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Phra Dharmakosacarya
(Nguam Indapañño)
"Buddhadasa Bhikkhu"
Nguam Panitch
Religion Buddhism
School Theravada, Maha Nikaya
Other names Buddhadasa
Nationality Thai
Born (1906-05-27)May 27, 1906
Phumriang, Chaiya, Chaiya Province (now Surat Thani Province), Thailand
Died May 25, 1993(1993-05-25) (aged 86)
Wat Thannamlai, Chaiya, Surat Thani Province, Thailand
Senior posting
Title Phra Khru Indapaññacariya (1946)
Phra Ariyanandamuni (1950)
Phra Rajajayakavi (1957)
Phra Debvisuddhimedhi (1971)
Phra Dharmakosacarya (1987)

Phra Dharmakosacarya (Nguam Indapañño) (Thai: พระธรรมโกศาจารย์ (เงื่อม อินฺทปญฺโญ); RTGSPhra Thammakosachan (Ngueam Inthapanyo)), also known as Buddhadasa Bhikkhu (Thai: พุทธทาสภิกขุ; RTGSPhutthathat Phikkhu, May 27, 1906 – May 25, 1993) was a famous and influential ascetic-philosopher of the 20th century. Known as an innovative reinterpreter of Buddhist doctrine and Thai folk beliefs, Buddhadasa fostered a reformation in conventional religious perceptions in his home country, Thailand, as well as abroad. Although he was formally a bhikkhu or "monk", having at the age of twenty years submitted to mandatory traditional religious controls, Buddhadasa developed a personal view that rejected specific religious identification and considered all faiths as principally one. His groundbreaking thought inspired such persons as the French-schooled Pridi Banomyong, leader of the Siamese revolution of 1932, and a group of Thai social activists and artists of the 20th century.[1]

Early years[edit]

He was born Nguam Phanit (Thai: เงื่อม พานิช; RTGSNgueam Phanit) in 1906 in Ban Phumriang, Chaiya District, southern Thailand. His father, Sieng Phānit, was a shopkeeper of second generation Thai Chinese (Hokkien) ancestry and his mother, Klaun, was Thai.[2] He renounced civilian life in 1926. Typical of young monks during the time, he traveled to the capital, Bangkok, for doctrinal training but found the wats there dirty, crowded, and, most troubling to him, the sangha corrupt, "preoccupied with prestige, position, and comfort with little interest in the highest ideals of Buddhism."[3] As a result, he returned to his native rural district and occupied a forest tract near to his village. He named it Suan Mokkh from Thai สวน suan "garden" and Pali moksha "release, liberation".[4] He strove for a simple, pristine practice in attempt to emulate Gautama Buddha's core teaching, "Do good, avoid bad, and purify the mind." He therefore avoided the customary ritualism and internal politics that dominated Siamese clerical life. His ability to explain complex philosophical and religious ideas in his native Southern Thai attracted many people to his wooded retreat.

However, Buddhadasa was skeptical of his fame; when reflecting on the busloads of visitors to Suan Mokkh he would say, "sometimes I think many of these people just stop here because they have to visit the bathroom."[5]

Belief in "no religion"[edit]

From the earliest period of his religious studies, Buddhadasa utilized a comparative approach and sought to be able to explain "Buddhist's teachings through other thought systems such as Taoism, Hinduism, Confucianism, Jainism and Natural Science."[6] Through such a methodology he came to adopt a religious world-view that rejected exclusionary religious identification. In his No Religion (1993) Buddhadasa famously remarked, "in advanced perspectives there is no religious identification whatsoever."[7]

...those who have penetrated to the highest understanding will feel that the thing called 'religion' doesn't exist after all. There is no Buddhism; there is no Christianity; there is no Islam. How can they be the same or in conflict when they don't even exist?[8]

Religious scholar D.K. Swearer has compared Buddhadasa to the early Indian philosopher Nagarjuna.[9]

Wat Thannamlai[edit]

Cremation of Buddhadasa in 1993

In 1932, Buddhadasa founded Suan Mokkh. His primary teaching mainly focused on the quiet awareness of one's breathing pattern called anapanasati. However, his personal practice was very much grounded in advanced research and interpretation of early Pali texts on the one hand and on his radical private experimentation on the other.

In later years, Buddhadasa's teachings attracted many international seekers to his hermitage. He held talks with leading scholars and clergy of various faiths. His aim in these discussions was to probe the similarities at the heart of each of the major world religions. Before his death in 1993, he established an International Dhamma Hermitage Center across the highway from his own retreat to aid in the teaching of Buddhism and other yogic practices to international students.[10]

His doctrine[edit]

The truth of life[edit]

“The entire cosmos is a cooperative. The sun, the moon, and the stars live together as a cooperative. The same is true for humans and animals, trees and soil. Our bodily parts function as a cooperative. When we realize that the world is a mutual, interdependent, cooperative enterprise, that human beings are all mutual friends in the process of birth, old age, suffering and death, then we can build a noble, even heavenly environment. If our lives are not based in this truth, then we shall all perish.”[11]


In reality there is no “I” or “You” because everything has to punctually change you should not hold on to “I” or “You” as every person is spirit. But Wisdom and mercy are 2 things that you have to hold since it is high responsibility for one’s duties.[12]


Feeling brings you to suffer because when you feels happy before that you have to suffer first. Happiness brings suffering just like suffering brings happiness. The best way of feeling is no feeling that when there is nothing to rock the mind, it is calm as in its original state just like the sea that faces no storm, there are no waves.[13][12]


Buddhadasa's works literally take up an entire room in the National Library of Thailand. The following are some of his well-known books in English translation.


  1. ^ Daniel Lynch (2006). Rising China and Asian Democratization: Socialization to "Global Culture" in the Political Transformations of Thailand, China, and Taiwan. Stanford University Press. pp. 37–38. ISBN 0-8047-5394-6. 
  2. ^ Suchira Payulpitack, Buddhadasa's Movement: An Analysis of Its Origins, Development, and Social Impact, a Doctorate dissertation, faculty of Sociology, Universität Bielefeld, 1992: 72-3.
  3. ^ Payulpitack, 1992: 123.
  4. ^ Moksha holds the sense of 'shedding ones skin.' See Harris, Moksha: an etymological note, Bauddhamata, 15.6.2009.
  5. ^ Bhikkhu, Buddhadasa (1994). "Foreword". In Bhikkhu, Santikaro. Heartwood of the Bodhi Tree. Wisdom Publication. pp. ix. ISBN 0-86171-035-5. 
  6. ^ Payulpitack, 1992: 97.
  7. ^ Harris, 2007.
  8. ^ Buddhadasa, No Religion Archived March 20, 2013, at the Wayback Machine., trans. Punno, 1996.
  9. ^ D.K. Swearer, Dhammic Socialism. Bangkok: Thai Inter-Religious Commission for Development, 1986: 14. Cited in Payulpitack, 1992: 103, n. 2.
  10. ^ "Ajahn Buddhadasa". suanmokkh.org. Retrieved 6 July 2017. 
  11. ^ "5 Greatest Buddhist Masters Of All Time RevealdThedSecretdTodHappiness". Retrieved 28 March 2018. 
  12. ^ a b Bhikkhu, Buddhadasa (2016). I and Mine. Thammasapa & Bunluentham. ISBN 9786160301034. 
  13. ^ Bhikkhu, Buddhadasa. Hand Book For Mankind. tammasapa. ISBN 9786160005314. 

Further reading[edit]

External links[edit]