Buddhadasa Bhikkhu (May 27, 1906 - May 25, 1993) was a famous and influential ascetic-philosopher of the 20th century. Known as an innovative reinterpreter of Buddhist doctrine and Thai folk beliefs, Buddhadasa fostered a reformation in conventional religious perceptions in his home country, Thailand, as well as abroad. Although he was a formally ordained ascetic, or "monk," having at the age of twenty years submitted to mandatory government religious controls, Buddhadasa developed a personal view that rejected specific religious identification and considered all faiths as principally one. His ground-breaking thought inspired such persons as French schooled Pridi Phanomyong, leader of Siam's 1932 revolution, and a group of Thai social activists and artists of the 1960s and 70s.Early years
He was born Nguam Panitch in 1906 in Ban Phumriang (Chaiya district), southern Siam. His father, Sieng Panitch, was a shopkeeper of second generation Sino-Thai (Hokkien) ancestry and his mother, Klaun, was Siamese. He renounced civilian life in 1926. Typical of young monks during the time, he traveled to the Siamese capital of Bangkok for doctrinal training. But he found the wats (or temples) there dirty, crowded, and, most troubling to him, the Sangha corrupt, 'preoccupied with prestige, position, and comfort with little interest in the highest ideals of Buddhism.' As a result, he returned to his native rural district and occupied a forest tract near to his village. He named it Suan Mokkh, from Thai suan, 'garden' and Vedic moksha, 'release, liberation.' He strove for a simple, pristine practice in attempt to emulate the Buddha's core teaching, "Do good, avoid bad, and purify the mind." He therefore avoided the customary ritualism and internal politics that dominated Siamese clerical life. His ability to explain complex philosophical and religious ideas in his native southern "Pak Tai" vernacular (Southern Thai language) attracted many people to his wooded retreat.
Social activist
'Buddhadasa is regarded as a radical vector and narrator of Siamese religious culture through the crucial period when Siam moved away from an absolute monarchy in 1932 and then underwent a fascist revolution in 1939 when it changed its name to Thailand. In the 1960s Buddhadasa became a great inspiration for a certain circle of Thai social activists and artists, some of whom – most notably the painter-poet K. Khemananda – were like Buddhadasa himself branded as communists. In the case of some students, they were forced to flee the country while the teacher was nearly made to cease wearing robes' (Harris, Buddhadasa, a narrative note, 2007).
Belief in "no religion"
From the earliest period of his religious studies, Buddhadasa utilized a comparative approach and sought to be able to explain "Buddhist's teachings through other doctrines such as Zen, Tao, Hinduism, Christianity, Islam and Natural Science." Through such a methodology he came to adopt a religious world-view that rejected exclusionary religious identification. In his No Religion (1993) Buddhadasa famously remarked, "in advanced perspectives there is no religious identification whatsoever."
| “ | ...those who have penetrated to the highest understanding will feel that the thing called 'religion' doesn't exist after all. There is no Buddhism; there is no Christianity; there is no Islam. How can they be the same or in conflict when they don't even exist? | ” |
Religious scholar D.K. Swearer has compared Buddhadasa to the early Indian philosopher Nagarjuna.
Wat Suan Mokkh
In 1932, Buddhadasa founded his forest hermitage Suan Mokkh ('garden of release'), a center for study and serious practice in the Chaiya district, Surat Thani Province of southern Thailand. His primary teaching mainly focused on the quiet awareness of one's breathing pattern called anapanasati. But his personal practice was very much grounded in advanced research and interpretation of early Pali texts on the one hand, and on his radical private experimentation on the other hand.
In later years, Buddhadasa's teachings attracted many international seekers to his hermitage. He held talks with leading scholars and clergy of various faiths. His aim in these discussions was to probe the similarities at the heart of each of the major world religions. Before his death in 1993, he established an International Dhamma Hermitage Center across the highway from his own retreat to aid in the teaching of Buddhism and other yogic practices to international students.
Buddhadasa Bhikkhu (Servant of the Buddha) went forth as a bhikkhu (Buddhist monk) in 1926, at the age of twenty. After a few years of study in Bangkok, which convinced him "purity is not to be found in the big city," he was inspired to live close with nature in order to investigate the Buddha-Dhamma. Thus, he established Suan Mokkhabalarama (The Grove of the Power of Liberation) in 1932, near his hometown of Pum Riang (now in Chaiya District). At that time, it was the only forest Dhamma Center and one of the few places dedicated to vipassana meditation in Southern Thailand. Word of Buddhadasa Bhikkhu, his work, and Suan Mokkh spread over the years so that they are easily described as "one of the most influential events of Buddhist history in Siam." Here, we can only mention some of the most interesting services he has rendered Buddhism.
Ajahn Buddhadasa worked painstakingly to establish and explain the correct and essential principles of what he called "pristine Buddhism," that is, the original realization of the Lord Buddha before it was buried under commentaries, ritualism, clerical politics, and the like. His work was based in extensive research of the Pali texts (Canon and commentary), especially of the Buddha's Discourses (Sutta Pitaka), followed by personal experiment and practice with these teachings. Then he taught whatever he could say truly quenches dukkha (dissatisfaction, suffering). His goal was to produce a complete set of references for present and future research and practice. His approach was always scientific, straight-forward, and practical.
Although his formal education only went as far as ninth grade and beginning Pali studies, he was given five Honorary Doctorates by Thai universities. His books, both written and transcribed from talks, fill a room at the National Library and influence all serious Thai Buddhists in Siam. Doctoral dissertations are still being written about him and his legacy. His books can be found in bookstores around the country and are favorites as gifts at cremations.
Progressive elements in Thai society, especially the young, were inspired by his teaching and selfless example. Since the 1960's, activists and thinkers in areas such as education, ecology, social welfare, and rural development have drawn upon his teaching and advice. Most of the monks involved in nature conservation and community development were inspired by him. He provided the link between the scriptural tradition and engaged buddhist practice today.
After the founding of Suan Mokkh, he studied all schools of Buddhism, as well as the other major religious traditions. This interest was practical rather than scholarly. He sought to unite all genuinely religious people in order to work together to help, as he put it, "drag humanity out from under the power of materialism." This broadmindedness won him friends and students from around the world, including Christians, Muslims, Hindus, and Sikhs.
His last project was to establish an International Dhamma Hermitage. This addition to Suan Mokkh is intended to provide facilities for:
 | Courses which introduce foreigners to the correct understanding of Buddhist principles and practice; |
| Meetings among Buddhists from around the world to establish and agree upon the "heart of Buddhism"; |
| Meetings of leaders from all religions for the sake of making mutual good understanding and cooperating to drag the world out from under the tyranny of materialism. |
| He left instruction for the building of Dhamma-Mata, a residential facility to support the dedicated study-practice of women. He called it Dhamma-Mata (Dhamma Mothers, those who give birth to others through Dhamma). |
Ajarn Buddhadasa died in 1993 after a series of heart attacks and strokes that he kept bouncing back from in order to teach. The final stroke occurred as he was preparing notes for a talk to be given on his birthday in two days (27 May). Suan Mokkh carries on in the hearts and actions of all those who have been inspired and guided by his example and words. Suan Mokkh is not so much a physical place as it is the space of liberation that we all must discover in this very life.
Perhaps more than any other monk in Thai history, Buddhadasa Bhikkhu (“Servant of the Buddha”) has tried to explain the nature of Nature (Pali, dhammajati; Thai, thammachat) and blend his own brand of learning with the forest meditation tradition. He was one of the first monks to express clear notions of ecological laws found in the Buddhist texts. It is not too surprising then that after a few years of study in the burgeoning city of Bangkok Buddhadasa Bhikkhu became convinced that purity was not to be found in the big city. He was ordained at the age of twenty in 1926 and was given the ordination name Indapanno (Wisdom of Indra), and by 1932, he had followed his inclinations to be closer to the forest and established Suan Mokkhabalarama (The Grove of the Power of Liberation) near his hometown of Phum Riang (now in Chaiya, Suratthani). At that time, it was the only forest Dhamma center and one of the few places dedicated to meditation in Southern Thailand. At that same time (in August 1932) he made the following vow:
I bestow this life and body to the Buddha. I am the servant of the Buddha, and the Buddha is my master. Thereby, I am named Buddhadasa. (Some disciples of Buddhadasa Bhikkhu maintain, however, that he was a servant of no one.)
The news of Buddhadasa Bhikkhu, his work, and Suan Mokkh gradually spread over the years. The establishment of this Garden and the contemplation behind it can be described as one of the most influential events in the history of Buddhism in Siam.
Achan Buddhadasa worked painstakingly to establish and explain the correct and essential principles of what he called “pristine Buddhism,” that is, the original realization of Lord Buddha before it became buried under commentaries, rituals, clerical politics, and so on. His work is based on extensive research of the Pali texts, especially the Discourses (Sutta Pitaka), followed by personal experiment and practice with these teachings. Then he taught what he had learned to truly quench dukkha (dissatisfaction, suffering). His goal was to produce a complete set of reference materials for present and future research and practice. His approach was always straightforward and practical, yet offbeat (in the best sense of the word). For example, in the spirit of the early self-mortification of Siddhartha, Buddhadasa once related that some of the monks had experimented with different diets to see how they would feel — such experiments ranged from vegetarianism to eating only desserts.
Not only did Buddhadasa Bhikkhu seek the essential message in the Buddhist texts, but he was able to bring his own creative, colloquial approach to his talks in order to make Buddhism more alive. He often employed seemingly harsh terms and rather vulgar pronouns to refer to different states of mind. This use was initially criticized and then praised. Listeners were often shaken into a different frame of mind by this effective delivery.
Buddhadasa Bhikkhu also made a distinction between two levels of language needed to discuss ordinary concepts and concepts related to the higher points of the Dhamma: he called these “people language” (phassa khon) and “Dhamma language” (phassa tham). The Thai language is rich in terms for desire, probably since much of Buddhist contemplation relates to subtle distinctions of desire. On one occasion Buddhadasa was asked if the enlightened Arahant still has desire. “Hmmm....what exactly do you mean?” And the questioner had to relate a string of distinctions of needs and desire difficult to translate (kham yak, khwam tongkan, khwan wang, kilet). Finally, the questioner clarified that the Arahant must still have good wishes for society, the desire to do beneficial things, right? And then Buddhadasa cut to the chase: “Do these so-called desires cause dukkha for him or others? If the answer is no, then maybe we can concede that the Arahant still has some kind of desire or good will (chanda).” This is merely one example of how a Dhamma discussion with this monk could turn into an exercise in people language versus Dhamma language.
Although his formal education only went as far as the ninth grade and the beginning levels of Pali studies, five honorary doctorates from Thai universities have been bestowed upon this monk. The Sangha in Thailand has honored him with other ranks, but he continued to be known as Buddhadasa Bhikkhu. His influential books, both written and transcribed from talks, fill a room at the National Library. Doctoral dissertations are still being written about him and his legacy. His books can be found in bookstores around the country and are favorites as gifts at cremations.
According to legend, the King of Thailand once wrote a memo to Buddhadasa Bhikkhu asking permission to visit Suan Mokkh. Given the accompanying retinue and security, this visit would be complex. Buddhadasa enjoyed maintaining simplicity and in a genuinely humble, Zen-like manner was said to reply: “I am not sure if we have anything that would interest you here; there are just rocks and trees.”
Progressive elements in Thai society, especially the young, have been inspired by his teachings and selflessness. Since the 1960s, activists and thinkers in areas such as education, ecology, social welfare, and rural development have drawn upon his teaching and advice. Most of the monks involved in nature conservation and community development have received inspiration from his brave approach to Buddhism. In many respects, he provided important connections between the scriptural tradition and engaged Buddhist practice today.
After the founding of Suan Mokkh, Buddhadasa delved into the study of all schools of Buddhism, as well as the other major religious traditions. This interest was practical rather than scholarly. He sought to unite all genuinely religious people in order to work together to help, as he put it, “drag humanity out from under the power of materialism.” This broadmindedness won him friends and students from around the world, including Christians, Muslims, Hindus, and Sikhs. His Sinclair Thompson Lecture, “Christianity and Buddhism” remains an important and challenging document for those involved in any Buddhist-Christian dialog.
His last project was to establish an International Dhamma Hermitage. He also left instructions for a small monastery in which foreign monks may train as Dhamma-duta (Dhamma missionaries). It now functions under the name “Don Kiam” or Suan Atammayatarama. A similar facility for nuns, Thai and foreign, awaits the women who will make it happen. He called it Dhamma-Mata (Dhamma Mothers, those who give birth to others through Dhamma).
Achan Buddhadasa passed away in 1993 after a series of heart attacks and strokes that did not deter his ability to teach. The final stroke occurred as he was preparing notes for a talk to be given on his birthday in two days (May 27th). Word has it, sensing the end, he hung up his keys and retired for the evening, and then the major stroke occurred. A strange irony: in the end, despite all of Buddhadasa Bhikkhu’s teachings on nature, as well as a wish to pass on naturally, a group of doctors flew him to Bangkok while in a comatose state and put him on life support to try and save him. In the end, these efforts failed and he was returned to Suan Mokkh and passed away in the forest he loved.
Suan Mokkh carries on in the hearts and actions of all those who have been inspired and guided by his example and words. The Garden of Liberation is not so much a physical place as a kind of liberation to be experienced in this life.
