinating experience anywhere in the country. On Phuket, temple fairs make a fine complement to the beaches and seasports, to the entertainment centers and restaurants. And, if you take a bit of time to learn more about what you are looking at, the experience will be all the more rewarding.