A Study and Analysis of the Moral Precepts and Monastic Practices of Khruba Siwichai

Abstract

The objectives of this research were: 1) study the disciplinary and moral conduct (sīla-vatta) as found in Theravāda Buddhism 2) examine the sīla-vatta of Khruba Sriwichai 3) analyze Khruba Sriwichai’s sīla-vatta. The study employed qualitative research methodology, combining documentary research with in-depth interviews conducted with ten experts. The data were analyzed and presented systematically.

The results of this research found that:

1. In Theravāda Buddhism, sīla refers to the regulation of bodily and verbal actions in accordance with moral principles, while vatta denotes the prescribed monastic routines or practices in a monk's daily life. These include practices such as alms-rounds, taking meals, and chanting, which are part of the Vinaya discipline. The integration of sīla and vatta forms the foundation of the Threefold Training (sikkhā): morality, concentration, and wisdom.
2. Khruba Sriwichai is revered as a great Lanna monk and often referred to as “The Saint of Lanna” for his profound contributions to monastic and community development. He exemplified strict adherence to the monastic code and lived a life firmly grounded in Dhamma and Vinaya. His sīla-vatta is regarded as a model of ideal monastic behavior in Theravāda Buddhism, embodying the Threefold Training in practice.
3. The analysis of his sīla-vatta reveals three major dimensions: (a) Vinaya discipline—Khruba Sriwichai strictly observed the 227 monastic rules; (b) personal ascetic practices—he observed several dhutaṅga practices, including eating one meal per day, wearing robes made from discarded cloth, living in solitude, and refusing monetary offerings; and (c) social application—he employed his sīla-vatta as a means of revitalizing the Buddhist faith through actions such as building roads (e.g., to Doi Suthep) and restoring abandoned temples, representing a true embodiment of dhamma-dāna (the giving of Dhamma through deeds).