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International Business & Economics Research Journal – September 2011 Volume 10, Number 9
© 2011 The Clute Institute 1
The Appropriate Consumption Culture
Of Buddhists In Current Thai
Society According To Buddhadasa
Bhikkhu’s Wishes
Phrakhruphaowanasamathikhun, Thaksin University, Thailand
Uthai Eksaphang, Thaksin University, Thailand
Suchitra Onkom, Dhonburi Rajabhat University, Thailand
ABSTRACT
The objective of this research is to study the appropriate consumption culture of Buddhists in
current Thai society according to Buddhadasa Bhikkhu’s wishes. In this study, we used both
quantitative and qualitative methods. Taking a quantitative approach, researchers had
, whereas researchers used focus group techniques,
inviting experts for discussion for a more qualitative approach. From the study, researchers found
three of Buddhadasa Bhikkhu’s most important wishes to include: 1) making Buddhists and
members of all religions connect with the most essential significance of their religions;
2) fostering a good understanding between religions; and 3) furthering all of mankind by helping
individuals to separate themselves from materialism. If Buddhists can apply these ideas to their
lives, it will promote their happiness and assist them in surviving in a capitalist society by living
their lives economically.
Keywords: Consumption culture; Buddhadasa Bhikkhu’s Wishes
INTRODUCTION
owadays, 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. Choice involves an opportunity cost, as selecting one item means
foregoing another. The final goal is maximum satisfaction. In addition, Angsuvat & Pracha (2010) stated that
consumption is natural behavior among all mortal creatures. It is an innate instinct of all living beings to stay alive.
Apart from air, we must consume four basic substances – food, clothing, shelter, and medicine – in order to sustain
our physical and mental wellbeing.
The appropriate consumption culture of Buddhists of the Dhamma practice is to live and walk along the
middle path. The search for sufficiency passed on by Western culture has influenced Thai Buddhists’ consumption
patterns for some time now, resulting in a dynamic consumption culture among Buddhists.
In Thailand, the idea of Buddhist consumption stems from a monk named Buddhadasa Bhikkhu (May 27,
1906 – May 25, 1993), an 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 within his
homeland of Thailand, as well as abroad. While a formalized upasampanna ascetic, or "monk," having submitted to
N
International Business & Economics Research Journal – September 2011 Volume 10, Number 9
2 © 2011 The Clute Institute
mandatory government religious controls at twenty years of age, Buddhadasa developed a personal view that
rejected specific religious identification and principally considered all faiths as one (i-dhamma, 2008).
Buddhadasa Bhikkhu’s maxim regarding cultural consumption behavior is “to eat the same as the cat (use
only one dish to eat), to bathe in the ditch (bathe naturally, rather than in a bathroom), to sleep in the sty (stay in
only one room), and to listen to the mosquito singing (sleep without a mosquito net)”. This maxim offers practical
suggestions for meeting daily living requirements that are suitable to making progress in the mind by living in
accordance with the rule of nature; namely, “to live as normally as possible but to act as a wise person.”
Furthermore, Buddhadasa Bhikkhu’s most important three wishes include Buddhists and members of all religions:
1) connecting with the essence of their own religion, 2) fostering a good understanding among religions, and 3)
guiding the world away from materialism (Buddhadasa Bhikkhu, 1994: 152)
The researchers consider Buddhadasa Bhikkhu’s model of cultural consumption behavior used in the
practice of Dhamma to be worthy of study. His ideas about cultural consumption behavior may prove beneficial to
Buddhist consumption culture in current Thai society. They can serve as guidelines for solving problems associated
with consumption culture, and following his way of life may prove useful to people living in Thai society.
OBJECTIVE
To study the concepts of appropriate Buddhist consumption culture in current Thai society by living
according to Buddhadasa Bhikkhu’s three wishes.
METHODOLOGY
Buddhadasa Bhikkhu.
, 20 academics, two doctors, and 12 other individuals). As for qualitative methods, the
researchers made use of focus group techniques, which involved inviting experts, who are very familiar with the
concepts presented by Buddhadasa Bhikkhu in order to discuss the ways in which people can live in accordance
with these concepts.
In analyzing the data, researchers used descriptive statistics of the percentage, frequency, median, mean,
and standard deviation to analyze the quantitative data and content analysis to analyze the qualitative data.
RESULTS
The study indicated that current Thai society’s basic circumstances with regard to the overall perception of
society and the environment is quite good (with a mean of 3.45 and a standard deviation of 0.33). The overall
perception of the economic situation is also good (with a mean of 4.37 and a standard deviation of 0.48). The overall
perception of the political situation is moderately good (with a mean of 2.97 and a standard deviation of 0.76),
while the overall perception of the educational situation is good (with a mean of 3.11 and a standard deviation of
0.37).
As for Buddhadasa Bhikkhu’s three wishes, the first wish refers to attempting to connect with the essence
of one’s religion, which was perceived to be fairly easily practiced in Thai society (with a mean of 3.52 and a
standard deviation of 1.12). The second wish is to foster a good understanding among the religions and was also
perceived as fairly easily practiced in Thai society (with a mean of 3.59 and a standard deviation of 0.99). Finally,
the third wish involves assisting the world in freeing itself from materialism, which was similarly perceived as quite
possible to put into practice in Thai society (with a mean of 3.64 and a standard deviation of 1.20).
Practice guidelines for appropriate consumption culture among Buddhists in current Thai society are in
accordance with Buddhadasa Bhikkhu’s three wishes. The guideline from the first wish; namely, to attempt to
connect with the essence of one’s religion in Thai society was perceived to be followed quite well (with a mean of
International Business & Economics Research Journal – September 2011 Volume 10, Number 9
© 2011 The Clute Institute 3
3.32 and a standard deviation of 1.15). The guideline for practice applied to the second wish; namely, to foster
understanding among religions in Thai society, was also perceived to be followed quite well (with a mean of 3.36
and a standard deviation of 1.04). Similarly, the guideline for practice applied to the third wish; namely, to assist the
world in moving away from materialism, was perceived to be adhered to rather well (with a mean of 3.39 and a
standard deviation of 1.04).
Next, researchers used a focus group technique, which involved inviting experts, who are quite familiar
with the concepts presented by Buddhadas Bhikkhu. They introduced the associated guidelines as described below.
Buddhadasa Bhikkhu explained that individuals following the Dhamma should lead a life of value to the
individual and to the community. Regardless of what situations they face, individuals should live aligned with
nature’s concepts by focusing on nature. Furthermore, they should emphasize the meaning of nature, which is found
in Dhamma, nature, and all things that are part of nature, ideas which scientists in materialistic society have come to
recognize and have discovered. However, Buddhadasa Bhikkhu refers to nature’s rules, which are discovered by
those people who understand consumption culture and Dhamma exactly as the Buddha does; namely, by
emphasizing an understanding of the overall elements as they relate as a whole. Therefore, Buddhist consumption
culture must be manifested in accordance with Buddhadasa Bhikkhu’s three wishes until Buddhists are able to
completely remove themselves from materialism.
The appropriate consumption culture in current Thai society must employ Dhammanism. By materialism,
Buddhadasa Bhikkhu is referring to a perspective of a world that strives after sensory happiness. As consumers in
Thai society, many Buddhists have set life goals about eating, fulfilling desires, and honor, making their lifestyles
like a competition and acting selfishly much of the time.
Buddhadasa Bhikkhu completely rejected materialism and instead proposed a set of principles, which differ
from materialism and spiritualism, called Dhammanism. The principles of Dhammanism offer a means of joining
materialism and spiritualism. People with mature minds are able to control their patterns of consumption, make their
consumption behaviors useful to themselves and others by following Dhammanism as the best instrument for the
body and mind to adjust the equilibrium until they are able to completely remove themselves from materialism.
Buddhists should adjust their consumption culture to an appropriate equilibrium that is in harmony with
nature. In addition, Buddhadasa Bhikkhu teaches Buddhists not to forget about nature and to familiarize themselves
with nature’s rules. On the other hand, Buddhists should consume according to a criteria of norms that ar e in
equilibrium with nature and should, at times, adjust nature so that it can be in harmony with us. This manner of
existence is the best way of living together in the world until reaching a certain calm from proper consumption that
is referred to as Nibbana (Calm).
Buddhadasa Bhikkhu would like Buddhists to match their lifestyles to nature as much as possible.
Improving upon habits that are the least natural by living a lifestyle of mild consumption lifestyle develops wisdom
and the mind, as in the following expression, “Act sufficiently, expect little, but perform highly.”
Buddhadasa Bhikkhu mentioned in his first wish that “the correct practice must be in the way of
Matchimapatipadha” Buddhadasa Bhikkhu (1994:77). This sentiment underlines the profound underlying meaning
of Buddhism. He taught people to correctly comprehend the word “prudence,” which refers to remaining or
proceeding on the middle path. It does not imply saving as much as possible, as people generally understand this
word. Indeed, in Buddhism, prudence refers to sufficient or moderate consumption that adheres to the Dhamma
concept of consumption in Buddhism, as taught to the monks in Dhamma-Mumyasutra by the Lord Buddha in order
to teach the Buddhist monks moderation in their consumption of the four basic needs,such as food. Prudence also
conforms with concepts of cultural philosophy related to Sufficiency Economy from HM King’s ideas and speech
based on the Buddhist Dhamma and its guidelines for practicing “sufficient culture.”
Buddhadasa Bhikkhu mentioned in his second wish, the desire “to foster a good understanding among the
religions.” In light of the various races and religions in society, we must follow the current consumption culture in
Thai society, meaning that we must follow Ithappattaya’srules (Buddhadasa Bhikkhu, 1994:77). If we practice or
International Business & Economics Research Journal – September 2011 Volume 10, Number 9
4 © 2011 The Clute Institute
consume in the wrong manner, suffering will result. Similarly, if we practice or consume in a manner that ends
suffering, we will not suffer. When consumers develop the essence of Buddhist Dharma, they come to appreciate
the truths of the Dhamma in nature. We should not adhere to everything as it is presented to us; it is a part of natural
elements. The inherited consumption culture conforms to the behavior changes involved in Green & Krueter’s
concept of consumption culture. Their research found that the most practical behaviors were perceptible behaviors
that are expressed by the body and mind as life skills. These skills, which were begun by consumers, have been
imitated and systematically practiced until they became a lifestyle and finally became the appropriate consumption
culture (Nua-On, 2009: 28).
Buddhadasa Bhikkhu mentioned in the third wish the need to “lead the world away from materialism”
(Buddhadasa Bhikkhu, 1994:152). He expected that Buddhists would understand the meaning of materialism exactly
and realize that many of the major problems in Thai society are directly affected by materialism, which is caused by
modern capitalism and the use of technology and media, which stimulate Buddhists and attract them to
materialism. We have now become extremely addicted to materialism, making us incapable of reaching the heart of
religion and unable to acknowledge the true meaning of materialism due to ignorance and an obsession with
competing for objects or things that tempt and influence consumers’ eyes, ears, noses, tongues, bodies, and minds.
The mind is not able to harmonize with these objects and cannot understand their meanings, even if consumers
believe in the Dharma principles and understand the differences among religions. But problems continue because
“the consumers in this world are still slaves to objects as a result of the media and technology in the modern world.”
This idea is consistent with the consumption culture concept of materialism, as presented by Raymond Williams.
He states that “materialistic consumption culture uses large communication systems, such as print media and
television media as an important factor of production.” Consequently, an inappropriate consumption culture has
come to penetrate and dominate cultural production under modern capitalism; in particular, the culture of the sign
has dominated consumers’ minds for a long time. Buddhadasa Bhikku said, “a man, who is fascinated with objects,
is like a patient who is sick from a spiritual disease” (Buddhadasa Bhikkhu. 1994:190). He will be like an individual
who has disabilities related to his eyes, ears, tongue, body, and mind, which are caused by false views, and continue
to fascinate, and he will suffer from this sickness frequently. Killing this disease requires a practice based on
Dhamma called intellectual development that is related to the concept of the sign in consumption culture, presented
by Jean Baudrillard, who states that “good consumption culture among humans is under the rule of the sign”
(Khawnuan, 2007:13). The idea indicates that consumption is not only about the consumption of objects but also
about the consumption of signs. The object’s sign may also determine the conditions of consumption culture.
Finally, consumers cannot withdraw from objects’ signs.
In addition, Buddhadasa Bhikkhu explained in the Dhamma that people should lead lives of value to the
individual and community. Regardless of what situations they face, people should live in harmony with nature’s
concepts by emphasizing nature. Moreover, they should focus on the meaning of nature, as represented in the
Dhamma, in nature, and in things that are part of nature that scientists in materialistic society have come to
recognize and discover. However, Buddhadasa Bhikkhu is referring to nature’s rules that are discovered by the
people who understand consumption culture and the Dhamma exactly as the Buddha and who emphasize developing
an understanding of the overall elements in terms of how they relate as a whole. Therefore, Buddhists’ consumption
culture must be adhere to Buddhadasa Bhikkhu’s three wishes until Buddhists are able to completely remove
themselves from materialism.
As previously mentioned, appropriate consumption culture among Buddhists in current Thai society must
follow Buddhadasa Bhikkhu’s three wishes, which are analyzed by Systems Theory as indicated in Figure 1.
International Business & Economics Research Journal – September 2011 Volume 10, Number 9
© 2011 The Clute Institute 5
Figure 1: Format of the Buddhist’s Appropriate Consumption Culture in Modern Thai Society from 3 Buddhadasa Bhikku’s Wishes
International Business & Economics Research Journal – September 2011 Volume 10, Number 9
6 © 2011 The Clute Institute
DISCUSSION
In this paper, the suggestions of this study focus on two points; namely, on another organization adapting
certain management principles and areas of potential future research.
Practical Suggestions
The Ministry of Culture and the National Office of Buddhism should support, promote, and determine a
developmental model for an appropriate consumption culture among Buddhists in current Thai society that adheres
to Buddhadasa Bhikkhu’s three wishes, while also integrating the concept of a sufficiency economy presented by the
HM’s King as a road map by which to determine policies and practical plans, including operating plans,
monitoring/evaluation, and improvements that focus on effective sufficiency and are effective for Buddhists in Thai
society.
Buddhists in Thai society should create a good atmosphere within their consumption culture at the family
level and at all levels of the community in Thai society. They should promote and support the creation of an
atmosphere that helps consumption culture adhere to Buddhadasa Bhikkhu’s three wishes and integrate the
sufficiency economy concept of the HM’s King.
The Ministry of Culture and the National Office of Buddhism should support and promote Buddhist monks,
Buddhists in all levels of the community, government sectors, and private sectors in presenting their outstanding
work, adhering to Buddhadasa Bhikkhu’s three wishes and integrating the sufficiency economy concept of the HM’s
King, and applying the principles of Buddhist consumption culture in Thai society in order to motivate the monks,
communities, and organizations at all levels of Thai society to develop and use an appropriate consumption culture
concept. Such an achievement will decrease consumption rates. In the meantime, the Ministry of Culture and the
Office of National Buddhism should offer rewards and praise to individuals, communities, and organizations at all
levels of Thai society as a means of sustainably decreasing consumption rates.
Academic Suggestions
A model by which to study appropriate consumption culture among Buddhists in current Thai society
should be created from joining Buddhadasa Bhikkhu’s three wishes together with the sufficiency economy concept
of the HM’s King.
A model should be created by which to study the developmental concepts of Buddhist consumers in Thai
society who lead an appropriate lifestyle and whose consumption is based on principles of Buddhism. The model
should be used to study developmental concepts in order to persuade people in society to remove themselves from
materialism, in accordance with Buddhadasa Bhikkhu’s third wish. A model of an appropriate consumption culture
should be created in the area of southern Thailand, specifically in Surat Thani Province, which is an important place
for Buddhadasa Bhikkhu and the Dhamma. The model should be created by the researchers’ network association of
education in Surat Thani, which is located in Southern Thailand, and should cooperate with local governmental
organizations, from the district level to the provincial level.
AUTHOR INFORMATION
Phrakhruphaowanasamathikhun (the name of a monk) is currently a PhD Candidate in Cultural Studies at
Thaksin University, Thailand, where he specializes in Buddhist Studies and Cultural Studies. E-mail:
eaksan0@hotmail.com
Uthai Eksaphang is a lecturer at Thaksin University, Thailand. He earned a PhD in Philosophy from Banaras Hindu
University, India
Suchitra Onkom is an Associate Professor at Dhonburi Rajabhat University, Thailand. She completed her PhD in
Philosophy at Magadh University, India and specializes in Philosophy
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© 2011 The Clute Institute 7
REFERENCES
1. Angsuvat, S. & Pracha, S. 2010. Buddhism and Sustainable Consumption (A Dhammic Paradigm to
Solving the World’s Problems). Retrieved on 20 May 2011, from
www.greengrowth.org/.../GGPD.../_Siroj%Angsuvat.pdf
2. Buddhadasa Bhikkhu. 1994. Three Buddhadasa Bhikkhu’s wishes. Bangkok: Sookchai.
3. i-dhamma. 2008. Buddhadasa Bhikkhu. Retrieved on 20 May 2011, from http://portal.in.th/i-
dhamma/pages/9483/.
4. Khawnuan, N. 2007. Relationship between concepts and theories. Report on Thinking System
Development and Cultural Theory. Thailand: Mae Fah Luang University.
5. Nua-on, P. 2009. Factors affecting responsiveness of local health security committee to local health
securinty fund in Krabi province. Master’s degree of science in Research and Health Development, Prince
of Songkla University, Thailand.
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