《禪與人類文明研究》第 7 期（2020） International Journal for the Study of Chan Buddhism and Human Civilization Issue 7 (2020) MEDITATION METHODS IN THAILAND: A MAP OF THE FIELD OF PRACTICE FROM MEDITATION CENTERS TO THE FOREST TRADITION Brooke Schedneck (Rhodes College) ABSTRACT There are estimated to be about two hundred meditation centers in Thailand with varying meditation methods and modes of instruction. This article offers a map of the meditation methods and teachers of the most popular and well-known meditation centers in Thailand. Each meditation center contributes to the diverse field of international engagement in Thailand. Analyzing the main meditation methods and places of meditation for international meditators, I especially highlight the Buddhadasa Bhikkhu, Dhammakaya, and Ajahn Tong methods. Contrasted with the institution of the meditation center are the temples of the Thai Forest tradition. These temples follow a different model of practice, which is more oriented toward the monastic life. Through this series of case studies I examine the factors that contribute to the ways these various methods reach diverse audiences. This map of Thailand’s meditation centers and places of practices, along with their methods, highlights the diversity, accessibility, openness, inclusivity, and flexibility of engagement with Buddhism in Thailand. KEYWORDS Meditation, Thailand, Meditation Center, Buddhism, Practice 80 《禪與人類文明研究》第 7 期（2020） International Journal for the Study of Chan Buddhism and Human Civilization Issue 7 (2020) There are estimated to be about two hundred meditation centers in Thailand with varying meditation methods and modes of instruction (Fuengfusakul, 2012: 221). In addition to this diversity within the institution of the meditation center, Thailand also hosts other places of practice, such as temples within the Thai Forest tradition. This paper provides a map of the meditation methods and teachers of the most popular and well-known meditation centers and places of practice in Thailand. I have compiled and created this map through research using meditation guidebooks, primary and secondary literature, Internet resources, and discussions with meditation center teachers during a research period between 2009-2011. Analyzing the main meditation methods and places of meditation for lay meditators; I especially highlight the most popular methods used in meditation centers and the Thai Forest tradition methods. This overview allows for an understanding of how and why some methods become popular as well as a comparison between the meditation center and forest tradition models. Because of this, I highlight both the technique and the teacher, focusing on the features of their appeal to their students. Meditation techniques and teachers must legitimate themselves within their tradition through various factors such as lineage, scriptures, and experience. These claims will in turn be evaluated by laity who become disciples of those teachers they perceive as charismatic and effective. This map of Thailand’s meditation sites and methods highlights the diversity, accessibility, inclusivity, and flexibility of engagement for lay meditators with Buddhism in Thailand. THE MEDITATION CENTER AND THE FOREST TRADITION IN THAILAND The meditation center is designed for temporary meditation practice, usually for large numbers of people. In contrast, the temples of the Thai Forest tradition focus mostly on monasticism and practice for ordained members. This section contrasts these two main practice spaces in Thailand, beginning with the meditation center. In addition to the core buildings of any monastery, the meditation center has ample facilities for the temporary resident meditators including accommodation, assembly halls, dining halls, kitchens, administrative offices, etc.123 This administrative complex is needed to coordinate the large turnover of meditators on a regular basis.124 The daily routine of the meditation center is extremely regimented and revolves almost exclusively around the practice of meditation.125 This institution began in the 1950s in Thailand but became popular in the 1970s because of a number of changes within Thai society. 123 This is in contrast to solitary meditation locations within huts and caves. 124 The meditation center can be contrasted with the typical monastery in many ways. Monasteries provide for the residence of a limited number of monks. Some have spare accommodation available but few possess the same type of facilities as meditation centers. The monastery serves many functions and so there is more freedom within the daily schedule. Besides the morning almsround, morning and evening chanting, and meals, monastics’ schedules vary. Novices carry out duties like sweeping the floors, cleaning, and preparing offerings for the Buddha statue. More senior monks often conduct ceremonies away from the temple or for visitors to the monastery and have other administrative duties. 125 For descriptions of meditation centers in Burma see Houtman (1990) and Jordt (2007). For Thailand see Cook (2010) and Schedneck (2015), especially Chapter Three. 81 《禪與人類文明研究》第 7 期（2020） International Journal for the Study of Chan Buddhism and Human Civilization Issue 7 (2020) In the 1970s, increased standards of literacy, education, the development of an urban middle class, and new media such as cassette tapes allowed for the reproduction of popular teachings for a mass market. Before this time, meditation teaching was available only at monasteries with well-known meditation teachers in residence. When those teachers passed away, so did the opportunity to learn meditation (Tambiah, 1984: 168). This changed through the widespread dissemination programs taking place in Thailand at this time, which trained monks from all regions of the country to teach meditation. 126 At Mahachulalongkornrajavidyalaya Buddhist University, within the grounds of Wat Mahathat, courses in meditation and Abhidhamma added to the available options (Van Esterik, 1977: 56). Abhidhamma, the section of the Pāli Canon that presents a scholastic and detailed analysis of physical and mental processes, was linked with meditation. Both studying the Abhidhamma and practicing meditation were seen as endeavors cohering with Western science for educated middle class urbanites. Through these transformations, once considered the preserve of specialized monks, meditation became a practice appropriate for a much larger audience that coincided with the newly rising urban middle class (Schedneck, 2015: 38).127 Apinya Fuengfusakul relates the popularity of vipassanā to its appealingly rational and accessible characteristics, which resonate with the middle class. She traces this to the 1970s rise of democratic and leftist movements in Thailand, which made Theravada Buddhist doctrines relevant to urban life. The meditation centers themselves, their structured organization and increasing availability across the country, was also attractive. The ability of lay involvement with not only meditation but the spiritual realm in general through the flexible style of course management resonated with a new urban cultural logic (Fuengfusakul, 2012: 220). As well the de- emphasis of ritual, smaller gap between lay and monk’s religiosity, transnational character of the retreat allowed for laity to express and engage with Buddhism in new ways. These changes in Thai society have taken hold and continue to affect the popularity of meditation and meditation centers. The meditation center as an institution helped to push meditation into the mainstream by making it accessible. But not all meditation methods in Thailand utilize the possibilities of this approach. The Forest Tradition of Northeast Thailand does not follow the regimented, portable model of the meditation center. Instead the forest tradition focuses on monasticism and individual practice over long periods of time in forest settings. Although this means that less lay people can partake in the practices of the forest tradition, forest monasteries (Wat Pah) hold a major importance for our understanding of meditation in Thailand. Forest monks today are seen as exemplary followers of the Buddha’s path. They have become famous nationally and internationally for their teachings, biographies, and strict adherence to monastic discipline. Originally comprised of individual wandering monks, the Thai Forest tradition eventually became institutionalized (Taylor, 1993). Although they do not follow the model of the meditation center, they have disseminated meditation methods through highly revered forest monk teachers in the 126 The meditation program of Phra Phimolatham encountered an obstacle when he was arrested, prosecuted, and incarcerated in 1963. Tambiah argues that his widespread meditation networks were thought to constitute political power by the prime minister of this time Marshal Sarit Thanarat. The monks of this program amassed religious power, which was inaccessible to the lay military leaders (Tambiah 1976, 260). 127 This paragraph is from Chapter 2 of my book on this topic. See Schedneck (2015). 82 《禪與人類文明研究》第 7 期（2020） International Journal for the Study of Chan Buddhism and Human Civilization Issue 7 (2020) forms of books, published dhamma talks, and other publications on forest monastery websites (see forestsangha.org and forestdhamma.org). Below I discuss these sites, their history, and meditation methods using a regional approach, further distinguishing between the meditation center model used in Central, Southern, and Northern