In chapters 3 and 4 we shall be taking a closer look at some current anthropological clichés relating to the wat's position as central to, even defining the boundaries of, the lay community. In so doing we shall see in what way the term monastery as a translation of the Thai word wat is inadequate or misleading, suggesting as it does to the reader who is more familiar with the tradition of Western monasticism, a closed and inward-looking community whose members are more concerned with their personal quest, and with each other, than in their relations with outsiders. Let us address ourselves in the first instance to this second issue.

The Thai monastery or wat is not only a place of residence for Buddhist monks, but also a church or religious meeting ground for the laity; its physical lay-out clearly reflects this dual function.

Within the monastic compound (thi wat) are situated both the living quarters (kuti) for the bhikkhus, and the more conspicuous and elaborately decorated public buildings, namely, the wihan (Pali: vihara) or preaching hall, and one or more sala (pavilions) where services are held, and sermons addressed to lay devotees (ubasaka).