KOREA FOUNDATION

In the early morning before daybreak, barefoot monks in orange robes recite ure as they walk the streets carrying alms bowls over their shoulders. They are met by Buddhists who line up to place cherished offerings into the bowls. This alms-giving practice can be seen in some Southeast Asian countries including Myanmar, Thailand, Lao PDR, and Cambodia, where the majority of people are Theravada Buddhists. Tak bat, which means “giving alms to monks,” originates from a time-honored Buddhist tradition through which monks spiritually cultivate themselves by carrying their alms bowls from door to door to beg for food.

Tak bat has meaning beyond the spiritual cultivation of individual monks; it has traditionally served as an opportunity for Theravada Buddhists to “make merit” in their everyday lives by offering clothing and food. So what does “merit making” mean in Theravada Buddhism? One can understand it in the context of the religion’s emphasis on reaching nirvana through individual spiritual training.

It is believed in Theravada Buddhism that one’s current life is the result of past karma and that the extent of merit accumulated in this world will affect one’s future lives. The most ideal future is to reach perfect nirvana by transcending the transmigrating life caused by karma. And the most fundamental act of merit making to this end is to respect the Three Jewels, or Triple Gems, of Buddhism ― the Buddha, the Dharma, and the Sangha ― and to execute Buddhist offerings toward them consistently.

In addition to participating in tak bat, Buddhists can accumulate merit by offering various commodities and food to monasteries where monks reside and temples enshrining statues of the Buddha. In the past, in the age of the traditional dynasties of Southeast Asia, giving alms in this way extended beyond the sphere of religion, functioning also as a measure of the strength of influential people. For example, kings and aristocrats were able to demonstrate their power indirectly by regularly making offerings to temples and monasteries (Figure 1), and it was possible to measure the power of those who gave alms by evaluating the type and quantities of their offerings.

Through this process, the production of offering vessels developed naturally in the Theravada Buddhist dynasties of continental Southeast Asia. Offering vessels soon surpassed their intrinsic function as bowls containing alms to become regarded as a visual representation of the reverence of the Three Jewels and the utmost mercy of the Buddha. It is interesting to see the shapes and characteristics of offering vessels found in Myanmar, Thailand, Lao PDR, and Cambodia, with styles varying from country to country according to aesthetic values.

Offering vessels were called “hsun ok” in Myanmar. They were finished by adding lacquer and decorations to a frame made of bamboo sheaths. Hsun ok manufactured during the Konbaung dynasty, Myanmar’s last dynasty, are known for how well they reflect the country’s unique characteristics (Figure 2). The particularity of hsun ok can be seen in their lids, which are reminiscent of the shape of stupas. Given that these offering vessels were gilded with gold and fortified with gorgeous ornaments like colored glass and bamboo stems, one can understand that they were made under the order of royalty.

Thailand’s offering vessels show very diverse characteristics in terms of form and material. One vessel manufactured in the 19th century is in the shape of a lotus-patterned repoussé dish placed on a stand (Figure 3). It is clear that a great degree of effort and devotion was needed to create this vessel, from its intense orange color to the patterns and gold leaves tightly covering its surface.

The traditional offering vessels of Lao PDR can be seen in bills issued during the reign of King Sisavang Vong (r. 1946-1959) of the Kingdom of Laos (Figure 4). Because the vessels pictured there no longer exist, it is difficult to determine what materials were used in their production. They are somewhat similar in appearance to those of Thailand, but appear unique in the Naga decorations that adorn them and the fact that two vessels of different sizes are placed on top of one another.

Finally, most offering vessels in Cambodia were made of lacquerware bamboo, like in Myanmar. In addition to these, unique vessels decorated with ornamental patterns made of inlaid wood, silver, and elephant ivory have also been discovered. One 19th century vessel preserved in the National Museum of Cambodia features lacquer inlaid with colored glass in ornamental patterns (Figure 5). Rectangular division of the surface area, painted stripes, and intricate floral decorations made these patterns more colorful.

In these ways, the offering vessels of the Theravada Buddhist countries of continental Southeast Asia do an excellent job of revealing each country’s characteristics and aesthetic sense. Their shapes vary, but the vessels were each made with the same ideas: dreams of a better future and wishes for good deeds for this world.