GABAUDE Louis. (1978). Rejet et accueil de l'Occident d'après les instructions de Buddhadasa Bhikkhu à des moines bouddhistes missionnaires thaïs. Bulletin de l'Ecole française d'Extrême-Orient. Tome 65 N°2, 1978, pp. 403-420. Retrieved from www.persee.fr

« Buddhadasa Bhikkhu est un moine bouddhiste thaï né en 1906 dans le sud du pays, près de Chaiya, Province de Surat Thani. Réagissant contre l'enseignement formaliste donné par l'Institution Theravâda de Thaïlande, nourri par la lecture des maîtres Zen et Hindous, il a élaboré une herméneutique relativement nouvelle de l'enseignement du Buddha et s'est peu à peu imposé comme l'initiateur puis l'inspirateur d'un Bouddhisme réformiste que d'aucuns considèrent comme hérétique.... »  [Download]

BUCKNELL Rod & STUART-FOX Martin. (1993). The 'three knowledges' of Buddhism: Implications of Buddhadasa's interpretation of rebirth. Religion Vol. 13 (1983) - Issue 2, pp. 99-112.

« Over the past two decades the meditative techniques of Buddhism have attracted increasing interest in the West. Both concentration and insight meditation are now practised not only by 'converts' to the various forms of Buddhism, but also by non-Buddhists seeking personal spiritual fulfillment, the experience of altered states of consciousness, or simply mental balance and tranquillity amid the pressures of modern urban life... » [More information]

GABAUDE Louis. (1993). Notes sur le bouddhisme Zen en Thaïlande. Cahiers d'Extrême-Asie, Vol. 7, 1993, pp. 353-356. Retrieved from www.persee.fr

« Si par "bouddhisme zen", on entend un bouddhisme qui serait structuré dans une "secte" de moines vivant en communautés séparées ou même de laïcs se réunissant pour "pratiquer" la méditation (zazen) comme on le voit en Occident, il n'y a pas de "bouddhisme zen" en Thaïlande. Pourtant, au cours des cinquante dernières années, le zen a eu un certain impact — limité certes mais qui mérite d'être signalé pour une histoire des idées — sur la façon dont le bouddhisme thaï se comprend, se pratique et s'exprime... »  [Download]

PANYANANDA Bhikkhu & OLSON Grant (transl.). (1993). Buddhadasa lives on...: Recalling the life of Buddhadasa Bhikkhu. Crossroads: An Interdisciplinary Journal of Southeast Asian Studies Vol. 8, No. 1 (1993), pp. 119-124. Retrieved from www.jstor.org   

« Buddhadasa Indapañño was one of the most renowned Elder Buddhist monks in Thai history. He was a monk who did an abundance of things that were of great benefit to the Buddhist religion and the Thai nation. He was born into a family of merchants that was already well established in Buddhist teachings; he, therefore, received Buddhist lessons since he was a little boy. He was born into a family of merchants that was already well established in Buddhist teachings... »  [More information] 

SWEARER Donald. (1993). Buddhadāsa-anussati. Crossroads: An Interdisciplinary Journal of Southeast Asian Studies Vol. 8, No. 1 (1993), pp. 131-132. 

« In 1960, on the eve of my return to America after teaching English at Mahachulalongkorn Buddhist University in Bangkok, a group of my students presented me with a gift of several books. The books, they said, were written by an innovative interpreter of Buddhism from Southern Thailand named Buddhadasa Bhikkhu. Little did I realize at the time that this token of friendship would determine one of my lifelong interests and that I would count muyself one of the several thousands luksit to be instructed and inspired by a monk who... »

SANTIKARO Bhikkhu. (1993). Buddhadasa Bhikkhu: A remembrance. Crossroads: An Interdisciplinary Journal of Southeast Asian Studies Vol. 8, No. 1 (1993), pp. 125-130. 

« In the late morning of July 8, 1993, the body of Buddhadasa Bhikkhu was returned to Suan Mokkh (The Garden of Liberation), the forest monastery he founded sixty-one years ago. The body gave up its struggle shortly thereafter. The death certificate gave old age as the cause of death. In fact, Buddhadasa Bhikkhu actually died on May 25, 1993. Early that morning, he suffered a stroke while preparing a talk he planned to give two days later on his 87th birthday... »

GABAUDE Louis. (1993). The irony of it all. Crossroads: An Interdisciplinary Journal of Southeast Asian Studies Vol. 8, No. 1 (1993), pp. 133-134. Retrieved from www.academia.edu

« One thing that you could hardly miss when you listened to Buddhadasa was his frequent deep and discret laughter that came from the very core of his belly. It mattered little that he was talking of life and death, of joy and sorrow, of important or petty things; everything was worth laughing at, even in the middle of an otherwise arid explanation. Every sentence uttered by the mouth was thus shaken to its foundation by another chuckle from below: "Look at the irony of it all!"... »  [Download]

JACKSON Peter. (1994). Buddhadasa Bhikkhu: His last days and his legacy. Journal of the Siam Society Vol. 82, Pt. 2 (1994), pp. 103-113. Retrieved from www.siamese-heritage.org

« Buddhadasa Bhikkhu passed away just after 11.00 A.M. on 8 July 1993 at his forest monastery of Suan Mokkh or Wat Than Nam Lai in Surat Thani Province, southern Thailand. However, many of his lay and clerical followers believed that the reverend monk had in fact passed away several weeks before his physical death, soon after he suffered a severe stroke on the morning of 25 May 1993, and that only intensive medical intervention had delayed his inevitable passing... »  [Download]

SWEARER Donald K. (1996). Bhikkhu Buddhadāsa's interpretation of the Buddha. Journal of the American Academy of Religion Summer 1996 Volume LXIV, pp. 313-336.  [More information]

SANTIKARO Bhikkhu. (1998). Garden of Liberation. Monastic Studies. Retrieved from www.kevalaretreat.org

« This is written from Suan Mokkh, a forest Wat located near the bulge on the upper Malay Peninsula that is the heart of Southern Thailand. The Gulf of Siam is not far away. From the red sandstone cliffs of Nang E Hill at the back of the Wat, the ocean and its tourist-catering islands are easily visible beyond a swamp, rice fields, and coconut palm groves. When the wind is right, the ocean breezes cool us; sometimes they sweep dark rain clouds down upon us... »  [Read full text 1 & 2]

GABAUDE Louis. (2000). Bouddhismes en contact: Un zeste de Zen dans le bouddhisme thaï. Bulletin de l'Ecole française d'Extrême-Orient. Tome 87 N°2, 2000, pp. 389-444. Retrieved from http://www.persee.fr

« Alors que la Birmanie et le Sri Lanka constituent des zones de tourmente où le bouddhisme du Theravâda se voit pris dans des controverses ethno-politiques, la Thaïlande apparaît au contraire comme un havre souriant de toute la couleur des robes de ses moines. C'est que dans ce creuset siamois de l'Asie du Sud-Est continentale, les pouvoirs politiques modernes sont parvenus assez efficacement à uniformiser les textes fondateurs, les croyances et les rites d'une religion qui présentait dans le passé... »  [Download]

BODHIYANA U (Ven). (2003). Getting to know the art of interpreting Buddhadhamma. Arakanese Research Journal ii. Retrieved July 12, 2014 from www.dhammaweb.net/dhamma_news/view.php?id=427

« Certain scholars of Dhamma believe that language is likely a crucial instrument of Dhamma understanding. Such belief has thus stimulated a scholarly method, aimed at scriptural explanation and a proper textual knowledge, called hermeneutics. The word “hermeneutics” derives from Greek – “hermeneutikos” which means “interpretation”. The hermeneutical method, one can say, plays an important role in analysing and interpreting religious texts philosophically and linguistically... »

CHANGKHWANYUEN Preecha & EVANS Bruce (transl.). (2003). Dhammic socialism: Political thought of Buddhādasa Bhikkhu. The Chulalongkorn Journal of Buddhist Studies Vol. 2, No.1, 2003, pp. 115-137. 

« Socialism is an idea that arose in reaction to the idea of democracy according to Locke and the liberal capitalist economic thought of Adam Smith. There were three schools of thought that arose as a reaction to political liberalism or democracy and economic liberalism in the eighteenth and nineteenth centuries. They are: romanticism, socialism, and fascism. Romanticism was a reaction to the rationalism and science that led to the industrial revolution of the nineteenth century... »

PUNTARIGVIVAT Tavivat & EVANS Bruce (transl.). (2003). Buddhadāsa Bhikkhu and dhammic socialism. The Chulalongkorn Journal of Buddhist Studies, Vol. 2 No. 2, 2003, pp. 189-207. 

« In the midst of Thailand’s rapid social changes, Buddhadāsa Bhikkhu (BE 2449-2536), Thailand’s leading Buddhist reformist, interpreted Buddhism not only from a religious viewpoint, but also from social and political viewpoints. After spending most of his life reforming Buddhism in Thailand, Buddhadāsa believed that it was necessary to discuss political issues from a Buddhist viewpoint. As a result, during the decade of 2510–2520 BE [1967–1977] he presented his first political thought in the form of "dhammādhipateyya"...»

SEEGER Martin. (2005). How long is a lifetime? Buddhadāsa’s and Phra Payutto’s interpretations of paticcasamuppāda in comparison. Buddhist Studies Review Volume 22 Part 2 2005, pp. 107-130. Retrieved from https://archive.org

« Although it is questionable how far Buddhist beliefs in the literal existence of rebirth, hells and heavens are still relevant for Thai modern religious life, it is undeniable that, despite urbanization, advanced education, globalization, and modernisation, these beliefs are still widespread in contemporary Thailand...This paper seeks to explore how the two foremost Buddhist thinkers of modern Thailand, Buddhadāsa Bhikkhu (1906–1993) and Phra Payutto (1939–) interpret the Theravāda Buddhist canon... »  [Read full text]

PRASERTSOM Piyadee. (2007). Challenge of modern age to Thai Buddhism: In the view of Buddhadāsa Bhikkhu. International Journal of Buddhist Thought & Culture September 2007, Vol.9, pp.87-109. Retrieved from http://ftp.buddhism.org

« In the modern world, most people completely lose touch with the purification of life and reality because of their unsatiable desire. To liberate humanity from the sense of continuous and endless desire and attachment to material wealth in modern culture, this article proposes Buddhism in the view of Buddhadāsa Bhikkhu, the most famous Thai monk as a means to overcome such defilement which is permeating the contemporary world... »  [Download]

IITO Tomomi. (2007). Dhammamata: Buddhadasa Bhikkhu's notion of motherhood in Buddhist women practitioners. Journal of Southeast Asian Studies 38(3), pp. 409-432. Retrieved from www.lib.kobe-u.ac.jp 

« The notion of dhammamātā is one of the last items of the legacy of the late Buddhadāsa Bhikkhu. In order to accord women practitioners better social status and provide them with opportunities for spiritual training, Buddhadāsa avoided committing himself to the reintroduction of bhikkunī ordination. Instead, he proposed the notion of dhammamātā, which literally means 'dhamma mother'. This article postulates that by using the metaphor of the mother, Buddhadāsa invited less conflict... »  [Download]

PARNWELL Michael & SEEGER Martin. (2008). The relocalization of Buddhism in Thailand. Journal of Buddhist Ethics January 2008, pp. 79-176. Retrieved from www.researchgate.net

"This paper probes beneath the surface of the revitalized religiosity and thriving “civic Buddhism” that is identifiable in parts of Thailand’s rural periphery today as a result of grassroots processes of change ... The paper explores how the teachings and specific hermeneutics of influential Buddhist thinkers like Buddhadāsa Bhikkhu, Phra Payutto and Samana Phothirak have been communicated, interpreted, adjusted and implemented by local monks in order to suit specific local realities and needs... »  [Download]

PHRAKHRUPHAOWANASAMATHIKHUN et al. (2011). The appropriate consumption culture of Buddhists in current Thai society according to Buddhadasa Bhikkhu’s wishes. International Business & Economics Research Journal - September 2011 Volume 10, Number 9. Retrieved from www.researchgate.net

« Nowadays, consumption has become a cultural way of life in Thailand, even among Buddhists, and is associated with items required for daily living, particularly with the four necessities of life; namely, food, clothing, lodging, and medicine. An appropriate consumption culture must be fostered in the Dhamma as a means of avoiding excessive consumption behavior. Buddhist consumption is also known as Buddhist economics. The basic model of economic activity is controlled by scarcity, which requires choice... »  [Download]

KANJANAPHITSARN Supree. (2013). An analytical study of euthanasia in Buddhism with special reference to the case of Buddhadāsa Bhikkhu’s death. International Journal for Buddhist Thought and Culture September 2013, vol. 21, pp. 141-154. Retrieved from www.academia.edu

« This paper aims to enhance of understanding of the issue of euthanasia, as well as to analyze and apply the acquired knowledge to remind followers of all religions the importance of having the proper attitude towards death and how to confront it. I have cited five factors related to the first precept for lay Buddhists presented in the Pāli Canon (Tipiṭaka) and its commentaries (aṭṭhakathā). This precept admonishes against killing, and the factors I cited should be a criterion for how to view the euthanasia... »  [Download]

ZÖLLNER Hans-Bernd. (2014). Radical conservative socialism: Buddhadasa Bhikkhu's vision of a perfect world society and its implication for Thailand's political culture. Politics, Religion & Ideology Volume 15, 2014 - Issue 2, pp. 244-263. 

« Buddhadasa Bhikkhu (1906–1993) has been regarded as a ‘modernist’ and ‘reformist’ both in terms of his rational reinterpretation of the teachings of the Buddha for individual life and the consequences of his approach towards Buddhism for a renewal of Thai society. This article analyses Buddhadasa's political philosophy – highlighted by his concept of ‘Dhammic Socialism’ – vis-à-vis the socialist ideas of Pridi Banomyong (1900–1983), the ideological father of the Thai revolution of 1932... »  [More information]