In the heart of Thai society lies a rite of passage so profound it is considered one of the most significant merit-making acts a son can perform for his family: the Phithi Upasombot, or the full ordination ceremony. This ancient and elaborate ritual marks the transition of a layman into the saffron-robed Sangha, the community of Buddhist monks. More than a personal spiritual journey, the ordination is a vibrant community celebration, a deeply emotional expression of filial piety, and a cornerstone of faith that has sustained Thai Buddhism for centuries. For a Thai family, seeing a son, typically aged 20 or older, enter the monkhood is a moment of supreme pride and joy, believed to generate immense spiritual merit that directly honours his parents, repaying the immense debt of gratitude for his birth and upbringing as detailed on Sirimongkols.com.
The tradition of ordination, or kan buat in Thai, is a path of renunciation with roots in the time of the Buddha himself. The Pali term for the initial act of “going forth” from home life is Pabbajā (บรรพชา), which today refers to the ordination of a novice, or samanen according to TruePlookpanya. The full ordination as a monk, or bhikkhu, is called Upasombot (อุปสมบท), a formal, legally binding act conducted by a chapter of senior monks within the sacred sanctuary of a temple’s ordination hall, the Ubosot. While temporary ordinations during the Buddhist Rains Retreat or during breaks from work are common, the ceremony itself remains a meticulously preserved tradition, blending canonical Buddhist procedures with uniquely Thai cultural expressions that make it one of the most visually and emotionally compelling ceremonies in the kingdom.
The cultural significance of the ceremony is deeply intertwined with a foundational myth that explains why the ordination candidate is called a Naga. According to a well-known story in Thai folklore, a great Naga, a mythical serpent-like being from the watery underworld, held such profound faith in the Buddha’s teachings that it magically disguised itself as a human to be ordained. The creature lived as a monk until its true identity was accidentally revealed during a storm, as it could not maintain its human form while asleep. The Buddha explained that only humans could be ordained, as non-human beings could not fully comprehend and follow the doctrine. The Naga, heartbroken but respectful, asked that as a testament to its faith, all future human candidates for ordination be called ‘Naga’ in its honour. This tradition, as explained by KTC, serves as a reminder of the devotion required for monastic life and adds a layer of rich, mythological symbolism to the proceedings.
The journey to becoming a monk begins long before the ceremony itself. The potential Naga must meet several qualifications laid down in the Vinaya, the monastic code of conduct. He must be a man who has reached the age of 20, be free from debilitating debt, and not be a fugitive from the law. He must have the explicit permission of his parents or guardian, a crucial step signifying the family’s blessing and participation in the merit-making. Furthermore, he must be of sound body and mind, free from serious contagious diseases or physical deformities that would impede his ability to live the disciplined life of a monk. This screening ensures that the candidate is fully capable of undertaking the rigorous responsibilities that come with donning the saffron robes.
The days leading up to the ordination are filled with preparations, both practical and spiritual. The Naga and his family work to procure the Aṭṭhaparikkhāra, the eight essential requisites of a monk. These include the three main robes (trai-jiworn): the sabong (a sarong-like lower garment), the jiworn (the outer robe), and the sanghati (a double-thick outer robe used for formal occasions or in cold weather). The other requisites are an alms bowl (baht), a razor for shaving the head and eyebrows, a needle and thread for mending robes, a cloth girdle or belt (pratat-ew), and a water filter (thammakrok) to prevent the unintentional harming of small creatures in drinking water. In addition to these canonical necessities, the family will prepare other items for the new monk’s life in the temple, such as bedding, toiletries, and candles.
The ceremony typically unfolds over two days and begins with a profoundly symbolic act: the shaving of the head, or Phithi Kon Phom Nak. This ritual represents the candidate’s renunciation of his former worldly identity and vanity. It is an intimate family moment, often charged with emotion. The Naga, dressed in simple white robes, sits before his parents and elders. His parents are usually given the honor of making the first symbolic snips of his hair, after which relatives and respected friends may join in before a monk completes the shave, including the eyebrows. The shorn hair is collected on a lotus leaf and is often set adrift on a river, symbolising the casting away of the past.
Following the head-shaving, the Naga is bathed and dressed in ornate, often white and gold, embroidered garments. This costume, complete with a bejewelled headdress, is intended to evoke the image of a prince, reminiscent of Prince Siddhartha before he abandoned his palace to seek enlightenment. This part of the ceremony, known as Tham Khwan Nak, involves a lay ritual expert who recites poetic verses recounting the candidate’s life and his parents’ love and sacrifice, reminding him of his filial duty. It is a powerful and often tearful ceremony that reinforces the social and familial meaning of the ordination.
The climax of the pre-ordination festivities is the Phithi Hae Nak, the grand procession to the temple. This is a joyous, vibrant, and often boisterous affair that involves the entire community. The Naga, in his princely attire, may be carried on the shoulders of friends and family, shaded by a ceremonial umbrella, or even ride a horse or, in some rural areas, an elephant. The procession is accompanied by music from a traditional long-drum band and exuberant dancing, as relatives and friends carry the monk’s requisites and other offerings in a parade that joyfully announces the impending merit-making event to the heavens and the local community. The funds raised during this procession often help to cover the costs of the ceremony and support the temple.
Upon reaching the temple, the Naga performs a final act of reverence as a layman. He circles the ordination hall three times in a clockwise direction, a practice known as pradakshina, holding incense, a lotus flower, and a candle. This act pays homage to the Triple Gem: the Buddha, the Dhamma (his teachings), and the Sangha. Before entering, he performs wantha sema, paying respect to the boundary stones that sanctify the Ubosot as consecrated ground. At the entrance, he may be carried over the threshold, and it is a popular tradition for him to throw coins or other small gifts into the crowd as a final act of generosity and a symbolic severing of his material attachments.
Inside the Ubosot, the atmosphere shifts from festive to solemn. The Naga presents his robes to the Upatcha, the senior monk who will act as his preceptor and spiritual guide. He then changes from his elaborate lay garments into the simple white robes of a novice-in-waiting. Kneeling before the assembled chapter of at least ten monks, he formally requests to be ordained, chanting the ancient Pali verses. The preceptor then begins the examination, questioning the Naga about the Antarayikadhamma—the series of disqualifying conditions. He is asked in Pali whether he suffers from leprosy, boils, ringworm, tuberculosis, or epilepsy, and whether he is a human being, a man, free from debt, and has his parents’ permission. The candidate must answer each question truthfully. This interrogation serves as a final, formal verification of his suitability for monastic life as outlined by KTC.
Once the chapter is satisfied, the Naga is sent out of view to be helped into his saffron robes by his instructing monks. He has now become a samanen, or novice. He returns to the assembly to formally request the Ten Precepts of a novice and to take refuge in the Triple Gem. Finally, he petitions the chapter for full ordination, or Upasombot. The preceptor and two announcing monks then formally present the candidate to the rest of the chapter, declaring his name and the name of his preceptor, and asking if anyone objects to his ordination. This is done three times. When the assembly remains silent, their tacit approval confirms his acceptance. The silence signifies his full admission into the Sangha as a bhikkhu, a fully ordained monk. The ceremony concludes with the new monk receiving instruction on the four resources (alms food, robes, lodging, medicine) and the four primary prohibitions of a monk (celibacy, not stealing, not taking a human life, and not making false claims of spiritual attainment).
The ordination ceremony is a powerful synthesis of spiritual discipline, communal celebration, and profound cultural values. It is a public affirmation of faith that binds a community together and a deeply personal act of sacrifice and devotion that strengthens the bond between a son and his parents. For the man who dons the robes, it is the beginning of a period of intense study and self-reflection, a time to practice the virtues of discipline, meditation, and wisdom. For his family and community, his transformation is a source of immense merit and a joyous occasion that reaffirms the central role of Buddhism in the rhythm of Thai life. For anyone wishing to understand the heart of Thai culture, witnessing the sacred journey of the Naga offers a moving and unforgettable insight into the kingdom’s soul.