Living the dhamma : integration of buddhist practice into the lives of Bangkok laypeople

Abstract

A hallmark of the Buddhist spiritual path is the high degree of flexibility in individual interpretation, especially for laypeople as the guidelines for their practice is particularly vague. In Thai and other Theravada cultures, what has been most widely taught to laypeople is the five precepts and generosity (dana). However, in contemporary Thai society, growing numbers of laypeople have begun practicing meditation, especially among the urban, educated, middle-upper class. This development reflects a trend towards more vigorous spiritual engagement, both private and public, among a small subgroup of laypeople. They assert that laypeople, and not only monks, can also practice seriously towards ultimate liberation. The form of Buddhist practice centered on meditation is commonly referred to in Thai as "patibat tham." (dhamma practice). However, the term is loosely used and what it actually entails is unclear. Based on in-depth interviews and extensive participantobservation, this thesis explores how eight committed lay practitioners in Bangkok understand "patibat tham" and attempt to integrate it into their lives, including their daily routines, jobs, and social relations. An underlying concern is to examine the extent to which they encountered difficulties in trying to patibat tham as laity. The researcher finds that "patibat tham" can be distinguished by a rational approach to Buddhist practice, wherein the primary concern is not accumulating merit for a good rebirth, but developing wisdom (panna) to achieve liberation from suffering, including ultimate liberation (nibbana). De-emphasizing rituals and going beyond simply performing monetary dana, it emphasizes higher mental training, particularly in insight meditation (vipassana) and continuous mindfulness (sati), rather than just deep levels of tranquility meditation (samatha and practice of jhanas). This emphasis internalizes practice, freeing it from reliance on temples and making it more compatible with daily lay life. Most informants favor practice methods that are convenient and efficient, to suit their hectic urban lifestyles and the modern consumer culture. Yet, while the rhetoric of lay spiritual empowerment may downplay limitations to patibat tham as laypeople, the researcher discovers that in fact the informants do have to grapple with complications and contradictions in attempting to integrate patibat tham into their daily life. In response, they have made significant concrete changes in their lives. Moreover, although many may at first equivocate on this point, they finally admit that at the highest level of practice, they may seek ordination. Thus, although lay practitioners’ vigorous efforts in patibat tham are blurring the line between monk and lay, ultimately there are still limits to the lay path and a line that remains, which some are preparing to cross.