Engaged Buddhism in Thailand: a Case Study of Monks of New Movement in Interpretation and Dissemination of Buddhadhamma[1] 

1.  Introduction

        In term of engaged Buddhism, whenever we mention the problems regarding interpretation and dissemination in Thailand, Buddhist scholars in Thailand might have different opinions: the former points out that engaged Buddhism in Thailand is not new concept.  It, however, is in the early Buddhism which we did not apply to use it in the present world which is changing all the time.  The later argues that Buddhism has not social engagement, which means it has not engage Buddhism in early Buddhism: Theravada, Mahayana and Vajrayana. But, it is a pattern of modern Buddhism, in order to solve new problems all around the world.

         However, while social, economic and politics are changing continuously, my question is that is it possible that we have to re-interpret the Buddha’s teaching to approach to the new problems which occur every day?  And these problems is challenging Buddhism that how Buddhism is able to solve problems. Clearly, Buddhism used to be in agricultural social, it might be a good opportunity to re-interpret Buddha’s teaching to approach new problems and situation.

          Because of all of these problems, some monks of new movement in Thailand attempts to re-interpret Buddha’s teaching to use in an appropriated situation. Therefore, the question in my article is that in term of interpretation and dissemination Buddhadhamma, what is the difference between monks in Sukhothai, Ayutthaya Thonburee and first part of Rattanakosin era and monks of new movement in Thailand. Also why monks of new movement have to re-interpret Buddhadhamma?  In order to confine my studies,  I would like to select some group of monks of new movement in Thailand. They consist of Phra Paisarn Visalo, Phra Kittisuk  Kittisophano and Phra Dusadee Methangkuro.

2. Interpretation and Dissemination of Buddhadhamma: from
    Sukhothai  to Rattanakosin Era

          The results of the study concluded in various interesting aspects especially relating to the way of life in each period depending on economic, politic, social, culture, custom, and environment.  That affected directly and indirectly to the interpretation and dissemination.  For example, at Sukhothai era in the political, social and economical context had widely disseminated and increased positively to the religion beliefs of Buddhism which could be seen in a large number of monks, temples and religion ceremony.   Thus the interpretation and dissemination of Buddhism grew in the same direction as well which had shown in the ethics and moral of layman. This kind of society was named “Tribhumi Society. People at that time afraid of sinful. However, they attempted to do merit and assist each others according to compassion’s concept. That caused the happiness to Thai people at that time which was in a good harmony between layman and religion or world view and dhamma[2].

           At Ayutthaya era, the context of politic, social and economic affected to the interpretation and dissemination too.  However in this periodical Thai Kingdom was influenced by Brahmins and brought the Cosmology to govern people under the King[3].  Hence the king acted as the center of the universe[4].  It was important because the king’s role had been changed from Parentism in Sukhothai period to Dadaism in this time[5]. 

           From two mentioned issues had resulted the monks’ interpretation and dissemination to suit the kingdom’s rule and society.  Obviously some monks interpreted Buddhism in the way of magic   especially to create and built up the amulets or tiny Buddha image  to put on their bodies for protecting or bringing confidence to the soldier during the war.  When we look closely,  we can discover that the monks acted as the leaders of spiritual and wisdom to fight with the Burmese troops. 

           It could be said that the interpretation and dissemination in Ayutthaya period used the symbols of Buddhism and Brahmins. Not only the belief interpreted by the mentioned symbols but it also added by mystic Thana (แบบฌาน) in order to encourage the faith among the Buddhists to the Order.[6] Although it did not stand on the real knowledge of  Buddhism directly, it was a fruitful methodology to hold people mind as the dissemination.  This method was quite different from Sukhothai period which emphasized  to interpret ethical precepts and the original canonical texts

           At Thonburi and the early Rattankosindr period were still influenced by the Sukhothai’s ideas of politics and government. For example the king was the absolute monarchy and the center of the kingdom. It included the way to expand and built up the towns and cities in the kingdom.  It showed the interpretation and dissemination liked Ayutthaya’s principle and ideas because it focused on interpreting Buddhism dominating and leading the magic or superstition.  The most important issue was the interpretation and dissemination to emphasize more on the canonical texts. From the clearly proof the Buddhist Council was held to revise and rewrite the Pali Canon.

3. Interpretation and Dissemination of Buddhadhamma in
    contemporary

          When the modern science from the west came and influenced Thai society in the middle of   Rattanakosindr period, the Rationale interpretation in Buddhism was made clearer especially by King Rama IV.  After he became king, he changed lots of uncivilized doctrine and discipline.  Later on the king was honored as Father of the Modern Science of Siam.  Since then the interpretation and dissemination have stood on the basic which has to be explained and proven to the public.  Fortunately, at that time there was a monk called Somdet Phramaha Samanachao Kromprayavachirayanavaroros[7], the son of King Rama IV, who had taken an important role as the leader of monkshood to defend the Buddhism from the magic or superstition and mystery.  He was the monk who tried to protect the Buddhism in the original and right way.

           The progress Buddhists’ scholars such as Buddhadasa[8] and Phra Promkunaporn[9] (P.A. Payutto) put a hard effort to the interpretation and dissemination by using the rationale.  They use the rationale as an important tool to explain the Pali canon in order that it will create the ethics to fit the original teaching.

            However when they critically studied in political, economical, social, environmental and science issues, they found the more complicated in these subjects comparing to the past.  Because in the past Thais mostly lived in the agriculture society so their world view and life view did not complicate like the industry society.

            The problems of capitalism, politic and social are filled with conflicts and have caused severe violence through the whole country of Thailand.  That affects the progress monks to do the interpretation and dissemination.  The monks of new movement: Phra Paisarn Visalo[10], Phra Kittisak  Kittisophano[11] and Phra Duthsadee Methangkuro[12], have tried to explain and analyze the Buddhism in the social and political dimensions.  Thus their interpretation and dissemination have reflected the truth that Buddhism has never been separated from the social and political dimensions since the Buddha time.  Hence the progress monks’ interpretation and dissemination will cover in three dimensions that are namely focusing on this study[13]: (1) the practice to link the internal and external dimensions (2) the participation of the layman in the society and (3) the participation of the monkshood in all dimensions.

4. Conclusion and analysis

          The comparison of the interpretation and dissemination between the progress monks and the conservative one are different in some points. They are as follow: the first point the progress monk will focus on pragmatism to join the spiritual and social dimension in society.  However the conservative monk would emphasize on only the spiritual dimension rather than social dimension.  The last point is that the progress monk would like to participate with the large group of people as it can show by the horizontal line but another participate with  a limited group as in the vertical line.

          However the world view and life view of progress monk fit the present situation which the modernization is rapidly and continuously changing.  The needed monks are belonging to the horizontal group rather than the vertical. This concerns to complicated problems nowadays and needs the participation from people.  The participation in the activities of the progress monks are noted the suitable and asked for fitting the doctrine and discipline (Dhamma and Vinaya).

          When the mentioned question is analyze to the role and the principle of the doctrine and discipline of the progress  monks.  The point was found and showed that they fit the Buddha teaching and the early Buddhist Order had behaved and performed.  It was the valued clue that the Buddha had a good relationship to the Buddhists and also other competitors such as Brahmanism,  Jhanas and so on.  The Buddha’s activities were a parallel dimension of spiritual and social.  It showed in the Buddha’s teaching “you all should go in order to help, to convey happiness to  the people.

           Finally, the progress monks have to realize or must realize about the participation to the world view and life view of layman.  It is necessary that monks must concentrate on or have conscious all the time.  Otherwise they will take themselves into the traps of conflicts and choosing side situation.  The Buddhism will be loosening the confidence and faith so the most important issue will be the monkshood suitable behavior or performance rather than the participation to the people or society.

[1] Ven. Assist. Prof. Dr. Phramaha Hansa Dhammahaso, Assistant to the Rector for Academic Affairs, Mahachulalongkornrajavidyalaya University, Wang Noi, Ayuttaya, Thailand.

[2] Phra Dhammapitaka (P.A. Payutto), Tribhumi: impact to Thai society (Bangkok: Komolkeamthong, 1099) p. 14-15.

[3] Phramaha Hansa Nithibunyakorn, Buddhist cosmology (Bangkok: Mahachulalongkornrajavidyalaya, 2007), p. 78-80.

[4] Peter A. Jackson, Buddhism, Legitimation, and Conflict (Singapore: Institute of Southeast Asian Studies, 1989), p. 41.

[5] Adrien Snerkard, Symbolic of Stupa, Pattaraporn Sirikanchana (Editor), (Bangkok: Thammasat University, 1094), p. 335.

[6] Likhit Teeravekin, revolution of Thai politics (Bangkok: Thammasat university, 1092), p. 14.

[7] Somdet Phramaha Samanachao Kromprayavachirayanavaroros, History of the Buddha (Volum 1) (Bangkok: Mahamakut, 1903), p. 17.

[8] Buddhadasa, Inspiration of Buddhadasa (Bangkok: Sukhapapjai, 1990), p. 23.

[9] Phra Dhammapitaka (P.A. Payutto), Sustainable development (Bangkok: Buddhadhamma foundation, 1096), p. 152.

[10] Phra Phaisarn Visalo, Thai Buddhism in the future: resolution of crisis (Bangkok: Sodsri Foundation, 2003), p. 78.

[11] Phra Kittisak  Kittisophano,  “Vipalasa”, Thaipost,  (Online), accessed 7 August 2007. Available  from http://www.skyd.org/html/priest/Politic-Monk_non-sense.html.

[12]Phra Duthsadee Methangkuro, life is no have problem: value of suffering, accessed 7 September 2009. Available from http://www.finearts.go.th/th/board/show_message.php?ID_Topic=00000116&ID_Room=00000008&RecordCount=64&PageSetUp=1&Keyword=&PHPSESSID=7af4b04ce7c90e60f6ee029dd04b62ad

[13] Phra Paisarn Visalo,  studies has to go with Practical (Online), accessed 6 July 2007.  Available from http://www.budnet. info/webb0ard/view.php?category=textb&wb_id=44.