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134-540: Phrakhru Sangharak Rangsarit (official caretaker abbot) Wat Phra Dhammakaya ( Thai : วัดพระธรรมกาย , RTGS :  Wat Phra Thammakai , pronounced [wát pʰráʔ tʰām.mā.kāːj] ) is a Buddhist temple ( wat ) in Khlong Luang district , in the Pathum Thani province north of Bangkok, Thailand. It was founded in 1970 by the maechi (nun) Chandra Khonnokyoong and Luang Por Dhammajayo . It

268-410: A 23-day lockdown of the temple in 2017 by the junta using Article 44 of the interim constitution . A debate about the role of the state toward religion intensified during this time, as well as criticism of the junta's handling of the case. Despite the lockdown, authorities came out empty-handed. As of 20 December 2017, Thai authorities had still not found Luang Por Dhammajayo. Regardless, in

402-411: A dialect continuum . Thai language is spoken by over 69 million people (2020). Moreover, most Thais in the northern (Lanna) and the northeastern (Isan) parts of the country today are bilingual speakers of Central Thai and their respective regional dialects because Central Thai is the language of television, education, news reporting, and all forms of media. A recent research found that the speakers of

536-565: A second language among the country's minority ethnic groups from the mid-late Ayutthaya period onward. Ethnic minorities today are predominantly bilingual, speaking Thai alongside their native language or dialect. Standard Thai is classified as one of the Chiang Saen languages—others being Northern Thai , Southern Thai and numerous smaller languages, which together with the Northwestern Tai and Lao-Phutai languages, form

670-408: A book about the topic in response to critics. It has been pointed out that followers of the temple themselves generally tend to not show much interest in the self–not-self debate and are more concerned about how Dhammakaya meditation improves their mind. The temple often uses positive terms to describe Niṛvāna. Scott states that Wat Phra Dhammakaya publications and discourse describe Niṛvāna as being

804-574: A book arguing that Niṛvāna was the "true-self". This dispute arose again in the 1990s when monastic scholar monk Phra Payutto published a book stating that the Dhammakaya tradition's teaching that "nibbāna is attā ", was outside of Theravāda Buddhism. Payutto states in his book The Dhammakaya Case that the "Nibbāna [Nirvana] is Higher Self ( attā )" teaching of Dhammakaya "insults" the Buddhist canonical and post-canonical teachings. He continues that

938-549: A community of kalyāṇamittas ('good friends') to achieve its vision. In its beginnings, the temple emphasized mostly the teaching of meditation, then later emphasized fundraising more. Finally, the temple broadened its activities to include more engagement in society. The temple uses a satellite television station and a distance-learning university. In its large temple complex, the temple houses several monuments and memorials, and in its construction designs traditional Buddhist concepts are given modern forms. The temple aims to become

1072-533: A four-way distinction among stops and affricates . The maximal four-way occurred in labials ( /p pʰ b ʔb/ ) and denti-alveolars ( /t tʰ d ʔd/ ); the three-way distinction among velars ( /k kʰ ɡ/ ) and palatals ( /tɕ tɕʰ dʑ/ ), with the glottalized member of each set apparently missing. The major change between old and modern Thai was due to voicing distinction losses and the concomitant tone split . This may have happened between about 1300 and 1600 CE, possibly occurring at different times in different parts of

1206-479: A global spiritual center to help cultivate its slogan "World Peace through Inner Peace". As of 2017, the number of followers was estimated at three million people worldwide. After the meditation teacher Luang Pu Sodh died in 1959, the maechi (nun) Chandra Koonnokyoong transmitted the Dhammakaya tradition to a new generation at Wat Paknam Bhasicharoen . Chaiyabun Sutthiphon, a university student at Kasetsart University , started visiting her at Wat Paknam in 1963. As

1340-546: A government crackdown. Wat Phra Dhammakaya plays a leading role in Thai Buddhism , with theologian Edward Irons describing it as "the face of modern Thai Buddhism". Initially, the temple was founded as a meditation center, after Maechi Chandra and the just ordained monk Luang Por Dhammajayo could no longer accommodate the rising number of participants in activities at Wat Paknam Bhasicharoen . The center became an official temple in 1977. The temple grew exponentially during

1474-644: A lot of funds. All of this occurred against the backdrop of the financial crisis Thailand was facing at the time. Prompted by the criticism and public outcry, in January 1999 the Saṅgha Supreme Council started an investigation into the temple , led by Luang Por Ñāṇavaro  [ th ] , Chief of the Greater Bangkok Region. One of the accusations Luang Por Ñāṇavaro investigated was that Luang Por Dhammajayo had moved land donated to

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1608-553: A meditation training program focused on university students. Due to the temple's early activities having a large number of students joining and students in the 1970s tending to be leftist, for a brief period Wat Phra Dhammakaya was accused of supporting the Communist insurgency in Thailand . Although originally intended as a satellite meditation center of Wat Paknam, the center eventually became an official temple in 1977. The temple

1742-585: A national impact when the temple started organizing protests against the company Thai Beverage 's public listing in the Stock Exchange of Thailand . The company, a producer of alcoholic beverages, finally had to capitulate and decided to list in Singapore instead. The temple broadened its activities to a more national scope. The temple started its own satellite channel called Dhammakaya Media Channel (DMC), to broadcast live events to branch centers. and

1876-453: A plot of land, the landowner gave a plot four times the requested size to practice generosity on the occasion of her birthday. Phra Dhammajayo later became abbot of the temple and was called Luang Por Dhammajayo from then on, and Pongsawat was ordained with the name Luang Por Dattajīvo and became deputy abbot. In 1972, the center started a program called Dhammadayada ('heirs of the Dhamma '),

2010-584: A profound impact on the lives of countless people, and she continues to be a source of inspiration for many. Maechee Somchai is a renowned expert in traditional Thai medicine . She has dedicated her life to promoting holistic health and well-being. Maechi Somchai has established a traditional Thai medicine clinic and has trained numerous practitioners in her methods. She has also conducted research on various medicinal plants and herbs. Maechi Somchai's work has helped to preserve traditional Thai medical knowledge and promote natural healing practices. Maechee Sujinna

2144-477: A source of controversy. It has been called by some scholars "a Buddhist prosperity movement with some millenarian and fundamentalist characteristics", and compared to Taiwanese new religious movements . Yet, the temple does not quite resonate with the "fundamentalistic" classification, states theologian Rory Mackenzie. The term can be misleading because of the temple's size, commitment to meditation and its progressive nature. Wat Phra Dhammakaya notably focuses on

2278-777: A strict vegetarian diet, and attempted to be self-supporting through organic farming and daily manual labor. Even though it is illegal to ordain women as 311 precept nuns, attempts have been made in recent history. The most recent case brought to the Supreme Court of Thailand is that of Phothirak, a former monk who has been ejected from the Thai sangha after being convicted of breaching the Vinaya repeatedly. Phothirak then created his own sect, Santi Asoke , and ordained about 80 bhikkhunis in 1998, leading to his imprisonment for 66 months on several successive counts of " causing schism amongst

2412-530: A syllable that formerly began with a voiceless consonant (including glottalized stops). An additional complication is that formerly voiceless unaspirated stops/affricates (original /p t k tɕ ʔb ʔd/ ) also caused original tone 1 to lower, but had no such effect on original tones 2 or 3. The above consonant mergers and tone splits account for the complex relationship between spelling and sound in modern Thai. Modern "low"-class consonants were voiced in Old Thai, and

2546-487: A temple must be 'suitable' ( Pali : sappaya ) for spiritual practice, a term also referred to in Wat Paknam. The height of the criticism of the temple's fundraising occurred in the late 1990s, during the onset of 1997 Asian Financial crisis . Scholar Ravee Phawilai of Chulalongkorn University went as far as accusing the temple of "commercializing Buddhism to seek money and power". According to one CNN news reporter,

2680-466: A training course in Buddhist practice known as V-star , and a yearly national day of Buddhist activities. One year later, Wat Phra Dhammakaya expanded its temporary ordination program by making it nationwide. In this program, the participants were trained in thousands of temples spread over Thailand, but ordained simultaneously at Wat Phra Dhammakaya. As part of the ordination programs, the temple started to organize pilgrimages passing important places in

2814-426: A university that supports distance learning. The temple started to use this satellite channel to broadcast live events to branch centers, such as guided meditations. Wat Phra Dhammakaya started to develop a more international approach to its teachings, teaching meditation in non-Buddhist countries as a religiously neutral technique suitable for those of all faiths, or none. An international Dhammadayada training program

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2948-568: A wide range of individuals, attracting both lay people and ordained monastics. Maechi Sansanee's teachings emphasized meditation, mindfulness, and the empowerment of women. Maechi Sansanee Sthirasuta 's legacy continues to inspire and influence countless individuals and even found personal recognition by the Dalai Lama . Her contributions to the revitalization of Thai Buddhism and her unwavering commitment to social justice will be remembered for generations to come. Maechee Chiraporn Kantayanond

3082-438: A wide range of topics, including meditation , ethics , and the path to enlightenment . Maechee Kaew's teachings are characterized by their clarity, compassion, and practicality. Maechee Kyaw has been recognized by the Thai government, as well as by international organizations. She has also received numerous awards and honors for her contributions to society. She has founded a multitude of social welfare organizations, including

3216-576: Is a Tai language of the Kra–Dai language family spoken by the Central Thai , Mon , Lao Wiang , Phuan people in Central Thailand and the vast majority of Thai Chinese enclaves throughout the country. It is the sole official language of Thailand . Thai is the most spoken of over 60 languages of Thailand by both number of native and overall speakers. Over half of its vocabulary

3350-438: Is a leading figure in the field of women's empowerment . She has advocated for gender equality and the rights of women in Thai society. Maechi Sujinna has founded various organizations and initiatives to support women's education, economic development, and leadership. She has also been involved in campaigns to address issues such as domestic violence and human trafficking. Maechi Sujinna's work has helped to empower women and create

3484-413: Is a means to "help overcome the influence of evil Mara " against this world. This is seen by some adherents to be both an individual and collective responsibility. Dhammakaya meditation has influenced several notable teachers outside of the tradition as well. It is Dhammakaya meditation that makes the temple stand out from other forms of Theravāda Buddhism. According to the philosopher Suwanna Satha-Anand,

3618-633: Is a prominent Thai Buddhist nun and environmental activist . She is known for her work in promoting ecological awareness and protecting natural resources. Maechi Chiraporn has founded various projects, such as the Wat Pa Mahayan forest temple and the Chai Nat River Conservation Project, to address environmental challenges and promote sustainable development. Her efforts have helped to raise awareness about environmental issues and inspire others to take action to protect

3752-565: Is considered by the tradition as a method to let go of what is not the self, to attain the "true self". Wat Phra Dhammakaya is part of the Dhammakaya tradition-related larger doctrinal controversy in Thai Buddhism. Some of the beliefs and practices of the Dhammakaya tradition – such as about Niṛvāna, "true self" and meditation – have been criticized as allegedly opposing or rejecting the mainstream Theravāda teachings and practices by traditional Thai Buddhist institutions. According to Seeger,

3886-523: Is derived from or borrowed from Pali , Sanskrit , Mon and Old Khmer . It is a tonal and analytic language . Thai has a complex orthography and system of relational markers . Spoken Thai, depending on standard sociolinguistic factors such as age, gender, class, spatial proximity, and the urban/rural divide, is partly mutually intelligible with Lao , Isan , and some fellow Thai topolects . These languages are written with slightly different scripts, but are linguistically similar and effectively form

4020-460: Is expressed in several ways. Accessories for meditation are for sale in stores around the temple, and every gathering that is organized by the temple will feature some time for meditation. The temple emphasizes the usefulness of meditating in a group, and teaches that public meditations have a powerful effect on the minds of the temple's practitioners. Luang Por Dhammajayo was heavily influenced by Maechi Chandra Khonnokyoong in his teachings. He turned

4154-411: Is known about the status and lives of maechis prior to Western contact with the kingdoms that preceded the modern state of Thailand. European observers in the 17th century reported seeing white-robed, shaven-headed nuns who lived on the grounds of Buddhist temples. Records from prior to this time do not explicitly mention maechis in Thailand; it is likely that some records were lost in the destruction of

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4288-476: Is more indirect than most other forms of middle class Buddhism. Wat Phra Dhammakaya attaches great importance to its lineage of teachers, starting from Luang Pu Sodh Candasaro, who then passed on his experience to Maechi Chandra Khonnokyoong, who in her turn passed it on to Luang Por Dhammajayo. In the PR and media of the temple the teachers are much emphasized as an inseparable part of the temple's tradition, from which

4422-539: Is not legal for women in some countries including Thailand since the original lineage of the historical Bhikkhuni Sangha dating back to Gautama Buddha died out between the 11th and 14th Century in Sri Lanka. In 1928 a law was created by the Supreme Patriarch of Thailand in line with attempts to preserve the distribution period ( Sāsana ) of the traditional early Buddhist Teachings . It is partly based on

4556-415: Is promoted through these activities, in which the most menial work is seen as the most valuable and fruitful. The temple's emphasis on discipline and order is expressed in its huge and detailed ceremonies. Wat Phra Dhammakaya has a vision of a future ideal society . The temple emphasizes that the daily application of Buddhism will lead the practitioner and society to prosperity and happiness in this life and

4690-444: Is seen in other prosperity movements of Thailand. Wat Phra Dhammakaya relies on donations and merit making to build temples and operate its organization. It runs consumer-savvy media placement and billboards to deploy "consumerist competitive and advertising strategy with the traditional belief of merit accumulation which ends up in the merchandization of merit", states Mackenzie. This is echoed by anthropologist Sandra Cate. The donors of

4824-769: Is the best-known and the fastest growing temple of the Dhammakaya tradition . This tradition, teaching Dhammakaya meditation ( Vijja Dhammakaya ), was started by the meditation master Luang Pu Sodh Candasaro in the early 20th century. Wat Phra Dhammakaya is one of the temples that emerged from this tradition and is part of the Mahā Nikāya fraternity . The temple is legally represented by the Dhammakaya Foundation. It aims to adapt traditional Buddhist values in modern society, doing so through modern technology and marketing methods. The temple has faced controversy and

4958-578: Is the idea that Dhammakaya meditation was the method through which the Buddha became enlightened, a method which was forgotten but has been revived by Luang Pu Sodh Candasaro. In Thai, this method is also called Vijjā Dhammakāya , a meditation method scholars have linked to the Borān tradition that existed in Thai Buddhism prior to late 19th century reforms. According to the tradition, the principles of Dhammakaya meditation were discovered by Luang Pu Sodh Candasaro on

5092-451: Is therefore a practice of self-training and self-sacrifice, in which merit is dependent on intention, not merely the amount donated. The ideal of giving as a form of building character is expressed in the temple's culture with the words Cittaṃ me , meaning 'I am victorious', referring to the overcoming of inner defilements ( Pali : kilesa ). Thai language Thai , or Central Thai (historically Siamese ; Thai: ภาษาไทย ),

5226-535: Is ubiquitous in vernacular Pāli literature, and many stories of exemplary donors exist, such as the stories of the bankers Anāthapiṇḍika and Jōtika. The association of wealth with merits done has deeply affected many Buddhist countries. At the turn of the twentieth century, however, perspectives of merit-making had changed in traditional Buddhist societies, as merit-making became associated with capitalism and consumerism, which had been rising in South and Southeast Asia. In

5360-479: Is used to maintain focus at this point, but other objects can be used as well, Wat Phra Dhammakaya has taught people in the Solomon Islands to visualize a coconut and has taught Muslims to visualize religious symbols such as a crescent moon to maintain focus at the center. Dhammakaya meditation has both samatha and vipassanā stages. The process of concentration in Dhammakaya meditation correlates with

5494-521: The dasa sil mata of Sri Lanka , maechi occupy a position somewhere between that of an eight-precept Upasikā and a Buddhist Monk . Like bhikkhus , maechis shave their heads and undertake precepts not generally observed by lay followers. Maechis most commonly receive these precepts from a qualified senior monk in a formal ordination ceremony. Maechis wear white robes, distinguishing them from both monks and lay people. They are not ordained under 311 precepts ( 'bhikkhuni ' ). The full ordination

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5628-479: The 1997 Asian financial crisis the temple came under heavy criticism following the miracle controversy , when the temple claimed that a miracle was witnessed at their meditation event where the sun disappeared and a golden statue or a crystal appeared in the sky. It also reported miraculous occurrences in the lives of its supporters. Wat Phra Dhammakaya was also seen to have right-wing sympathies for its links to some government and military officials. The main criticism

5762-649: The Allies from dropping an atom bomb on Bangkok due to the Japanese occupation of Thailand in World War II . Similarly, Wat Phra Dhammakaya has included claims of miracles in its PR along with images of amulets with miraculous powers. According to Seeger, such claims and widespread use of miracles by the temple have been one of the sources of criticism from the traditional Thai Buddhist establishment. Practitioners of Dhammakaya Meditation believe that meditation in group

5896-544: The Ayutthaya Kingdom in the 18th century. The marginalization of the maechis in Thai society may also play a role in their exclusion from the historical record. Since 1971 there has been a Queen's Foundation for Thai Maechi, addressing maechi affairs. In 1969, the first nationwide meeting of maechis was organized by the Supreme Patriarch of Thailand . During the same year, the Queen's Foundation for Thai Maechi

6030-466: The Northern Thai language (also known as Phasa Mueang or Kham Mueang) have become so few, as most people in northern Thailand now invariably speak Standard Thai, so that they are now using mostly Central Thai words and only seasoning their speech with the "Kham Mueang" accent. Standard Thai is based on the register of the educated classes by Central Thai and ethnic minorities in the area along

6164-521: The Southwestern branch of Tai languages . The Tai languages are a branch of the Kra–Dai language family , which encompasses a large number of indigenous languages spoken in an arc from Hainan and Guangxi south through Laos and Northern Vietnam to the Cambodian border. Standard Thai is the principal language of education and government and spoken throughout Thailand. The standard is based on

6298-658: The Tipiṭaka (Buddhist scriptures) was incomplete. Although there was no law in Thailand against this, he was eventually charged with this as well. During this period, many news reporters used pejorative language in describing the Saṅgha Council, the Supreme Patriarch, or Wat Phra Dhammakaya. This period of intense media attention had effects on the temple's fundraising, but the temple continued to organize projects, ceremonies and other events. The trials proceeded slowly, as

6432-404: The aftermath of the lockdown the junta's lawsuits against the temple continued. In December 2017, the temple assigned Phrakhru Sangharak Rangsarit as the temple's new abbot and began announcing the organization of new events. News outlet Kom Chad Luek described this as a "revival" of the temple, but news outlet Thai PBS stated that the temple had not been affected much by the disappearance of

6566-518: The 1980s and 1990s the temple became known for promoting Buddhist education and scholarship and also began building up relationships with Buddhist organizations outside of Thailand, with Wat Phra Dhammakaya and Fo Guang Shan in Taiwan declaring each other sister temples in 1994. In 1992, the temple started to found its first branch centers, in the United States, Japan and Taiwan. In the wake of

6700-427: The 1980s, when the temple's programs became widely known among the urban middle class. Wat Phra Dhammakaya expanded its area and the building of a huge stupa (pagoda) was started. During the 1997 Asian financial crisis , the temple was subject to widespread criticism for its fundraising methods and teachings. Luang Por Dhammajayo had several charges laid against him and was removed from his office as abbot. In 2006,

6834-601: The 20th century did the Thai Sangha begin to take an organized role in providing for the needs of maechis specifically. An institute now attempts to roughly track the number of nuns in the country, and provides funds that can be used for educational opportunities. They do not have the same legal recognition as bhikkhus by the Thai government and are not eligible for all monastic benefits (such as free passage on public transportation), but they are like monks, omitted from voting or standing for civil elections. Historically, little

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6968-496: The Attorney-General withdrew the charges against Luang Por Dhammajayo, stating that there was insufficient reason to pursue the case any further. He stated that Luang Por Dhammajayo had moved all the land to the name of the temple and that he had corrected his teachings as directed. Luang Por Dhammajayo's position as an abbot was subsequently restored. From 2008 onward, the temple extended its youth activities to include

7102-497: The Buddhist goal of release from suffering. There are traditionally ten pāramīs , that is, giving, morality, renunciation, wisdom, effort, patience, truth, resolute determination, loving-kindness and equanimity. All of these can be practiced through the three practices of giving, morality and mental development, which includes mostly meditation. The practice of giving and merit-making in Wat Phra Dhammakaya's perspective

7236-457: The DSI office to acknowledge his charges, authorities launched several failed raids of the temple to search for the honorary abbot and laid hundreds of additional charges on the temple. The standoff has been described as the only major demonstration against the junta since the coup, a rare sight for a ruling junta that has silenced most opposition since seizing power. The Klongchan controversy led to

7370-490: The Dhammakaya meditation method "into an entire guide of living" (religious studies scholar Justin McDaniel), emphasizing cleanliness, orderliness and quiet, as a morality by itself, and as a way to support meditation practice. In Jim Taylor's words, the temple "eschews disorder". In Wat Phra Dhammakaya, ceremonies are commonly held on Sundays rather than the traditional lunar calendar-based Uposatha days. Free buses drive to

7504-574: The Dhammakaya meditation method and its modern teaching practices make it stand out from mainstream Thai Buddhism, though it is not defiant of it. The temple has put in great efforts to remain part of the main Mahā Nikāya fraternity and makes it a point to often demonstrate their loyalty, and offer support to the Thai royal family and the leading monks of the Thai Saṅgha. The combination of the traditional and

7638-618: The Great Sapha Dhammakaya Hall. There are activities for children and young people: people of all ages attend activities. Moreover, the temple teaches regularly about traditional Thai manners, explained as the heart of being Thai. In short, the temple's appearance is orderly, and can be described as "a contemporary aesthetic" (Scott), which appeals to practitioners, especially the modern Bangkok middle class. Practitioners are also encouraged to keep things tidy and clean, through organized cleaning activities. A strong work ethic

7772-504: The Khmer system first before the Thai borrowed. Old Thai had a three-way tone distinction on "live syllables" (those not ending in a stop), with no possible distinction on "dead syllables" (those ending in a stop, i.e. either /p/, /t/, /k/ or the glottal stop that automatically closes syllables otherwise ending in a short vowel). There was a two-way voiced vs. voiceless distinction among all fricative and sonorant consonants, and up to

7906-480: The Maechee Kyaw Foundation. These organizations provide a variety of services, such as education, healthcare, and vocational training, to those in need. Maechee Kyaw was also a vocal advocate for women's rights and has worked tirelessly to promote gender equality. Maechee Kyaw is still one of the most prominent Buddhist female figures in Thailand and continues to be an inspiration to people around

8040-746: The Saṅgha and other parts of civil society , without any state interference. Wat Phra Dhammakaya sees itself teaching traditional values and "purified Buddhism" that "cleans up its nation's moral life". These teachings include meditation and selected forms of merit-accumulation. Its leaders see themselves as "heading a key Buddhist reform movement" to improve the lives of its followers, strengthen Buddhism and bring prosperity to Thailand. Wat Phra Dhammakaya deploys modern media, advertisements for merit making and fundraising, internet, and other modern technologies to achieve these goals. Its methods along with modernist interpretations of Theravāda Buddhist doctrines have been

8174-420: The Thai Saṅgha. These changes were led by former senator Paiboon Nititawan  [ th ] , monk and former infantryman Phra Suwit Dhiradhammo  [ th ] (known under his activist name Phra Buddha Issara), and former Wat Phra Dhammakaya monk Mano Laohavanich . Senator Paiboon led a failed attempt to reopen the 1999 case of Luang Por Dhammajayo's alleged land embezzlement. Phra Suwit objected to

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8308-491: The Thai-speaking area. All voiced–voiceless pairs of consonants lost the voicing distinction: However, in the process of these mergers, the former distinction of voice was transferred into a new set of tonal distinctions. In essence, every tone in Old Thai split into two new tones, with a lower-pitched tone corresponding to a syllable that formerly began with a voiced consonant, and a higher-pitched tone corresponding to

8442-526: The abbot and the temple since the 1990s have led to much debate regarding the procedures and role of the state towards religion, a debate that has intensified during the 2017 lockdown of the temple by the junta. As of 2017, the whereabouts of Luang Por Dhammajayo was still unknown, and in 2018, Phrakhru Sangharak Rangsarit was designated as the official abbot. Wat Phra Dhammakaya emphasizes a culture of making merit through doing good deeds and meditation, as well as an ethical outlook on life. The temple promotes

8576-462: The absence of a full bhikkhuni ordination in Thailand, a number of other groups of female renunciants emerged in Thai society during the 20th Century. The buddhasavikas are a very small organization of women who have received ordination from Taiwanese Buddhist lineages such as Fo Guang Shan. The sikhamats were female renunciants ordained by the Santi Asoke movement. They lived a communal life, kept

8710-612: The appointment was postponed and eventually withdrawn by the Thai Junta , with another candidate from the Dhammayuttika fraternity having been appointed instead. The several hundred coinciding lawsuits against Wat Phra Dhammakaya and Somdet Chuang's connection to the temple were, in fact, eventually used as a reason by the junta to withdraw his nomination. In addition, since the period that Prime Minister Thaksin Shinawatra

8844-429: The bulk of Thai Theravāda Buddhism – including a number of Thai scholars, academics, monks and social critics – reject the true-self teaching of Dhammakaya, and insist upon "all and everything is no-self" ( Pali : sabbe dhamma anattā ) as the Buddha's real teaching. The anattā concept has been a subject of intense debate in Thailand, dating as far back as 1939, when the 12th Supreme Patriarch of Thailand published

8978-504: The case of Wat Phra Dhammakaya. Several Thai scholars have pointed out the increasing entanglement of state and religion in Thailand, as the temple has relied heavily on the Supreme Saṅgha Council's authority in its activities. Since the Saṅgha Council is part of the Thai government, critics are afraid the influential temple might take over the state. If state and religion were more separated , problems could be more easily solved by

9112-403: The charges in 1999, and again in 2016. After Phra Phimontham was released, he entered the monkhood again without re-ordaining, since he never had disrobed officially and voluntarily anyway. Some critics have suggested that Luang Por Dhammajayo should do the same, but other commentators have argued that indictment under the current military junta would be even more dangerous than that of the junta at

9246-401: The charges were withdrawn and he was restored as abbot. The temple grew further and became known for its many projects in education, promotion of ethics, and scholarship. The temple also became accepted as part of the mainstream Thai Saṅgha (monastic community). During the rule of Thailand's 2014 military junta , the abbot and the temple were put under scrutiny again and Luang Por Dhammajayo

9380-458: The community grew, Chaiyabun was ordained as a monk in 1969 and received the name Phra Dhammajayo . Eventually Wat Paknam was unable to accommodate all of the students interested in learning meditation. Thus, on 20 February 1970, Maechi Chandra, Phra Dhammajayo, and his former senior student Phadet Pongsawat moved to the 196- rai (313,600 m or 77.5-acre) plot of land to found a new meditation center. Although initially they intended to buy

9514-488: The country in Pāli studies. Despite differing opinions about the work of the temple, as of 2010, Wat Phra Dhammakaya was the fastest growing temple in Thailand and major ceremonies were reaching attendance of 300,000 people. The temple came under heavy scrutiny again after the 2014 coup d'état . Following the coup, the new military junta set up a National Reform Council, with a religious committee seeking to make several changes in

9648-406: The criticism against the temple may reflect a general criticism of Thai Buddhism as a whole, as the commercializing of Buddhism became the most controversial religious problem in the 1990s in Thailand. Although many of the temple's methods and teachings were not unique to Wat Phra Dhammakaya, the criticism came at a moment when the temple was very noticeable, due to its size and the major fundraising

9782-576: The description of samatha meditation in the Visuddhimagga , specifically kasiṇa meditation. Luang Pu Sodh usually explained the process of attainment in the method in terms of inner bodies ( Pali : kāya ), existing within every human being. These are successively more subtle, and come in pairs. These inner bodies ultimately lead to the Dhammakāya , the Dhamma-body, which is described as

9916-495: The dialect of the central Thai people, and it is written in the Thai script . Hlai languages Kam-Sui languages Kra languages Be language Northern Tai languages Central Tai languages Khamti language Tai Lue language Shan language others Northern Thai language Thai language Southern Thai language Tai Yo language Phuthai language Lao language (PDR Lao, Isan language ) Thai has undergone various historical sound changes. Some of

10050-584: The early 1990s, there was a royalist revival in Thailand, and Thai Buddhism became associated with the traditional village life and a sole rejection of material wealth, as reflected in King Bhumibol's sufficiency economy philosophy. Also, in some Buddhist countries, such as Thailand, there is a tendency among teachers and practitioners to dismiss and even revile merit-making in favor of other Buddhist teachings about detachment and attaining Niṛvāna, for which Buddhist Studies scholar Lance Cousins has coined

10184-402: The former abbot. As of 2017, the number of followers was estimated at 3 million people. The junta's actions toward the temple have been the subject of much debate and speculation among news analysts. Since the junta's crackdown of the temple the question has been raised as to why the state is so strongly opposed to the temple, with many doubting the extensive efforts as a mere attempt to "enforce

10318-407: The full-moon night of October 1916 at Wat ฺBotbon, Bangkuvieng, Nonthaburi. Essential to the meditation method is the center of the body: whatever technique someone might use to meditate, the mind can only attain to a higher level through this center, according to Luang Pu Sodh. This center is also believed to play a fundamental role in the birth and death of an individual. Traditionally, a crystal ball

10452-473: The hearings were postponed because of evidence that was not ready, and because of the abbot's illness. In 2000, Maechi Chandra Konnokyoong died. In the 2000s, the Thai media gradually lost interest in the temple's controversies from the Asian financial crisis. During this period, the temple began to focus more on promoting an ethical lifestyle, using the five and eight precepts as a foundation. The campaign had

10586-485: The historic Theravāda teachings emphasize nirvana in the context of anattā , and the " nirvana as attā " is not an acceptable interpretation. Payutto has been criticized in return by a number of Thai academics and news commentators for being "narrow-minded", "attached to scriptures", "dogmatist" and a "purist". The Thai columnist Sopon Pornchokchai has accused Payutto of performing sloppy research. Although some scholars have criticized Dhammakaya's teachings on Niṛvāna in

10720-495: The law". It has been pointed out that the problems with Wat Phra Dhammakaya formed a distraction for the media from the more serious problems politicians had to deal with, both in 1999 and during the Klongchan controversy. Several political commentators have stated that the actions of the Thai junta towards the temple may have reflected a political need to control who should be selected as the next Supreme Patriarch . The monk who

10854-418: The life of Luang Pu Sodh. The pilgrimages stirred up resentment however, because it was very noticeable, allegedly caused traffic jams, and a debate started as to whether it was going against tradition. Eventually, the temple stopped the pilgrimages. Also during this period, Wat Phra Dhammakaya started to invest more resources in its own education and scholarship, continuously ranking as one of the five highest in

10988-528: The local patois as pronounced in Guangdong Ayutthaya , the old capital of Thailand from 1351 - 1767 A.D., was from the beginning a bilingual society, speaking Thai and Khmer . Bilingualism must have been strengthened and maintained for some time by the great number of Khmer-speaking captives the Thais took from Angkor Thom after their victories in 1369, 1388 and 1431. Gradually toward the end of

11122-400: The modern can also be found in the temple's teachings, in which intellectual Buddhism and Thai folk religion meet. The temple is a typical example of Buddhism for the Thai middle class, which emphasizes practical solutions for the individual and society. The temple is, however, more spiritual than intellectual in its influence on devotees, and in its attempts to exercise political influence it

11256-551: The most significant changes occurred during the evolution from Old Thai to modern Thai. The Thai writing system has an eight-century history and many of these changes, especially in consonants and tones, are evidenced in the modern orthography . According to a Chinese source, during the Ming dynasty , Yingya Shenglan (1405–1433), Ma Huan reported on the language of the Xiānluó (暹羅) or Ayutthaya Kingdom, saying that it somewhat resembled

11390-456: The next, and the temple expects a high commitment to that effect. The temple emphasizes the making of merit, and explains how through the law of kamma merit yields its fruits, in this world and future rebirths. The temple teaches that its practices can help "students to prepare for college entrance exams, transform wayward teens, cultivate confidence in professionals, and bring families together". Donors are typically very joyful about their giving to

11524-403: The nomination of Somdet Chuang Varapuñño , the monk who ordained Luang Por Dhammajayo, as the next Supreme Patriarch of Thailand , and successfully held a petition to stop it. Meanwhile, Mano Laohavanich began appearing extensively in Thai media criticizing Wat Phra Dhammakaya, former Thai Rak Thai party members, and various groups the junta was generally seen as opposed to. In 2015 the temple

11658-402: The only influential organization in Thailand that has not been subdued by the ruling junta since the 2014 coup d'état. But more material motivations may also have been involved. Critics and scholars have speculated that the junta may be trying to seize the temple and confiscate its famed wealth. In listing the reasons why the junta is opposed to the temple, anthropologist Jim Taylor also notes that

11792-523: The past, these critiques garnered virtually no public attention until the 1990s when Phra Payutto published his book. According to Scott, Phra Payutto's word was largely considered authoritative in Thai Theravāda Buddhism, and thus legitimized Dhammakaya's interpretation of Niṛvāna as controversial. Wat Phra Dhammakaya has responded in different ways to the debate of self and not-self. Wat Phra Dhammakaya's assistant-abbot Luang phi Thanavuddho wrote

11926-415: The period, a language shift took place. Khmer fell out of use. Both Thai and Khmer descendants whose great-grand parents or earlier ancestors were bilingual came to use only Thai. In the process of language shift, an abundance of Khmer elements were transferred into Thai and permeated all aspects of the language. Consequently, the Thai of the late Ayutthaya Period which later became Ratanakosin or Bangkok Thai,

12060-453: The planet. Maechee Siriporn is a respected meditation teacher and social activist . She is dedicated to helping disadvantaged communities and promoting social justice. Maechi Siriporn has established numerous educational and social welfare programs, including schools, orphanages, and vocational training centers. She has also been involved in various social justice campaigns, such as the anti-trafficking movement. Maechi Siriporn's work has had

12194-422: The question why the temple had been so effective in its propagation. Most scholars in this group emphasized the popularity of the temple among middle-class Thai from the cities, and the ability of the temple to appeal to middle class attitudes and use modern technology. The third group are scholars who believe that Thailand should become a secular state with no state intervention in religion. These scholars downplay

12328-519: The ring surrounding the Metropolis . In addition to Central Thai, Thailand is home to other related Tai languages . Although most linguists classify these dialects as related but distinct languages, native speakers often identify them as regional variants or dialects of the "same" Thai language, or as "different kinds of Thai". As a dominant language in all aspects of society in Thailand, Thai initially saw gradual and later widespread adoption as

12462-492: The royal vocabulary according to their immediate environment. Thai and Pali, the latter from Theravada Buddhism, were added to the vocabulary. An investigation of the Ayutthaya Rajasap reveals that three languages, Thai, Khmer and Khmero-Indic were at work closely both in formulaic expressions and in normal discourse. In fact, Khmero-Indic may be classified in the same category as Khmer because Indic had been adapted to

12596-415: The sangha ". Attempts at reviving the Thai bhikkhunī order has been made by Dhammananda Bhikkhuni , who took ordination in a reestablished bhikkhunī lineage in Sri Lanka without being imprisoned as a result. Opposition from high-ranking monastics seems to have discouraged maechis from joining her. Maechee Kaew (or Kyaw, 1901-1991) was a student of the famous Thai Forest Master Ajahn Mahā Boowa. She

12730-485: The shape of a Buddha sitting within oneself. The vipassanā stage of Dhammakaya meditation is done by contemplating the three marks of existence of the lower mundane inner bodies after reaching the Dhamma-body. Dhammakaya meditation at the higher levels is also believed to bring forth abhiññā , mental powers that can be used for the benefit of society at large. Examples include stories of miraculous events such as Luang Pu Sodh performing healings, and meditation stopping

12864-488: The state of supreme happiness, rather than the traditional Theravāda's via negativa description of "nirvana is not samsara". She states that this may be one of the reasons why the temple seems so attractive to new members. In its teachings on how meditation can help improve health and the quality of modern life, the temple has been compared to the Vipassanā Movement of S.N Goenka . The temple's emphasis on meditation

12998-418: The support of the state in their understanding and enforcement of "true Buddhism". According to Surapot Thaweesak, they only apply their critical view of "false Buddhism" to their political and religious opponents, but not their proponents who support them by political power, usually through undemocratic means. The temple is known for its emphasis on meditation. Central to the temple and the Dhammakaya tradition

13132-446: The temple and at home and school. In this active propagation philosophy, if it would be possible to introduce Buddhism and Vijja Dhammakaya to every person in the world, they would do so. An important part of this active propagation style is the role of the layperson. The temple has been noted for its emphasis on lay participation. The propagation of the temple has been analyzed from three scholarly approaches. The earliest analyses of

13266-466: The temple and the credit union about giving back money, which had settled the situation, Luang Por Dhammajayo was summoned to acknowledge the charges of ill-gotten gains and conspiring to money-laundering at the offices of the DSI . The temple requested the DSI to let him acknowledge his charges at the temple due to his deep vein thrombosis , a request the DSI refused. When Luang Por Dhammajayo did not appear at

13400-474: The temple and the merit-making, while critics argue that "merit was being marketed as some kind of commodity which could be exchanged for money", and a form of "religious consumerism". Wat Phra Dhammakaya practices have sometimes been criticised by some attackers as a "prosperity movement", because members believe giving to the temple coupled with the meditation practices can ensure their own "prosperity and status". The temple's approach to commercializing donations

13534-476: The temple are promised rewards in future rebirths, and their donations are recognized in public ceremonies. For instance, those who gift regular monthly donations become a part of the "millionaires' club" who are guaranteed "rebirth as a millionaire" in future rebirths. Leading donors are publicly recognized as examples, and donor groups are credited by certain titles. Wat Phra Dhammakaya, states Mackenzie, offers "a variety of convenient options" to donate, leveraging

13668-416: The temple became more involved in social activities, such as promoting blood donations, and began organized Buddhist training programs for both the private and public sector. By the mid-1980s, the temple was attracting up to fifty thousand people on major ceremonies. Wat Phra Dhammakaya started expanding the temple grounds significantly starting in 1984.( see § The World Dhammakaya Center , below ) In

13802-444: The temple cannot be regarded as part of Theravāda Buddhism. Religious studies scholar Rachelle Scott and Asian Studies scholar Jesada Buaban have pointed out the modernist perspective in this approach, as it emphasizes a deviation from a rational, idealist and universal Buddhism, that is unaffected by local customs and traditions. The second group of scholars were anthropologists and sociologists, both Thai and non-Thai, who mostly studied

13936-523: The temple gains its authenticity. Wat Phra Dhammakaya attempts to revive the local temple's role as a spiritual community center , but does so within a format that is meant to fit with modern society and customs. According to the temple's active propagation philosophy, in the present day and age people will not come to the Buddhist temple anymore, because the temple is no longer the center of community life. The temple therefore must seek out its devotees in society in an active way, so as to promote virtue both in

14070-507: The temple has not donated much to the palace . Protesters drew comparisons between Somdet Chuang's postponed appointment, and that of Phra Phimontham , a leading monk charged with communist insurgency during the Cold War. The latter was jailed and defrocked, but was later determined to have been innocent all along. Proponents of Wat Phra Dhammakaya referred to Phra Phimontham's case to explain why Luang Por Dhammajayo did not go to acknowledge

14204-466: The temple to his own name. The temple denied this, stating that it was the donors' intention to give the land to the abbot, and not the temple, and that this was common and legal in Thailand. Eventually the Saṅgha Council declared that Wat Phra Dhammakaya and Luang Por Dhammajayo had not committed any serious offenses against monastic discipline ( Vinaya ) that were cause for defrocking (removal from monkhood) but instead practical directives were given for

14338-524: The temple to improve itself. Despite this, the Religious Affairs Department  [ th ] , the secular part of the government in charge, charged Luang Por Dhammajayo with alleged embezzlement and removed him from his post as abbot. Luang Por Dhammajayo was summoned by prosecutors to acknowledge the charges but the temple asked for a guarantee that the abbot would not be imprisoned and consequently defrocked. No such guarantee

14472-447: The temple was doing at the time. Scholars have pointed out that the timing of the temple's fundraising may have been a cause of the criticism, as the persistent fundraising was done during the Asian economic crisis. Religious Studies scholar Rachelle Scott concludes that criticism of Wat Phra Dhammakaya can mostly be categorized as criticism on a religious organization that uses material rewards to persuade someone to believe something, and

14606-543: The temple was related to PM Thaksin and the Red Shirts political group, and if so, to what extent. Some major supporters of the temple were also publicly known to be members of the Yellow Shirts political group, PM Thaksin's political opposition. One spokesperson of the temple pointed out that the temple is often seen as a threat during periods of political tension. Indeed, the temple has often been described as

14740-404: The temple were done by Thai (former) monastics and intellectuals, who criticized the temple for the content of its teachings. These scholars described the temple's teachings as "distorted" from "original" Theravāda Buddhism, and depicted the temple as using these teachings for profit and power. Some of the more well-known of these critics are Phra Payutto and Prawase Wasi , who have concluded that

14874-412: The temple, and often take on roles helping the monks in certain areas where the latter are more restricted by the Vinaya . Smaller numbers of maechis live in their own communities, which may or may not be associated with a local monastery. While the officially recognized male monastic communities has traditionally received considerable oversight and assistance from various government ministries, only in

15008-427: The temple. Lay people joining the ceremonies are strongly encouraged to wear white, a traditional custom. No smoking, drinking or flirting is allowed on the temple terrain, nor newspapers, animals or fortune-telling. Traditional, noisy temple fairs are not held. Children attending activities at Wat Phra Dhammakaya are taken care of through Sunday school and crèche while their parents attend the adult meditation sessions in

15142-554: The tendency of critics to regard a religious organization's propagation as an attack on the beliefs of the community. It has been pointed out that many people are afraid that, given Wat Phra Dhammakaya's size and popularity, the temple may exert too much influence in the Saṅgha, or take over the Saṅgha. Scott has argued that criticism against Wat Phra Dhammakaya, its fundraising practices and teachings on merit-making, partly reflect historical changes in Thai society with regard to wealth and merit-making. The relation between giving and wealth

15276-406: The term ultimatism . According to the temple, Pāramīs (lit. "perfections") are formed when people do merits consistently, and these merits become 'concentrated' ( Thai : กลั่นตัว ) through the passage of time. This happens when people dedicate their lives to merit-making. Wat Phra Dhammakaya does not consider pāramīs solely the domain of Buddhas-to-be, but as necessary for everyone aiming for

15410-535: The terminology "low" reflects the lower tone variants that resulted. Modern "mid"-class consonants were voiceless unaspirated stops or affricates in Old Thai—precisely the class that triggered lowering in original tone 1 but not tones 2 or 3. Modern "high"-class consonants were the remaining voiceless consonants in Old Thai (voiceless fricatives, voiceless sonorants, voiceless aspirated stops). The three most common tone "marks" (the lack of any tone mark, as well as

15544-442: The three tones of Old Thai were split have since merged into five in standard Thai, with the lower variant of former tone 2 merging with the higher variant of former tone 3, becoming the modern "falling" tone. หม ม หน น, ณ หญ ญ หง ง ป ผ พ, ภ บ ฏ, ต ฐ, ถ ท, ธ ฎ, ด จ ฉ ช Maechi Like the thilashin of neighbouring Myanmar and

15678-425: The time of Phra Phimontham, with no Thai law prohibiting torture of prisoners. Despite its many opponents, Wat Phra Dhammakaya is generally seen by pro-democracy Thai intellectuals as a symbol of religious pluralism that has managed to survive. Political scientist Duncan McCargo and other western scholars have posed the question of why conservative Thai scholars have not considered the freedom of religion argument in

15812-479: The tradition believes that meditation and the attainment of the Dhammakaya is the only way to Niṛvāna . According to the Dhammakaya tradition, the Buddha made the discovery that Niṛvāna is nothing less than the true Self , the Dhammakāya , a spiritual essence. The tradition believes that this essence of the Buddha and Niṛvāna exist as a literal reality within each individual. The not-self teaching ( Pali : anattā )

15946-459: The traditional Thai belief in karmic theory as the accumulation of merit through the cycle of rebirths. In the studies of anthropologist Apinya Fuengfusakul she compares the merit-making at Wat Phra Dhammakaya with the marketing of a product, pointing out how the temple makes merit-making very convenient and pleasant. However, the temple does not see this as compromising the sacred element of Buddhism, but rather as amplifying it. The temple teaches that

16080-641: The traditional interpretation of rules regarding bhikkhunī ordinations according to the Vinaya Pitaka , requiring multiple senior bhikkhunis to initiate new nuns into the order, as well as the absence of fully trained female elders to facilitate suitably qualified apprenticeship for the female monastic aspirants. Temporary maechis, who typically do not shave their heads, are called chi phram ( Thai : ชีพราหมณ์ ; RTGS :  chi phram ). Most maechis live on temple grounds. They sometimes share responsibilities with resident bhikkhus in supporting

16214-461: The true Buddhism–false Buddhism dichotomy, and believe that Wat Phra Dhammakaya should be given freedom in propagating its views, as long as they do not infringe on human rights. Some western scholars, such as Duncan McCargo, historian David Streckfuss and legal scholar Mark Templeton, have voiced similar opinions. Furthermore, some prominent secular state proponents have heavily criticized the first group of scholars as inconsistent, as they often rely on

16348-423: The two marks termed mai ek and mai tho ) represent the three tones of Old Thai, and the complex relationship between tone mark and actual tone is due to the various tonal changes since then. Since the tone split, the tones have changed in actual representation to the point that the former relationship between lower and higher tonal variants has been completely obscured. Furthermore, the six tones that resulted after

16482-474: The world. Mae Chi Sansanee (1953-2021) was a prominent Thai Theravada Buddhist spiritual teacher renowned for her innovative approach to Buddhist practice. Her encounter with a renowned monk inspired her to renounce her life as a model and embrace a life of spiritual discipline and service to others. In 1987, she founded Sathira-Dhammasthan, a learning and retreat in Bangkok. Her teachings resonated with

16616-407: Was a respected Buddhist teacher to monks, nuns, and laity alike. She is considered one of the arahants of the modern era. Born in a rural village in northern Thailand, Maechee Kyaw joined the Buddhist order at a young age. She quickly gained a reputation for her meditative attainments, compassion and ability to connect with people from all walks of life. She has given countless talks and sermons on

16750-453: Was a thorough mixture of Thai and Khmer. There were more Khmer words in use than Tai cognates. Khmer grammatical rules were used actively to coin new disyllabic and polysyllabic words and phrases. Khmer expressions, sayings, and proverbs were expressed in Thai through transference. Thais borrowed both the Royal vocabulary and rules to enlarge the vocabulary from Khmer. The Thais later developed

16884-609: Was accused of receiving stolen money from a supporter and money-laundering in a case generally seen as a politically motivated conflict between the Dhammayuttika Nikāya and Mahā Nikāya as well as between the Red Shirt movement and the Thai junta . The temple has been referred to as the only influential organization in Thailand not to be subdued by the military junta , a rare sight for a ruling junta that shut down most opposition after taking power. The judicial processes against

17018-514: Was also started, held in Chinese and English, and the temple started to organize retreats in English language in Thailand and abroad. Later on, guided meditations were also held online, in different languages. According to anthropologist Jim Taylor, Wat Phra Dhammakaya was the first new religious organization in Thailand to effectively use Internet technology in disseminating its teachings. In 2006

17152-844: Was formed to organize maechis scattered throughout Thailand. A private organization affiliated with the official church hierarchy, the Institute receives no government funding and is dedicated to the stability and progress of maechi , increasing faith in maechi among the people and training maechi to help lay society. The institute seeks to improve conditions for nuns by providing better access to education, and screening and placing potential maechis and seeks to ensure that all maechis possess basic knowledge of Buddhist teachings and proper monastic behavior. The institute has also attempted to discourage maechi from begging for alms as monks do. Instead, older maechis (who are particularly at risk for poverty) are increasingly placed in old-age homes. Despite

17286-453: Was given, an arrest warrant followed, and a standoff began between police and the temple's practitioners. After two days, Luang Por Dhammajayo agreed to let the police take him when the requested guarantee was given. The abbot was interrogated but not defrocked, and was released. Luang Por Dhammajayo later fell ill and was hospitalized with throat and lung infections. The Ministry of Education also accused Luang Por Dhammajayo of having stated that

17420-624: Was implicated in the Klongchan Credit Union controversy when 11.37 billion baht was taken out by an employee of the Klongchan Credit Union Cooperative (KCUC) via unauthorized checks, of which a portion totaling more than a billion baht was found to have been given to Wat Phra Dhammakaya via donations. Spokespeople of Wat Phra Dhammakaya said that Luang Por Dhammajayo was not aware that the donations were illegally obtained. Despite an agreement between

17554-538: Was next in line for the position, Somdet Chuang Varapuñño , had ordained Luang Por Dhammajayo. Selecting Somdet Chuang would have meant a Supreme Patriarch from the Mahā Nikāya fraternity, rather than the Dhammayuttika fraternity, which historically had been the preferred choice by the Thai government and the monarchy. In fact, Somdet Chuang had already been nominated by the Saṅgha Supreme Council, but

17688-400: Was originally called "Wat Voranee Dhammakayaram", but was renamed "Wat Phra Dhammakaya" in 1982. Wat Phra Dhammakaya gained great popularity during the 1980s (during the Asian economic boom). The temple emphasized values of prosperity, modernity and personal development, which made it attractive for the middle class, especially during times of quick cultural and social changes. During this period

17822-491: Was still in power, Wat Phra Dhammakaya had been associated with Thaksin, and subsequently, his Red Shirt pressure group which opposes the ruling junta. When Thaksin Shinawatra was in power, the temple was often accused of having close ties to him, influencing his policies and eventually causing him to stop the lawsuits against the temple. The temple and Red Shirt leaders have denied any political relationship. Scholars and political commentators have not been in agreement as to whether

17956-485: Was that the temple was using fundraising methods that did not fit in with Buddhism and the temple had become too capitalistic. Although many of these methods and teachings were not unique to Wat Phra Dhammakaya, the criticism came at a moment when the temple had become very noticeable due to its size, its high-profile supporters, and due to the project of building the Dhammakaya Cetiya at the time, which required

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