Our History
In 1950, Ajahn Maha Bua was residing in Huey Sai village in what is now Mukdahan Province. When he learned that his mother was ill, he returned to his village near Udon Thani to care for her. Upon his return, the villagers and his relatives requested that he settle in the forested area of the south village and reside there permanently. Through the generous donation of approximately 64 acres (260,000 m²) of land, Ajahn Maha Bua was able to establish a monastery. Considering his mother’s advanced age and his duty to look after her, he accepted the offer and began building Wat Pa Ban Tat in November 1955.
Our History
In 1950, Ajahn Maha Bua was residing in Huey Sai village in what is now Mukdahan Province. When he learned that his mother was ill, he returned to his village near Udon Thani to care for her. Upon his return, the villagers and his relatives requested that he settle in the forested area of the south village and reside there permanently. Through the generous donation of approximately 64 acres (260,000 m²) of land, Ajahn Maha Bua was able to establish a monastery. Considering his mother’s advanced age and his duty to look after her, he accepted the offer and began building Wat Pa Ban Tat in November 1955.
A Place for Meditation
The Heart of Wat Pa Baan Taad
“This monastery has always been a place for meditation. Since the beginning, it has been a place solely for developing the mind. I haven’t let any other work disturb the place. If there are things that must be done, I’ve made it a rule that they take up no more time than is absolutely necessary. The reason for this is that, in the eyes of the world and the Dhamma, this is a meditation temple. We’re meditation monks. The work of the meditation monk was handed over to him on the day of his ordination by his Preceptor—in all its completeness. This is his real work, and it was taught in a form suitable for the small amount of time available during the ordination ceremony—five meditation objects to be memorized in forward and reverse order—and after that it’s up to each individual to expand on them and develop them to whatever degree of breadth or subtlety he is able to. In the beginning, the work of a monk is given simply as: Kesa—hair of the head, Loma—hair of the body, Nakha—nails, Danta—teeth, Taco—the skin which enwraps the body. This is the true work for those monks who practice according to the principles of Dhamma as were taught by the Lord Buddha.”
A Place for Meditation
The Heart of Wat Pa Baan Taad
“This monastery has always been a place for meditation. Since the beginning, it has been a place solely for developing the mind. I haven’t let any other work disturb the place. If there are things that must be done, I’ve made it a rule that they take up no more time than is absolutely necessary. The reason for this is that, in the eyes of the world and the Dhamma, this is a meditation temple. We’re meditation monks. The work of the meditation monk was handed over to him on the day of his ordination by his Preceptor—in all its completeness. This is his real work, and it was taught in a form suitable for the small amount of time available during the ordination ceremony—five meditation objects to be memorized in forward and reverse order—and after that it’s up to each individual to expand on them and develop them to whatever degree of breadth or subtlety he is able to. In the beginning, the work of a monk is given simply as: Kesa—hair of the head, Loma—hair of the body, Nakha—nails, Danta—teeth, Taco—the skin which enwraps the body. This is the true work for those monks who practice according to the principles of Dhamma as were taught by the Lord Buddha.”