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Two weeks in Thailand

I’ve just returned from a two-week trip to Thailand, organised by RetreaTours for Tricycle magazine. There I visited temples, as well as meeting and meditating with monastics and lay Buddhists. It was informative, uplifting and inspiring. Here are just a few of my memories and observations:

Many lay people practise what might be termed popular or ‘magical’ Buddhism, with belief in amulets and incantations, along with worship of Brahminic or animistic deities and spirits. They do so in order to obtain good fortune in business, health, marriage, fertility etc. But even where this is most evident, there is a background heartbeat of reverence for the Buddha.

There are numerous temples in Thailand – more than three hundred in Chiang Mai alone. Many are opulent in their gilded splendour and beauty, reminiscent of baroque cathedrals in Europe. By contrast the Forest Tradition monasteries we visited tended to be situated remotely, and were more functional and restrained in their decoration.

In Wat Phra That Haripunchai we were fortunate to experience a festival to celebrate a senior monk’s birthday. The loud, rhythmical Pāli chanting of monks en masse was truly wonderful to hear as it resonated throughout the complex. It was a joyous occasion with generous hospitality to visitors.

Poor families may offer a son to become a novice and later an ordained monk, as a means for their child to obtain an education. At a ‘monk chat’ at Wat Suan Dok, which enables monks to practise their foreign language skills, one young monk told me that he became a novice at the age of 11, was now studying for a BA in English, and hoped to then attain an MA before serving for two years as a missionary monk in USA. And after that? He wanted to be a businessman trading in fish aquaria!

There are encouraging signs of women taking an equal place in the spiritual hierarchy, as evidenced by small but growing communities of fully ordained nuns (bhikkhunī ). A highlight for me was participating in a Q&A and meditation session with Ven. Dhammananda — the first Theravādin bhikkhunī in Thailand. She is an impressive, charismatic person who received full ordination in 2003 in Sri Lanka.

I saw a statue at Wat Chedi Luang of the precept nun, Bun Ruen, who is widely believed to have been an arahant. Also at Wat Doi Suthep I noticed a statue of Visākhā, the Buddha’s leading female lay supporter, who serves as a model for numerous lay women who play the more traditional role of providing indispensable support to the monk community.

One of the benefits of the trip was the opportunity to chat with the other western Buddhists in the party. I came back with a mind crammed with ideas, a refreshed meditation practice, a wrist bound with threads of blessings, and with a gladdened heart.

Two weeks in Thailand2026-08-06T10:21:57+01:00

Learning Pāli. Why bother?

In my middle age when family and career made fewer demands, I embarked on an MA course in Buddhist Studies. After many years as a practising Buddhist I was familiar with certain Pāli words but knew precious little about how the language was put together – i.e. its grammar. When the option arose to take a module on Pāli I grabbed it. This involved working through the first 22 lessons of A.K. Warder’s Introduction to Pāli, which was considered enough for someone with a dictionary to translate Pāli discourses. Thus I embarked on a journey of learning the Pāli language which continues to this day.

You might ask: why learn Pāli, and why Pãli in particular, as canonical texts are also to be found in Sanskrit, Tibetan and Chinese? Well, even if scholars argue over whether the Buddha ever spoke Pāli, it is almost certainly closest to the language or languages he used. The Pāli Canon, preserved by the Theravāda school, is considered to be the oldest surviving and most complete collection of Buddhist texts.

You might cite the excellent English translations we have available, and for much of my life I was content to use them for the purposes of study and practice. In any translation, however, we are presented with the translator’s individual interpretation as well as the linguistic interface between two languages. Translations can vary in style and meaning. To generalise, perhaps unwisely, Bhikkhu Sujato writes fluently in contemporary style with accessible meaning, while Bhikkhu Bodhi’s translations tend to be be more stilted but very faithful to the Pāli. By returning to the original Pāli text I believe I can get nearest to the meaning.

Undoubtedly, on a personal level, the most compelling reason for learning Pāli is the thrill of reading the language that takes us as close as we can get to what the Buddha actually taught. The historical Buddha is the key inspiration for me and the discourses in the Pāli seem to me to provide the clearest window on his life and teachings.

Certainly learning any language has its challenges, but there is a pleasure to be had from intellectual endeavour. If it ever felt like a chore I could simply stop – but that has never really occurred to me.

A sense of pride comes with knowing where to place the appropriate diacritics in the Roman script, as an absence of or incorrect diacritics amount to misspelling. (I have been been haughty about articles and books without diacritics, which was perhaps not skilful for a professing Buddhist!)

I have used many different grammars and one can but admire the scholarship of their authors. Ideally one has a teacher. I have twice had a personal tutor for a while, as well as doing online courses and a two week summer school.

No matter what your age, if you want to get as close as possible to what the Buddha thought and taught, I heartily recommend learning Pāli.

Learning Pāli. Why bother?2025-06-07T14:00:29+01:00