Modern Thai Buddhism and Buddhadasa Bhikkhu: A Social History

Chapter 7: Dhammic Socialism and Engaged Buddhism: Development of Social Aspects in Thai Buddhism

188 Dhammic Socialism and Engaged Buddhism: Development of Socil Apect i Ti i1 Throughout the period of political turmoil in the 1970s, the Thai word for justice, khwam-pen-tham, frequently appeared in the daily newspapers and in leftist journals. The word khwam-pen-tham, which literally translates dhamma-ness, is used as a general noun in non-religious, secular contexts, yet Thai people readily recall the Buddhist origin of the word, the dhamma. Especially for ’s followers, who learned about the dhamma, the fruit of which should be obtained in the here and now, there was often concern that contemporary society and politics should be consistent with the dhamma. Even though Marxist tenets were generally negative about religious faith, it is not surprising that Thai student activists in the 1960s and 1970s were attracted to the notions of social justice in both Marxism and Buddhism. ’s notion of “Dhammic Socialism” and his followers’ commitment to Buddhist social engagement arose from dialectical discussion between the two ideologies, both in search of a fair society. ’s Dhammic Socialism was a Buddhist version of the just social order inspired by some Marxist concepts.  indicated that in the  scriptures and the early history of Buddhism, there was evidence of social, economic and political orders that coincided with the ideal society of socialism.  insisted that Buddhism is practical enough to be applied to the achievement of justice in contemporary society. This promoted the public sphere of Buddhism to examine the social dimension of the dhamma. ’s Dhammic Socialism has been of interest to many scholars and activists, including Swearer, Jackson, Santikaro, Tavivat and Paisal; one aspect in need of further study is the link between the notion of Dhammic Socialism and its context in Thai intellectual history.2 CHAPTER 7 Just as the case of Dhammic Socialism, emergence of Buddhist social engagement was brought forward in the course of the search for social justice. Internationally prominent engaged Buddhists, such as Thich Nhat Hanh of Vietnam and the 14th Dalai Lama of Tibet, each began their political protests in the contexts of enormous violence during the Vietnam War and the Chinese military advance. Many people were tortured and brutally killed; it is very doubtful that these were just and fair political actions taken by power holders. The regimes’ political ideologies and strategies pointed to a realization of people’s well-being and fair society; yet few people could experience them in their lives. In such circumstances, the Buddhist leaders in Vietnam and Tibet sought an alternative notion of justice in religious teaching and made it a principle for their political action.3 While many studies of engaged Buddhism focused on Buddhist monks’ and groups’ unique contributions to secular society, this chapter will focus on the ideological current which gave rise to Buddhist social engagement in Thailand.4 Through an examination of Thai Buddhists’ thoughts and experiences, this chapter will demonstrate that Thai Buddhists sought to find an element of social critique in Buddhism through dialogue with Marxism at a time when Marxist thought was absent from the public sphere. First, the chapter will divide the second half of the 20th century into three periods and examine the development of Buddhist social concerns in each period. Particularly, examining the second period of democratic government between the 14 October 1973 and 6 October 1976 incidents, the chapter will trace shifts in the nature of ’s notion of Dhammic Socialism, along with the changing political landscape. Second, the chapter will focus on the experiences of ’s activist followers who wavered between Buddhism and Marxism and applied Buddhist concepts to real society. 1. Development of Social Thought in Thai Buddhism after the Late 1950s Traditionally, many Thai Buddhists believed that Buddhism is a teaching for the individual’s spiritual development, having not much to do with social reform; they also considered that Buddhist monks should only focus on their solitary religious practice, rather than becoming involved in secular matters. Monks’ religious goal was assumed to be the other world, the state of nibbāna or of celestial bliss in next lives. Such traditional assumptions had to be reconsidered when Thai intellectuals lost sight of social justice in their society. The stage was set for change when Buddhist Dhammic Socialism and Engaged Buddhism 189 190 Modern Thai Buddhism and Buddhadsa Bhikkhu practice was introduced as a practical technique that could transform one’s...