Age, Biography and Wiki

Buddhadasa (Ngueam Phanit) was born on 27 May, 1906 in Chaiya, Chaiya (now Surat Thani), Thailand, is a Thai Buddhist monk (1906–1993). Discover Buddhadasa's Biography, Age, Height, Physical Stats, Dating/Affairs, Family and career updates. Learn How rich is he in this year and how he spends money? Also learn how he earned most of networth at the age of 86 years old?

Popular As Ngueam Phanit
Occupation N/A
Age 86 years old
Zodiac Sign Gemini
Born 27 May 1906
Birthday 27 May
Birthplace Chaiya, Chaiya (now Surat Thani), Thailand
Date of death 25 May, 1993
Died Place Chaiya, Surat Thani, Thailand
Nationality Thailand

We recommend you to check the complete list of Famous People born on 27 May. He is a member of famous with the age 86 years old group.

Buddhadasa Height, Weight & Measurements

At 86 years old, Buddhadasa height not available right now. We will update Buddhadasa's Height, weight, Body Measurements, Eye Color, Hair Color, Shoe & Dress size soon as possible.

Physical Status
Height Not Available
Weight Not Available
Body Measurements Not Available
Eye Color Not Available
Hair Color Not Available

Dating & Relationship status

He is currently single. He is not dating anyone. We don't have much information about He's past relationship and any previous engaged. According to our Database, He has no children.

Family
Parents Not Available
Wife Not Available
Sibling Not Available
Children Not Available

Buddhadasa Net Worth

His net worth has been growing significantly in 2023-2024. So, how much is Buddhadasa worth at the age of 86 years old? Buddhadasa’s income source is mostly from being a successful . He is from Thailand. We have estimated Buddhadasa's net worth, money, salary, income, and assets.

Net Worth in 2024 $1 Million - $5 Million
Salary in 2024 Under Review
Net Worth in 2023 Pending
Salary in 2023 Under Review
House Not Available
Cars Not Available
Source of Income

Buddhadasa Social Network

Instagram
Linkedin
Twitter
Facebook
Wikipedia
Imdb

Timeline

1906

Buddhadasa (27 May 1906 – 25 May 1993) was a Thai Buddhist monk.

Known as an innovative reinterpreter of Buddhist doctrine and Thai folk beliefs, he fostered a reformation in conventional religious perceptions in his home country, Thailand, as well as abroad.

He developed a personal view that those who have penetrated the essential nature of religions consider "all religions to be inwardly the same", while those who have the highest understanding of dhamma feel "there is no religion".

Buddhadasa was commonly known as Buddhadāsa Bhikkhu (พุทธทาสภิกขุ; ).

His birth name was Ngueam Phanit (เงื่อม พานิช), his Dhamma name (in the Pali language) was Indapañño (อินฺทปญฺโญ; ), and his monastic title was Phra Dharmakosācārya (พระธรรมโกศาจารย์; ).

Buddhadasa was born in 1906 in Ban Phumriang, Chaiya district, southern Thailand.

His father, Siang Phanit (เซี้ยง พานิช), was a shopkeeper of second-generation Thai Chinese (Hokkien) ancestry and his mother, Khluean (เคลื่อน), was Southern Thai.

1926

Buddhadasa 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."

1932

As a result, he returned to his native rural district and occupied a forest tract near to his village, founding Suan Mokkh in 1932.

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.

Buddhadasa's interpretations of the Buddhist tradition 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.

Religious scholar Donald K. Swearer has compared Buddhadasa to the early Indian philosopher Nagarjuna, and the 5th-century south Indian scholar Buddhaghosa who has "overshadowed the development of Theravada Buddhist thought" in southeast Asia.

According to Swearer, the Thai teacher Buddhadasa "stands in polar opposition to such normative figures as Buddhaghosa" in several respects.

Buddhadasa's writings, for example, decidedly contrast with the scholastic and highly influential Visuddhimagga of Buddhaghosa.

1993

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.

The area of Suan Mokkh was expanded to approximately 120 acres of forest.

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."

Buddhadasa 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.

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.

Buddhadasa rejected the traditional rebirth and karma doctrine, since he thought it to be incompatible with sunyata, and not conducive to the extinction of dukkha.

Buddhadasa, states John Powers – a professor of Asian Studies and Buddhism, offered a "rationalist interpretation" and thought "the whole question of rebirth to be foolish".

According to Buddhadasa, the Buddha taught 'no-self' (anattā, anātman), which denies any substantial, ongoing entity or soul.

Powers quotes Buddhadasa view as, "because there is no one born, there is no one who dies and is reborn".

Therefore, states Buddhadasa, "the whole question of rebirth has nothing to do with Buddhism... in the sphere of the Buddhist teachings there is no question of rebirth or reincarnation".

Its goal is nibbana, which Buddhadasa describes as a state "beyond all suffering that also transcends ordinary conceptions of happiness."

Buddhadasa explains paticcasamupadda as the "birth" of "I" and mine through sense-contact with objects, and the resulting vedana ("feeling"), tanha ("thirst," craving) and upadana (clinging).

It is by relinquishing the notion of "I" and "mine" that selfish clinging is abandoned, and Nirvana or true emptiness will be reached.

This can be done by "not allow[ing] the dependent arising to take place; to cut it off right at the moment of sense-contact."

Buddhadasa's views have been "strongly criticized" and rejected by many of his fellow Theravada Buddhist monks with a more orthodox view of the Buddhist Dhamma.

For example, Bhikkhu Bodhi states that Buddhadasa's approach of jettisoning the rebirth doctrine "would virtually reduce the Dhamma to tatters... the conception of rebirth is an essential plank to its ethical theory, providing an incentive for avoiding all evil and doing good", summarizes Powers.

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."

Through such a methodology he came to adopt a religious world-view wherein he stated, "those who have penetrated to the essential nature of religion will regard all religions as being the same. Although they may say there is Buddhism, Judaism, Taoism, Islam, or whatever, they will also say that all religions are inwardly the same."

In his No Religion (1993) Buddhadasa further famously remarked:

"...those who have penetrated to the highest understanding of Dhamma 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? (...) Thus, the phrase 'No religion!' is actually Dhamma language of the highest level."