Modern Thai Buddhism and Buddhadasa Bhikkhu: A Social History

Notes

247 Notes Introduction 1. Their publications include: Jack Kornfield, “Achaan Buddhadasa,” in Living Buddhist Masters (Santa Cruz: Unity Press, 1977), pp. 117–29; Louis Gabaude, Une herméneutique bouddhique contemporaine de Thaïlande:  Bhikkhu (Paris: École Française d’Extrême-Orient, 1988); Peter A. Jackson, : A Buddhist Thinker for the Modern World (Bangkok: The Siam Society, 1988), which is reprinted in 2003 as :  Buddhism and Modernist Reform in Thailand (Chiang Mai: Silkworm Books); Donald K. Swearer, trans., ed., Me and Mine: Selected Essays of Bhikkhu  (Albany: State University of New York Press, 1989); Sulak Sivaraksa et al., eds., Radical Conservatism: Buddhism in the Contemporary World, Articles in Honour of Bhikkhu ’s 84th Anniversary (Bangkok: Thai Inter-Religious Commission for Development, and International Network of Engaged Buddhists, 1990); Santikaro Bhikkhu, “ Bhikkhu: Life and Society through the Natural Eyes of Voidness,” in Engaged Buddhism: Buddhist Liberation Movements in Asia, eds. Christopher S. Queen and Sallie B. King (Albany: State University of New York Press, 1996), pp. 147–94;  Bhikkhu, Heartwood of the Bodhi Tree: The Buddha’s Teaching on Voidness, ed. Santikaro Bhikkhu, trans. Dhammavicayo (Boston: Wisdom Publications, 1994); and Kamala Tiyavanich, Sons of the Buddha: The Early Lives of Three Extraordinary Thai Masters (Boston: Wisdom Publications, 2007). 2. Donald S. Lopez, A Modern Buddhist Bible: Essential Readings from East and West (Boston: Beacon Press, 2002). 3. David L. McMahan, The Making of Buddhist Modernism (Oxford: Oxford University Press, 2008), p. 152. 4. Lopez, “Introduction,” in A Modern Buddhist Bible, p. xxxix. 5. Sulak, ed., Radical Conservatism. 6. Those opponents included Anan Senakhan and Bunmi Methangkun, discussed in Chapter 5. 7. See Peter A. Jackson, Buddhism, Legitimation, and Conflict: The Political Functions of Urban Thai Buddhism (Singapore: Institute of Southeast Asian Studies, 1989); Apinya Fuengfusakul, “Empire of Crystal and Utopian Commune: Two Types of Contemporary  Reform in Thailand,” Sojourn 8, 1 (February 1993): 153–83. 8. Thai Buddhist intellectuals are seriously concerned about the recent current of consumerism. See, for example, Phra Phaisan Wisalo (Paisal Visalo Bhikkhu), Phutthasatsana thai nai anakhot: naew-nom lae thang-ok chak wikrit (Thai Buddhism in the Future: The Sign of Crisis and the Way Out) (Bangkok: Mulanithi Sotsi-Saritwong, 2003). 9. Venerable  Bhikkhu (1911–2007), a revered Thai monk who worked alongside  to popularize higher Buddhist doctrines, explained in the author’s interview in 1998 that with such notions as  (dependent origination) and  (conditionality),  pointed to a key Buddhist doctrinal notion of causality which Thai people knew only as kamma in their conventional Buddhism.  Bhikkhu, interview, Nonthaburi, 7 October 1998. 10. Jürgen Habermas, The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society, trans. Thomas Burger (Cambridge , Mass.: MIT Press, 1989). 11. Habermas, The Structural Transformation of the Public Sphere, pp. 55–6. 12. Ibid., pp. 36–7. 13. Regarding the Thai ’s centralized governance structure, see Yoneo Ishii, S, State, and Society: Thai Buddhism in History (Honolulu: University of Hawai’i Press, 1986). 14. Justin Thomas McDaniel, Gathering Leaves and Lifting Words: Histories of Buddhist Monastic Education in Laos and Thailand (Seattle: University of Washington Press, 2008), p. 15. 15. Studies on the Santi Asoke and the  Foundation include: Edwin Zehner, “Reform Symbolism of a Thai Middle-Class Sect: The Growth and Appeal of the Thammakai Movement,” Journal of Southeast Asians Studies 21, 2 (September 1990): 402–26; Marja-Leena Heikkilä-Horn, Buddhism with Open Eyes: Belief and Practice of Santi Asoke (Bangkok: Fah Apai Co., Ltd., 1997); Rory Mackenzie, New Buddhist Movements in Thailand: Towards an Understanding of Wat Phra  and Santi Asoke (Abingdon, Oxon: Routledge, 2007). 16. The Santi Asoke is a rare case which broke away from the Thai ’s affiliation after all the conflicts, whereas the  still remains as a part of the Thai  despite the fact that heightened public criticism on its chief abbot’s land ownership, suspected affairs and doctrinal interpretation led to the deliberation of the ’s Elders’ Council, which amicably settled the case with rather quiet admonition. A question should be asked why some cases are dealt rigorously while others are tolerated. 17. A more concrete process of the dissemination of religious knowledge is described in Chapter 2. 18. See Michael Walzer, Politics and Passion: Toward a More Egalitarian Liberalism (New Haven: Yale University Press, 2004). 248 Notes to pp. 4–9 19. John Brewer, “‘The Most Polite Age and the Most Vicious’: Attitudes towards Culture as a...