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New Directions in Thai Buddhism

Published online by Cambridge University Press:  28 November 2008

David Gosling
David Gosling
Affiliation:
University of Hull
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Extract

S. J. Tambiah has drawn attention to two recent developments in Thai Buddhism which strike him as having a particularly seminal significance. The first is ‘the new politico-economic role of monks themselves as promoters of government-sponsored community development programmes’. The characteristics of this aspect of Thai Buddhism have been charted into the early seventies at least, by Tambiah, Suksamran and Ruth-Inge Heinze.

Type
Articles
Information
Modern Asian Studies , Volume 14 , Issue 3 , July 1980 , pp. 411 - 439
Copyright
Copyright © Cambridge University Press 1980

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References

Note Diacritical marks have been omitted from the references. Unfamiliar Sanskrit and Pali terms have been underlined; familiar ones (e.g. Dhamma) have not.

1 Tambiah, S. J., ‘Buddhism and This-Worldly Activity’, in Modern Asian Studies, 7, I (1973), p. 9.CrossRefGoogle Scholar

2 Tambiah, S. J., World Conqueror and World Renouncer (Cambridge University Press, 1976), pp. 434–530;CrossRefGoogle ScholarSuksamran, S., Political Buddhism in Southeast Asia (St. Martin's Press, 1976);Google ScholarHeinze, Ruth-Inge, The Role of the Sangha in Modern Thailand (The Chinese Association for Folklore, 1977).Google Scholar

3 Tambiah, , ‘Buddhism and This-Worldly Activity’, p. 10.Google Scholar

4 These figures were supplied by Phra Rajavaramuni (previously Phra Wishudhimoli). Tambiah also quotes them—see Tambiah, , World Conqueror and World Renouncer, p. 467.Google Scholar

5 The distinction between Dhammayut and Mahanikai monks arose as a result of procedural reforms carried out by King Mongkut. Dhammayutika monks—‘those adhering to the law’ i.e. the Pātimokkha—wear their robes and hold their bowls Mon style. Although small in number their association with Royalty has made them particularly influential. The two groups will be referred to as ‘sects,’ though the term is not strictly accurate.

6 Klausner, W. J., Reflections in a Log Pond (Suksit Siam, 1972).Google Scholar

7 For further details see Suksamran, , Political Buddhism in Southeast Asia, p. 93.Google Scholar

8 Ibid., p. 104.

9 Tambiah, , World Conqueror and World Renouncer, p. 444.Google Scholar Suksamran, Political Buddhism in Southeast Asia, p. 114.

10 Bennett, N., Barriers and Bridges for Rural Development (The Foundation for the Promotion of Social Sciences and Humanities Textbook Project, 1979).Google Scholar

11 Thera, N. (trans.), The Patimokkha, (Maha Makut Academy, 1966), p. 48.Google Scholar

12 For further details see Blitz, E., ‘Kicking Monkeys Off Backs’, in Visakha Puja (The Buddhist Association of Thailand, 1975), p. 56.Google Scholar

13 Tambiah, , World Conqueror and World Renouncer, p. 293.Google Scholar

14 Tambiah also describes the networks which enable monks and novices to move from wat to wat and ultimately to the Capital. Ibid., Chapter XV.

15 Tambiah, , World Conqueror and World Renouncer, p. 421.Google Scholar

16 Hilary, and Rose, Steven, Science and Society (Allen Lane, 1969), p. 240.Google Scholar

17 Gosling, D. L., ‘The Scientific and Religious Beliefs of Thai Scientists and Their Inter-relationship’, in the Southeast Asian Journal of Social Science, Vol. 4, No. 1 (1976).Google Scholar

18 For a more detailed account of Putatat's views see Gosling, D. L., ‘Thai Buddhism in Transition’, in Religion, Vol. 7 (1977),CrossRefGoogle Scholar and Swearer, D. K. (ed.), Toward the Truth (Westminster Press, 1971).Google Scholar

19 Bunnag, J., Buddhist Monk, Buddhist Layman (Cambridge University Press, 1973), p. 19.CrossRefGoogle Scholar

20 Jayatilleke, K. N., The Message of the Buddha (Allen & Unwin, 1975), p. 134.Google Scholar

21 Tambiah, S. J., Buddhism and the Spirit Cults in North-east Thailand, (Cambridge University Press, 1970) p. 374.Google Scholar

22 Butr-Indr, S., The Social Philosophy of Buddhism (Mahamakut Buddhist University, 1973), p. 81.Google Scholar Tambiah cites similar passages from the Mahavagga and Catukkanipata (Anguttara Nikaya). Tambiah, , World Conqueror and World Renouncer, p. 434.Google Scholar

23 Butr-Indr, , Social Philosophy of Buddhism, p. 122–34.Google Scholar

24 Pariyattikavi, , ‘Some Comments on the Sublime Abodes’, in Visakha Puja, (The Buddhist Association of Thailand, 1976), p. 31.Google Scholar

25 Butr-Indr, , Social Philosophy of Buddhism, p. 123.Google Scholar

26 Ibid., p. 64.

27 Williams, D. M., ‘The Paticcasamuppada: A Developed Formula’, in Religious Studies, Vol. 14, No. 1 (1978), p. 35.CrossRefGoogle Scholar

28 Conze, E., Buddhist Thought in India, (Allen & Unwin, 1962), p. 157.Google Scholar

29 Butr-Indr, , Social Philosophy of Buddhism, p. 78.Google Scholar Though Putatāt is not specifically mentioned it is clear from this passage that the author would not agree with him.

30 Bangkok Post, July 24, 1978.Google Scholar

31 Sonakul, Ayumongol, The Nation Review, July 28, 1978.Google Scholar

32 But a group of novices at Chittapavan College were seen indulging in noisy bouts of Thai boxing!

33 Swearer, D. K., ‘Community Development and Thai Buddhism, the Dynamics of Tradition and Change’, in Visakha Puja (The Buddhist Association of Thailand, 1973), p. 65.Google Scholar

34 Berger, P. L., The Social Reality of Religion (Faber & Faber, 1969), p. 171.Google Scholar