Bangkok Rooftop Bars and Restaurants...

Bangkok Rooftop Bars and Restaurants

By thaizer • August 31, 2009

Bangkok is home to some excellent rooftop bars and restaurants with great views of the city. Although drinking or dining at some of these venues can be expensive by normal Thai standards, the experience is unique enough to make it a justifiable extravagance for your trip to Bangkok. Enjoy a Siam Sunrays cocktail as the sun sets on the Thai capital and enjoy great rooftop views of Bangkok. The majority of these venues have a smart-casual dress code so forget about the sandals and shorts.

Moon Bar and Vertigo @ Banyan Tree

Even if you’re not scared of heights, one look at the seemingly flimsy perimeter fencing on the rooftop might give you cause to worry! That aside, the views over Lumpini Park and downtown Bangkok are superb and the Vertigo Grill has earned a good reputation over the years for the quality of its food. Not a cheap place to drink or dine, but certainly a memorable one.
Location: Banyan Tree Hotel, South Sathorn Road, Bangkok
Nearest Skytrain: Lumpini
Stay at the Banyan Tree, Bangkok »

Baiyoke Sky Hotel

The tallest hotel in Thailand houses the country’s highest entertainment venue with the revolving rooftop bar on the 83rd floor. The Baiyoke Sky Hotel is 309 metres high and if the rooftop bar isn’t to your taste, try the Bangkok Sky Restaurant on the 76th floor or the Crystal Grill on the 82nd floor. Even if you aren’t going there to eat or drink, you can still buy a ticket to visit the observation deck on the 77th floor for fantastic 360° panoramic views of Bangkok.
Location: Baiyoke Sky Hotel, 222 Ratchaprarop Road, Bangkok
Nearest Skytrain: Phya Thai
Stay at the Baiyoke Sky Hotel, Bangkok »

The Dome and Lebua at State Tower

Bangkok’s second highest building hosts a number of bars and restaurants with different names and themes. When the Sirocco restaurant opened for business it had the distinction of being the world’s highest open-air restaurant. A small staircase leads from the restaurant up to the circular Sky Bar (pictured right). The setting is spectacular with views over Bangkok and the Chao Phraya River. This is a popular venue for well-to-do Thais as well as overseas visitors and is one place where dress codes are more likely to be adhered to. Expect to be scrutinized by the staff before you’re even allowed in the lift that takes you to the top floor. Definitely worth the effort for a cocktail at sunset. If it does rain, diners are moved inside to the level just below the rooftop. The top floor also has an oyster bar and the Distil Bar for whisky connoisseurs or you can reserve a table at the Breeze restaurant with its stunning glass walkway.
Location: The Dome, Lebua at State Tower, 1055 Silom, Bangkok
Nearest Skytrain: Saphan Taksin
Stay at Lebua, State Tower »

The Nest @ Le Fenix Hotel

The Nest rooftop bar might not be as high up as some of its competitors, but what it may lack in height it makes up for with personality. Featuring padded hammocks and ultra-cosy ‘nest’ shaped seats, the bar also has the benefit of a 160ft retractable roof for when it rains. If the skies are clear you will enjoy 360° city views. The venue sometimes hosts club music nights popular with a younger crowd and the Nest is a popular starting point before heading off to the nearby Q Bar or the Bed and Supper Club.
Location: Le Fenix Hotel, Sukhumvit Soi 11
Nearest Skytrain: Nana
Stay at Le Fenix Hotel, Sukhumvit, Bangkok »

The Long Table

This popular restaurant takes its name from the centre-piece teak dining table that is supposedly the longest dining table in the world which is 25 metres long and seats up to 70 people. The restaurant is indoors on the 25th floor, but floor to ceiling windows give impressive views. The windows open on to a wide outdoor terrace with unobstructed 180° views of the Bangkok skyline. Popular on Friday and Saturday nights with Bangkokians and advance booking may be required on these nights.
Location: 25th Floor, 48 Column Residence Building, Sukhumvit Soi 16 (Sammit)
Nearest Skytrain: Asoke

Millenium Hilton

The enclosed 360° rooftop lounge on the 32nd floor of the Millenium Hotel provides some of the best views over Bangkok and the Chao Phraya River. The atmosphere is relaxed and romantic. A great venue for cocktails with the accompaniment of some mellow jazz music in the background.
Location: 123 Charoen Nakorn Road (Thon Buri side of the Chao Phraya River)
Nearest Skytrain: Krung Thonburi
Stay at the Millenium Hilton Hotel, Bangkok »

Gazebo

Gazebo bar and restaurant has two locations in Bangkok: Khao San Road and Sukhumvit. Both venues have a Moroccan theme and as well as food and drink, live bands entertain the crowds with a mix of Thai and Western music. The rooftop terrace is a feature at both locations. Look out for promotional nights and discounts, but generally speaking expect to pay approximately 200 Baht for a cocktail, 150 Baht for a small beer and 70 Baht for a soft drink or coffee. Entrance after midnight is usually charged at 300 Baht.
Khao San Road Location: 44 Rooftop, Chakkrabong Road (just round the corner form Gulliver’s Tavern where Khao San Road meets Chakkrapong Road).
Nearest Skytrain: none within comfortable walking distance
Sukhumvit Location: Rooftop, Building 1, Sukhumvit Soi 1
Nearest Skytrain: Ploenchit

Rib Room & Bar @ Landmark Hotel

The rooftop steak-house and bar on the 31st floor of the Landmark Hotel has seating for just 64 diners. Expect a pleasant ambiance with subtle background music and good views over the city.
Location: Landmark Hotel, 138 Sukhumvit Road
Nearest Skytrain: Nana
Stay at the Landmark Hotel, Bangkok »
photos from Agoda, Bangkok hotels

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Singha Beer...

Singha Beer

By thaizer • July 20, 2010

It is true to say that Thailand is better known for its food rather than its beer, but there are a number of locally produced beers that visitors might enjoy during their trip to Thailand. One of these is Singha beer which is often marketed as being the national beer of Thailand with the tagline, ‘beer Singha, beer Thai’.

How to Pronounce the Name Singha

The word Singha refers to the mythical golden lion which can be seen on the front of bottles or cans of the brew. In the Thai language, the word for this creature is pronounced ’sing’ without the ‘ha’ at the end. It is just in the Romanized version that it is written as Singha or Singh. Incidentally, the Thai word for lion (of the type you would see at a zoo or in Africa) is sing-dtoo.

The History of Singha Beer

The creator of Singha beer was Boonrawd Sreshthaputra who was born in Thailand in 1872. Boonrawd was educated at home by his father until the age of 11 before completing his schooling at the local temple where he was taught by monks. Boonrawd worked as a teacher and as a clerk before opening a small ferry business in Bangkok. He had the idea of making a Thai-made beer and visited Germany and Denmark to learn more about the brewing skills he would need. Boonrawd realized his dream in 1933 when the first bottle of Thai beer, Singha, was produced by his Boon Rawd Brewery. The Thai entrepreneur went on to become involved with a number of charities and became a member of the Siamese aristocracy with King Rama VI bestowing him the title Phraya Bhirom Bakdi. He died in 1950 aged 78, but the Boon Rawd Brewery remains privately owned and the founding family still hold a majority shareholding.

How Strong is Singha Beer?

Singha is a lager beer brewed with barley and malt and comes with a 5% alcohol-by-volume tag (formerly 6%). There is also a lighter version, Singha Light, which is 3.8%.

Ordering a Singha Beer in Thailand

If you are in a tourist area it’s common to hear visitors asking for a ’singer beer’ and the person serving will almost certainly understand the request. However, the correct pronunciation in Thai is ‘bia sing’. If you listen to a Thai person order you may hear them say, ‘ao bia sing’ with the addition of the polite ‘khap’ or ‘ka’ at the end of the request. The person serving may ask if you want a small (lek) or large (yai) bottle (kluat). The Thai way to drink beer is usually in a glass with ice and if you are in a restaurant rather than a bar, ice (nam-kheng) will normally be provided for your table in an ice-bucket. In some bars and pubs in Thailand, Singha is available on draft, but more commonly it is sold in bottles. Putting ice in your beer may be sacrilegious to some people, but on a hot night in Thailand it can be very refreshing and is worth a try at least once during your trip.
Prices vary, but in an average bar or pub expect to pay approximately 70 to 100 Baht for a small bottle of Singha. You can buy Singha in cans or bottles more cheaply from supermarkets or 7-Eleven stores if you fancy a quiet drink on the balcony of your hotel or in your guest-house room.
acknowledgements: Boon Rawd Brewery

Land of Smiles...

Land of Smiles

By thaizer • October 1, 2006

Thailand is famously known as the ‘Land of Smiles’, and for good reason. But a Thai smile does not automatically mean that the person is happy. This can lead to misunderstandings between Westerners and Thais.
Here is an example from my second trip to Thailand. I was in an internet cafe near Sukhumvit in Bangkok. The American man at the computer next to me spent an hour typing away only for his computer to crash. Understandably, he was frustrated at losing whatever it was he had been working on. He explained to the shop owner that the computer had crashed and asked if she could retrieve what he had been working on. The lady shop owner spoke good English and apologised for the inconvenience. After quickly assessing the computer was, in her words, ‘kaput’, she smiled at the man and told him that he would not have to pay. The man then said that he had wasted an hour of his time. The lady again smiled and offered him a free fruit shake. The man was still upset and raised his voice and said that a free fruit shake did not make up for the fact that he had wasted an hour of his time.
This time the lady smiled even more broadly than before and simply said ‘Yes.’ Each time the lady shop owner smiled, the more irate the American customer became. He eventually stormed out of the shop cursing about Thailand being a Third World country. The Thai lady continued to smile.
The Thai woman’s smile was initially a smile of apology which turned into a smile of embarrassment. The American man had misunderstood it as a sign of indifference and unhelpfulness. Living in Thailand I have since witnessed many occasions where British people, Germans, Australians etc. have misinterpreted the Thai smile as a sign that they are being mocked. In Thailand, the smile isn’t just a sign of happiness. Thais smile when they are amused, bemused, apologetic, annoyed, uncertain, wrong, furious or embarrassed. In fact, there is a Thai smile to cover just about every circumstance and it is no wonder that it can lead to confusion. It is common for Thai television to show pictures of criminals in handcuffs being taken back to the scene of their crime where they are photographed and filmed. Not only do the policemen smile, but so too do the criminals! Believe me, they are not smiling at the thought of spending the next ten years of their life in a Thai prison.
Very often though, the Thai smile is a welcoming one. There is a definite attitude in Thailand that life should be enjoyed. Being too serious is unhealthy and causes stress and illness - ‘not think too much, be happy’ Thai people advise me. It’s good advice.

Being Polite...

Being Polite

By thaizer • October 8, 2007

Good manners are important in Thai society, but politeness isn’t always demonstrated in the same way as it is in many other countries. Although there is a Thai word for ‘please’ (karuna) it isn’t used in the same way as it would be in the West and you needn’t worry about using it.

Khop Khun (Thank You)

Similarly, a smile is used in many circumstances instead of saying ‘thank you’ (khop khun). As a foreign visitor you won’t be expected to know all the intricacies of the Thai social system and saying ‘thank you’ in English accompanied by a smile is universally understood throughout Thailand.

Khap and Kha

If you want to use the Thai words for thank you then you should add an extra word depending on whether you are male or female. A woman should say khop khun kha and a man should say khop khun khap (to be extra polite khap becomes khrap, but in everyday speech the latter isn’t used as much). It might seem confusing at first because there is no English equivalent for the words khap and kha. In effect they are similar to using intonation in English and convey feelings rather than meaning. They should also be used when saying hello or goodbye in Thai, which then becomes sawatdee khap (spoken by a man) or sawatdee kha (used by women).

If you listen to Thai people speak you may hear kha or khap used throughout the conversation as they are also used at the end of sentences when extra politeness is required.

The Thai Smile

If in doubt, smile. It might seem a glib comment, but the smile is used in so many social situations and will garner goodwill. Even if you are hot and bothered try to smile whenever you interact with Thai people. It doesn’t mean you have to walk around with a permanent grin on your face, but smiling is non-confrontational and can make a lot of difference in the way you are treated in Thailand.

Don’t Raise Your Voice

A quietly spoken and calm manner is also appreciated by Thai people. All the guide books will tell you not to shout or lose your temper and it is seen as impolite if you do so. Always try to be jai yen. Getting involved in a heated conversation, shouting or being too forceful will only result in the opposite effect you want to achieve.

Respecting Buddha Images...

Respecting Buddha Images

By thaizer • August 7, 2008

Wherever you go in Thailand you will see Buddha images and it doesn’t matter how small, old or what state of disrepair it may be in, the image is still sacred. Standing on an old Buddha statue to have your photograph taken is one of the most disrespectful things that you can do in Thailand because you are placing the lowest (the feet) upon the highest (Buddha). That’s not to say that you can’t photograph Buddha images because you can, but you have to display some respect and courtesy. As photogenic as some of the giant Buddha images are, don’t let your children or anybody else climb onto them for that perfect photo opportunity and also you shouldn’t really use Buddha images as part of a portrait photo. It’s perfectly acceptable to have your photo taken in front of a wat (temple), but disrespectful to pose against a Buddha image.
The images of Buddha serve as a prompt or an aid to remind people of the teachings of Buddha. The images themselves are not religious idols and don’t represent any god. When a Thai person wais or kneels in front of a Buddha image it isn’t an act of worship, it’s more an act of respect for the Buddha and his teachings.
For all this talk of respect, it should be pointed out that there have been a number of cases of Thai thieves stealing Buddha images for monetary gain. This is of course seen as almost the lowest of the low, but most Thai Buddhists will take the attitude that the thieves will get the punishment they deserve in the next life.
It is possible to buy Buddha images in Thailand, but strictly speaking it is illegal to take them out of the country unless you have the proper legal paperwork. Many retailers won’t advise you of this, but in reality if it isn’t an antique and it is small enough to go into your hand baggage it shouldn’t be a problem. Nevertheless, please be aware of the law and if you do have a Buddha image at home, it is respectful to position it in a raised position (i.e. not on the floor).

Visiting Thai Temples...

Visiting Thai Temples

By thaizer • June 25, 2007

Visitors to Thai temples (wats) may find the atmosphere surprisingly relaxed as they often serve as local community centres. Within the temple grounds children can sometimes be seen playing games of football or basketball and monks may engage you in conversation.
However, there are some important things to note before visiting any wat and particularly before entering the main hall (bot) where the main Buddha image is housed.
Always take off your shoes and hat before entering the temple (and indeed any room where there is a Buddha image). Even if there is no sign in English, this should be fairly obvious from other shoes already lined up outside. If you have removed your hat, don’t place it on top of your shoes because of the association between the head (high status) and feet (low status).
It’s also bad manners (and bad luck) to place your foot on the raised threshold of the wat. Always take care to step over it. This applies to every building in Thailand that has a raised threshold which is traditionally there to keep out evil spirits.
Inside the wat, keep your head lower than Buddha images and monks. Don’t point the bottom of your feet at Buddha images or monks; this is why you will see Thai people kneeling down with their feet tucked behind them.
Dress politely which means, at the very least, covering your knees and shoulders. In reality much of it is common sense and to an extent, doing as the Thais do. If you’re not Buddhist you won’t be expected to carry out any of the religious aspects of the visit, but obviously bear in mind that local people aren’t there to provide you with photo opportunities.
If you do take photos, take them discretely and from a kneeling position. Leaving a small donation in the collection boxes will go towards the upkeep of the temple and earns merit for the donor.
All Buddha images are sacred no matter how big or small or what state of disrepair they may be in. Treat them respectfully which means no touching, climbing or using them as a backdrop for portrait photos. The Bo tree is also sacred because the Buddha achieved enlightenment whilst sitting under a Bo tree. Within the wat compound the Bo tree is usually easy to recognize by its large size and sprawling branches. Very often the tree trunk is also wrapped in a saffron robe.

Thailand Do’s and Don’ts...

Thailand Do’s and Don’ts

Don’t get too hung up about learning a huge list of do’s and don’ts! Most social indiscretions will be forgiven without you even realizing. Thais know that foreign visitors have their own customs and different ways of doing things, but if you are aware of some of the do’s and don’ts you will earn respect from your Thai hosts. Most importantly of all, be particularly careful about respecting Buddhism and the Thai Royal Family.

Thailand Do’s

• Do respect all Buddha images. Buddha images are held sacred and sacrilegious acts are punishable by imprisonment even if committed by foreign visitors.
• Do dress properly when visiting a temple. Read more advice about visiting Thai temples >>
• Do remove your shoes before entering a temple, somebody’s house and even some shops.
• Do treat monks with the highest respect.
• Do try and keep calm no matter what the problem or provocation may be.
• Do eat with a spoon. Use the fork to load food on to the spoon. Read more about food etiquette >>
• Do lower your body slightly when passing between or in front of people.
• Do try and learn a few basic phrases in Thai, like ‘hello’ and ‘thank you’. Learn a few Thai phrases and helpful tips for getting by in Thailand >>
• Do smile a lot. Understanding the Thai smile >>
• Do enjoy yourself. Thais like life to be sanuk. Understanding the concept of sanuk >>
• Do ensure that you have a visa if you need one. Find out if you need a visa for travel to Thailand >>
• Do make sure you have adequate travel insurance. Read more about the importance of travel insurance for Thailand >>

Thailand Don’ts

• Don’t show disrespect towards the Thai Royal Family. This man ignored the advice. Read what happened to him >>
• Don’t cross your legs when you are in the presence of a monk. This applies whether you are sitting on the floor or in a chair.
• Don’t touch a Thai woman without consent. Despite the image portrayed in some bars and clubs, the majority of Thai women are conservative.
• Don’t be overly affectionate in public. This has changed in recent years and younger Thai couples can be seen holding hands, but snogging your boyfriend or girlfriend in the middle of the shopping mall won’t win you too many friends. As with many things, Thais know that behaviour in the West is different to Thailand so you won’t be chased out of town for holding hands with your partner, but resist the temptation to do so inside temple grounds.
• Don’t sunbathe nude. This is offensive to most Thai people although nobody is likely to say anything to you if you do so.
• Don’t worry too much about whether you should wai or not. Find out more about the Thai greeting, the wai >>
• Don’t touch a Thai person’s head or ruffle their hair. Apologize if you accidentally touch somebody’s head. There are exceptions to this standard of behaviour; for example, it doesn’t apply to lovers in the privacy of their room. Thai people will also sometimes pat a child on the head, but as a Westerner it’s best not to do this to any child to prevent any embarrassment.
• Don’t place your feet on the table while sitting, don’t point to anything with your feet and don’t touch anybody with your feet.
• Don’t raise your voice or lose your temper; try and be jai yen. Find out more about being jai yen >>
• Don’t be offended by questions about age, salary or marital status. These are common questions Thais ask each other when first meeting and will think nothing about asking the same questions to foreign tourists. Of course, you don’t have to answer, just smile and just say it’s a secret or ‘mai bok’ (’not telling’).
• Don’t take Buddha images out of the country. Strictly speaking it is against the law to take or send Buddha images out of the country unless special permission has been granted. However, this doesn’t mean that stores won’t sell them to you. They will sell them to you, but won’t necessarily tell you about the regulations. Respecting Buddha images >>
• Don’t overstay your visa. Find out why not >>

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Khao Lak Travel Guide

Khao Lak was well on its way to being Thailand's next big travel destination, and that's when the December 2004 tsunami hit. Almost every resort was hit, and several were completely wiped out. It's take years for the area to recover, but if you didn't know about it, today you would see very little sign of what happened here. Even the memorials, such as the police boat tossed 2 kilometers inland, are rather poorly marked.
Of course, there's very little reason why the events of 2004 should affect your vacation plans. Khao Lak is a sun, sand and sea destination, and an increasingly popular one. There's a wide range of hotels and resorts available, from simple bungalows to five-star international brands.

Map of Khao Lak

The area generally referred to as "Khao Lak" is actually quite large, running from Tap Lamu harbor in the south up to Bangsak Beach, around 16 kilometers in all. Some of the beaches are fairly built-up, with hotels, resorts, restaurants and lots of shops, while other areas remail less developed. You won't find any ugly high-rise hotels though. Post-tsunami building rules limits the size and height of any new structures.
Things to do in the area includes scuba diving or snorkeling trips to the Similan islands, or adventures to Khao Sok national park, one of the oldest rain forests in Thailand.

Similan Islands

Weathered Boulders at the Similan Islands

Located 70 kilometers off the cost of Phang Nga, the Similan Islands are, according to many, the best preserved marine ecosystem in Thailand, with accordingly the best scuba diving to be had in the region. The Similans are a chain of nine rocky islands running in a north - south line. The Similans National Park, created in 1982, also includes two additional islands, Koh Bon and Koh Tachai.
The Similans are very popular with divers, and you'll find a complete on-line guide to Similans dive sites at SEA Undersea, but you can visit the islands even if you're not a diver. You can enjoy the relative solitude of the white sandy beaches, camp out, and go snorkeling.
There is no regular boat service to the islands. Divers generally reach there on live-aboard cruises. You can also book day trips at travel agencies around Khao Lak or Phuket.

Phuket

Some of Phuket's Beaches Genisis Stock Photo

Phuket is Thailand's largest island, a idyllic site for the country's premier international beach resort. Much of the island's charm is that the ocean facing west coast is lined with a series of bays where white sand beaches span between two rocky points. This makes for a series of relatively intimate places rather than one big unbroken stretch of sand lined with high rise hotels and packed with people. See the Phuket beaches page for an overall map to the main beaches and towns of the island.

As befits a mature international resort destination, Phuket has a large variety of sun and surf activities so there's something for just about everyone. Some would argue that Phuket's development as an international destination has made it a little less exotic. While this is certainly true of some places, there's still a lot of local color to be found for those willing to step away from the beach and look for it.
Of course, we can't talk about Phuket without mentioning the tsunami which affected a wide area of the Indian Ocean on 26 December 2004. The big wave affected different beaches to varying degrees. Karon, which has a rather steep beach, was relatively unaffected, while Patong's long gentle slope allowed the water to flow several blocks inland and well past the second floor of the buildings nearer the beach. Many businesses in Patong were effectively destroyed.
However, the wave had barely receded when re-building began to be discussed. Many businesses were able to re-open within three or four months, although some hotels took slightly longer. By the time we next visited in November 2005, just a month shy of one year since the tsunami, things were pretty much back to normal. There are lots of shiny new taxis, tuk-tuks and buildings, but other than that there is very little sign of the event that took so many lives.

Phuket Sights

As befits an island resort, the main attractions on Phuket are its many beaches. However, there are a few other things to see away from the sand and surf. Here are a few ideas

Phang Nga Bay

Broad view of Phang Nga bay.

This bay near Phuket, with its fantastical scenery, is a popular spot with tourists. It used to be that the only way to see it was on a tour boat from Phang Nga city, although you could take a boat from a small fishing village near Phuket for a more "personal" tour by the people who lived and worked in the bay. You would still see the infamous "James Bond Island" but the fishermen know at least a dozen more truly beautiful and unique spots.

A sea canoe glides through the mangroves.

Now, there's a new option -- the "sea canoe" tours. There are several companies now offering these tours. They depart from Phuket, saving the long drive up to Phang Nga town. You ride on a large boat up into the bay. At selected places, the boat stops and you get off the big boat onto the sea canoes, two tourists and one guide to each canoe. The guide does all the work. You just have to keep your camera dry.

Knife-edged rocks in the hongs.

The sea canoe tours allow you to see things you can't see from the big tour boats, such as the mangrove forests (above) and the many caves hollowed out in the islands. The center of many islands have collapsed, leaving small lakes open to the sky and fantastic formations of rock. These are usually only reachable through small caves opening into the sea. Some of these can only be entered when the tide is low. Its definitely not an adventure for the claustrophobic!

From a tour of Phang Nga in 1999.

Phang Nga is one of the most unique spots on earth. The landscape is only matched by two or three other places in the world. With the innovation of the sea canoe tours, you can see Phang Nga in a whole new way.
Phang Nga Bay is really a "must see" sight. There are very few places in the world with a landscape like Phang Nga. To make sure you see it, you can book tours in advance through our travel partner Viator.

Old Phuket

Before it became an international resort destination, the people of Phuket made their money from tin. When tin mining first began to boom in the nineteenth century, those at the top built many large mansions and shops in a blend of Chinese and Portuguese styles. Some fine examples still exist and many have been restored in recent years. You can see good examples, some open to the public, on Dibuk, Phang-Nga, Yaowarat, Thalang and Krabi streets.

Phuket Fantasea

It could well be the ultimate tourist trap, but the "cultural playground" of Phuket Fantasea is slick and generally well performed.

Buddhist temple built out of one million beer bottles

A temple has been built by monks in northeast Thailand who used over a million recycled beer bottles to make the walls and roof.

Buddhist monks have recycled over one million used bottles to build their temple in Khun Han, Thailand near the Cambodian border Photo: BRONEK KAMINSKI/BARCROFT MEDIA

Wat Pa Maha Chedi Kaew, also known as Wat Lan Kuad or 'the Temple of a Million Bottles', is in Sisaket province near the Cambodian border, 400 miles from the capital Bangkok.

The Buddhist monks began collecting bottles in 1984 and they collected so many that they decided to use them as a building material.

 

They encouraged the local authorities to send them more and they have now created a complex of around 20 buildings using the beer bottles, comprising the main temple over a lake, crematorium, prayer rooms, a hall, water tower, tourist bathrooms and several small bungalows raised off the ground which serve as monks quarters.

The bottles do not lose their colour, provide good lighting and are easy to clean, the men say.
A concrete core is used to strengthen the building and the green bottles are Heineken and the brown ones are the Thai beer Chang.
The monks are so eco-friendly that the mosaics of Buddha are created with recycled beer bottle caps.
Altogether there are about 1.5 million recycled bottles in the temple, and the monks at the temple are intending to reuse even more.
Abbot San Kataboonyo said: "The more bottles we get, the more buildings we make."
The beer bottle temple is now on an approved list of eco-friendly sight-seeing tours in southeast Asia.

One Million Beer Bottles Later and it’s a Buddhist Temple

 

Thai monks from the Sisaket province have used over one million recycled glass bottle to construct their Buddhist temple. Mindfulness is at the center of the Buddhist discipline and the dedication and thoughtfulness required to build everything from the toilets to their crematorium from recycled bottles shows what creativity and elbow grease can accomplish.
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The Wat Pa Maha Chedi Kaew temple is about 400 miles northeast of Bangkok in the city of Khun Han close to the Cambodian border. Using Heineken bottles (green) and Chang Beer bottles (brown) the monks were able to clean up the local pollution and create a useful structure that will be a visual reminder to the scope of pollution and the potential we can make with limber minds.

The water tower and tourist bathrooms are even made from beer bottle litter. The monks were able to have the local people bring them the building materials which beautifully reflect the Thai sun.

 

Dharma Teacher...

     Dharma Teacher...

1. Avoid Taking Life
2. Avoid Taking What is Not Given
3. Avoid Sexual Misconduct
4. Avoid Unskillful Speech
5. Avoid Consuming Intoxicants

THE BUDDHA
AND THE FIVE QUALITIES OF A DHARMA TEACHER

ANGUTTARA NIKAYA V.159, Udayi Sutra
the Wanderling




"[1] The Dharma should be taught with the thought, 'I will speak step-by-step.'

The AWAKENING 101 course is arranged in such a way as to help point the way and ease the Dharma Gate for those who may be so interested. The course is organized into ten rather extensive easy to follow folders that flow, in order, from a general position and explanation of Zen, Enlightement, and Buddhism into more specific areas. As an example, in Folder 6 the topic is Meditation. Everything from a beginning view to those of Nagarjuna to Dogen to what Shikantaza is to an actual online meditation course, is laid out step-by-step and explored. The last folder, Folder 10, ends with a rather extensive suggested reading list. The reading list has many additional click-through reading sources such as online Koans, Sutras, and full-length Zen books as well. (source)

"[2] The Dharma should be taught with the thought, 'I will speak explaining the sequence [of cause & effect].'

This law of Karma, or cause and effect, is so powerful that it governs everything in the universe, that is, according to Buddhism and Zen, except the one who is Enlightened. Upon Enlightenment, the round of cause and effect loses its significance, just as Samsara, or the round of birth and death, ceases with Enlightenment. Since basic nature transcends all duality and is ultimate, there is no one to receive the effect, whether it is good or bad, and no one to whom any effect can apply. Cause and effect, just like birth and death, lose their significance at the Enlightened level because at the level of basic nature there is no one to receive the effect of the Karma, whether it is good or bad. Therefore, at the extreme, when one is Enlightened, the law of Karma is not applicable. All that the Enlightened one does, says, or thinks is through free will, a manifestation of basic nature, and not the effect of past Karma. This unique explanation by Buddha of the nullification of the law of Karma is very important. (source)

"[3] The Dharma should be taught with the thought, 'I will speak out of compassion.'

KARUNA - Compassion - works. It works for us in allowing us to perceive the pain, anguish, affliction, agony, torment and distress of others clearly, through allowing it into our experience also. It is then something that has moved further out of the realm of the ignored or the unconscious into the realm of the included, the accepted, the conscious. Compassion is spacious, allowing the way things are to exist, to change, and to end. Particularly it allows pain to end. This means that it must be patient, not in any hurry to force pain to end or to try officiously to get rid of pain. It is the active side of wisdom and is the Buddha's supreme or GOLDEN PURIFIER. The Buddha's compassion allowed him to realize that there is still something that can be done by a fully enlightened being. It was compassion that motivated him to teach "for the benefit of those with little dust in their eyes". (source)

"[4] The Dharma should be taught with the thought, 'I will speak not for the purpose of material reward.'

Real Masters never charge for their services, nor do they accept payment in any form or any sort of material benefits for their instructions. This is a universal law among Masters, and yet it is an amazing fact that thousands of eager seekers in America and elsewhere go on paying large sums of money for "spiritual instruction." Masters are always self-sustaining. They are never supported by their students or by public charity. (source)

"[5] The Dharma should be taught with the thought, 'I will speak without disparaging myself or others.'

He has no desire for fame. To become anything of a public figure would be deeply distasteful to him; and so it may be that he is satisfied to lead his chosen life and be no more than just himself. He is too modest to set himself up as an example to others; but it may be he thinks that a few uncertain souls, drawn to him like moths to a candle, will be brought in time to share his own glowing belief that ultimate satisfaction can only be found in the life of the spirit, and that by himself following with selflessness and renunciation the path of perfection he will serve as well as if he wrote books or addressed multitudes. (source)

ENLIGHTENMENT AND KARMA:
Their Role in the Awakening Experience

Whether the Enlightened person is subject to Karma is an important philosophical question. If so, what's the use of Enlightenment? If not, then the law of causation is not universal.

I. The Good or Bad Effect Is Neither Reward Nor Punishment

The so-called good effect or bad effect is not a judgement nor is it given as a reward or punishment by a supramundane authority such as God. The good or bad effect produced by good or bad Karma is purely and simply a natural phenomenon governed by natural laws that act automatically, with complete justice. If God has anything to do with it, then God must also act according to this natural law. This cause produces this effect. That cause produces that effect. God would not change this natural path because of his like or dislike of a particular person.

II. Good and Bad Are Not Defined By A Human Code of Law.
The good and bad referred to here are not defined by any code or law created by human being unless such a code or law follows the natural path. For example, when democracy was first established in the United States, women did not have the right to vote. At that time, women who complied with that status were considered good and those who fought against it were considered bad. The judgement was incorrect, however. The natural path is that human beings are all equal, and thus the system which gives women equal voting rights with men is truly the just one. Therefore, those who opposed the unequal voting system were actually the good ones.
This law of Karma, or cause and effect, is so powerful that it governs everything in the universe, that is, according to Buddhism and Zen, except the one who is Enlightened. Upon Enlightenment, the round of cause and effect loses its significance, just as Samsara, or the round of birth and death, ceases with Enlightenment. Since basic nature transcends all duality and is ultimate, there is no one to receive the effect, whether it is good or bad, and no one to whom any effect can apply. Cause and effect, just like birth and death, lose their significance at the Enlightened level because at the level of basic nature there is no one to receive the effect of the Karma, whether it is good or bad. Therefore, at the extreme, when one is Enlightened, the law of Karma is not applicable. All that the Enlightened one does, says, or thinks is through free will, a manifestation of basic nature, and not the effect of past Karma. This unique explanation by Buddha of the nullification of the law of Karma is very important.
The above, rewritten, updated, and edited by the Wanderling for our purposed here, has been excerpted from The Truth of Karma: Lecture 2





To the above two qualifications suggested by the Buddha I would bring forth a third qualification...although, taken with the two plus all of the above, it really doesn't stand alone as a "Number 3" as much as being an overlooked, underestimated interwoven integral of the Whole:
If you have read Zen, the Buddha, and Shamanism you will be familiar with the fact that about twenty years ago or so I was apprenticed under a Jamaican man of spells called an Obeah. In the process I learned that in the scheme of things all things must return to a balance. If you create any movement in the normal flow of things somehow somewhere there must be a return to equalibrium. That is to say, in the spell-making realm of the Obeah for example, if you are a Medium between the person wanting the spell given and the person receiving the spell, the person wanting the spell is responsible for the consequences. If, on the otherhand, YOU are the perpetrator of the spell for your own reasons on your own behalf, then YOU must accept the consequences. Nothing is free, there is always a payoff somewhere. It either case it does not violate the Karma premises as presented. Spoken from experience.

Justice is not postponed. A perfect equity adjusts its balance in all parts of life. Oi chusoi Dios aei enpiptousi, -- The dice of God are always loaded. The world looks like a multiplication-table, or a mathematical equation, which, turn it how you will, balances itself. Take what figure you will, its exact value, nor more nor less, still returns to you. Every secret is told, every crime is punished, every virtue rewarded, every wrong redressed, in silence and certainty. What we call retribution is the universal necessity by which the whole appears wherever a part appears. If you see smoke, there must be fire. If you see a hand or a limb, you know that the trunk to which it belongs is there behind.
Ralph Waldo Emerson -- "Compensations"

Once Ejo asked: "What is meant by the expression:'Cause and effect are not clouded'?"
This expression is found in the famous Koan known as "The Wild Fox" or "Hyakujo's Fox" and the following is the first part of the story as it appears in the Mumonkan:

When Hyakujo (also known as Pai-Chang Huai-Hai) delivered a certain series of sermons, an old man always followed the monks to the main hall and listened to him. When the monks left the hall, the old man would also leave. One day, however, he remained behind and Hyakujo asked him, "Who are you, standing there before me?" The old man replied, "I am not a human being. In the old days of Kaashyapa buddha, I was a head monk living here on this mountain. One day a student asked me,'Does a man of Enlightenment fall under the yoke of causation or not?' I answered,'No, he does not.' Since then I have been doomed to undergo five hundred rebirths as a fox. I beg you now to give the turning word to release me from my life as a fox. Tell me, does a man of Enlightenment fall under the yoke of causation or not?" Hyakujo answered, "He does not ignore [cloud] causation [cause and effect]." No sooner had the old man heard these words than he was Enlightened. SEE: NO DUCKS: The Koans of Pai-Chang Huai-Hai

"Causation" in this passage refers to "moral causation." The Buddhist concept of Karma acknowledges that good/bad deeds, thoughts, and so forth result in good/bad effects. Thus the import of the question posed by the "fox" is whether or not the Enlightened person is subject to Karma. Hyakujo's answer, in effect, affirms that the Enlightened person is subject to moral causation. Katsuki Sekida offers a common Zen interpretation of this passage in his comment: "Thus to ignore causation only compounds one's malady. To recognize causation constitutes the remedy for it." See Karma and Free Will.
Dogen Zenji's employment of this story in the "Daishugyo" chapter of the Shobogenzo implies that, on one level, he thinks Hyakujo's answer indeed provides a "remedy" for the old man's predicament. Yet Dogen was rarely content with merely citing traditional Zen interpretations of passages; typically, he sought to push his students to a further understanding by a creative reinterpretation of a passage. Lest his disciple therefore think this not-ignoring/recognition of causation is de facto a release from it in an ultimate sense, Dogen answers that the passage means "cause and effect are immovable." In other words, moral causation, for Dogen, is an inexorable fact of human existence.

Given this fact, Koun Ejo Zenji (1198-1280), the Dharma heir to Dogen Zenji, asks how we can ever "escape" moral causation. Dogen's response is enigmatic: "Cause and effect arise at the same time." Nowhere in the Shobogenzo Zuimonki does he further clarify this passage. However, the key to understanding this statement can be gleaned from his discussion of causation in the "Shoakumakusa" chapter of the Shobogenzo, wherein he observes that "cause is not before and effect is not after." As Hee-Jin Kim explains, Dogen saw cause and effect as absolutely discontinuous moments that, in any given action, arise simultaneously from "thusness." Therefore...no sooner does one choose and act according to a particular course of action than are the results thereof (heavens, hells, or otherwise) realized in it.... Man lives in the midst of causation from which he cannot escape even for a moment; nevertheless, he can live from moment to moment in such a way that these moments are the fulfilled moments of moral and spiritual freedom and purity in thusness.
The above "Ejo-Dogen" comentary is courtesy of: Moral Action and Enlightenment According to Dogen
See also: What The Buddha Said




HYAKUJO'S FOX: An Elaboration of the Commentaries from the Mumonkan:
Summary: A Zen master had been reborn as a fox because he taught that a Buddha is not subject to his Karma. Hyakujo liberated him by correcting that a Buddha was united with it. The disciple Obaku asked what if Zen masters always gave the right answer. Then avoided a slap by giving one.
Whether the Enlightened man is subject to Karma is an important philosophical question. If so, what's the use of Enlightenment? If not, then the law of causation is not universal. The Buddha taught that philosophy is not the way (Tao) since it inevitably leads to such contradictions. Hyakujo's solution was ingenious and correct. It demonstrated that an Enlightened man can perform philosophical manipulation, but it was not Zen. By solving his dilemma philosophically, he encouraged the "fox"'s reliance on such means which will lead him to new contradictions. Thus Obaku's rejection was correct. Nevertheless the "fox" was Enlightened. Hyakujo was lucky. Five hundred times a "fox" had so well prepared the soil that the defects of the seed couldn't prevent the germination. What he should have said was: "The Enlightened man is one with the law of causation."

In the "Daishugyo" fascicle, Dogen finds a number of problems with the fox story. We are not told, for example, what happened to the old man after his liberation from the body of the fox. Dogen also questions the probability of a Zen master being reborn as a fox for such a cryptic answer since traditional Zen koans are replete with such cryptic phrases. Dogen goes so far as to say in one place that he doubts the veracity of the fox story itself and later asserts that Pai-chang was not telling the full story. The crux of the "Daishugyo fascicle is Dogen's argument against fundamental misunderstandings of the fox story:
All of those who have not yet seen and heard the Buddha Dharma say that after the end of his rebirths as a fox the "old master" [or whatever he was] attained Supreme Enlightenment (daigo) and that the fox body was completely absorbed into the ocean nature of original Enlightenment (hongaku no shogai). This meaning implies the erroneous notion of "returning to an original self" (honga ni kaeru). This has never been a Buddhist teaching. Moreover, if we say that the fox had no original nature (honsho), that the fox was not originally Enlightened (hongaku nashi) : this [also] is not the Buddha Dharma.
We see here Dogen's traditional affirmation of Original Nature and Buddha Nature, but a rejection of any substantialist or transcendental interpretation. Dogen continues to argue that it is not the intent of the story to say that "not falling into cause and effect" is to "negate cause and effect" (hatsumu inga). Dogen is here affirming the traditional Buddhist teaching of cause and effect, but calling into question our understanding of cause and effect (Karma) and its relation to liberation.

The position of the "Critical Buddhists" such as Hakamaya and Matsumoto is that in the "Jinshin inga" fascicle and other fascicles of the twelve-fascicle Shobogenzo, Dogen abandons the hongaku position still evident in the "Daishugyo" fascicle, which, as Heine summarizes, is a transformation... from a metaphysical view that draws unwittingly from animism or naturalism and seeks a single source of reality (dhaatu) beyond causality to a literal, strict karmic determinism that emphasizes a moral imperative based on the fundamental condition that karmic retribution is active in each impermanent moment.
But is Karma for Dogen really a kind of strict determinism, such that if cause "a" occurs then effect "b" must necessarily occur regardless of whatever other factors may come into play? The "Daishugyo" fascicle challenges our preconceived notion of Karma and cause and effect (inga), but the twelve-fascicle Shobogenzo seems to take a more simplistic stance. As Heine has pointed out, in the twelve-fascicle text, Dogen refers to miracles and magical deeds to illustrate the meaning of Karma. Yet, if we read beyond the mythical element of these tales to his conclusions, we find a clear rejection of a deterministic understanding of Karma.

Consider, for example, Dogen's "Hotsu bodaishin," in the twelve-fascicle edition, where he emphasizes the "arising of the "Bodhi-mind" (bodaishin), which entails the vow to save all others before oneself" (ji mitokudo sendota). If causality is nothing other than "if 'a' then necessarily 'b'," then "Hotsu bodaishin" becomes nonsensical, since no other causal agency other than the Self can then have anything to do with salvation. This would clearly imply a kind of personal atomic causality where the Self is isolated from all "external" influences--precisely the kind of position that Dogen is anxious to avoid.

We must remember that positive acts also produce positive Karma, and positive Karma interacts with negative Karma. In Dogen's "Kuyo shobutsu," in the twelve-fascicle edition, we read that "There is great fruit from small causes, and great benefit from small acts." The implication here is that soteriological Karma is more powerful than negative Karma. In "Sanji-go," in the twelve-fascicle edition, we read a story from the Abhidharma-mahaavibhaasaa-`saastra (sec. 69) that tells of a good man (throughout this life), who, upon dying, finds that he is to be reborn in a hell. At first he is resentful, believing himself destined for a heavenly rebirth. But he then realizes that the hellish rebirth was for evil that he had done in a previous life. This realization (wisdom) changed his Karma such that he was in fact reborn in a heavenly realm.

These passages show that Dogen by no means had a simplistic and deterministic view of Karma. For Dogen, Karma is not a static, substantial, linear series of causes and effects. There is always the possibility of change, especially through the attainment of wisdom. Thus Dogen, without denying the causal structure of life and practice, rejects a rigid interpretation of Karma in favor of a fluid, Karmic, interdependent universe that depends upon our actions and understanding as part of its causal structure. As Kagamishima has argued, Dogen was approaching the problem of causality from different standpoints in the "Daishugyo" and the twelve-fascicle texts. I have worked to show that the younger Dogen tended toward the dialectical (koan) mode of expression, whereas the late Dogen tended more toward a didactic and mythic mode. In the twelve-fascicle Shobogenzo, we must look to the larger context of the combined texts of "Kuyo shobutsu," "Jinshin inga," and "Sanji-go," and so on to find the positions already suggested in "Dai- shugyo." For the Dogen of the twelve-fascicle texts, "not falling into [the grip] of causality" was clearly being misinterpreted by many Chinese masters and students and, more importantly, by a significant number of Dogen's own students, to mean "transcending Karma." Although Dogen never suggests such a notion of transcendence in "Daishugyo," he apparently thought that the explicit rejection of such transcendence had by that time become necessary.