Sulak Sivaraksa is a Thai intellectual and activist who has played a pivotal role in consolidating the place of engaged Buddhism in Thai society. He has devoted his life to advocating for democracy, human rights, and accountable governance, while also establishing various organizations focused on social welfare and development. This has made him one of the most important figures of engaged Buddhism in Asia.

Sivaraksa was born on 27 March 1933. In 1945, he lived as a novice monk (samanera) at Wat Thongnopakhun in Thonburi for 18 months. Sivaraksa completed his secondary education at Assumption College in Bangkok in 1952, earned a BA from St. David’s University College in Wales in 1958, and in 1961 obtained a Barrister-at-Law qualification from Middle Temple in London. He received a postdoctoral grant from the Social Science Research Council in New York City in 1978. On returning to Thailand, he taught at Thammasat and Chulalongkorn universities. Additionally, he founded and served as the editor of the influential Social Science Review (Sangkhomsaat Paritat) journal, from 1963–69. (Taiwan Buddhist Research Center)

Throughout his life, Sivaraksa has established social welfare and development organizations in Thailand, and his efforts have inspired other NGO movements in the country. He the is founder of the International Network of Engaged Buddhists (INEB), which was formed in 1989. The purpose of INEB is to merge social action with Buddhist practice to foster a more equitable and peaceful society. This emphasis on inclusive harmony is one of the distinctive qualities of engaged Buddhist groups working in Asian cultures and societies. INEB connects engaged Buddhists worldwide, focusing on issues such as conflict resolution, human rights, and environmental issues. With partners in some 20 countries, its members includes monks, nuns, activists, scholars, and social workers. Although it is a Buddhist organization, some members come from different religious backgrounds, and interfaith activities are an integral part of its programs.

The emphasis on the spiritual and religious dimensions of human life within these organizations is deeply rooted in Sivaraksa’s profound Buddhist sensibility, which encompasses two main visions: the rejection of Western consumerist models of development in favor of an approach inspired by traditional Thai culture, and an emphasis on the importance of the spiritual and religious aspects of human existence, which he refers to as buddhism with a small “b.”

In accordance with the first vision, Sivaraksa established a global network focused on “Alternatives to Consumerism,” aimed at gathering spiritually inspired sustainable alternatives to the Western consumer paradigm. Consumerism has become a central global issue, impacting the environment, community development, education, and gender issues. INEB members investigate and apply the unique contributions that the Dharma can provide in this context. Sivaraksa has emerged as a leading voice regarding the effects of consumerism on our spiritual and physical environments.

Small “b” buddhism

In his second vision, Sivaraksa positions buddhism with a small “b” in contrast to Buddhism with a capital “B.” The latter, in his view, is an cultural expression of Buddhism characterized by traditionalism, rituals, Thai chauvinism, and militaristic aggression. In February 1986, he was interviewed by James Forest of the Catholic Peace Fellowship, and this conversation was later published in Reconciliation International under the title “Small ‘b’ Buddhism.” Here, Sivaraksa explained that buddhism with a small “b” possesses an existential dimension, highlighting its potential for individual and societal transformation. It offers a sense of purpose in a chaotic and perilous world, along with practical solutions to contemporary issues. In one of his writings, he expressed his contrast as follows:

Although Buddhism with a capital “B” can be tribal in a very negative sense and can legitimize dictatorial regimes or immoral multinational corporations, if we were to direct our efforts towards universal love, we could spell it with a small “b”. Thus we should try to follow the Buddha, as our Christian friends try to follow Christ and our Muslim friends submit their egos entirely to God. 

The first law of buddhism with a small “b” should read like this, “Do not be idolatrous about, or bound to, any doctrine, theory or ideology, even Buddhist ones. All systems of thought are guiding means; they are not absolute truths.” (Sivaraksa 2001, 142–43)

Overcoming challenges

Sivaraksa played a crucial role in supporting Burmese refugees in Thailand during the 1988 rebellion. His social activism has frequently put him in conflict with the Thai authorities. While in the UK during Thailand’s 1976 coup, his bookshop—an important venue for social activism and discussion—was razed in a fire. This incident forced him to spend two years abroad, during which he traveled and lectured at various institutions.

After the release of his book Unmasking Thai Society (Lo’k khrap sangkhom Thai) in 1984, Sivaraksa was charged with lèse majesté and sentenced to prison. In 1991, he was compelled to leave Thailand following a speech he delivered at a university. He returned in 1992 to face the charges in court. The accusations were ultimately dropped in 1995.

Sivaraksa believes that the universal core of Buddhism is the teaching of selflessness, aligning with the views of Bhikkhu Buddhadasa (1906–93), a Thai monk famous for his innovative reinterpretation of Buddhist doctrine.

You don’t have to profess . . . [a particular] faith, you don’t have to worship the Buddha, you don’t have to join in any ceremonies. What is important is that you grow in mindfulness and awareness. You try to restructure your consciousness to become more selfless, to be able to relate to other people more meaningfully in order that friendship will be possible and exploitation impossible. To me the essence of Buddhism is this. (Swearer 1996, 216) 

Sivaraksa’s vision of development has had a profound influence worldwide through his extensive writings and speeches, as well as through his activism and organizational efforts. He has not shied away from controversy to advocate for what he believes is Dharmically aligned.

The societal vision of Sivaraksa

Sivaraksa’s social philosophy consists of a contemporary interpretation of the Five Precepts. This interpretation extends beyond simply refraining from killing; it also involves renouncing the use of weapons, especially those capable of causing mass destruction. Actions such as dumping nuclear waste and polluting the environment with chemicals clearly violate the first precept, as they threaten the survival of humanity and many other species.

For him, actively cultivating loving-kindness toward all serves as the cornerstone for all Buddhist action. Sivaraksa has explored the moral ramifications of capitalism through the lens of the second precept, which prohibits stealing. Sivaraksa applies the second precept to personal living, suggesting that luxury amid poverty and hunger is a violation of the precept. Addressing sexual misconduct naturally follows from the third precept, which forbids the exploitation of women. The commitment to avoid false speech, as outlined in the fourth precept, raises important questions about how the media, social media, and educational systems perpetuate a distorted view of reality. The fifth precept, which advises against intoxicants, is linked to global peace and justice, as farmers in developing countries are often compelled by their economic circumstances to cultivate drugs such heroin, cocoa, coffee, and tobacco for survival instead of growing rice and vegetables.

Sivaraksa has also reinterpreted the Four Noble Truths, with each truth addressing the nature, origin, and cessation of suffering. He perceives suffering as stemming from dehumanizing social, economic, and political forces that undermine the long-term welfare of all individuals in favor of short-term self-interest and political or economic gain. As he asserted in an interview with BuddhaSasana website in October 2002:

The Buddha spoke of the Four Noble Truths. The first Noble Truth is suffering: you have to be aware of suffering. So, if your neighbour suffers because of you, directly or indirectly, I feel that you have to do something. That is why I work very much for people who have suffered: the Laotian people, the Vietnamese people and particularly for the Burmese people. (BuddhaSasana)

Sivaraksa’s openness shone through in this conversation with Kathleen Gregory, in which he discussed how his upbringing in the Theravada tradition shaped his views on Buddhism. He has had to frequently address misconceptions about Theravada (often from adherents of Mahayana), which has been mischaracterized as the “Small Vehicle” primarily concerned with individual issues. He argues that this perspective is contradictory. If a Buddhist were to focus solely on themselves, it would lead to selfishness. The foundational training in Buddhism starts with sila (Pali. virtue), which not only encompasses personal ethics and morality but also includes social justice. The term “natural” is synonymous with sila, embodying the idea of being authentic or normal.

Consequently, Sivaraksa emphasizes that developing samadhi (Pali. concentration) is crucial for attaining a peaceful mind, which in turn nurtures positive thoughts, speech, and actions, ultimately fostering deeper understanding and wisdom. He further remarked in his Buddhasasana interview from 2002:

I think that is my main tradition. Of course, in the last thirty years or so, I have also been influenced by His Holiness the Dalai Lama, and quite a number of other rinpoches; plus Thich Nhat Hanh and various other Mahayana masters. So, I feel all of these are helping my tradition and myself to grow broader. Not to mention non-Buddhists also—the Quakers, the Mennonites—because they have helped me to meet with non-Buddhists meaningfully. (BuddhaSasana)

Sivaraksa has authored more than a hundred books and monographs in Thai and English. Among his most popular works is Seeds of Peace: A Buddhist Vision For Renewing Society (1992), which presents a Buddhist vision for societal renewal.

Sivaraksa was nominated for the Nobel Peace Prize in 1993 and 1994. In 1995, he was awarded the Right Livelihood Award, commonly referred to as the Alternative Nobel Prize, in recognition of his contributions. Additionally, in 1996, he was honoured as an Honorary Fellow of the University of Wales at Lampeter, and in 2011, he received the Niwano Peace Prize. Because of his remarkable devotion to making Buddhism a compelling force for good in our time, Sivaraksa remains one of Asia’s most recognized lay Buddhists.

References

Sivaraksa, Sulak. 2001. “Buddhism” and Tolerance for Diversity of Religion and Belief.” In Buddhism and Nonviolent Global Problem-solving. Edited by Glenn D. Paige and Sarah Gilliatt. University of Hawai’i: Centre for Global Nonviolence, 137–44.

Swearer, Donald K. 1996. “Sulak Sivaraksa’s Buddhist Vision for Renewing Society.” In Engaged Buddhism–Buddhist Liberation Movements in Asia. Edited by Christopher S. Queen and Sallie B. King. Albany: State University of New York Press, 195–236.

See more

Sulak Sivaraksa (Taiwan Buddhist Research Center)
Interview with Dr Sulak Sivaraksa (BuddhaSassana)

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