Modern Thai Buddhism and Buddhadasa Bhikkhu: A Social History

Chapter 2: Early Development of Buddhadāsa's Work and Growing Influence

42 Early Development of ’s Work and Growing Influence After the establishment of Suan Mokkh in May 1932,  committed himself fully to dhamma practice along with his study of the  scriptures. However, his inner practice in the abandoned temple in the south Thailand forest never led to his total separation from secular society. Rather, it was an experiment to articulate his state of mind with reference to the scriptures and to explain how classical Buddhist theories of psychological transitions were relevant for people in the modern era to overcome their suffering.  shared his interpretation and experience of the scriptures with his audiences through religious teaching activities he called “dhamma propagation” (in Thai, kan-phoei-phrae tham/thamma). Dhamma propagation was not just an important aspect of ’s individual work, but was also his significant contributions to the Buddhist public sphere, where people discussed the “authentic” teaching of Buddhism. This chapter traces the early development of ’s dhamma propagation activities and identifies his position in and impact on the Buddhist public sphere in Thailand in the 1930s and 1940s. Rather than specifically examining the contents of ’s articles and dhamma lectures, the chapter looks more broadly at ’s work in the intellectual environment of his time, referring to the lives and work of those who lent their support to . By widening the focus and viewing  together with other Thai Buddhists, I would like to lay out the characteristics of ’s thought as seen through the eyes of the people who lived in that society. CHAPTER 2 1. The Journal Buddhism The propagation of the dhamma by  and the  Group started with the journal Buddhism (in Thai, Phutthasasana). It has been published every three months since May 1933 under an official publication permit. In order to distribute this newly launched journal, the  Group advertised and had a free distribution coupon for Buddhism printed in the weekly journal, Thai Khasem News.1 The first issue of Buddhism was distributed free to the 133 people who replied with the free coupon and a postage stamp, and the second issue was sent to 14 people who replied too late for the first distribution.2 Buddhism was circulated widely throughout Thailand, far beyond ’s native region, Chaiya in Southern Thailand. In the beginning , usually 1,000 copies of Buddhism were printed and distributed free.3 The journal was mailed to subscribers, and payment was made by money order. In order to reduce the cost of sending money orders, the  Group contracted with shops in other provinces such as Bangkok, Nakhon Ratchasima, Nakhon Si Thammarat, Songkhla, and Phisanulok to become payment agents.4 By November 1933, the provincial agent shops had expanded in number to seven, including shops in Roi Et and Chonburi. According to these shops’ advertisements in Buddhism, most of the agents were provincial textbook shops which dealt in textbooks for schools and monasteries and in foreign language books. In Bangkok, the Mahamakut Buddhist Academy’s bookshop also retailed the journal, but sales were few. Apart from mail order subscribers, many copies of Buddhism were ordered by faithful wealthy readers, who would give copies away to propagate the dhamma. Copies of the journal were popularly given at cremations and other memorial ceremonies, as part of the merit-making custom in contemporary Thailand. Since journal publishing was a non-profit activity of the  Group, such big orders for distribution were an important contribution both in terms of finance and spreading the message. Furthermore, Buddhism was read by Thai students in foreign countries such as Britain, India, China, and the Philippines,5 as can be seen in some article contributors’ backgrounds. It seems that  sent some copies to the  Bodhi Society in Calcutta so that  Karuna Kusalasai, then a Thai novice who was studying in India, could read and contribute to Buddhism.6 Also, it appears that Thai students abroad read copies of the journal sent by their families in Thailand. Famous intellectuals such as scientist and Marxist philosopher Samak Burawat, and socialist thinker Sot Kuramarohit were inspired by the journal and produced some works and Early Development of ’s Work and Growing Influence 43 44 Modern Thai Buddhism and Buddhadsa Bhikkhu articles related to Buddhism while they were in Britain and China, respectively .7 This response from highly-educated Thai students abroad indicates the quality standard of the journal; it was worth reading overseas. The distribution of the journal suggests the geographical range...