King Taksin The Great
Chapter 12: King Taksin’s Royal Duties in Religion and Education
12.1 Royal Duties in Religious Affairs
12.1.1 After Thailand’s Great Catastrophe in 1767, How Severely Was Buddhism Affected?”
When the ancient capital of Ayutthaya fell in the year 1767 (B.E. 2310), the religion of the Enlightened One within the Siamese realm suffered grievous devastation, the likes of which had never been witnessed in previous ages. Monasteries, images of the Buddha, stupas, reliquary structures, sacred sites, holy relics, along with the Tripiṭaka and canonical scriptures, were largely destroyed or lost to the enemy’s plunder. Numerous monks were slain or captured and taken into bondage by the invading forces. Those who survived scattered in despair, wandering and hiding in far-flung regions — a spectacle most lamentable and tragic.
Somdet Phra Wanrat of Wat Phra Chetuphon (in the reign of King Rama I) described the great calamity befallen Ayutthaya in his treatise “Sangitivamsa: The Chronicle of the Recension of the Vinaya”. Composed in that era and rendered in Pali, the chronicle is of high historical value, as the venerable author had witnessed the events himself in old age and recounted them with sorrow and vividness. Below is a translated excerpt from that original account, intended as historical testament:
“That Royal Capital was besieged for two years. The citizens, bereft of provisions, grew feeble, and at length the city fell in the year 2310 of the Buddhist Era — in the years of the Boar and the Dog, on the ninth day of the waxing moon, third month, a Tuesday, under the hour of Saturn, during the night watch — thus did the war come to an end.”
“That Royal Capital was utterly ruined in all ways: by fate, by aging, by decay, by calamity. (The Burmese host) captured the people, beginning with those of the royal bloodline, plundered the treasures in vast quantity, set fire to the capital and the three royal palaces, laid waste to temples and sanctuaries, razed the city walls, and obliterated the materials of Ayutthaya — including the Dhamma and Vinaya of the Tripiṭaka. All was destroyed, and the enemy returned to their land, bearing countless treasures, weapons great and small, and royal regalia as tribute to their sovereign.”
Thereafter, the chronicle continues to lament the innumerable miseries endured by the people of Siam in that great calamity, particularly emphasizing the sorrowful desecration and ruin of the religion of the Buddha — an account as piercing as it is profound.
“The people suffered twofold separation: separation from their kin and separation from their possessions. Compassion among one another vanished. The suffering wrought by hunger pressed down heavily upon them, until they could no longer extend their charity to the Buddha images, the Dhamma, or the Sangha. They sustained their lives in dire hardship.”
“As for the monks, when they could no longer receive alms from lay patrons, they grew exhausted and troubled. Unable to maintain the saffron robes, they sent their disciples out to search for food, which they sometimes received and sometimes did not. Fatigued by the hardship of maintaining the monastic life, many abandoned the Order and sought livelihood as best they could.”
“Some who still clung to the saffron robes struggled on in pitiful fashion, striving merely to support their bodies. Sometimes they could eat, sometimes not. Their forms became distorted—flesh sunken around sinews and bones. Unity among them dissolved; attachment to the Buddha images and the sacred texts faded. They withdrew to dwell wherever they could find refuge.”
“Meanwhile, those of perverse views brought harm upon the sacred Buddha images.”
“The Dhamma-Vinaya—the canonical law and teachings—when left without guardianship, fell into ruin in many ways: the heretics fought over and tore away the wrappings and bindings; termites consumed and shredded them; and some were lost—falling to the ground, soaked with water, and rotted away.”
In sum, the loss of the capital of Ayutthaya brought such devastation to the Buddhist religion that it suffered calamity on an immense scale, nearly beyond the possibility of restoration to its former state.
(Sethuean Supasopon, 1984: 63)
Pol. Lt. Gen. Suchat Phueaksakond (http://www.dabos.or.th/pr13.html (28/11/2001)) remarked: “The unrest that continued for many years prior to the fall of Ayutthaya had a profoundly damaging impact on the ecclesiastical organization of the kingdom. In addition to the disappearance or capture of many senior monks (Phra Racha Khanat) who were taken as prisoners by the Burmese, the monastic administration, which had relied on royal authority for its structure and stability, also collapsed along with the fall of the Ayutthaya Kingdom. The economic deterioration at that time exerted tremendous pressure, leading to severe disruptions and irregularities in the conduct and discipline of the monastic order in many respects.”
12.1.2 What were King Taksin’s royal duties concerning Buddhism?
During the reign of King Taksin of Thonburi, the kingdom was in a state of devastation and disarray. The land had been laid waste, with ruin seen throughout the realm. It was an era of national restoration — a time in which the sovereign bore the weighty burden of rebuilding the country, often consumed by military campaigns and warfare, scarcely afforded any respite. It can be said that King Taksin assumed this royal duty with a gravity unmatched by any monarch before him.
Nevertheless, it is most praiseworthy that His Majesty, amidst such turmoil, remained profoundly devoted to the preservation and support of Buddhism. He gave earnest attention to the care and sustenance of the religion whenever opportunity permitted.
Father Pallegoix, a French missionary, once remarked upon the King’s keen interest in Buddhism:
“The King of Thonburi revealed himself to be more than a great patron of Buddhism — a role long associated with Thai monarchs since ancient times. After the campaign against the Burmese General Azhouwunky (Aznawungyi), there is clear evidence that His Majesty became even more deeply inclined toward religious matters…”
This religious inclination is further attested in the Royal Chronicles, which recorded: “… the King showed deep reverence for the monastic order, restored the temples, summoned monks to re-establish the sangha, and provided alms and requisites with generous hands. He was ever diligent in reviving the faith in both doctrine and discipline, as befitting a righteous sovereign.”
The Ordination Hall of Wat Bang Yi Ruea Tai
(Image from the book Sarana Roo Krung Thonburi)
He made royal visits to practice meditation at the ordination hall of Wat Bang Yi Ruea Tai (also known as Wat Intaram or Wat Bang Yi Ruea Nok) (Saranaru Krung Thonburi, 2000: 58) since the year 2319 BE… (Nithi Eawsriwong, Thai Politics in the Era of King Taksin, Special Issue of Silpa Wattanatham, cited by Pol. Lt. Gen. Suchat Phueaksakond: http://www.dobos.or.th/pr13.html, 28/11/44)
Whenever His Majesty had free time, whenever an opportunity presented itself, he immediately set about the work of restoring and sustaining the Buddhist religion.
This was evident in every campaign he led, whether against rebel groups in the provinces or neighboring countries. Whenever there was an opportunity, he invariably intertwined efforts to support and nurture Buddhism alongside his military endeavors. Such devotion persisted throughout his entire reign.
Summary of the Royal Duties in Restoration and Maintenance of Buddhism by King Taksin the Great
Reorganization of the Sangha Jurisdiction
When Ayutthaya was lost for the second time in 1767 (B.E. 2310), the Sangha jurisdiction in Siam suffered great devastation. Therefore, once the new capital was established and the state began to stabilize, King Taksin immediately ordered the reorganization of the Sangha jurisdiction in 1768 (B.E. 2311).
This was because, in his royal consideration, the monks at that time were greatly lacking in discipline and precepts due to the destruction of the country and the absence of senior monks and ecclesiastical dignitaries who possessed virtue and knowledge to supervise and instruct the monastic community in proper conduct according to the Vinaya.
The Ordination Hall (Ubosot) of Wat Bang Wa Yai
The Vihara (Assembly Hall) of the Supreme Patriarch (Sri)
(Image from the book Interesting Facts about Thonburi)
Therefore, He commanded to search for virtuous monks from all places as far as possible and invited them to assemble at Wat Bang Wa Yai (now known as Wat Rakhang Kositaram, Thonburi side). There, they elected a venerable monk, respected for his virtue and seniority, to become the first Supreme Patriarch to oversee Buddhism in the ecclesiastical province. Afterwards, His Majesty appointed the other senior monks to various ranks of the monastic hierarchy, according to their ecclesiastical titles, as had been the custom in the past. These monks were then assigned to reside in various temples throughout Thonburi to supervise and instruct both the disciplinary (Khandhaka) and meditative (Vipassanā) practices of all monks and novices, aiming to inspire respect and faith among the people and to restore Buddhism to its pure and pristine state.
It is recorded that, at that time, the Sangha collectively chose Phra Ajarn Dee of Wat Pradu from Ayutthaya to serve as the first Supreme Patriarch of the Thonburi era.
Thus, the monastic administration during the Thonburi period recovered from the prior disorder and fragmentation, becoming well-ordered and organized from then onward.
Restoration and Renovation of Important Temples
At the same time as ordering the reorganization of the ecclesiastical province in 1768 (B.E. 2311), upon the establishment of the new capital, King Taksin entrusted both military and civilian officials to jointly construct ordination halls, assembly halls, sermon halls, and monastic quarters, among other buildings, in more than 200 temples. This undertaking required a considerable royal expenditure. In the subsequent years, he continued to commission the construction and extensive restoration of many temples repeatedly.
Temples established during His Majesty’s reign included Wat Bang Yi Ruea Nuea (Wat Ratchakarit). The temples he restored included Wat Bang Wa Yai (Wat Rakhang Kositaram), Wat Chaeng (Wat Arun Ratchawararam), Wat Bang Yi Ruea Tai (Wat Intharam), and Wat Hong Rattanaram (Wat Hong Asawas).
The most significant temple that King Taksin took great care to restore during his reign was Wat Intharam, known at the time as “Wat Bang Yi Ruea Nok” or “Wat Bang Yi Ruea Tai.” This ancient temple, dating back to the Ayutthaya period, is situated along the Bangkok Yai canal near Talat Phlu on the Thonburi side. King Taksin elevated its status to a royal temple of the highest rank, particularly for the practice of concentration and insight meditation (Samatha and Vipassanā).
When Princess Krom Phra Thepamat—the King’s mother—passed away, His Majesty ordered her cremation at this temple in 1775 (B.E. 2318). The following year, in 1776 (B.E. 2319), a royal merit-making ceremony was held there to venerate her ashes. Concurrently, His Majesty ordered a grand restoration of the temple, constructing 120 new monk’s quarters and renovating Buddha statues, stupas, the ordination hall, and assembly hall throughout the entire temple complex. After completion, he invited monks specializing in Vipassanā meditation to reside permanently in the new quarters he had built.
During this occasion, King Taksin himself practiced Vipassanā meditation at Wat Bang Yi Ruea Nok for five consecutive days, dedicating the merit to His Majesty’s mother. The bed on which he rested during his stay is still preserved as a memorial in a small chapel beside the old ordination hall, remaining there to this day.
The Ordination Hall of Wat Hong Rattanaram
(Image from the book Knowledge about Thonburi)
Furthermore, after His Majesty was executed, His royal remains were interred at this temple, precisely at the location of the present-day ordination hall. Later, after the royal cremation ceremony was held at this temple, His Majesty’s relics and royal ashes were also enshrined here.
Thus, Wat Intharam (commonly referred to by locals simply as “Wat Tai” or “the Lower Temple”) stands as a true memorial temple dedicated to King Taksin the Great.
Another important temple is Wat Hong Rattanaram (which at that time was officially named “Wat Hong Awat Wihan”). His Majesty also ordered a major restoration of this temple concurrently with the first restoration of Wat Intharam in 1776 (B.E. 2319). He elevated Wat Hong Rattanaram to be one of the principal royal temples, designating it as a center for the study and teaching of the Buddhist scriptures (Pali studies or Pariyatti).
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Since this temple was located near the royal residence and situated in the heart of the capital at that time, it became a royal monastery where many royal princes and important figures of the era came to ordain and be ordained.
Another significant temple during the Thonburi period was Wat Arun Ratchawararam, which was then commonly called “Wat Chaeng.” King Taksin paid great attention to its restoration as much as he could. However, because this temple was within the royal precincts during the Thonburi era, no monks resided there.
Later, toward the end of his reign, after receiving the Emerald Buddha from Vientiane, King Taksin ordered it to be enshrined in this temple. Consequently, Wat Chaeng became known as “Wat Phra Kaew” (Temple of the Emerald Buddha), just like Wat Phra Sri Rattana Satsadaram (the current Grand Palace temple) today.
The Prang (central spire) and ordination hall (bot) of Wat Arun Ratchawararam
(Photo from Thai Journal)
3. Promotion of the Study of the Tripitaka
His Majesty held the royal intention that Buddhism would endure eternally only if the monks and novices diligently studied the Tripitaka. Therefore, He graciously commanded the Sangha Karyathamma (the ecclesiastical administration) to compile a register to examine which monks could recite the Tripitaka extensively. Those monks were bestowed with special fine cotton saffron robes, and stipends were granted to monks and novices according to the extent of their study. This initiative was begun early in His reign.4. Patronage of Buddhism in Nakhon Si Thammarat
Upon successfully leading the military campaign against the rebellious princes in Nakhon Si Thammarat in the year B.E. 2312 (1769), after establishing order in the city, His Majesty graciously summoned all monks, novices, elders, and ascetics from both within and outside the city. He bestowed one jar of rice and one baht of money to each, and those lacking robes were given the three robes (triple robes). Additionally, alms were distributed to the beggars and wanderers, one salueng each, on every Buddhist holy day at the ordination halls throughout the city. His Majesty also commanded both military and civil officials to assist in the construction, restoration, and renovation of ordination halls, viharns (assembly halls), sermon halls, cloisters, and monk’s dwellings at many temples, spending a considerable amount of royal resources. Following this, grand festivities with candlelight processions and celebrations were held at the great stupa of Wat Phra Borommathat for three days.
Wat Phanan Choeng
Somdet Phra Sangharaja (Sri) served as the Supreme Patriarch during two reigns: the Thonburi period and the Rattanakosin period. (Image from http://www.dhammathai.org/thailand/sangkharaja01.php)
When He was about to return to Thonburi, He graciously summoned Phra Ajarn Sri from Wat Phanan Choeng in the old capital—who had fled the Burmese invasion and taken refuge in Nakhon Si Thammarat—along with all his monk and novice disciples. He then kindly appointed him as the Supreme Patriarch residing at Wat Bang Wa Yai (Wat Rakhang), succeeding Phra Ajarn Dee who had passed away (according to the legal royal duties section 11.2.2, it states that Phra Ajarn Dee was dismissed due to losing in a trial by fire).
Somdet Phra Sangharaja Sri thus became the second Supreme Patriarch of the Thonburi period. Later, he was also appointed as the first Supreme Patriarch of the Rattanakosin era during the reign of King Rama I.
After returning from Nakhon Si Thammarat, he carried out many more religious duties, to the extent that the royal chronicles recorded:
“From that time onward, Buddhism gradually developed and flourished once again as before. His Majesty the King further advanced his royal religious policies with great prosperity, and the people of the kingdom gradually enjoyed peace, happiness, and well-being restored, just as it had been during the old capital’s peaceful reign.”
5. The Collection of the Tripiṭaka
When Ayutthaya was lost to the Burmese for the second time in 1767 (B.E. 2310), Wat Wang Ban Ruea was heavily destroyed by fire. Many Tripiṭaka scriptures and other religious texts were thus lost or ruined in large quantities. After King Taksin ascended the throne, He took great care in searching for original Tripiṭaka manuscripts from various provincial towns that had survived the enemy’s destruction. These were then copied and reproduced to create a royal edition of the Tripiṭaka for the capital.
For example, during the campaign to suppress the rebellions of local lords in 1769 (B.E. 2312), on His return King Taksin ordered the Tripiṭaka manuscripts to be borrowed from Nakhon Si Thammarat and transported by boat back to Thonburi for copying. Similarly, in the campaign against the lord of Phraphang in Uttaradit in 1770 (B.E. 2313), He commanded that the Tripiṭaka from that city be brought down to be cross-checked with the manuscripts obtained from Nakhon Si Thammarat.
However, King Taksin’s effort to complete the royal Tripiṭaka edition was not fully accomplished before the end of His reign. Nevertheless, the collected original manuscripts preserved in Thonburi proved immensely valuable for the subsequent official recensions of the Tripiṭaka.
Furthermore, near the end of His reign, King Taksin sent Phra Thepkawi to Cambodia and Phra Phrommuni to Nakhon Si Thammarat to collect and copy the Visuddhimagga scriptures to be compiled in Thonburi as well.
6. Purification of the Northern Monks (B.E. 2313)
“When unrighteousness, suspicion, and corruption plagued the Buddhist monks,
Abandoning their duties and causing ruin to the Sangha,
The King set forth to purge the sinful and restore the faith anew.”
— From the royal praise verse by Nai Suan, the palace attendant
When Ayutthaya fell for the second time in 1767 (B.E. 2310), a certain faction rose to power in the northern cities. This faction had one unusual characteristic that set it apart from all others: it was led by monks, and the generals and commanders were all royal monks. This faction was known as the “Phraphang Lords’ Faction.”
These monks engaged in vile and corrupt conduct, violating the Vinaya rules of monastic discipline, which was deeply lamentable and distressing. Therefore, when King Taksin successfully suppressed this faction in 1770 (B.E. 2313), He immediately ordered a thorough investigation and purification of the Sangha in the Phraphang region.
After apprehending the generals and commanders, He defrocked them and imprisoned them in chains, sending them to the prison in Thonburi. Then He summoned all the northern monks from the region to assemble before the throne, along with senior and junior officials of both the military and civilian administration. At that time, He declared:
“The monks in the northern region are all associates of the traitorous Phraphang faction. They bore arms and fought battles, killed people, looted property, indulged in liquor, and committed immoral acts with women. They violated the four parajika offenses, thus severing themselves from the discipline of Buddhism. They are all corrupt and cannot be allowed to remain in the monastic order in this manner.”
Afterwards, the monks who had violated the Vinaya were asked to confess their offenses. Those who confessed were allowed to disrobe and enter secular service. Those who denied were subjected to a traditional trial of purity by enduring a test of holding their breath underwater before the throne, conducted according to ancient rites.
If they passed the test, they were appointed as abbots, ecclesiastical dignitaries, or royal monks, according to their virtue and knowledge. If they failed, they were punished accordingly. If the result was inconclusive, they were granted robes to be re-ordained.
King Taksin thus ordered this trial by water ordeal for the monks of Phraphang. Those monks who lost the trial were punished accordingly. Their robes were confiscated and burned to make lacquer, which was then used to coat the Great Stupa in Sawangcaburi city.
7. Maintenance and Support of Buddhism in the Northern Cities
After completing the purification of the Sangha, King Taksin ordered the sewing of 1,000 sets of saffron robes to re-ordain new monks across the northern cities. He then commanded royal officials to invite royal monks and senior monks from Thonburi—over 50 in total—to ordain monks throughout each northern city.
Following this, these royal monks were assigned to remain in the northern cities to oversee and instruct the local monks in their respective monasteries. For example: Phra Phimontham resided in Sawangcaburi, Phra Thammachedi in Thung Yang, Phra Dhammaracha and Phra Thepkawi in Sawankhalok, Phra Dhamudom in Phichai, Phra Phothiwong in Phitsanulok, Phra Phrommuni in Sukhothai, and so forth.
From that time forward, Buddhism in the northern cities gradually returned to normal and stable conditions.
Phra Buddha Chinnarat, Wat Phra Si Mahathat Woramahawihan
Phra Buddha Chinnasi, Wat Phra Si Mahathat Woramahawihan
He then proceeded to the city of Sawankhaburi and presided over the celebration of the Great Relic (Phra Boromthat) for three days. At the same time, he also ordered its restoration and renovation. After that, he traveled to Thung Yang to celebrate the Phra Than Silasat (Stone Seat Altar) for another three days. Then he went on to celebrate the Phra Si Rattana Mahathat at Wat Phra Prang in Sawankhalok for three days as well.
Following that, he traveled downriver to the city of Phitsanulok, where he presided over the celebration of the Phra Si Rattana Mahathat, Phra Buddha Chinnarat, and Phra Buddha Chinnasi for another three days. This marked the conclusion of his royal duties in the restoration and support of Buddhism throughout the northern cities at that time.
8 . Creation of the Tri-Poom Illustrated Manuscript
The physical form and condition of the ancient Tri-Poom illustrated manuscript, the version from the Thonburi period, are preserved at the National Library, Tha Wasukri branch.
Image from the Royal Traiphum Illustrated Manuscript of the Thonburi Period
(Image from the Silpa Wattanatham Journal; King Taksin the Great and the Role of the Chinese in Siam)
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To help the general public correctly understand the concepts of hell and heaven according to the scriptures, so they can focus on performing good deeds and abstaining from evil, in line with the teachings of Buddhism, King Taksin graciously commissioned the creation of a large traditional illustrated manuscript of the Traiphum (Three Realms) in the year 2319 BE (1776 CE). This ancient-style, grand manuscript is beautifully crafted and highly admirable. Details about this work can be found in the section on Arts and Crafts (Chapter 13).
9. The Return of the Emerald Buddha
On the occasion when King Taksin the Great appointed Somdet Chao Phraya Maha Kasatsuek (later King Rama I) as the supreme commander to lead the army to capture Vientiane in 1779 (B.E. 2322), the Thai forces were victorious. On their return journey, the army brought back with them two highly revered Buddha images: the Emerald Buddha and Phra Bang, both of which had been enshrined in Vientiane.
Phra Phuttha Maha Mani Rattana Patimakon (The Emerald Buddha)
(Image from the book “King Taksin the Great”)
The Emerald Buddha is revered as an exceptionally sacred and invaluable image of the Buddha, regarded as the spiritual palladium of the nation. It is believed to have been crafted by divine beings and can only reside in a sovereign country where Buddhism is firmly established as the spiritual foundation.
When King Taksin of Thonburi learned that this most sacred and priceless Buddha image had been successfully brought back to Siam, he was filled with great joy and profound reverence. His Majesty commanded the Supreme Patriarch and all high-ranking monks to lead a grand procession to receive the image as far as Saraburi.
Simultaneously, the King himself led a royal barge procession to greet the Emerald Buddha at Bang Throni, located just below Pak Kret. The flotilla was magnificently grand, comprising 154 royal barges, and when combined with those already in procession from the north, the total number reached 246 vessels. The entire ceremonial fleet then proceeded with great honor to bring the Emerald Buddha into the capital at Thonburi.
He graciously ordered the construction of a ceremonial hall to receive and enshrine the two sacred and venerated Buddha images—symbols of national protection—beside the ordination hall of Wat Chaeng (present-day Wat Arun Ratchawararam), within the royal compound. He had abundant offerings and devotional objects prepared, and then commanded a grand royal celebration to be held in honor of the Emerald Buddha. The festivities included various forms of entertainment performed on both banks of the Chao Phraya River in splendid and magnificent fashion, lasting for seven days and seven nights.
Dozens of performance halls were set up, featuring a wide variety of shows, believed to have marked the first grand celebration in Siam since the fall of Ayutthaya exactly 12 years earlier.
King Taksin also intended to build a grand royal palace to house the Emerald Buddha within the royal grounds, to be completed when he had time away from military affairs. However, the plan remained unfinished by the time his reign came to an end.
10. Royal Teachings Bestowed upon the Monastic Order
In 1768 (B.E. 2311), when King Taksin graciously initiated the first grand restoration of temples after the fall of Ayutthaya, he also bestowed a royal address (พระบรมราโชวาท) upon the Sangha once the renovation was completed. In this address, he urged the monks to uphold strict monastic discipline (vinaya), and pledged to provide all necessary material support if any needs arose.
His unwavering devotion to Buddhism is clearly reflected in the following royal proclamation:
“May all venerable ones be mindful in their monastic service, upholding the Fourfold Purity (Catuparisuddhi-sīla) and strictly observing the Vinaya. Let not the religion of the Lord Buddha fall into decline. If the venerable ones face shortages in the Four Requisites (alms food, robes, shelter, and medicine), it shall be my duty to fully provide for them.”
“If the venerable ones are fully endowed with moral discipline within the religion, then—even if you were to desire flesh and blood—I would be willing to cut my own flesh and bleed for the sake of offering.”
This royal teaching was not limited to Thai monks alone. King Taksin also extended his Dharma admonitions to Vietnamese and Chinese monks, as documented in the royal campaign journals during the military operations in Phutthaimat and Cambodia in 1771 (B.E. 2314): On Monday, the 10th waxing moon of the 1st month, His Majesty visited the Vietnamese temple to make merit. After offering worship and listening to the monks’ chanting, he presented offerings to monks, novices, and lay practitioners. He then personally gave a Dharma exhortation in the Vietnamese language, urging them to maintain their monastic precepts, avoid improper conduct with women, and diligently promote the prosperity of Buddhism. Should any material needs arise, he instructed them to seek aid from the appointed governor, Phra Racha Setthi, a Chinese official elevated to rulership after the reconquest of Phutthaimat.
In another instance, His Majesty conducted a joint religious assembly with Thai, Vietnamese, and Chinese monks and gave a multilingual address: On Saturday, the full moon of the 1st month, the King traveled to the Vietnamese temple on horseback, where monks of all three nationalities had been invited. Following chanting in their respective languages, offerings were given equally to Thai, Chinese, and Vietnamese monks and novices. His Majesty then addressed the Vietnamese monks in Vietnamese, and the Chinese monks in Chinese, commanding all to observe the Vinaya strictly and avoid any form of sexual misconduct. Any monk, novice, or lay practitioner who failed to abide by this would be punished—even by decapitation, if necessary. Alms were also distributed directly by the King’s hand to poor Chinese and Vietnamese beggars.
These records clearly affirm that King Taksin was proficient in Chinese, Vietnamese, and likely Arabic, enabling him to communicate directly with diverse religious communities.
11. Engaging in Dharma Dialogues and Royal Questions
King Taksin’s engagement with Buddhism extended far beyond traditional royal patronage. He was deeply committed to learning and practicing the Dhamma—both in scriptural study (pariyatti) and in meditation (patipatti). Whenever his royal duties permitted, he would invite the Supreme Patriarch or knowledgeable senior monks into the royal court for Dharma dialogues (ธรรมสากัจฉา).
Often, these sessions included royal inquiries (พระราชปุจฉา), where the King would pose challenging doctrinal questions for the monks to answer. These were not merely casual exchanges but a form of spiritual and intellectual examination—reflecting the King’s sincere pursuit of truth, and his role as both patron and practitioner of the religion.
Such efforts underscore King Taksin’s extraordinary position as a monarch-scholar, embodying both secular authority and religious devotion during a time when the kingdom was being rebuilt from ruin.
The Buddha image commissioned in celebration is enshrined at Wat Intharam
(Image courtesy of the National Library)
The Buddha statue representing King Taksin the Great’s royal attire mentioned here is currently enshrined as the principal Buddha image in the old ubosot (ordination hall) of Wat Intaram. It is a seated Buddha statue with a width of 4 feet 8 and a half inches across the lap. It is said that the sacred relics (Buddha’s ashes) are enshrined in the base beneath the divine cloth covering the statue.
Practice of Vipassana Meditation
A unique religious activity never before recorded for any monarch is that King Taksin the Great was deeply devoted to practicing Vipassana meditation.
A statue replica of King Taksin the Great practicing Vipassana meditation at Wat Intaram
(Photo from the book Knowledge about Thonburi)
During moments of leisure from other royal duties, and when there were no pressing concerns of war or conflict weighing on His Majesty’s mind, He would willingly sit in meditation and diligently practice the Vipassana meditation regularly.
It is understood that the place where He commonly practiced Vipassana meditation was likely the Pae Palace in front of Wat Arun (which at that time was still called “Wat Chaeng”) or possibly in the small ordination hall in front of the main prang, which was the original ordination hall of the temple built since the Ayutthaya period alongside the temple’s main prang.
This is mentioned in an old traditional Thai manuscript written on white mulberry paper in two volumes, known as the “Book of Ancestral Miracles,” which records in one passage:
“Moreover, the exact Chulasakarat (Thai lunar calendar year) during the Thonburi period is not recorded in the chronicles. On one occasion, King Taksin was sitting in meditation at the Pae Palace, with Somdet Phra Wanrat Thong presiding as the leader. At that time, King Taksin sat diligently practicing… etc…”
Somdet Phra Wanrat (Thong Yu) resided at Wat Bang Wa Yai (Wat Rakhang) and was also the teacher of King Phra Buddha Loetla Nabhalai. Later, after the end of the Thonburi reign, he was compelled to leave the monkhood and serve as a government official with the noble title Phraya Pojanaphimol during the reign of King Rama I.
One important piece of evidence, which stands as a memorial of His Majesty’s meditation practice from that time and still remains as a testament for future generations to see, is the meditation throne (Phra Than) used by King Taksin to practice Vipassana meditation. This throne is enshrined in the small ordination hall (bot noi) in front of the main prang of Wat Arun. It is made from a single large wooden plank, larger than any other plank ever found.
It was in this original small ordination hall of Wat Chaeng (Wat Arun) that King Taksin resided during his temporary ordination near the end of his reign. A notable historian recorded that His Majesty was executed while still ordained as a monk in this very ordination hall on April 6, 1782 (B.E. 2325) before noon. (Source: Setuean Suphasopon, 1984: 70)
Besides at the Pae Palace in front of Wat Arun, King Taksin sometimes also diligently practiced Vipassana meditation at Wat Intaram (also known as Wat Bang Yi Reua Nok or Wat Bang Yi Reua Tai) for as long as five consecutive days and nights. This occurred during the royal merit-making ceremony to honor the ashes of Somdet Krom Phraya Thepamat, His Majesty’s mother, in 1776 (B.E. 2319). At the same time, he ordered extensive restoration and renovation of this temple.
This is recorded in the Royal Chronicle of Phan Chanunumas (Jerm), stating:
“On Monday, the fifteenth day of the waxing moon of the first month, the ashes of Somdet Phra Panpi Luang were carried by boat along the canal to the crematorium at Wat Bang Yi Reua Nok. Ten thousand monks were invited to receive the great offerings in abundance. His Majesty the King observed the precepts and practiced the Dhamma, residing at the Pae Palace at Wat Bang Yi Reua Nok for five days. Then, one hundred and twenty monk’s dwellings (kuti) were built, and restoration was carried out on Buddha images, pagodas, viharns, galleries, and the ordination hall moat, which was dredged and planted with lotuses, clearing a wider area than before. Monks from the Vipassana sect were invited to reside in the newly built kuti, tended by royal servants. His Majesty then delivered royal teachings to the monks, explaining the practice he had performed, so that the merit and the Buddhist religion would be perpetuated.”
From this evidence, it shows that King Taksin did not only meditate for as long as five nights to dedicate merit to His Majesty’s mother, Somdet Phra Thepamat. After completing his meditation practice that time, he also went to give a royal sermon (phra ratcharatchawai) to the monks at that temple, imparting royal teachings explaining the proper method of practicing Vipassana meditation — a practice he himself had experienced with positive results.
Another important piece of evidence demonstrating His Majesty’s wisdom in practical Dharma is a short royal composition about the “Characteristics of High-Level Meditation Practice,” or simply called “Lakkhana Bun” (Characteristics of Merit). This was composed by His Majesty on Sunday, in the third lunar month, on the 2nd waxing day of the year 2319 BE (1776 CE), shortly after completing Vipassana meditation at Wat Bang Yi Reua Nok. The content of this royal treatise is as follows:
The Subject: “Lakkhana Bun” (Characteristics of Merit)
The peculiar characteristic of merit for any person is that if one perceives clearly the past, future, and present, feeling aversion, shame, disgust, and fear of sin, this leads the mind of that person to merit and perfection of moral precepts. Even so, if one does not overcome greed, hatred, delusion, and sensual desire completely, where can moral precepts be perfect? Even if one does overcome these passions, if one is careless in duty, ruin will come.
The characteristic that perfects moral precepts includes restraint and mindfulness. The qualities that bring merit are aversion, shame, disgust, and fear of sin—these mark the complete moral precepts, which should be free from greed, hatred, delusion, and sensual desire.
There are three types of moral precept keeping:
The merit type — those who keep precepts properly.
Two types that are sinful — one is like an animal that only grazes and cannot keep the precepts (such as the heavy offense of killing), leading to the worst consequences. The other type fails to discipline their mind, leading to smaller or greater defilements and the gravest offenses.
Those two sinful types fall to hell after death.
The characteristics of merit have three effects:
One gains merit in the past, present, and future.
One gains merit only in the present.
One gains merit only in the future.
For example, those who keep precepts but are not generous may suffer hardship in the present and only gain merit after death. Those who keep moral precepts moderately may gain worldly honor but not true merit, while those who keep precepts well gain worldly honor and merit in the present and the future.
The perfection of moral precepts involves two essentials: keeping and guarding the precepts, and the mindfulness associated with these. There are five or six kinds of mindfulness connected with moral precept keeping. One should reflect on one’s own precepts within the heart’s core, which beautifies and adorns the mind.
If there is a duty to perform, one should follow the example of Nagaraja Lilasalila. The characteristics of precept-keeping must be known in every detail, and whenever recalled, one must remember them without fail. Do not forget any part of what is required to uphold the precepts. If a person truly observes the precepts and diligently maintains them to increase merit, one should study the 40 meditation subjects, with the Anapanasati (mindfulness of breathing) being the foremost. Observe the rites as held in the royal hall.
The dignity of meditation lies in moderation. Kukula, the noble son, was well restrained, generating a mind like the wind in the midst of the forest, flowing smoothly, finely, impermanent, and subtly changing. If one does not understand this, one will destroy the breath—both in-breath (assasa) and out-breath (passasa)—which will lead to failure. One must sustain and follow the breath carefully, for this is the pride of meditation.
The subtle wind moves firmly in and out, not swaying the head, neck, or body. The impermanent subtle wind moves steadily and is the finest of all seen by the worlds, called nikkasvati. Such a wind is attained by the wandering yogi. Whoever attains this merit and follows the breath will find the first absorption (upacara samadhi) up to the fifth jhana as the highest.
If confused, refer to the commentaries and ritual texts kept in the royal hall, which have been concisely explained by wisdom. If it pleases the mind, learn it; if not, let it go. Let this be a gift.
Written on Sunday, the 2nd waxing day of the 3rd month, year 1138 Chula Sakarat.
12.1.3 King Taksin’s Royal Decree on Monastic Discipline
This decree is a law concerning the Vinaya practices of monks, promulgated by King Taksin in the year 1135 Chula Sakarat (2316 BE), early in his reign after establishing Thonburi for six years. The country was still unstable, having just reunited the territories after suppressing various uprisings, with the final one being the “Chumnum Chao Phrapang” in present-day Uttaradit in 2313 BE.
The issuance of this decree shows that alongside managing state affairs and warfare with hardly any rest, King Taksin also addressed religious matters.
At that time, the Sangha was disorganized, with many monks neglecting proper Vinaya discipline, causing loss of public trust. If left unchecked, this would impact not only religion but also the stability of the nation.
Therefore, King Taksin the Great graciously promulgated this Royal Decree on Vinaya Precepts to enforce monks to observe the monastic discipline properly, using the authority of the state as an additional means to restore the faith of the people and to ensure that Buddhism would firmly stand alongside Thai society for generations to come.
It is understood that this Decree on Vinaya Precepts is the very first law concerning monks in Thailand.
Previously, it was believed that King Rama I (Phra Phutthayotfa Chulalok the Great) was the first monarch to promulgate monastic laws, known as the “Three Seals Code” (Kot Phra Sang), which comprised ten volumes (see the legal code of Rama I, Chula Sakarat 1166, vol.3, Thammasat University edition 1938, or the “Three Seals Code” publication by the Fine Arts Department, 1978, and the biography of King Phutthayotfa by Krom Muen Phityalapaphrutthiyakorn, 1957).
However, this Royal Decree on Vinaya Precepts serves as strong evidence that King Taksin the Great was actually the first monarch to issue laws governing monks, having enacted it nine full years before King Rama I promulgated the first volume of the “Kot Phra Sang.”
This reflects his sincere dedication to the stability and strength of Buddhism. (Sethuen Supasopon, 1981: 110)
Besides what has been mentioned, it is also believed that this Decree is authored by King Taksin himself.
King Damrong Rajanubhab, the “Father of Thai History,” once noted that the language style of this Decree suggests it is indeed a royal composition by King Taksin, or at least partially so, with additions penned by the king himself.
Somdet Krom Phra Damrong Rajanuphap composed an explanation of this Royal Decree when it was first published in 1915 (B.E. 2458), stating an important passage as follows:
“The Royal Decree on Vinaya Precepts printed here, readers will likely believe from the style that it is a royal composition of King Taksin of Thonburi. However, some readers might misunderstand, because the language is somewhat abrupt and lacks elegance, unlike the style used in later royal decrees or even those of the old capital, as seen in laws such as the older Royal Decrees. This difference arises because the key principle for King Taksin was success above all else, and he did not adhere strictly to formal style.”
In summary, this Royal Decree, as composed by King Taksin of Thonburi, has a style that is rather harsh and not smooth or graceful like other royal decrees issued in earlier times.
This should be regarded as a distinct “characteristic” of King Taksin, who valued “practicality” or action as the main principle over “the written word” or eloquence of style.
The Royal Decree on Vinaya Precepts, Chulasakarat 1135, issued by Somdet Phra Chao Krung Thonburi, clearly demonstrates His Majesty’s profound wisdom in matters of Buddhism. It stands as an important royal duty that shows His sincere care for the Sangha—something most of us have yet to fully appreciate.
The original manuscript of this Royal Decree was obtained from Wat Kaen Lek, Phetchaburi Province. It was first published in 1915 (B.E. 2458) and reprinted for the second time in 1967 (B.E. 2510). The second edition was printed in a limited number of copies for a funeral service and was not widely circulated.
This current printing serves as a tribute to honor His Majesty’s legacy, ensuring that his distinguished contribution remains known for generations to come.
Royal Decree of His Majesty the King of Thonburi Regarding the Sila and the Training Precepts
Given unto the Samana who uphold the restraint and discipline.
By the supreme grace of His Majesty the Sovereign Lord of the Realm, having conferred with the Rajakhanas, the learned of the land, and men of wisdom, it was discerned that the 227 training precepts (sikkhapada) are but branches and offshoots of the Ten Sila, namely:
Panatipata – Forbidden is the taking of life.
Adinnadana – Forbidden is the taking of what is not given.
Abrahmacariya – Forbidden is carnal conduct.
Musavada – Forbidden is false speech.
Surameraya – Forbidden is the drinking of intoxicants.
Vikalabhojana – Forbidden is eating beyond the proper time.
Naccagita – Forbidden is witnessing dance or song.
Malagandha – Forbidden is adorning oneself with garlands or perfume.
Uccasayana-mahasayana – Forbidden is resting upon high or ornate seats or beds.
Jataruparajata – Forbidden is amassing of gold and silver.
Whoso is possessed of wisdom and keeps these Ten, unto him the 227 precepts shall remain. But should these Ten Sila fall away from the nature of any Samana, then the entirety of the 227 shall likewise be lost.
The Sila and the full body of the 227 Precepts consist of:
Parajika – 4 rules
Sanghadisesa – 13 rules
Aniyata – 3 rules
Nissaggiya pacittiya – 30 rules
Pacittiya – 92 rules
Patidesaniya – 4 rules
Sekhiya – 75 rules
Adhikarana-samatha – 7 rules
The Four Parajika are:
To lie with a woman, by any of the three doors, is a defeat — such one falleth to Avici Hell, Your Majesty.
To steal gold, silver, or wealth worth one baht or more — is a defeat, and he falleth to Avici Hell, Your Majesty.
To slay a human, whether in the womb or without — is a defeat, and he falleth to Avici Hell, Your Majesty.
To falsely claim attainment of the Path or Fruit — is a defeat, and he falleth to Avici Hell, Your Majesty.
Thus end the Four Parajika.
- Forbidden is the willful release of seminal fluid through self-exertion — this leadeth to Naraka, Your Majesty.
- Forbidden is to entertain lustful thoughts upon contact with a female — this leadeth to Naraka, Your Majesty.
- Forbidden is lewd and base speech concerning the three bodily doors — this leadeth to Naraka, Your Majesty.
- Forbidden is to declare carnal acts as meritorious deeds — this leadeth to Naraka, Your Majesty.
- Forbidden is to act as a go-between in affairs of lust between man and woman — this leadeth to Naraka, Your Majesty.
- Forbidden is for a bhikkhu to build a hut of length 18 cubits and breadth 22 cubits without informing the Sangha — this leadeth to Naraka, Your Majesty.
- Forbidden is the construction of a great vihara without declaration unto the Sangha — this leadeth to Naraka, Your Majesty.
- Forbidden is to accuse another unjustly of Parajika, and thus cause his disrobing — this leadeth to Naraka, Your Majesty.
- Forbidden is to use the claim of seeing another commit a sexual act in order to frame a bhikkhu and cause his expulsion — this leadeth to Naraka, Your Majesty.
- Forbidden is to defy the Sangha thrice when admonished, refusing correction even after being brought before the assembly — this leadeth to Naraka, Your Majesty.
- Forbidden is to join a schismatic monk in defying the Sangha, and to reject three admonitions — this leadeth to Naraka, Your Majesty.
- Forbidden is to persist in transgression without heed, even after three proclamations of restraint by fellow bhikkhus — this leadeth to Naraka, Your Majesty.
- Forbidden is to engage in services such as fortune-telling, massage, or medicine, unrelated to kin, and to ignore admonishment — this leadeth to Naraka, Your Majesty.
Thus end the Thirteen Sanghadisesa.
Should a bhikkhu be seated in solitude with a woman in a place suited for sexual acts, and no witness be found, then according to the declaration of the learned thera, let the offense be determined thereby — such is the rule, Your Majesty.
Should a bhikkhu be seated alone with a woman in a place where dalliance may occur, and it be deemed improper, then as judged by the thera, so is the offense declared — such is the rule, Your Majesty.
Thus end the Two Aniyata.
Of the Thirty Nissaggiya Pacittiya (partial):
Forbidden is to retain cloths beyond the territory of kathina without prior designation, for over ten days — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to abandon the triple robe set even for a single night outside the kathina boundary — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to receive cloth beyond the kathina season, and without combining with existing robes, fail to designate it within one month — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to have nuns who are not kin dye or wash one’s robes — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to receive cloth directly from the hand of a nun who is not kin — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to beg cloth from one who is not a relative when one’s own robe is sufficient — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to request further cloth when only the lower robe and outer robe remain and one is already clothed — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is, when a layman intends to offer a robe, for the bhikkhu to express discomfort and guide the purchase — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is, when layfolk gather to purchase a robe for offering, for the bhikkhu to direct their choice — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to remind a donor of a robe offering more than three times by words or six times by gesture — beyond that, it leadeth to Naraka of the Sangha, Your Majesty.
Thus end the Ten Precepts on Robes.
Forbidden is to make a robe lining mixed with silk — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to line a robe with pure black wool — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to line a robe with wool of two parts black and one part white or red — only the proper proportion is allowed — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to make a new wool robe if the old one has not been used for six years — this leadeth to Naraka of the Sangha, Your Majesty.
Should the wool robe be worn out, one may make a new one only if a cubit’s length of the old is sewn into it — otherwise it is without merit — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to carry wool beyond a journey of three yojana — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is for a bhikkhuni who is not a relative to dye or wash wool robes — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to long for or desire gold, silver, or wealth — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to engage in the exchange of gold or silver — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to engage in trade or commerce with money or goods — this leadeth to Naraka of the Sangha, Your Majesty.
Thus end the Two Kosiyavagga Sections.
Should a bowl be determined for use within ten days and is not so declared, it is an offense — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to request a new alms bowl when the old one is not yet cracked to a span’s width (ten inches) — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to keep offerings of ghee, butter, oil, honey, or molasses beyond seven days after receipt — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to seek rain-bathing cloth before the waxing of the sixth month and until the waxing of the seventh — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to reclaim cloth once given to a bhikkhu — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to request thread to be given to a weaver for the weaving of robes — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is, when cloth is to be offered, to instruct the donor to obtain it from a particular weaver — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to accept robe offerings from the gravely ill, from men departing to war, or from pregnant women, and delay determination beyond one month — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is for a forest-dwelling bhikkhu, fearing robbers, to entrust his robe to householders for longer than six nights — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to claim for oneself alone that which was offered to the Sangha — this leadeth to Naraka of the Sangha, Your Majesty.
Thus end the Thirty Nissaggiya Pacittiya.
Forbidden is to speak falsehood unto the brethren — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to use sharp or piercing words against a bhikkhu — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to speak in divisive or slanderous ways toward other bhikkhus — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to preach the Dhamma together with novices or laypersons — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to dwell under the same roof as a novice or layman for more than three nights — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to sleep under the same shelter as a woman — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to preach unto a woman more than five or six words — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to declare knowledge of the Path or Fruition unto novices or laypersons — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to reveal grave offenses unto novices or laypersons — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to dig the earth — this leadeth to Naraka of the Sangha, Your Majesty.
Thus end the First Musavada-vagga.
Forbidden is to scrape grass or cut trees — this leadeth to Naraka of the Sangha, Your Majesty.
When one hath committed an offense, forbidden is to answer falsely when the Sangha inquires — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to raise blame or accuse other bhikkhus without just cause — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to lay Sangha property openly and neglect to retrieve it — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to leave one’s seat or mat spread in the vihara and fail to remove it after the Sangha disperses — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to lie crowded beside another bhikkhu in the Sangha’s dwelling in hope of driving him away — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to expel a bhikkhu from the vihara of the Sangha when he hath committed no fault — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to sleep upon a hanging bed within the vihara — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to construct a kuṭi or building of two or three stories — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to make use of water containing living beings — this leadeth to Naraka of the Sangha, Your Majesty.
Thus endeth the Second Phutakamma-vagga.
Forbidden is for the Sangha to appoint a bhikkhu to chant for bhikkhunis — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is for the bhikkhu so appointed to instruct bhikkhunis during the hours of darkness — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is for the bhikkhu so appointed to go unto the dwelling of bhikkhunis for teaching — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to slander the Sangha which teaches bhikkhunis, accusing them of seeking gain — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to offer cloth to a bhikkhuni who is not one’s relative — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to sew a robe for a bhikkhuni who is not one’s relative — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to invite a bhikkhuni to travel afar together — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to board a boat together with a bhikkhuni — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to partake of alms arranged by a donor at the behest of a bhikkhuni — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to sit alone in a secluded place with a bhikkhuni — this leadeth to Naraka of the Sangha, Your Majesty.
Thus endeth the Third Bhikkhuni-vatta-vagga.
Forbidden is to attend a lay alms hall for more than one meal in a day — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is for four or more bhikkhus to accept an invitation to a meal collectively, when done with intent of gain — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is for a bhikkhu who hath accepted one invitation to dine elsewhere on that same day — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to receive more than three bowlfuls of rice from a donor — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to decline food during alms then return to partake again — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is, knowing that a bhikkhu refuseth food, to bring that same food again for his eating — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to partake of food beyond the proper hour (i.e., after midday) — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to eat offerings that were properly received, yet kept and consumed on a day thereafter — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to request from others any mixture containing ghee, butter, or other rich substances for eating — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to eat food that hath not been formally offered by hand — this leadeth to Naraka of the Sangha, Your Majesty.
Thus endeth the Fourth Bhojanavagga.
Forbidden is to offer food unto naked ascetics (ajivaka) — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is, after receiving alms, to hand them over unto another, that one may use it as pretext to converse with women — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to visit the home of householders, husband and wife, not yet attain’d to Anāgāmi, and sit near within — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to sit near unto a woman in a hidden or private place — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to sit alone with a woman in an open but unaccompanied place — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is, when invited to a meal at a household, to forgo eating in the monastery and instead go to another house without informing the Sangha — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to request transportation not previously pledged by the donor within a span of four months — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to gaze upon the royal procession or military parade — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to go and behold an army beyond three nights’ stay — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to witness an army engaged in battle — this leadeth to Naraka of the Sangha, Your Majesty.
Thus endeth the Fifth Ajelavagga.
Forbidden is to consume intoxicating liquors or anything which causeth heedlessness — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to eat using the fingers instead of the alms bowl or proper means — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to sport or bathe playfully in water — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is, when one hath erred and is corrected by another, to be ungracious and unreceptive — this leadeth to Naraka of the Sangha, Your Majesty.
Forbidden is to frighten or deceive one another with intent to cause distress — this leadeth to Naraka of the Sangha, Your Majesty.
6. Forbidden is to kindle fire for warmth when not afflicted by fever — this bringeth Sangha-Naraka, Prajao-Kha.
7. Forbidden is, within middle land, to bathe less than fifteen days — this bringeth Sangha-Naraka, Prajao-Kha.
8. Forbidden is to wear cloth not pure, yet claim it as own — this bringeth Sangha-Naraka, Prajao-Kha.
9. Forbidden is to keep cloth entrusted from others without care — this bringeth Sangha-Naraka, Prajao-Kha.
10. Forbidden is to hide friend’s requisites to cause jest — this bringeth Sangha-Naraka, Prajao-Kha.
Thus endeth Sixth Suramerayavagga.
Forbidden is to kill any living creature — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to drink water containing living things — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is, when Sangha seeth fault, to oppose stopping — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to hide Sangha offenses, deny fellows — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to ordain householder’s son under twenty — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to consort with thieves in village — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to consort with women of ill repute — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to pervert Buddha’s rules, say wrong is right, and refuse correction — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to consort with monks who pervert teaching — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to consort with novices who hold false views — this bringeth Sangha-Naraka, Prajao-Kha.
Thus endeth Seventh Sappanavagga.
Forbidden is to reject monk who admonisheth to learn Vinaya — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to disparage Patimokkha — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to cause others to err on Patimokkha — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to strike others with stick or hand — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to wound monk — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to falsely accuse monk of grave faults — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to accuse monks to cause distress — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to watch or listen to monk quarrels — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is a bhikkhu who approveth Sanghakamma yet uttereth no admonition — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to rise and flee whilst Sanghakamma remaineth unfinished — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is, after agreement in counsel, to backbite saying cloth-giving was unjust — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to divert Sangha’s gain unto another — this bringeth Sangha-Naraka, Prajao-Kha.
Thus endeth the eighth Sa-hadhamma-vagga.
Forbidden is for a great king to enter place with consort without prior summons — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to accept gifts from householders not kin — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to enter house at dusk without farewelling companions — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to make needle-case from bone or ivory — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to make bed higher than cubit for eating — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to make bed with cotton-padded seat — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to make seat-cloth long three cubits, wide two cubits six fingers — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to make lower robe longer than six cubits, wider than three cubits — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is to wear rain-cloth longer than nine cubits, wider than three cubits one cubit six fingers — this bringeth Sangha-Naraka, Prajao-Kha.
Forbidden is robe longer than three vāsāgha cubits one cubit, wider than nine cubits, like that of the Blessed One — this bringeth Sangha-Naraka, Prajao-Kha.
Thus endeth Ratanavagga, 92 pure precepts fully complete.
The four Patitthes forbid: accepting food inside house from non-kin bhikkhuni — this bringeth Kalsuttha-Naraka, Prajao-Kha.
Forbidden is to eat where bhikkhuni hath forbidden; if no forbidding, not to expel her — this bringeth Kalsuttha-Naraka, Prajao-Kha.
Forbidden is for noble ones not to invite, nor enter alms-round — this bringeth Kalsuttha-Naraka, Prajao-Kha.
Forbidden is for bhikkhu in wilderness knowing bandits or beasts or thieves and if donor hath given gift, to reveal outside land before inside — this bringeth Kalsuttha-Naraka, Prajao-Kha.
Thus endeth the Four Patitthes.
Sekhiyavatta seventy-five forbideth: to wear cloth above navel, and below not to trail beyond eight fingers; the hem’s corner shall not flutter — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to wrap robe longer than four fingers below knee — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to fold hems and sleeves not covering knee and wrist while walking in vicinity of village — this bringeth Sanchipha-Naraka, Prajao-Kha.
Even if sitting in village vicinity, such cloth is forbidden — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to move hands and feet boisterously in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to sit with hands and feet moved boisterously in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to look afar beyond four cubits whilst walking in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to look afar beyond four cubits whilst sitting in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to part robe to show thigh whilst walking in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to part robe to show thigh whilst sitting in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Thus endeth the first Parimandala-vagga.
Forbidden is loud laughter whilst in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is loud laughter whilst sitting in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is loud speech whilst walking in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is loud speech whilst sitting in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to sway body whilst walking in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to sway body whilst sitting in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to grasp arms whilst walking in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to grasp arms whilst sitting in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to nod head whilst walking in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to nod head whilst sitting in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Thus endeth the second Tutiya-vagga.
Forbidden is to walk with feet wide apart in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to sit with feet wide apart in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to cover head whilst walking in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to cover head whilst sitting in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to stomp feet whilst walking in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to sit with knees drawn close in village vicinity — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to accept alms without reverence — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to avert eyes whilst receiving alms — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to accept more curry than rice in alms — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to heap alms beyond rim of bowl — this bringeth Sanchipha-Naraka, Prajao-Kha.
Thus endeth the third Rattana-vagga.
Forbidden is to accept alms without reverence — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to avert eyes beyond bowl whilst eating — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to poke and pick rice in bowl whilst eating — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to eat more curry than rice — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to heap rice to a peak midst bowl whilst eating — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to hide fish or curry beneath rice whilst eating — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to ask for rice, fish, or curry from kin relatives — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to eat whilst watching mouth and forgiving faults — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to eat large mouthfuls of rice — this bringeth Sanchipha-Naraka, Prajao-Kha.
Forbidden is to make long morsels of rice whilst eating — this bringeth Sanchipha-Naraka, Prajao-Kha.
Thus endeth the fourth Chatu-vagga.
Forbidden is to keep mouth open when eating rice — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to put fingers in mouth when eating rice — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to speak whilst rice remain in mouth — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to toss morsel whilst eating rice — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to bite morsel whilst eating rice — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to tilt morsel whilst eating rice — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to shake hand whilst eating rice — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to let grains fall from mouth whilst eating — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to stick out tongue to receive morsel — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to eat with smacking sound — Sanchipha-Naraka, Prajao-Kha.
Thus endeth the fifth Pancha-vagga.
Forbidden is to purse lips when eating — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to lick fingers — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to pick bowl with fingers — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to stick out tongue and lick lips — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to touch vessels when food is stained — Sanchipha-Naraka, Prajao-Kha.
Forbidden is to pour water with rice grains from bowl onto ground near village — Sanchipha-Naraka, Prajao-Kha.
Forbidden is for one not sick to carry umbrella in display — Sanchipha-Naraka, Prajao-Kha.
Forbidden is for one not sick to bear spear or sword in display — Sanchipha-Naraka, Prajao-Kha.
Forbidden is for one not sick to carry bow in display — Sanchipha-Naraka, Prajao-Kha.
Thus endeth the sixth Khamrob.
Forbidden for one not sick to wear shoes to display conduct — Sanchipha-Naraka, Prajao-Kha.
Forbidden for one not sick to wear all shoes to display conduct — Sanchipha-Naraka, Prajao-Kha.
Forbidden for one not sick to drive a vehicle to display conduct — Sanchipha-Naraka, Prajao-Kha.
Forbidden for one not sick to be upon the bed to display conduct — Sanchipha-Naraka, Prajao-Kha.
Forbidden for one not sick to clasp knees to display conduct — Sanchipha-Naraka, Prajao-Kha.
Forbidden for one not sick to wrap head to display conduct — Sanchipha-Naraka, Prajao-Kha.
Forbidden for one not sick to cover head to display conduct — Sanchipha-Naraka, Prajao-Kha.
Forbidden for one not sick to sit above seat, to sit on ground is fitting — Sanchipha-Naraka, Prajao-Kha.
Forbidden for one not sick to sit on high seat to display conduct — Sanchipha-Naraka, Prajao-Kha.
Forbidden for one not sick to stand while sitting to display conduct — Sanchipha-Naraka, Prajao-Kha.
Thus endeth the seventh Khamrob.
Forbidden for one walking in front not sick to let one behind display conduct — Sanchipha-Naraka, Prajao-Kha.
Forbidden for one walking outside path not sick to let one inside path display conduct — Sanchipha-Naraka, Prajao-Kha.
Forbidden to stand to void urine or stool — Sanchipha-Naraka, Prajao-Kha.
Forbidden to void urine or stool upon green grass — Sanchipha-Naraka, Prajao-Kha.
Forbidden to void urine or stool upon water used for drinking — Sanchipha-Naraka, Prajao-Kha.
Thus endeth the Sekhiya Vatta 75.
The Seven Settling Rules of Discipline conclude as the 227 Vinaya Precepts. These are to be taught clearly to novices and lay disciples who do not know the Pali commentary, so they may learn well and be ordained to serve accordingly, following all these instructions precisely.
This rule was given on the 7th day of the waxing moon, 2nd month, year 1135 Chula Sakarat, Year of the Snake, Banchasok era.
(Setun Supasopon, 1984: 110-115)
It is, however, deeply sorrowful that in the late reign, His Majesty suffered from mental disturbance caused by practicing Vipassana meditation, while being burdened heavily with the state affairs both external and internal. It is said that King Taksin the Great faced ruin and disaster because he was excessively absorbed in religion.
(Setun Supasopon, 1984: 64)
Pol. Maj. Gen. Suchart Phueaksakon critically commented on King Taksin’s great devotion to Buddhism as follows:
(http://www.dabos.or.th/pr13.html (28/11/44))
I believe King Taksin the Great developed his meditation practice with royal faith, effort, mindfulness, concentration, and wisdom until he attained a certain level of insight knowledge and fruition knowledge, classifying him as an Ariya person. Whether he attained the stage of Sotapanna or a higher level, only he himself knew through his wisdom.
In 1776 CE (B.E. 2319), he authored a treatise on advanced Dhamma practice, simply called “Lakkhana Boon.” This treatise was used to teach monks. In the same year, he restored Bang Yi Ruea Nok Temple and invited many Vipassana monks to reside in the kutis he built. He also gave royal instructions to the monks, explaining his method of practice clearly to encourage ongoing religious practice.
King Taksin’s interpretation of the Vinaya discipline and issuing laws for monks to follow, as well as composing treatises on meditation practice and delivering royal guidance to the Sangha, appeared to violate the traditional role of Thai monarchs during the Ayutthaya period concerning the Sangha. However, such acts were previously seen during King Songtham’s reign.
However, His Majesty probably exercised careful and thorough judgment on this matter. After the fall of Ayutthaya to the Burmese invaders, it was not only the treasures, jewels, and wealth that the Burmese took back to their country, but also human resources, including monks who were knowledgeable and well-versed in the Tripitaka, were captured as prisoners. In addition, many of these qualified monks died during the war. The Tripitaka scriptures were also burned along with the temples and monasteries. It can therefore be said that hardly any strong pillars remained to support Buddhism during the reign of King Taksin the Great.
In restoring Buddhism during this reign, His Majesty had to invite the remaining monks scattered in various regions nearby and bestowed appropriate monastic titles to oversee the practice of religious duties in Thonburi.
These monks did not have close relationships or show mutual respect as teacher and disciple as before the fall of Ayutthaya. This led to factionalism, division, and frequent disputes within the Sangha. Furthermore, the qualifications and quality of these monks were insufficient to help restore and develop Buddhism effectively.
Since King Taksin had studied and practiced Dhamma deeply, he devoted part of his time personally to restoring Buddhism in the kingdom. It appears that His Majesty not only acted as the foremost royal patron of Buddhism but also served as the head or chief of the Sangha organization.
One method King Taksin used to test the knowledge and ability of monks regarding the Tripitaka was to pose questions known as “Puccha-Visatchana” (question and answer), in a manner similar to King Milinda’s dialogue with Nagasena Thera. If any monk failed to provide a correct and clear answer based on the Tripitaka, regardless of strict scholarly accuracy, the King would kindly give royal advice and guidance.
If, after careful consideration, he saw no possibility for the monk to improve, severe measures would follow, including removal from monastic rank and subsequent defrocking. It is said that the King once questioned whether monks should pay respect to laymen who had attained Dhamma.
When the royal monks replied they could not answer, the King became angry and punished both senior and junior monks, as if he wished the monks to pay respect to him. This issue was later used to accuse the King of being mentally unstable. However, there is no clear evidence to prove that he truly behaved as accused. Historical records, including chronicles, royal annals, and official reports, show many inconsistencies and contradictions in the facts.
The question of whether monks should pay respect to laymen who have attained Dhamma might have been phrased by King Taksin as “Ariya Persons 8” (eight types of noble persons). This could have caused monks who lacked deep knowledge of the Dhamma to give incorrect answers.
If such a monk held a high monastic rank, it was appropriate for the King to remove him from his position, as keeping him would not benefit the King’s policy to restore Buddhism.
The dissatisfaction caused by removal from rank and defrocking led to rumors spreading. Historical documents recorded that “King Taksin’s reign was marked by delusion and greed, and he did not rule according to ancient customs.” This seems unlikely for a King who deeply appreciated the taste of Dhamma.
At that time, reports were written by a French missionary who was biased against Buddhism and angry that King Taksin did not favor other religions. This led to the failure of the missionary’s main goal to promote Christianity in Siam by convincing the monarch to accept it as the national religion, as had been attempted during the reign of King Narai. The missionary’s inappropriate behavior and his expulsion by King Taksin from Thonburi resulted in a distorted report portraying the King as mentally ill, which fueled further negative rumors.
Historical evidence, such as the daily military reports from the campaign to capture Phutthaisong, confirmed King Taksin’s firm faith and devotion to Buddhism. The King declared the goal of a monarch or the state was not for personal benefit, as follows:
“… This is the truth that I strive for. I do not think of my body or life this time. I do not desire any material wealth. I only wish that monks, brahmins, and all living beings be happy, without harming one another, and be established in the practice of Dhamma to become the sole cause of enlightenment. If anyone can rule the kingdom and make monks, brahmins, and the people happy, I will give all my possessions to that person. Then I will go alone to cultivate the virtues of the monks. Otherwise, I am willing to give my head and heart to that person…”
(Nithi Eawsriwong, “Thai Politics in the Era of King Taksin,” Silpakorn Cultural Journal, special edition)
12.1.4 How much did King Taksin show kindness and support to other religious leaders and religions?
King Taksin graciously gave royal patronage to other religions in his kingdom, such as Christianity and Islam. He kindly granted land for building temples, gave money, supplies, and allowed ease in spreading those religions. He also gave opportunities for religious leaders of various faiths to meet and discuss Dhamma with him without formality. Therefore, King Taksin’s reign is considered a period of religious flourishing.
(Source: Royal Biography and Activities of King Taksin of Thonburi, at the funeral of Ms. Phan Na Nakorn, September 20, 1981, p.7)
1. Regarding Islamic monks:
The Panjanthanumas (Jerm) version of the Royal Chronicles shows King Taksin had good relations with Muslims, especially learned monks called “Toh Kru” (religious teachers). Once, the King meditated for a long time, about 30 minutes, to show them. Sometimes the “Toh Kru” brought Islamic meditation books for him to read.
“Moreover, he sat in meditation for the guest ‘Toh’ for 5 baht (unit of time). After finishing, he asked how it appeared. The guest ‘Toh’ said such meditation as he did was not often seen before, like the King.”
“On Wednesday, the 7th month, waning moon 14th day, Year of the Rooster (2320 BE), in the morning, the Supreme Patriarch and royal monks came to present the Pali scriptures. He sat, and the To Rith, To Thong, To Nok brought guest books on meditation to present.” This evidence shows King Taksin had great interest in meditation practice.
2. Regarding Catholic priests
The archives of the French missionary priests in the 39th volume of the Historical Chronicles mention several times the relationship between King Taksin and the French priests of that era. It shows that the King was interested in studying the principles of various religions, comparing them with the practices of Thai monks. He was pleased to socialize with religious leaders of all faiths without any formality.
One of his royal intentions was to reform the practices of Thai monks, as recorded in the archives of the French priests:
“On April 2, 1772 (B.E. 2315), we were commanded to pay an audience again, and this time important monks and Chinese priests were also invited. That day was a festive day throughout the kingdom because it was the Thai New Year. The King was in a happy mood and sat on an ordinary mat like us. At first, many things were commanded, then the King asked if we, as priests, must be celibate for life. We replied that once dedicated to God, we must remain so for life without change. The King said, ‘I intend for our monks to be the same. Therefore, once ordained, monks are forbidden to disrobe or have wives.'”
“The King of Siam had good intentions to make his people virtuous. He upheld Buddhism and agreed with Christianity on one point only: that those who practice religion should not marry. This rule was not made out of fear that the population would decrease.”
“At that time, the priests saw it as an opportunity and explained their religion in detail. The King listened attentively and agreed that there is only one supreme God, and others are merely subordinate officials. Sometimes, he challenged the priests, asking, ‘If God has no form, how can he speak to humans?’ We explained easily that although God has no physical form, He who created the tongue, ears, and voice surely knows how to communicate with humans.”
“The fact that the priest spoke to the king like this is believed to be something no one had ever heard before. The officials and courtiers present there were all surprised to see a priest teaching religion to the king during the royal audience. They were astonished to see the king listen attentively and respond to the priest in such a way. Then King Taksin turned to the monks who were attending and declared that from now on, anyone who ordains as a monk shall not disrobe and must not have a wife at all.
And because the king is the head of Buddhism, he ordered the monks to continue studying Pali language, as Pali is the language monks must use. This is similar to our use of Latin. This is so the monks can read and understand books by themselves.
He also ordered that some of the stories that have been told be removed because these stories are all untrue…” (Sethoen Supasopon, 1984 : 70-71)
12.2 Royal Duties in the Field of Education
The Origin of Thai Education
Education in Thailand did not begin only during the Rattanakosin period; it can be traced back to the Sukhothai era. This is inferred from the creation of the Thai script known as the “Lai Sue Thai” (Thai writing style). The nature of education and schools during the Sukhothai period can be assumed to have been provided by both the state and households, serving as places of learning and vocational training.
During the Ayutthaya period, education generally took place in temples and homes. Both institutions contributed significantly to the advancement of Thai literature and the arts. It can be observed that various crafts and trades were continuously practiced and passed down through generations.
How was education in the Thonburi period?
The Thonburi period was a time when the country was still unsettled, so educational restoration was limited. However, temples remained centers of education. Only boys had the opportunity to study because they lived with monks at the temple, learning reading, receiving moral training, and studying the Dharma, Pali, Sanskrit, and Khmer vocabulary to aid in reading Buddhist scriptures.
In addition, there were lessons in mathematics focusing on measurements such as length, weight, volume, Thai monetary units, and arithmetic necessary for daily life. Vocational training for older boys mostly involved construction crafts, useful for repairing and restoring temple buildings and other structures. For direct professional training, it was the responsibility of parents to teach their children the respective family trades.
These skills were passed down to their descendants within the family line, such as traditional medicine, pottery, nielloware craftsmanship, wood carving, stucco work, blacksmithing, silversmithing, and goldsmithing. As for girls’ education, it followed ancient customs: learning embroidery, cooking, household management, and the manners expected of ladies. Society at that time did not encourage women to learn reading and writing, so few were literate.
(53 Thai Monarchs: Beloved by the Nation, 2000: pp. 244–245)
King Taksin the Great therefore supported education through temples and also ordered the establishment of a book repository, similar to that of the Ayutthaya period—comparable to a later version of a royal library.
(Veena Rojanarata, 1997: p. 99)
Moreover, he commanded the collection and reproduction of scriptures and manuals that had been scattered or lost during the fall of Ayutthaya, to be kept at royal temples or replicated as models for educational use.
(Prapai Paktragasem & Phongphan Eka-awat, 1992: p. 123)