New Buddhist Movements in Thailand (Roultedge Critical by Mackenzie

By Mackenzie

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Gradually the local community was won over to the new abbot, despite his insistence on high standards. Over the years, the number of monks at Wat Paknam grew from 13 to 1,000. An institute for Pali study was developed, and of course there was a strong focus on teaching Dhammakaya meditation. Wat Paknam was not a temple under royal patronage, and despite achieving considerable growth in ordination of monks and lay attendance, its abbot had to wait for over 30 years until he was awarded a royal title.

This appears to be a reference to September and October 1998 when many thousands of Wat Phra Dhammakaya members claimed to have seen an image of Luang Phaw Sot in the middle of the sun. ) In the next section, the issue of making merit is addressed. Phra Dhammapitaka (1998:361) explains how making merit with a pure heart will lead to less suffering; in contrast, the will to benefit as a result of the action will lead to an increase of suffering. He goes on to say that the best form of merit making is keeping the Precepts, as opposed to making donations.

Luang Phaw Sot’s meditative approach, and the way he used specially selected practitioners in high-level meditation with a view to combating the work of Mara and curing illnesses, was a departure from other forms of meditation used in Thailand. Another interesting, although fairly prosaic departure from normal Thai temple practice was the preparation of food in the temple for the 500 monks and nuns 35 WAT PHRA DHAMMAK AYA plus visitors. Bowers explains it as Luang Phaw Sot’s compassionate desire for the monks under his care not to be dependant on the daily alms round (in Sot’s experience as a young monk in Bangkok this was less than an adequate provision).

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