r ss

st rts rt rt
tt rs

t t

tt rs

st rts rt rt r tss r

rst t r ss tttssr

tt s r rr t tr rts rt r tt rr rss r
r r rs rsr r st t r trrt rss r tt

r rr s t t r sr

s t t tt rr r ss

t tt s t

tt st t s rt r tt t r rss t rt rs
Ps st t r ss r rtr ts

rt r rst rst t r P
tssr
tttssr

AM ABSTRACT OF THIS THESIS

The t h e s i s i s concerned w i t h a study o f the Buddhist
i n Great B r i t a i n .

organizations

The Buddhist o r g a n i z a t i o n s i n t h i s country began i n Greater London i n

1907
set

a t f i r s t , and then many B r i t i s h Buddhists and Buddhists

up many Buddhist groups i n Greater London and a f t e r w a r d s outside London.

A f t e r the second world war the number of Buddhist

members i s i n c r e a s i n g .
in

from the E a s t ,

o r g a n i z a t i o n s and t h e i r

There a r e 36 Buddhist o r g a n i z a t i o n s i n Great B r i t a i n

1972.
As the m a j o r i t y o f my f i e l d work was done among the 5 Buddhist

organiz-

a t i o n s i n Greater London, 1? p r o v i n c i a l Buddhist o r g a n i z a t i o n s and 6

u n i v e r s i t y Buddhist

s o c i e t i e s i n the U.K.

The g r e a t e s t emphasis i s on

tHei*- ~

s t r u c t u r e s , a c t i v i t i e s , e t e r n a l and e x t e r n a l r e l a t i o n s h i p s and c o n f l i c t s i n
t h e i r o r g a n i z a t i o n s , Buddhist movements i n g e n e r a l , t h e i r r e l i g i o u s b e l i e f ,
a comparison between B r i t i s h Buddhists and T h a i Buddhists i n T h a i l a n d ,

Buddhist

i
population, and how Buddhism a p p l i e d to the Western world.
I t i s n o t i c e d t h a t B'uddhist o r g a n i z a t i o n i n B r i t a i n i s a s m a l l m i n o r i t y
o r g a n i z a t i o n , but according to the s o c i a l change young people turned to
i n t e r e s t i n E a s t e r n r e l i g i o n s and ways o f l i f e , so t h e r e i s a g r e a t demand
for

information about Buddhism and Buddhist o r g a n i z a t i o n s i n B r i t a i n .

I think

t h a t t h i s t h e s i s w i l l give information about these from the beginning and up

to the present day i n more d e t a i l .

VEN.

VORASAK CAUDA MITT 0

BUDDHIST ORGANIZATIONS I N GREAT

.

BRITAIN

[.A. T H E S I S ,

1972

The copyright of this thesis rests with the author.

No quotation from it should be published without
his prior written consent and information derived
from it should be acknowledged.

BUDDHIST ORGANIZATIONS I N GREAT BRITAIN

M.A. THESIS, 1972

Thesis submitted f o r M.A. Degree

J u l y , 1972
"by
Ven. Vorasak Candamitto
Department o f Anthropology,
U n i v e r s i t y o f Durham.

CONTENTS
pa%e
L i s t o f Maps

i i i

L i s t of I l l u s t r a t i o n s

iv

Preface

Introduction

v i i

CHAPTER I . I . HISTORY OF BUDDHISM I N GREAT BRITAIN

I I . BUDDHIST ORGANIZATIONS I N GREATER

LONDON
1. The Buddhist Society

CHAPTER I I .

k
k

2. The Buddhist Vihara

21

3 . The Buddhist Temple

29

k. The Buddhist Community

53

-5. Vipassana & Research Centre

61

MEMBERSHIP OF THE BUDDHIST ORGANIZATIONS 68

THE STRUCTURE OF BUDDHIST ORGANIZATIONS

71

INTERRELATIONS

76

CHAPTER I I I . BUDDHIST ORGANIZATIONS OUTSIDE LONDON

83

PROVINCIAL BUDDHIST ORGANIZATIONS

85

UNIVERSITY BUDDHIST ORGANIZATIONS

111

BUDDHIST GROUP CONFERENCE

123

THEIR RELATIONS

125

CHAPTER IV. BUDDHIST MOVEMENTS

127

BUDDHIST SUMMER SCHOOL

128

BUDDHIST MISSION

1 3k

THE WESTERN CONVERT TO BUDDHISM

ll+l

ii.

CHAPTER V.

page
BUDDHIST BELIEF AND RELIGIOUS CEREMONIES
152
BUDDHIST FESTIVALS

CHAPTER V I .

157

RELIGIOUS CEREMONIES

158

RELIGIOUS PRACTICE

166

MEDITATION CENTRES

172'

TYPE OP MEDITATION

181

MEDITATION CENTRE AND DRUG TAKING

PROBLEM .

1 88

CHAPTER V I I . THE BUDDHIST MAGAZINES I N ENGLAND

19k

BUDDHIST PUBLICATIONS

200

PALI TEXT SOCIETY

20k

CHAPTER V I I I . A COMPARISON OF BRITISH BUDDHISTS I N

GREAT BRITAIN AND THAI BUDDHISTS I N
THAILAND

207

BUDDHIST STUDY SYSTEM

215

BUDDHIST TRADITION

222

CONCLUSION

229

BIBLIOGRAPHY

23k

LIST OF MAPS

Map of Buddhist Organizations w i t h i n

the f i e l d of t h i s t h e s i s .

Map of Buddhist Organizations i n the

U.K. and how they l i n k w i t h the
headquarters.

Map of Buddhist Organizations i n the

U.K. and some countries i n Europe
which contact w i t h the Thai monastery
i n London
Map o f the; l o c a t i o n o f Samye-Ling

LIST OF ILLUSTRATIONS
page

1 . Pictures 1 and 2 showing a Thai Meeting

at the Buddhapadipa Temple, London

48

2. Pictures 3 and k showing an English

Meeting a t t h e Buddhapadipa Temple,
London

k9

3. P i c t u r e 5 showing a wedding ceremony.

160

k. P i c t u r e 6 showing the o r d i n a t i o n ceremony.

163

5. P i c t u r e s 7 and 8 showing the Buddhist way

of g r e e t i n g .
( P i c t u r e 7.
( P i c t u r e 8.

Photo: A s s o c i a t i o n Newspapers
Group L i m i t e d . )

225

Photo: D a i l y Express)

226

PREFACE

I n t h i s t h e s i s I have t r i e d t o cover many aspects such

as the h i s t o r y , movements and a c t i v i t i e s of Buddhist o r g a n i zations i n Great B r i t a i n from the t u r n of the century up t o
the present day.

Special reference has "been given t o the

p e r i o d from September 1969 t o November

1971^H^

I have p e r s o n a l l y i n t e r v i e w e d the Buddhist leaders of

28 of the 36 Buddhist organizations i n t h i s country.

I have

also d i r e c t l y i n t e r v i e w e d 101 B r i t i s h Buddhists and nonBuddhists and 110 Thai Buddhists and non-Buddhists i n
Thailand between 1969-1972.

My own personal missionary work

i n t h i s country since 1966 has also been of help t o me, and

f u r n i s h e d me w i t h much u s e f u l m a t e r i a l .
Miss Milada Kalab acted as my Thesis Supervisor, and i t
i s t o her I am g r e a t l y indebted, f o r very able and sympathetic
guidance.
To a l l who c o n t r i b u t e d t o my e a r l i e r t r a i n i n g as an
a n t h r o p o l o g i s t , such as Professor Lucy Mair, Professor Eric
Sunderland and the other l e c t u r e r s i n the Department of
Anthropology, U n i v e r s i t y o f Durham, I would l i k e t o say a
word of thanks.
I e s p e c i a l l y wish t o thank Miss Helen Bigmore and many
of my English f r i e n d s who very k i n d l y helped me w i t h the
English i n t h i s t h e s i s .
F i n a l l y , thanks are due.to Mr. Christmas Humphreys, the
President o f the London Buddhist.Society, Mr. Russell Webb
of the B r i t i s h Maha Bodhi Society and other Buddhist .-

vi.

leaders who k i n d l y gave me i n f o r m a t i o n about t h e i r organizations i n the U.K.,

as w e l l as t o other people too numerous t o

name i n d i v i d u a l l y , I wish t o express my thanks t o them a l l .

Ve'n. V. Candamitto.

vii.

INTRODUCTION

The subject o f t h i s t h e s i s i s 'the present-day Buddhist

organizations i n Great B r i t a i n .

Many people have "begun t o

t u r n t o the study o f Buddhism since the second world war.

Although from the B r i t i s h point of view i t i s an e x o t i c
r e l i g i o n , Buddhism has a u n i v e r s a l appeal i n t h a t i t s tenets
are a p p l i c a b l e t o a l l people everywhere.

As a r e s u l t of t h i s

Buddhist groups are increasing i n numbers and there i s a great

demand f o r i n f o r m a t i o n concerning Buddhism, e s p e c i a l l y from
students and school c h i l d r e n .

This t h e s i s t r i e s t o cover the

s p e c i f i c questions asked and t o add the sparse store of

i n f o r m a t i o n about Buddhist organizations i n B r i t a i n ' b o t h from
an a n t h r o p o l o g i c a l and an h i s t o r i c a l p o i n t of view.
The main t o p i c s f o r d i s c u s s i o n are as f o l l o w s : - the
h i s t o r y of Buddhism i n B r i t a i n , Buddhist organizations i n
Greater London, Buddhist organizations outside London, Buddh i s t movements and a c t i v i t i e s i n general, a comparison of
B r i t i s h Buddhists and Buddhist organizations i n B r i t a i n w i t h
Thai Buddhists and Buddhist organizations i n Thailand.
Part 1. The H i s t o r y o f Buddhism i n B r i t a i n .

I n this part

I s h a l l discuss how Buddhism came t o the West, because there

are not many people who know about the h i s t o r y of Buddhism i n
England and how Buddhism has come t o be applied i n t h i s
country.

I s h a l l discuss i n Chapters I and IV the h i s t o r y

of Buddhism i n B r i t a i n from i t s f i r s t appearance up u n t i l 1972.

Buddhism came t o England through an English Buddhist missionary
who came back t o awaken h i s own countrymen t o Buddhism.
Part 2. Buddhist Organizations i n Greater London.

After

missionaries and informed Westerners had set up the f i r s t

viii,
group i n London at the t u r n of t h i s century, Buddhism made
slow progress i n London, u n t i l a f t e r the second world war when
i t "began t o expand r a p i d l y w i t h i n London. Many B r i t i s h Buddh i s t s and Buddhists from the East set up groups i n Greater
London, of which I s h a l l give more d e t a i l s i n Chapters I and
I I , mainly d e t a i l s about t h e i r a c t i v i t i e s , s t r u c t u r e s , r e l a t i o n s , and the problems and c o n f l i c t s which they encounter.

There are 5 main Buddhist organizations i n London which

act as the headquarters
in Britain.

f o r most of the Buddhist

Of these, 2 are Buddhist monasteries

organizations
or residen-

t i a l organizations, 2 are n o n - r e s i d e n t i a l r e l i g i o u s organizat i o n s , and one i s a small r e s i d e n t i a l Buddhist community i n

Purley, Surrey.

This, however, i s not a monastery, but has

wide ranging a c t i v i t i e s .
Part 3.

Buddhist Organizations Outside London.

After

the l a s t w o r l d war the number of Buddhist organizations i n c r e a sed outside London, both p r o v i n c i a l Buddhist groups and Univ e r s i t y Buddhist s o c i e t i e s came i n t o being.
Buddhist organizations outside London i n 1972,

There were 31
and some new

groups and a centre have been set up r e c e n t l y i n Oxfordshire

and Northumberland e t c .

W i t h i n t h i s t h e s i s I s h a l l mainly be

concerned w i t h the 23 groups w i t h which I have had contact

since 1966.

Some of them are large groups such as the groups

i n Cambridge, Manchester, Birmingham, Dumfriesshire, e t c . ,

but some are much smaller i . e . the groups i n Shropshire,
Mousehole, Devon e t c .

However, they are s t i l l running as

a c t i v e groups, so I have included them i n order t o act as a

comparison w i t h the l a r g e r groups.

I t i s necessary t o study

both the large and small groups comprising the Buddhist

minority i n B r i t a i n .

This i s done c h i e f l y i n Chapter I I I .

Part U. Buddhist Movements and Buddhist A c t i v i t i e s i n

General. I t i s over 60 years since Buddhism was e s t a b l i s h e d

ix.
i n B r i t a i n . There are many Buddhist a c t i v i t i e s now, and more
and more Westerners are "being converted t o Buddhism. I n
Chapter IV I s h a l l t a l k about these people and t h e i r reasons
f o r "becoming Buddhists, and also what problems they had when
t h e i r f a m i l i e s are of a d i f f e r i n g r e l i g i o n . Many Tables are
included i n t h i s Chapter t o put forward the subject matter
c l e a r l y . I n Chapter V I have attempted t o e x p l a i n what i t i s
t h a t Buddhists b e l i e v e i n , since t o become a Buddhist necessitates changes from usual Western though processes, a t t i t u d e s
and b e l i e f s . The idea of a God i s changed towards a concept
of a Buddha, a common man but a great teacher, not the Son of
a God, and indeed not a God at a l l . Buddhists do not believe
i n God, because there i s no room f o r a God i n t h e i r r e l i g i o n ;
however they do not deny or accept the idea of God. Buddhists
have "a t o l e r a n t mind" and they b e l i e v e t h a t people can choose
t h e i r own b e l i e f s and l i v e according to them. Also i n t h i s
Chapter I have t r i e d t o explain something about Buddhist
f e s t i v a l s and Buddhist ceremonies performed i n t h i s country.
There are ways of p r a c t i s i n g Buddhism the same as i n any
r e l i g i o n , so I have explained r e l i g i o u s p r a c t i c e i n t h i s
Chapter too.

Buddhists and non-Buddhists a l i k e , i n B r i t a i n appear t o

be i n t e r e s t e d i n meditation, Buddhist, Hindu, or C h r i s t i a n
m e d i t a t i o n ; Buddhist meditation seems however t o be more
popular, and there are 3 Buddhist m e d i t a t i o n centres i n
B r i t a i n t o which people can go f o r m e d i t a t i o n i n s t r u c t i o n
meditation retreat.

and

I n Chapter VI I have discussed the 3

Buddhist centres i n B r i t a i n , the types of m e d i t a t i o n taught

and p r a c t i s e d and also the problem of drug-taking which
occurs at some m e d i t a t i o n centres.

The d i f f e r e n t experiences

between meditation and drug-taking are also discussed i n t h i s

X.

Chapter.
Buddhist magazines, p u b l i c a t i o n s and t r a n s l a t i o n s o f
Buddhist t e x t s have helped to. make Buddhism known i n the West,
so i n Chapter VTI I have discussed these.
Part 5. Comparison between B r i t i s h Buddhists and Buddhist
organizations i n B r i t a i n and Thai Buddhists and Buddhist
:

organizations in _ Thai land.

B r i t i s h Buddhists or even Eastern

Buddhists i n B r i t a i n have t o organise t h e i r a c t i v i t i e s i n a

C h r i s t i a n country and i n the middle of a C h r i s t i a n c u l t u r e .
The s o c i a l h a b i t s , the r e l a t i v e p o p u l a r i t y o f c e r t a i n aspects
of Buddhism, the Buddhist p o p u l a t i o n , the system of study of
Buddhism, and the t r a d i t i o n s i n both c o u n t r i e s must obviously
be d i f f e r e n t i n B r i t a i n , because Thailand i s a Buddhist country
and Buddhism i s the n a t i o n a l r e l i g i o n .

I t i s good t o compare

the Buddhist way o f l i f e and the Buddhist communities i n both

countries and t o see how a c t i v i t i e s are organised i n b o t h
places.

I have discussed these i n Chapter V I I I .

I n conclusion I have attempted t o e x p l a i n how Buddhism

became applied to.the West, w i t h p a r t i c u l a r reference t o the
West as an i n d u s t r i a l i s e d s o c i e t y , how Buddhism has been
a f f e c t e d by C h r i s t i a n i t y , and how C h r i s t i a n i t y has been a f f e c ted by Buddhism, and the present and f u t u r e needs i n B r i t a i n .
This t h e s i s examines and observes several Buddhist
organizations i n Greater London and outside London over a
p e r i o d o f 5 years.

28 of t h e 36 Buddhist organizations

throughout B r i t a i n have been covered, as shown on Map.1.

XI,

MAP

shows the Buddhist O r g a n i z a t i o n s i n Gpeat

w i t h i n the f i e l d of t h i s

thesis,1971.

Britain

CHAPTER I
I . HISTORY OF BUDDHISM IN GREAT BRITAIN

Buddhism made i t s f i r s t r e a l impact on the Western mind

i n the e a r l y years of the present century, but the ideas were
already i n c i r c u l a t i o n at the end of the l a s t century.

The

way had been prepared by the P a l i and Sanskrit t r a n s l a t i o n s

of Max M i i l l e r , Fausboll, Warren, Rhys Davids and a number of
other o r i e n t a l i s t s .

Also S i r Edwin Arnold's poem "The L i g h t

of Asia" ( f i r s t published i n 1879), had given t h o u g h t f u l

readers an i n s i g h t i n t o the heart of the Buddhist i d e a l .
E a r l y Western Buddhist Movement
We have t o know the e a r l y Buddhist movements i n B r i t a i n
before we begin t o study Buddhist organizations i n t h i s
country.
The P a l i Text Society founded i n 1881, was the c r e a t i o n
of Professor Rhys Davids.

The great work of Professor Max

Miiller on 'the Sacred Books of the East' s e r i e s , gave the

Western World the l i g h t t o study Buddhism, t h i s a p p l i e d ,
e s p e c i a l l y t o the s o c i a l s c i e n t i s t s ; as M a l e f i j t says " I t
has become conventional t o place the beginnings of the study
of r e l i g i o n in^ the middle of the nineteenth century, and t o
name T y l o r or Frazer or Max M'iiller as i t s founder or o r i g i nator."

I n 1900 Max Miiller died, having completed the Sacred

Books of the East s e r i e s .

Rhys Davids, Lord Chalmers, Mrs.

1. M a l e f i j t , Annemarie de Waal, RELIGION AND

p.16.

CULTURE, 1968,

2
Rhys Davids and F. L. Woodward c a r r i e d on a s i m i l a r series
co-operatively, known as 'Sacred Books of the Buddhists;'
which Max Miiller had "begun "before h i s death.

They a l s o p r o -

duced 'the Jatakamala,' i . e . Stories o f Buddha's former

incarnations.

Meanwhile Mrs. Rhys Davids had entered the

f i e l d o f a c t i v e s c h o l a r s h i p . Her husband encouraged her t o

s p e c i a l i z e i n the study o f women i n e a r l y Buddhism.
The F i r s t Buddhist Missionary t o England
I n 1908 Ananda Metteyya (Charles Henry A l l a n Bennett)
was the f i r s t Buddhist missionary t o come t o England.

He was

born i n London on December the 1 s t , 1872, and had t r a i n e d as

an A n a l y t i c a l Chemist.

He then studied a l l a v a i l a b l e t r a n s -

l a t i o n s o f the Buddhist S c r i p t u r e s .

I n 1898, he entered

Ceylon as a self-converted Buddhist, where he s t u d i e d Buddhism;

deeply, under a noted Thera, and made f r i e n d s among prominent
Buddhists of Ceylon.
About t h i s time he made up h i s mind t o lead a Buddhist
Mission t o England, and formed the view t h a t such a Mission
could only succeed i f c a r r i e d out by a r e p r e s e n t a t i v e of the
Buddhist Sangha (community
the

Order.

o f monks).

He decided t o enter

He t h e r e f o r e s a i l e d f o r Burma, t o Rangoon, which

he found t o be a more favourable centre f o r carrying out h i s

plans.
I n 1901 A l l a n Bennett was f o r m a l l y declared a samanera
(novice-monk), the f i r s t step towards e n t e r i n g t h e Order,
and on the 'Day of the F u l l Moon' i n May, 1902, he entered
the

Burmese branch of the Buddhist Sangha which had been

founded by the Buddha i n I n d i a during the s i x t h century B.C..

There he was given the name Ananda Metteyya.

Even a t t h i s date h i s plans f o r the f u t u r e were mature.

He was already i n touch w i t h eminent Buddhists i n England,
America, and Germany, and announced h i s i n t e n t i o n t o found, an
I n t e r n a t i o n a l Buddhist Society, which was t o he known as
Buddhasasana Samagama. This Society "began i n these Eastern
Countries, and l a t e r extended t o the West.
of the new s o c i e t y was h e l d on March 15th,

The f i r s t meeting
1903,

when the

c o n s t i t u t i o n and r u l e s were f i x e d , and o f f i c e r s were elected.

Ananda Metteyya himself appears i n the p r i n t e d Prospectus as
Secretary General, w i t h Dr. E. R. Rost, of whom more l a t e r ,
as Hon. Secretary.
The l i s t o f Honorary Members i s impressive, S i r Edwin
Arnold heads the l i s t , f o l l o w e d "by Professor and Mrs. Rhys
Davids, numerous other well-known Buddhist scholars, and
d i s t i n g u i s h e d Bhikkhus from Ceylon and Burma.

The Society a t

once a t t r a c t e d considerable a t t e n t i o n , three hundred persons

attending a conversazione h e l d a few months l a t e r i n Rangoon.
The Buddhist Society o f Great B r i t a i n
and I r e l a n d
For the Buddhist Society of Great B r i t a i n and I r e l a n d i t
was necessary t o choose a President, and Prof ess or..Rhys Davids,
w i t h some demur, accepted the o f f e r , Professor Edmund T. M i l l s ,
agreeing t o he Vice-President and Chairman, w i t h Capt. J. E.
E l i a n as Hon. Secretary. Among the f i r s t members were
Alexander Fisher, St. George P o x - P i t t , the Hon. E r i c C o l l i e r ,
and Capt. R o l l e s t o n .

Quoting from the Buddhist Review, which

appeared i n January,

1909:

"At a p r i v a t e house i n Harley S t r e e t , London, on

the evening of November 3rd, 1907, there was a
gathering of some t w e n t y - f i v e persons, e i t h e r
Buddhists or those i n t e r e s t e d i n study of Buddhism.

The r e s u l t o f t h i s meeting was t h a t the persons

then present, formed themselves i n t o the Buddhist
Society of Great B r i t a i n and I r e l a n d , and a
Committee was charged w i t h the duties of drawing
up a p r o v i s i o n a l prospectus, c o n s t i t u t i o n and
r u l e s , and,, the convening of another and l a r g e r
meeting."
Missionary's A r r i v a l
A l l "being ready, a d e p u t a t i o n o f members of t h e Buddhist
Society, accompanied "by an i n t e r e s t e d press, went down t o the
London Docks, when, on A p r i l 23rd, 1908, they received the
f i r s t recorded Buddhist Missionary t o these shores.
The Buddhist Missionary reached London on A p r i l 23rd,
1908,.as Benedict s a i d :
"Both Buddhism' and Islam received r e l i g i o u s
impetus i n England "by the a r r i v a l of m i s s i o n a r i e s .
I n each case t h i s r e s u l t e d i n the establishment
of an a s s o c i a t i o n and the p u b l i c a t i o n o f a j o u r n a l .
The Buddhist Mission was l e d "by an Englishman,
coming t o convert h i s own countrymen. The Muslim
Mission was l e d by an I n d i a n Muslim coming t o
convert f o r e i g n e r s . The Buddhist Mission, though
i t came from Burma, was the r e s u l t of a Western
movement. I t sprang from theosophy and was the
r e s u l t o f a Buddhist a s s o c i a t i o n founded by the
missionary himself i n Rangoon and supported by
9
other Englishmen and a few p h i l a n t h r o p i c Burmese."
Ananda Metteyya j o i n e d w i t h the Buddhist Society t o
propagate and promote Buddhist Teachings

i n B r i t a i n . The

Buddhist a c t i v i t i e s seemed t o be progressing.

On 2nd October, 1908 he s a i l e d from L i v e r p o o l w i t h
Dr. Rost f o r Burma, again.
I I . BUDDHIST ORGANIZATIONS I N GREATER LONDON
1. THE BUDDHIST SOCIETY
The London Buddhist Society i s the oldest and l a r g e s t
Buddhist o r g a n i z a t i o n i n B r i t a i n , founded i n 192i+, i t i s the
1. The Buddhist Review, J o u r n a l of the Buddhist Society o f
Great B r i t a i n and I r e l a n d , January, 1909, p.1 .
2 . Benedict, Burton, Muslim and Buddhist Associations i n an
unpublished t h e s i s ^ London, 195U, P.31U.

5.

successor t o the Buddhist Society of Great B r i t a i n and I r e l a n d

(1907-1923).

I t adheres t o no one school of Buddhism, and i s

international

i n membership, which i s open t o a l l who s i g n an

a p p l i c a t i o n form, i n which they undertake t o support the

object of the Society, which i s :
"To p u b l i s h and make known the p r i n c i p l e s o f Buddhism,
and encourage the study and p r a c t i c e of these p r i n c i ples."
The Buddhist S o c i e t y i s the headquarters of most Buddhist
organizations i n Great B r i t a i n at the present time.

There are

36 Buddhist groups, s o c i e t i e s , centres, communities, associa-.

t i o n s and Buddhist monasteries throughout B r i t a i n , and some
new groups and s o c i e t i e s which have been set up r e c e n t l y (see
Map 2 ) .
Most o f the Buddhist organizations i n B r i t a i n are i n
contact w i t h the Buddhist S o c i e t y . Map 2 shows the r e l a t i o n ship between the headquarters and other Buddhist organizations
i n Great B r i t a i n .

There are some Buddhist organizations such

as Sarum House Buddhist Community i n Surrey, Vipassana &

Research Centre, London, and Buddha-Dhamma A s s o c i a t i o n ,
Manchester e t c . which do not have l i n k s w i t h the headquarters.
The President and founder o f the London Buddhist Society
i s Mr. Christmas Humphreys, who i s a judge, a Buddhist scholar
and author.

He was i n t e r e s t e d i n Buddhism when he was young

as he s a i d i n h i s book, "my i n t e r e s t i n Buddhism dates from the

day when I wandered i n t o a bookshop, near the B r i t i s h Museum,
and bought a secondhand copy of Coomaraswamy's Buddha and the
Gospel of Buddhism, which bears the date 26/8/18, when I was
seventeen."

To understand the o r g a n i s a t i o n of the Buddhist S o c i e t y

i t i s necessary t o study t h e i r r u l e s .
1. Humphreys, Christmas, SIXTY YEARS OF BUDDHISM IN ENGLAND,
1968,
p.18.

6'.

HAr_2

Showing the l i n k s between London Buddhist

and

Society

Buddhist Organizations' i n Great B r i t a i n i n 1971.

Aberdeen

The C o n s t i t u t i o n and Rules of the London Buddhist

Society
The Object of the Society: To p u b l i s h and make known the
p r i n c i p l e s of Buddhism, and t o encourage the study and
p r a c t i c e of these p r i n c i p l e s .
The Premises contain a l a r g e Meeting Room, a L i b r a r y , and an
Enquiry Room. They are open every weekday from 2-5

p.m.

The L i b r a r y contains over 5,000 books on Buddhism and a l l i e d

subjects.

The most valuable are i n the Reference

L i b r a r y and the r e s t i n the Lending L i b r a r y .

t a i n s a growing a r t c o l l e c t i o n .

There i s a l i m i t e d

p o s t a l service f o r members i n the

Meetings:

I t con-

U.K.

There are p u b l i c meetings on a l t e r n a t e Wednesdays

at 6.30 p.m.

unless otherwise s t a t e d .

There are classes

most evenings of the week, i n c l u d i n g an i n t r o d u c t o r y

course open t o the p u b l i c , and others f o r members only,
on Theravada Buddhism, Zen Buddhism, M e d i t a t i o n and
other aspects of the Teaching.

Every Saturday at 3 p.m.

there i s e i t h e r a class or discussion group (open t o

the p u b l i c ) .
The Annual Fee f o r Membership i s 2.10 f o r the Greater London
and Home Counties.
Middle Way,

Pees include .subscription t o the

use of L i b r a r y and attendance at Meetings

and classes. Members r e s i d e n t elsewhere i n the

U.K.

and overseas pay 2, married couples ( w i t h one copy of

the Middle Way)

3.

Student Membership of 1 i s a v a i l a b l e f o r students over 16 and

under 21 . Those under 18 must o b t a i n the w r i t t e n consent
of parents before applying f o r membership.

A similar

r e d u c t i o n can be arranged f o r r e t i r e d persons.

8.

The S u b s c r i p t i o n t o the Middle Way costs 1 . 1 2 i n the

United Kingdom and % 3.00 overseas (U.S.A. and Canada).
L i f e Membership i s 25 f o r those r e s i d e n t i n the U.K. and 15
f o r those r e s i d e n t abroad.

For s p e c i a l reasons i t i s

sometimes p o s s i b l e to j o i n the s o c i e t y f o r the p r i v i l e g e

of using the L i b r a r y at a fee of 2 a year.
The Dana Fund a t the Society e x i s t s t o help members i n need
t o pay the t r a v e l l i n g expenses of l e c t u r e r s t o and
from the Society, i t also serves the needs o f the Sangha.
I t s income derives from donations and s u b s c r i p t i o n s .
Many members help by s u b s c r i b i n g 1 0 / - or 1 a month.
Now we come t o study t h e s t r u c t u r e of the London Buddhist
Society (see Diagram 1 ) .
DIAGRAM 1
Showing the s t r u c t u r e of the Buddhist Society as f o l l o w s :
President
1

k Vice-Presidents

E d i t o r of the Middle Way

Honorary Treasurer

Meeting Secretary
1
General Secretary

Registrar
B r i t i s h Buddhists

Buddhists Abroad

This Society i s l e d by the President, k Vice-Presidents,

the E d i t o r o f the Middle Way ( t h e j o u r n a l of the S o c i e t y ) ,
the Meeting Secretary, the General Secretary, and t h e
Registrar.

The headquarters

of t h e Buddhist Society i s a t

58 Eccleston Square, London, S.W.1. .

Membership
The Buddhist Society i s the l a r g e s t Buddhist
in Britain.

organization

There are 1,600 members, 700 subscribers t o t h e i r

j o u r n a l , and another 200 members and subscribers i n the

United States and 150 members and subscribers abroad.

Alto-

gether about 2,650 people are connected w i t h t h i s s o c i e t y .

When i n t e r v i e w i n g the R e g i s t r a r and t h e L i b r a r i a n of the
Buddhist Society I was t o l d t h a t most members of the Society
l i v e i n Greater London and the Home Counties, but some
members l i v e i n the provinces.

75% o f a l l members o f t h e

London Buddhist Society belong t o the middle c l a s s . A l l

members have t h e r i g h t t o use the L i b r a r y , attend a l l meetings, classes, l e c t u r e s and discussions or groups which t h e
Society arranges.

The Society normally opens from 2 t o 5.30

p.m. on weekdays.
Now l e t us examine the membership of t h e Buddhist

Society

by n a t i o n a l i t y i n Table 1 .
TABLE 1
Showing membership of the Buddhist Society
by n a t i o n a l i t y
Nationality
United Kingdom

Number
1,600

America

200

United Kingdom Subscribers

700

Others Abroad

150.

Total

2,650

10.
TABLE 2
Showing attendance a t the Buddhist Society
Attendance

Male
*

Frequent attendance
*

Occasional attendance
*

Rare attendance
Total
Note:

Frequent attendance
Occasional attendance
Rare attendance

Female

193

112

305

650 .

350

1,000

187

108

1,030
=
=
=

Total

570 .

295

1,600

Over 50% of the time

20-50% of the time
under 20% of the time

An Examination of Why People Become Buddhists

The f o l l o w i n g i s an examination as t o why c e r t a i n members
of t h e Buddhist Society became Buddhists.

A married man aged

56, a l e c t u r e r a t London U n i v e r s i t y answered, " I became a

Buddhist by reading the book named 'Buddhism' by Christmas
Humphreys, then I became a member of t h e Buddhist Society.
I l i k e d t h a t book, and I became a Buddhist because of t h a t
book, but now I c r i t i c i s e t h a t book."

He and his w i f e have

been i n Japan and Thailand twice, i n order t o v i s i t Buddhist

countries and t o study and p r a c t i s e Buddhism f u r t h e r . His
l a t e w i f e was also a Buddhist, and she taught a Basic Meditat i o n Class f o r Beginners at the Buddhist Society.
A kh years o l d , unmarried lady, when asked why she became
a Buddhist s a i d "Buddhism gives me more peace and i n s i g h t .

became a Buddhist and a member of the Buddhist Society when I

was 35 a f t e r I had read 'The L i g h t of Asia' by S i r Edwin
Arnold, and 'The Dhammapada.'"

She went t o Thailand i n 196U-65

and became Upasika (Chee) w h i l e she was there.

She spent most

11.
of the time studying and p r a c t i s i n g Buddhism and m e d i t a t i o n
i n Bangkok and Udorn.

She came hack t o England f o r h e a l t h

reasons and now works a t the Buddhist Society.

One hoy whom I i n t e r v i e w e d i s 16 and became a member of
the

Buddhist Society i n 1971.

He l i v e s i n G u i l d f o r d .

He t o l d

me t h a t he became i n t e r e s t e d i n Buddhism when he was 11+, a f t e r

he studied Comparative

R e l i g i o n at Comprehensive School.

He

Wanted t o become a Buddhist and a member of t h e London Buddh i s t Society, b u t he had t o w a i t u n t i l he was 16 according
to the r u l i n g o f the Buddhist Society. He i s the youngest
member of the Society I have met.
I met him at the Buddhist Summer School t h i s year (1971)
where he bought 18 books on Buddhism.
you buy so many books?"

I asked him "Why d i d

" I t h i n k t h a t they w i l l be good t o

read when I go back t o College" he r e p l i e d .

I met him again

at the Buddhapadipa Temple i n East Sheen when he came t o the

Buddhist Seminar w i t h M s parents.
a Buddhist?

I asked him why he became

"Well, I have many reasons, but f i r s t l y I began

to be i n t e r e s t e d i n Buddhism when I s t u d i e d

Comparative

R e l i g i o n i n School 2 years ago, secondly, my grandmother has

an ancient Buddha's image about 2 f e e t h i g h , she t o l d me
t h a t i t w i l l belong t o me when she d i e s .

I l i k e t h a t Buddha

very maach, and i t makes me become more i n t e r e s t e d i n Buddhism."

Most B r i t i s h Buddhists I i n t e r v i e w e d are s e l f - c o n v e r t e d
Buddhists, and became Buddhists a f t e r reading books or
meditation p r a c t i c e ; some became Buddhists i n t e l l e c t u a l l y .
There are very few who became Buddhists by conversion by
missionaries.

Relationships famong the.Members o f t h e Buddhist Society

Prom myobservation the r e l a t i o n s h i p s among the members
of the Buddhist Society are q u i t e f r i e n d l y and h e l p f u l .

t h i n k one reason there i s good r a p p o r t i s because there are

good leaders i n t h e i r s o c i e t y .

Why else do members of t h e

Buddhist community have a good r e l a t i o n s h i p ?

The answer t o

t h i s i n the words of Trevor L i n g i s " i n becoming a member of

the Buddhist community one gained a new k i n s h i p - a s p i r i t u a l
1
k i n s h i p w i t h the clan of the Buddha."
There i s however some c o n f l i c t w i t h i n the Buddhist Society
which w i l l be discussed l a t e r .
The A c t i v i t i e s of the London Buddhist Society
The a c t i v i t i e s o f the Buddhist Society are arranged b o t h
f o r members and f o r the general p u b l i c .

We can d i v i d e the

a c t i v i t i e s of the Society i n t o 2 categories:

(1) The r e g u l a r meetings f o r members.
(2) The s p e c i a l meetings which the Society provide
and arrange f o r t h e i r members and f o r the p u b l i c
on s p e c i a l occasions.
1. The Regular Meetings
The Buddhist Society arranges classes, l e c t u r e s , d i s c u s sions, and groups e t c . a t t h e headquarters f o r t h e i r members:
these are also open f o r a l l those who are i n t e r e s t e d i n Buddhism
and who wish t o study Buddhism, whether they are Buddhists or
not.

There are 6 regular meetings as f o l l o w s :

(1) Zen Class.

Zen classes are held a t the Society on Mondays

and Thursdays at 6.30 p.m.

of the President himself.

This class i s under the d i r e c t i o n

On Thursdays the class p r a c t i s e s

s t r i c t Zen teaching. On Mondays about 30-Jj.O people take p a r t ,

1. L i n g , Trevor, BUDDHISM, 1970, p.7.

13.

"but on Thursdays less people attend the class, "because there

i s only s i t t i n g m e d i t a t i o n and no theory. The class i s
evenly d i v i d e d between men and women.
(2) The Mahayana Class
This class meets on a l t e r n a t e Wednesdays a t 6.30

p.m.;

i t i s under the d i r e c t i o n of an English teacher. There are

about f i f t e e n people i n t h i s group, w i t h more men than women
attending.
(3)

Basic Meditation Class

This class was l e d by Mrs. Ruth Walshe,

Lecture H a l l on Thursdays at 6.30

p.m.

and h e l d i n the

I n i n t e r v i e w , she s a i d

she teaches Basic Meditation based on the p r a c t i c e of m i n d f u l ness using b r e a t h i n g exercises c a l l e d "Anapanasati Bhavana,"
t h a t i s , one type of Buddhist m e d i t a t i o n .

The p r a c t i c e of

mindfulness i s c e n t r a l t o a l l schools of m e d i t a t i o n i n Budd30-UO people come to t h i s c l a s s , the balance i n favour

hism.

of a younger age group.

This class i s now held by Mr. B. Tay-

lor.
(U) Three New

Classes

There are 3 new classes which are being h e l d on Fridays

at 3.30

p.m.

They are:

(a) Advanced M e d i t a t i o n .

A more advanced class i n medi-

t a t i o n s t a r t e d from Friday 22nd October, 1971.

This

class i s conducted by a Thai m e d i t a t i o n teacher.

He

is the resident teacher at the Vipassana Centre i n

Surrey.

Attendance

20.

(b) Basic Buddhist p r i n c i p l e s , t h i s new s e r i e s , Basic

Buddhist P r i n c i p l e s , commenced from Friday 1st
1971.
Attendance 1 5 .
( c ) Compassionate Thought.

October,

This new series was commenced

from 2kth September, meeting f o r t n i g h t l y under 2

English Buddhist teachers.
* U n t i l her death i n October, 1971.

14.

About 20 people come t o t h i s c l a s s .

There i s an even d i s t r i b u t i o n of age groups a t these new
classes, more men than women a t t e n d i n g .
2. Special Meetings f o r b o t h Members and Public

( 1 ) Wednesday Public Lecture

There i s a p u b l i c l e c t u r e h e l d on Wednesdays a t 6.30 p.m.
i n the Lecture H a l l .

D i f f e r e n t speakers are i n v i t e d t o g i v e

l e c t u r e s on v a r y i n g aspects of Buddhism.

These are q u i t e

w e l l attended. Average o f people who attend t h i s l e c t u r e i s

50.

(2)

Saturday Afternoon Discussion

These are i n f o r m a t i v e discussions dealing w i t h many

aspects of Buddhism. A l l i n t e r e s t e d are welcome t o j o i n i n .

A Saturday class and a Saturday Group meet on a l t e r n a t e weeks.
The Saturday class i s under the d i r e c t i o n o f an E n g l i s h
Buddhist teacher.

I t began on the 8th September, 1971.

The

Saturday Group began t o meet on 11th September. About 25

people attend each programme.
(3)

I n t r o d u c i n g Buddhism
A course o f weekly l e c t u r e s i n t r o d u c i n g Buddhism i s held

on Tuesdays a t 6.30 p.m., t h i s s t a r t e d on Tuesday, 21st

September, 1971.

This class i s conducted by the L i b r a r i a n .

This l e c t u r e covers the fundamental ground o f Basic Buddhism

and i t s p r a c t i c e i n everyday l i f e .
contained.

Each l e c t u r e i s s e l f

About 30 people attend these l e c t u r e s .

The L i b r a r i a n of the Society i n i n t e r v i e w said t h a t the

Zen Class i s attended by an equal number o f men and women.
I n the Mahayana Class there are more men than women. I n
Basic M e d i t a t i o n Class 50/50% of men and women attended.
The age groups have a l t e r e d , a few years ago there used t o be

15.

more o l d e r people, but now i t i s predominantly young people

who come.
(1+) Vesak F e s t i v a l
The Vesak F e s t i v a l i s a s p e c i a l occasion a t which a l l
Buddhists celebrate the B i r t h , Enlightenment and passing away
of the Buddha.

The Vesak Day i s i n the o f f i c i a l month of the

Buddhist New Year.

On t h i s occasion, each year the London Buddhist Society
celebrates Vesak at Caxton H a l l , London where many Buddhists,
e s p e c i a l l y the members o f the s o c i e t y , can come together i n
one place.

Usually about 500-1,000 people come t o Vesak

F e s t i v a l every year.

Further d e t a i l s of Vesak F e s t i v a l w i l l

be discussed l a t e r .
TWELVE PRINCIPLES OF BUDDHISM*
(These P r i n c i p l e s , d r a f t e d by the London Buddhist S o c i e t y
f o r the use of Western Buddhists have been t r a n s l a t e d i n t o
seventeen languages.

I n Japan, the seventeen major sects

approved them; the l a t e Venerable T a i Hsu approved them on

behalf of m i l l i o n s o f Chinese Buddhists; the Supreme P a t r i a r c h
of Siam, a f t e r c o n s u l t i n g the Buddhist Order, approved them;
responsible l a y Buddhists have approved them i n Burma and
Ceylon.

They are i n process of adoption by Buddhist organisa-

t i o n s i n various European c o u n t r i e s and i n the U.S.A. They

may become the common p l a t f o r m f o r a w o r l d Buddhism).
Gotama, the Buddha, was born i n North I n d i a i n the 6 t h
century B.C., the son of a r e i g n i n g p r i n c e .

A t the age o f

t h i r t y , d i s s a t i s f i e d w i t h l u x u r y when l i f e was f i l l e d w i t h
s u f f e r i n g he set f o r t h as a wanderer t o seek deliverance from
s u f f e r i n g f o r a l l mankind.

A f t e r years o f s p i r i t u a l search

he a t t a i n e d t o self-enlightenment, and was t h e r e a f t e r known

*Buddhism and the Buddhist Movement To-Day, booklet of London
Buddhist Society, pp.16, 17, 18, 19.

16.
as the Buddha, "the A l l - E n l i g h t e n e d One." For the r e s t of h i s
l i f e he taught t o a l l who came t o him t h e "Middle Way" which
leads t o the end o f s u f f e r i n g . A f t e r h i s passing h i s teaching
was c a r r i e d f a r and wide, u n t i l today n e a r l y o n e - t h i r d o f
humanity regards the Buddha as the Guide who, having reached
Deliverance, proclaims the means o f reaching i t t o a l l mankind.

Buddhism today i s d i v i d e d , "broadly speaking, i n t o the

Southern School, the Hinayana, or Theravada, "the Teaching of
the Elders," i n c l u d i n g Ceylon, Burma, Siam and p a r t s o f I n d i a
(which i s not, however, any longer a Buddhist c o u n t r y ) , and
the Northern School, or Mahayana, which covers T i b e t , South
Mongolia and m i l l i o n s o f the p o p u l a t i o n of China and Japan.
These Schools, completely t o l e r a n t towards each other, are
the

complementary aspects o f one whole.

Buddhism i s c a l l e d the R e l i g i o n of Peace because there

has never been a Buddhist war, nor has any man at any time
been persecuted by a Buddhist o r g a n i s a t i o n f o r h i s b e l i e f s or
the

expression o f them.

The f o l l o w i n g are some o f the basic

t r u t h s or p r i n c i p l e s o f Buddhism!:
(1) S e l f - s a l v a t i o n i s f o r any man the immediate t a s k .

Ifa

man l a y wounded by a poisoned arrow he would not delay e x t r a c t i o n by demanding d e t a i l s o f the man who shot i t , or the
l e n g t h and make o f the arrow.

There w i l l be time f o r ever-

increasing understanding o f the Teaching d u r i n g the treading

of the Way:*., Meanwhile, begin now by f a c i n g l i f e as i t i s ,
l e a r n i n g always by d i r e c t and personal experience.
(2) The f i r s t f a c t of existence i s the law of change or
impermanence.

A l l that e x i s t s , from a mole t o a mountain,

from a thought t o an empire, passes through the same cycle of

existence - i . e . b i r t h , growth, decay and death.

L i f e alone

i s continuous, ever seeking s e l f - e x p r e s s i o n i n new forms.

?.

" L i f e i s a "bridge; t h e r e f o r e "build no house on i t . " L i f e i s

a process of f l o w , and he who c l i n g s t o any form, "however
splendid, w i l l s u f f e r "by r e s i s t i n g the f l o w .
(3) The law of change applies equally to the " s o u l . " There
i s no p r i n c i p l e i n an i n d i v i d u a l which i s immortal and unchanging. Only the "Namelessness," the u l t i m a t e R e a l i t y , i s
"beyond change, and a l l forms of l i f e , i n c l u d i n g man, are manif e s t a t i o n s of t h i s R e a l i t y . No one owns the l i f e which flows
i n him any more than the e l e c t r i c l i g h t "bul"b owns the current
which gives i t l i g h t .

(k) The universe i s the expression

of law.

A l l effects have

causes, and man's soul or character i s the sum

previous thoughts and acts.

t o t a l of h i s

Karma, meaning a c t i o n - r e a c t i o n ,

governs a l l existence, and man

i s the sole creator of h i s c i r -

cumstances and h i s r e a c t i o n t o them, h i s f u t u r e c o n d i t i o n , and

his

f i n a l destiny.

By r i g h t thought and a c t i o n he can gradu-

a l l y p u r i f y h i s inner nature, and so "by s e l f - r e a l i s a t i o n a t t a i n

i n time l i b e r a t i o n from r e b i r t h .

The process covers great

periods of time, i n v o l v i n g l i f e a f t e r l i f e on e a r t h , but

u l t i m a t e l y every form of l i f e w i l l reach Enlightenment.
( 5 ) L i f e i s one and i n d i v i s i b l e , though i t s ever-changing
forms are innumerable and perishable.

There i s , i n t r u t h ,

no death, though every form must d i e .

Prom an understanding

of l i f e ' s u n i t y a r i s e s compassion, a sense of i d e n t i t y w i t h

the l i f e i n other forms.

Compassion i s described as "the

Lav/ of laws - e t e r n a l harmony," and he who breaks t h i s harmony

of l i f e w i l l s u f f e r accordingly and delay h i s own

Enlighten-

ment .
(6) L i f e being One,
of the whole.

the i n t e r e s t s of the p a r t should be those

I n h i s ignorance man

s t r i v e f o r h i s own

t h i n k s he can s u c c e s s f u l l y

i n t e r e s t s , and t h i s wrongly-directed

energy

18
of s e l f i s h n e s s produces s u f f e r i n g .

He learns from h i s s u f f e r -

ing t o reduce and f i n a l l y e l i m i n a t e i t s cause.

The Buddha

taught f o u r Noble Truths: ( a ) The omnipresence of s u f f e r i n g ;

(b) i t s cause, wrongly d i r e c t e d d e s i r e ; ( c ) i t s cure, the
removal of the cause; and ( d ) the Noble E i g h t f o l d Path of
self-development which leads t o the end of s u f f e r i n g .
(7) Tfiis>Eightfold Path consists i n Right ( o r p e r f e c t ) Views or
p r e l i m i n a r y understanding, Right Aims or Motive, Right Speech,
Right Acts, Right L i v e l i h o o d , Right E f f o r t , Right

Concentra-

t i o n or mind-development, and, f i n a l l y , Right Samadhi, leading

1io f u l l Enlightenment.

As Buddhism i s a way of l i v i n g , not

merely a theory of l i f e , the t r e a d i n g of t h i s Path i s e s s e n t i a l

to s e l f - d e l i v e r a n c e .

"Cease t o do e v i l , l e a r n t o do good,

cleanse your own heart: t h i s i s the Teaching of the Buddhas."

(8) R e a l i t y i s i n d e s c r i b a b l e , and a God w i t h a t t r i b u t e s i s not
the

f i n a l Reality.

But the Buddha, a human being, became the

A l l - E n l i g h t e n e d One,
of Enlightenment.

and the purpose of l i f e i s the attainment

This s t a t e of Consciousness, Nirvana, the

e x t i n c t i o n of the l i m i t a t i o n s of self-hood, i s a t t a i n a b l e on
earth.

A l l men and a l l other forms of l i f e c o n t a i n the poten-

t i a l i t y of Enlightenment, and the process t h e r e f o r e consists

i n becoming what you are.

"Look w i t h i n : thou a r t Buddha."

(9) Prom p o t e n t i a l t o a c t u a l Enlightenment there l i e s the

Middle Way,

the E i g h t f o l d Path "from d e s i r e t o peace," a p r o -

cess of self-development between the "opposites," avoiding a l l

extremes.

The Buddha t r o d t h i s Way

t o the end, and the only

f a i t h r e q u i r e d i n Buddhism i s the reasonable b e l i e f t h a t where

a Guide has trodden i t i s worth our w h i l e t o t r e a d .
must be trodden by the whole man,

The

Way

not merely the best of him,

and heart and mind must be developed e q u a l l y . The Buddha was

the All-Compassionate as w e l l as the A l l - E n l i g h t e n e d One.

19.
(10) Buddhism l a y s g r e a t s t r e s s on t h e need o f i n w a r d concent r a t i o n and m e d i t a t i o n , w h i c h leads i n t i m e t o t h e development
of the i n n e r s p i r i t u a l f a c u l t i e s .

The s u b j e c t i v e l i f e

i s as

i m p o r t a n t as the d a i l y r o u n d , and p e r i o d s o f q u i e t u d e f o r
i n n e r a c t i v i t y are e s s e n t i a l f o r a "balanced l i f e .

The

Buddhist

s h o u l d a t a l l times be " m i n d f u l and s e l f - p o s s e s s e d , " r e f r a i n ing

f r o m mental and e m o t i o n a l attachment t o " t h e p a s s i n g show."

T h i s i n c r e a s i n g l y w a t c h f u l a t t i t u d e t o c i r c u m s t a n c e , w h i c h he
knows t o be h i s own c r e a t i o n , h e l p s him t o keep h i s r e a c t i o n
to
(11)

i t always under

control.

The Buddha s a i d : "Work out your own s a l v a t i o n w i t h

gence."

dili-

Buddhism knows no a u t h o r i t y f o r t r u t h save t h e

intui-

t i o n o f t h e i n d i v i d u a l , and t h a t i s a u t h o r i t y f o r h i m s e l f
alone.

Each man s u f f e r s t h e consequences o f h i s own a c t s ,

l e a r n s t h e r e b y , w h i l e h e l p i n g h i s f e l l o w men

t o t h e same

d e l i v e r a n c e ; nor w i l l p r a y e r t o t h e Buddha or t o any God

ent

an e f f e c t f r o m f o l l o w i n g i t s cause.

and

prev-

B u d d h i s t monks a r e

t e a c h e r s and exemplars; and i n no sense i n t e r m e d i a r i e s between

R e a l i t y and t h e i n d i v i d u a l .

The utmost t o l e r a n c e i s p r a c t i s e d

towards a l l o t h e r r e l i g i o n s and philosophies, f o r no man

has

the

r i g h t t o i n t e r f e r e i n h i s neighbour's j o u r n e y t o t h e Goal.

(12)

Buddhism i s n e i t h e r p e s s i m i s t i c n o r " e s c a p i s t , " nor does

i t deny' t h e e x i s t e n c e o f God
meaning on these t e r m s .

o r s o u l , though i t p l a c e s i t s own

I t i s , on t h e c o n t r a r y , a system

t h o u g h t , a r e l i g i o n , a s p i r i t u a l s c i e n c e and a way o f
w h i c h i s r e a s o n a b l e , p r a c t i c a l and a l l - e m b r a c i n g .

of

life,

For over

two thousand years i t has s a t i s f i e d t h e s p i r i t u a l needs o f

n e a r l y o n e - t h i r d o f mankind.

I t appeals t o t h e West because

i t has no dogmas, s a t i s f i e s t h e reason and t h e h e a r t a l i k e ,

i n s i s t s ' on s e l f - r e l i a n c e c o u p l e d w i t h t o l e r a n c e f o r o t h e r
p o i n t s ^of view, embraces s c i e n c e , r e l i g i o n , p h i l o s o p h y ,

20.
p s y c h o l o g y , e t h i c s and a r t , and p o i n t s t o man alone as t h e
c r e a t o r of h i s p r e s e n t l i f e and s o l e d e s i g n e r o f h i s d e s t i n y .

21 .

2 . THE BUDDHIST VIHARA

The LONDON BUDDHIST VIHARA i s t h e second o l d e s t B u d d h i s t
o r g a n i z a t i o n i n England.

The V i h a r a ( m o n a s t e r y ) owes i t s

existence p r i m a r i l y t o the u n t i r i n g

e f f o r t of the late

A n a g a r i k a Dharmapala who came t o London f r o m Ceylon i n 1925

to e s t a b l i s h t h e Buddhist

Mission.

A p r o p e r t y was a c q u i r e d

t h e f o l l o w i n g year i n E a l i n g , M i d d l e s e x w i t h t h e s u p p o r t o f
l e a d i n g n a t i v e - h o r n B u d d h i s t s such as F r a n c i s J . Payne,
B. L. Broughton and McKechnie ( e x - B h i k k h u S i l a c h a r a ) .
I n 1928 t h e V i h a r a moved t o G l o u c e s t e r Road, Regents
Park and t h r e e Bhikkhus (monks) f r o m Ceylon t o o k up r e s i d e n c e .
Activities

c o n t i n u e d u n t i l t h e o u t b r e a k o f war f o r c e d t h e

V i h a r a t o c l o s e down.
A f t e r t h e w a r , however, t h e i n t e r e s t i n Buddhism r e v i v e d
t o a f a r g r e a t e r degree, and w i t h t h e h e l p o f t h e Buddhist
V i h a r a S o c i e t y i n England, f i v e S i n h a l e s e p h i l a n t h r o p i s t s were
persuaded t o f o r m a t r u s t and r e - e s t a b l i s h t h e V i h a r a . I t
was f o r m a l l y opened a t 10 O v i n g t o n Gardens, S.W.3. i n 195^4- on
Vesak Day.
A t t h e b e g i n n i n g o f 1963, t h e management o f t h e V i h a r a
was t a k e n b y t h e Mahabodhi S o c i e t y o f Ceylon and a t t h e e x p i r y
o f t h e l e a s e , a f r e e h o l d p r o p e r t y was a c q u i r e d i n C h i s w i c k .
( T h i s was due e n t i r e l y t o t h e t e n a c i t y o f t h e Ven.Dr. H.
Saddhatissa,

M.A., Ph.D., Head o f t h e V i h a r a s i n c e 1957).

T h i s was c e r e m o n i a l l y opened on Vesak Day 196k, sacred

of t h e Buddha b e i n g e n s h r i n e d l a t e r i n t h a t

relics

year.

The B r i t i s h Mahabodhi S o c i e t y , o r i g i n a l l y founded i n

1926, was r e s u s c i t a t e d i n 1966 b y Ven. S a d d h a t i s s a and t h i s
body, w i t h a committee . o f n a t i v e - b o r n B u d d h i s t s , became

22.
r e s p o n s i b l e f o r t h e maintenance of t h e V i h a r a w i t h
f r o m the Mahabodhi S o c i e t y o f Ceylon.

assistance

Facilities
A s h r i n e room, s i t u a t e d on the t o p f l o o r , may
p r i v a t e devotions
known s u p p o r t e r s

and m e d i t a t i o n .
o f the V i h a r a ,

t a i n i n g over 1,000

The

"be used f o r

L i b r a r y , open t o a l l

i s i n the Lecture H a l l .

Con-

volumes, i t comprises s e t s of t h e B u d d h i s t

canon i n E n g l i s h and A s i a n languages, o l a - l e a f m a n u s c r i p t s ,

works on Buddhism and

related subjects.

A c t i v i t i e s of t h e London B u d d h i s t
The

Vihara

main a c t i v i t i e s are on Sundays, d e t a i l s of w h i c h a r e

g i v e n "below.
M e d i t a t i o n , P a l i ( t h e language of t h e s c r i p t u r e s ) and
a l l i e d s u b j e c t s are a l s o t a u g h t d u r i n g the week, and
t o a l l who

t h e y open

would l i k e t o t a k e advantage of such f r e e i n s t r u c -

t i o n , t h e y are asked t o c o n t a c t the r e s i d e n t Bhikkhus or

Secretary.

A correspondence course i n Buddhism i s a l s o

available i n this

organization.

I n an i n t e r v i e w w i t h the Head of t h e V i h a r a
Secretary

Hon.

and

the

Hon.

i t t r a n s p i r e d t h a t t h e r e a r e 3 meetings a week as

follows:
( 1 ) Sunday L e c t u r e
The

main a c t i v i t i e s are on Sundays when, a t 5.00

p.m.,

d e v o t i o n a l meeting i s conducted by t h e r e s i d e n t b h i k k h u s .

This

c o n s i s t s o f r e c i t i n g P a l i s t a n z a s , o f f e r i n g f l a m e s , incense
and c a n d l e s , a s h o r t sermon and m e d i t a t i o n .
b r e a k , a l e c t u r e i s g i v e n a t 5.45 by one

A f t e r a short

o f the b h i k k h u s or

an i n v i t e d layman w h i c h i s f o l l o w e d by d i s c u s s i o n .
t o 30

people come t o t h i s meeting, and

l i s h and

About

20

of these 50$ are Eng-

50% are Ceylonese, b u t a few I n d i a n s a t t e n d as

well.

23.
( 2 ) Wednesday M e d i t a t i o n Glass
The V i h a r a h o l d s a m e d i t a t i o n c l a s s on Wednesdays a t 7.30
p.m. under t h e i n s t r u c t i o n o f Mrs;.I. R. Q u i t t n e r , t h e V i h a r a
Committee's Chairman.

About 10 people come t o t h i s

class.

( 3 ) P a l i Class
A P a l i Class i s h e l d a t t h e V i h a r a on F r i d a y s a t 7.30

p.m.

A h a n d f u l o f persons come t o t h e P a l i Class ( P a l i i s t h e

language o f t h e B u d d h i s t s c r i p t u r e s , and people who a r e
i n t e r e s t e d i n language may come t o s t u d y .

Pali i s the

language w h i c h i s r e l a t e d t o S a n s k r i t w h i c h i s used i n
Mahayana- B u d d h i s t s c r i p t u r e s ) .
A p a r t f r o m t h e a c t i v i t i e s w h i c h I have mentioned
are

speakers

sent t o g i v e l e c t u r e s t o many s c h o o l s , c o l l e g e s and v a r i -

ous s o c i e t i e s i n London and o t h e r p a r t s o f England.

The V i h a r a observes Vesak F e s t i v a l , Dhammacakka Day
C e l e b r a t i o n , and o t h e r r e l i g i o u s days as w e l l .

The b i g meet-

ing

o f a year i s t h e Vesak F e s t i v a l w h i c h t h e V i h a r a arranges

for

i t s members and people who a r e i n t e r e s t e d i n t h e B u d d h i s t

religion.
How do p e o p l e become i n t e r e s t e d i n Buddhism
More men t h a n women come t o c l a s s e s a t t h e V i h a r a , and
most o f them come, r e g u l a r l y , b u t some come o n l y o c c a s i o n a l l y .
At
are

t h i s V i h a r a i t appeared t h a t t h e people who a t t e n d c l a s s e s

p r i m a r i l y i n t e r e s t e d i n B u d d h i s t p h i l o s o p h y and o n l y l a t e r

i n r e l i g i o n , way o f l i f e ,
meditation.

ceremony, r i t u a l , P a l i language and

They a r e q u i t e d i f f e r e n t f r o m t h e people who

come t o t h e Buddhapadipa Temple i n East Sheen, because most ,

of t h e s e a r e i n t e r e s t e d i n m e d i t a t i o n f i r s t , and come t o
B u d d h i s t p h i l o s o p h y , r e l i g i o n , c u l t u r e and r i t u a l

afterwards.

2k

I t i s a remarkable f e a t u r e a t t h e London B u d d h i s t V i h a r a
t h a t t h e r e a r e many young Ceylonese p e o p l e , w i t h C h r i s t i a n
p a r e n t s who became i n t e r e s t e d i n Buddhism and l e a r n about
Buddhism i n London.
t h i s Buddhist

T h i s i s a new development o c c u r r i n g i n

organization.

When asked how he became i n t e r e s t e d i n Buddhism one young

man who works f o r t h e B u d d h i s t Q u a r t e r l y , the j o u r n a l o f t h e
V i h a r a s a i d "Well f i r s t l y , my home i s q u i t e near h e r e , and I
saw t h e monks g o i n g i n and o u t o f t h e V i h a r a e v e r y day, when
I was about 18, I became i n t e r e s t e d i n what t h e y were d o i n g
h e r e , one day I came here t o see them and asked them about
Buddhism and t h e i r

l i f e i n a B u d d h i s t monastery.

Then I

t h o u g h t I had b e t t e r become a novice-monk, and I asked my

p a r e n t s about t h i s , and t h e y d i d n o t l i k e i t , so I d e c i d e d t o
wait.

I began t o l e a r n about Buddhism b y l i s t e n i n g

t o chant-

ing

and o b s e r v i n g t h e r i t u a l s w h i c h t h e monks p e r f o r m e d f o r

the

people h e r e .

h i s t philosophy."

I l e a r n t P a l i and m e d i t a t i o n and t h e n BuddWhen asked i f he p l a n n e d t o v i s i t

Buddhist

c o u n t r i e s he s a i d t h a t he would l i k e t o v i s i t Ceylon t o l e a r n
more P a l i ,

and a l s o h i s p a r e n t s do n o t now o b j e c t .

He was

asked "Do you s t i l l p l a n t o become a monk", he s a i d " I w o u l d

l i k e t o do t h a t v e r y much, b u t I t h i n k I am b e t t e r a b l e t o
h e l p t h e V i h a r a as a layman, because I have t o work now."
Membership o f t h e London B u d d h i s t
Vihara
The Membership o f t h e London B u d d h i s t V i h a r a i s a l s o
membership o f t h e B r i t i s h Mahabodhi S o c i e t y (see Table

3).

25.

TABLE 3
Showing membership o f t h e London B u d d h i s t V i h a r a .
Figure

Annotation

122

Male membership

at
Female membership

20.8.1971

51

Total

173

This r e f e r s t o B r i t i s h Buddhists.

There a r e however many

Ceylonese B u d d h i s t s i n c l u d i n g s t u d e n t s , o f f i c i a l s ,
Ceylonese who work i n Great B r i t a i n .
the

and many

They a r e n o t members o f

V i h a r a o f f i c i a l l y , b u t t h e y s u p p o r t t h e V i h a r a and come t o

g i v e Dana and d o n a t i o n s t o t h e V i h a r a i n many ways, as i s t h e i r

custom i n Ceylon.

A c c o r d i n g t o t h e head monk, Ceylonese people

appear on t h e l i s t o f those who g i v e Dana t o t h e monks e v e r y

day a t London B u d d h i s t V i h a r a .
of

the Vihara.

They h e l p i n t h e a c t i v i t i e s

These people a r e members o f t h e V i h a r a because

of t h e i r n a t i o n a l i t y and r e l i g i o n , and because t h e y come t o

the

V i h a r a f o r r e l i g i o u s s e r v i c e s and r e l i g i o u s p r a c t i c e s .
I n 1954 B u r t o n B e n e d i c t s a i d i n h i s t h e s i s

that:

"The Muslim a s s o c i a t i o n developed i n t o s o r t s o f

n a t i o n a l churches o f I s l a m , and t h e Englishmen who
j o i n e d them j o i n e d as r e l i g i o u s f o l l o w e r s . The
B u d d h i s t a s s o c i a t i o n s , as I s h a l l show, never
become n a t i o n a l churches f o r B u d d h i s t s from
Buddhist c o u n t r i e s , b u t r e t a i n e d t h e i r characters
as E n g l i s h a s s o c i a t i o n s . The E n g l i s h j o i n e d them
e i t h e r as r e l i g i o u s f o l l o w e r s o r as s t u d e n t s o f
Buddhism o r , perhaps, as some s o r t o f c o m b i n a t i o n
of two."
1

T h i s statement i s i n c o r r e c t .

I n f a c t t h e London B u d d h i s t

V i h a r a was e s t a b l i s h e d by'The Maha'Bodhi S o c i e t y o f Ceylon.

The

B r i t i s h Mahabodhi S o c i e t y was fouhdedby A n a g a r i k a Dharmapala o f

Ceylon who came t o London f r o m Ceylon i n 1926 t o e s t a b l i s h t h e
1. B e n e d i c t , Burton^ Muslim and B u d d h i s t A s s o c i a t i o n s i n London,
(Ph.D. A r t s T h e s i s ) 195*4-, P.312.

26.
B u d d h i s t M i s s i o n , and i t was recommended i n 1966 "by Ven. Dr.
H. S a d d h a t i s s a , a Mahathera o f Ceylon, t h i s body, w i t h a
committee
the

o f n a t i v e - b o r n B u d d h i s t s , became r e s p o n s i b l e f o r

maintenance o f the V i h a r a w i t h a s s i s t a n c e f r o m The

Maha Bodhi S o c i e t y o f Ceylon and t h e Ceylonese Government.

They e s t a b l i s h e d t h i s V i h a r a f o r B u d d h i s t s f r o m B u d d h i s t
countries.

T h i s a l s o a p p l i e d t o t h e Buddhapadipa Temple, t h e

T h a i monastery i n East Sheen, which was s e t up f o r T h a i Buddh i s t s and B r i t i s h B u d d h i s t s i n t h i s c o u n t r y i n 1965 b y t h e

T h a i Government.

I t was opened b y H i s M a j e s t y t h e King o f

T h a i l a n d o f f i c i a l l y i n 1966.

The T h a i Temple o b v i o u s l y

became a n a t i o n a l church f o r B u d d h i s t s f r o m a l l B u d d h i s t
countries.
The S t r u c t u r e o f t h e London B u d d h i s t
Vihara
We can see t h e a c t u a l s t r u c t u r e o f a u t h o r i t y i n t h e
London B u d d h i s t V i h a r a f r o m Diagram 2.
J DIAGRAM
Showing t h e S t r u c t u r e o f A u t h o r i t y o f t h e V i h a r a
(1971)
President-Ex-officio
- Chairman
- Hon. S e c r e t a r y
Hon.
I
173 B r i t i s h

Buddhists

Treasurer
2 Resident Bhikkhus
4.
Ceylonese B u d d h i s t s

27.
The I n f l u e n c e o f Theravada Buddhism
The London B u d d h i s t i V i h a r a co-operates i n B u d d h i s t a c t i v i t i e s w i t h t h e London B u d d h i s t S o c i e t y , and a l l B u d d h i s t
o r g a n i z a t i o n s i n t h i s c o u n t r y . From my own o b s e r v a t i o n t h e
London B u d d h i s t V i h a r a i s a Theravada monastery and emphasises t h i s s c h o o l o f Buddhism i n t h e West. The London B u d d h i s t
V i h a r a has i t s own j o u r n a l named "Buddhist Q u a r t e r l y " ' w h i c h
i s p u b l i s h e d every t h r e e months.

Contribution
The B u d d h i s t V i h a r a g e t s s u p p o r t , e s p e c i a l l y

financial

s u p p o r t , t o r u n t h e i r work i n 5 ways:
1 .' f r o m t h e V i h a r a ' s members who g i v e Dana
t o Bhikkhus

at the Vihara, mostly

Ceylonese people
2, f r o m t h e B r i t i s h Maha Bodhi S o c i e t y .
3 . f r o m people who g i v e d o n a t i o n s t o t h e V i h a r a .
k. f r o m The Maha Bodhi S o c i e t y o f Ceylon, and
5. f r o m t h e Government o f Ceylon.
Comparison between t h e London B u d d h i s t V i h a r a and t h e
London B u d d h i s t S o c i e t y
The d i f f e r e n t i a t i o n o f a c t i v i t i e s o f b o t h o r g a n i z a t i o n s :
( a ) The London B u d d h i s t V i h a r a performs r e l i g i o u s

ceremonies,

r e l i g i o u s s e r v i c e s and r i t u a l f o r t h e i r members and

Ceylonese p e o p l e , b u t t h e London B u d d h i s t S o c i e t y has
no such f u n c t i o n f o r t h e i r members.
( b ) The B u d d h i s t V i h a r a h o l d s c l a s s e s , l e c t u r e s and sermons
f o r t h e i r members a t t h e V i h a r a .

The B u d d h i s t S o c i e t y

o r g a n i z e s more c l a s s e s , l e c t u r e s , and a c t i v i t i e s t h a n
the B u d d h i s t V i h a r a .

( c ) The London B u d d h i s t S o c i e t y has more members and s u b s c r i b e r s t h a n t h e London B u d d h i s t V i h a r a .

( d ) The London B u d d h i s t V i h a r a p l a c e s more emphasis upon
Theravada Buddhism t h a n Mahayana Buddhism, a l t e r n a t i v e l y
the London B u d d h i s t S o c i e t y l a y s s t r e s s on Zen and
Mahayana Buddhism.
( e ) The London B u d d h i s t V i h a r a i s a n a t i o n a l c h u r c h f o r
Ceylonese B u d d h i s t s and n a t i v e - b o r n B u d d h i s t s .

The London

Buddhist S o c i e t y i s an E n g l i s h B u d d h i s t o r g a n i z a t i o n r u n
by E n g l i s h B u d d h i s t s f o r B u d d h i s t s f r o m a l l n a t i o n s ,
( f ) The London B u d d h i s t V i h a r a i s a monastery, The London
Buddhist S o c i e t y i s n o t a r e s i d e n t i a l community.

29.

3 . THE BUDDHIST TEMPLE

THE BUDDHAPADIPA TEMPLE
On 2kth J u l y , I96I4. two T h a i Bhikkhus (Ven. Ghao Khun
Phra Ra j s i d d h i m u n i and Ven. Phra Maha V i c h i t r a T i s s a t a t t o )
were i n v i t e d b y t h e E n g l i s h Sangha T r u s t o f t h e Hampstead
B u d d h i s t V i h a r a , London t o come t o s t a y a t t h a t V i h a r a and
t o t e a c h Buddhism and m e d i t a t i o n i n t h i s c o u n t r y .

A f t e r they

had h e l p e d t o t r a n s m i t t h e B u d d h i s t d o c t r i n e t h e r e and had

co-operated w i t h o t h e r groups i n B u d d h i s t a c t i v i t i e s , many
people became i n t e r e s t e d i n Buddhism and m e d i t a t i o n .
were many T h a i o f f i c i a l s ,

There

t h e i r f a m i l i e s and a l s o T h a i s t u d e n t s

i n B r i t a i n who wanted t o have a T h a i Temple i n London where

t h e y - c o u l d s t u d y and p r a c t i s e Buddhism and p e r f o r m
ceremonies,

religious

and r e l i g i o u s f u n c t i o n s i n t h e i r own way.

So t h e two T h a i B h i k k h u s ,

the Director-General of R e l i g i -

ous A f f a i r s (who came t o England f o r a r e l i g i o u s t o u r ) , t h e

T h a i Ambassador and v a r i o u s T h a i o f f i c i a l s d i s c u s s e d
matter.

this

They agreed t o buy a p l a c e t o be used as a T h a i Temple

i n London, w h i c h would be open t o non-Thais as w e l l .

They

formed a sub-committee f o r t h i s purpose i n 1 S6k i n London.

A t t h e same t i m e i n T h a i l a n d t h e y formed a London B u d d h i s t
Temple Committee t o h e l p i n t h i s p r o j e c t ; H i s Highness P r i n c e
Krommuennarathippongprapantha i s t h e P r e s i d e n t o f t h e l a t t e r
Committee.
Both committees worked t o g e t h e r t o c o l l e c t money t o buy
a suitable building.

They had agreed t h a t i t would be a^good

i d e a t o p l a c e t h i s f u n c t i o n under Royal

Patronage.

When t h e y had s u f f i c i e n t f i n a n c e s t h e y c o n t a c t e d Mrs.

P a r i s h who was the owner o f t h e house named "The Sanctuary,,"
w h i c h she was o f f e r i n g f o r s a l e .

The house i t s e l f has 5

30.
bedrooms, s i t t i n g room, d i n i n g room, a b i g meeting room, an
o f f i c e , e t c . I t i s b i g enough f o r 5 r e s i d e n t Bhikkhus and one
a t t e n d a n t t o t h e Bhikkhus who w i l l s t a y t h e r e t o propagate
Buddhism and h e l p T h a i p e o p l e i n England w i t h r e l i g i o u s f u n c t i o n s and ceremonies.
They can a l s o use i t as t h e o f f i c e o f
the R e l i g i o u s R e p r e s e n t a t i v e o f t h e Royal T h a i Embassy. The
grounds e x t e n d h a l f an a c r e i n c l u d i n g t h e gardens. The T h a i
Government bought t h e house f r o m Mrs. P a r i s h f o r 1 7 , 0 0 0 i n
1965.

The committee asked H i s M a j e s t y the K i n g o f T h a i l a n d t o

name t h i s Temple, and he gave i t t h e name "Buddhapadipa" w h i c h
means "The L i g h t o f the Buddha."

Then t h e T h a i monks t r a n s -

f e r r e d f r o m t h e Hampstead V i h a r a t o s t a y a t t h e New Temple,

w o r k i n g as a New B u d d h i s t o r g a n i z a t i o n i n B r i t a i n f r o m t h e
15th November,

1965.
The Opening Ceremony

9 monks from Bangkok and r e s i d e n t monks i n t h i s c o u n t r y

p e r f o r m e d t h e opening ceremony.

T h e i r M a j e s t i e s t h e K i n g and

Queen a r r i v e d i n England from T h a i l a n d t o g e t h e r w i t h

Royal c h i l d r e n .

their

H i s Royal Highness P r i n c e V a j i r a l o n g k o r n was

at that time studying i n t h i s country.

K i n g Bhumibol and Queen S i r i k i t o f T h a i l a n d opened t h e
Buddhapadipa Temple a t 99 C h r i s t c h u r c h Road, East Sheen, London
on Monday 1 s t August,

1966.

More t h a n 200 T h a i B u d d h i s t s and C a t h o l i c s l i v i n g i n

London, a l a r g e number o f them s t u d e n t s , were a t t h e opening.
W i t h t h e K i n g and Queen were two o f t h e i r c h i l d r e n , t h e Crown
P r i n c e V a j i r a l o n g k o r n and P r i n c e s s U b o l r a t a n a .

The

Royal

p a r t y was welcomed a t t h e Temple by t h e Ambassador f o r T h a i l a n d i n London and h i s w i f e , and b y t h e I n d i a n H i g h Commissioner,

and t h e T h a i D i r e c t o r - G e h e r a l o f R e l i g i o u s A f f a i r s who came t o

31.
England e s p e c i a l l y f o r t h i s o c c a s i o n .
The ceremony, d u r i n g which t h e K i n g a n o i n t e d a name-plate
i n t h e c h a p e l was accompanied "by t h e major s e r v i c e i n t h e t h a t
B u d d h i s t y e a r , t h e Asalha Puja Day i e r v i c e , w h i c h i s u s u a l l y

h e l d i n Bangkok, t h e c a p i t a l o f t h e T h a i B u d d h i s t movement.
The King came t o t h e Temple f r o m A s c o t , B e r k s h i r e , where
he was on a t e n week p r i v a t e

visit.

The Buddhapadipa Temple i s t h e t h i r d monastery t h a t Buddh i s t s have e s t a b l i s h e d i n B r i t a i n , the f i r s t b e i n g opened i n

K n i g h t s b r i d g e i n 1954 (moving t o G h i s w i c k i n 1964) and t h e
o t h e r one opened i n Hampstead i n 1962.
I n t h e c o n v o c a t i o n h a l l i s a s t a t u e o f t h e Buddha w h i c h
i s s a i d t o have been made about 700 years ago.

I t was

presen-

t e d t o t h e King by a T h a i f a m i l y i n Bangkok on June 20th, 1966

s p e c i a l l y f o r f u r t h e r p r e s e n t a t i o n t o t h e East Sheen Temple.
The C o n d i t i o n o f t h e B u d d h i s t Temple,
The B u d d h i s t Temple was e s t a b l i s h e d by t h e T h a i Government
and i t was opened o f f i c i a l l y by T h e i r M a j e s t i e s t h e King and
Queen o f T h a i l a n d .

T h i s Temple i s t h e O f f i c e o f t h e R e l i g i o u s

R e p r e s e n t a t i v e o f t h e Royal T h a i Embassy i n London.

I t i s the

n a t i o n a l c h u r c h f r o m T h a i l a n d f o r T h a i B u d d h i s t s and B r i t i s h
B u d d h i s t s , b u t opens f o r members o f a l l denominations who a r e
i n t e r e s t e d i n Buddhism, B u d d h i s t p h i l o s o p h y , and B u d d h i s t
meditation.
The S t r u c t u r e o f A u t h o r i t y a t t h e Temple
The s t r u c t u r e o f a u t h o r i t y a t t h e Buddhapadipa Temple i s
r a t h e r d i f f e r e n t from other Buddhist o r g a n i z a t i o n s i n B r i t a i n ,
because i t i s p a r t o f t h e T h a i n a t i o n a l church and m a i n l y
s u p p o r t e d by t h e T h a i Government.

So t h a t t h e h i e r a r c h y a t

t h e Temple i s c l o s e l y connected w i t h t h e T h a i Government and

32
t h e Sangha Supreme C o u n c i l o f T h a i l a n d w h i c h i s shown i n
Diagram 3 .

Membership
There a r e 2,500 Thais i n c l u d i n g s t u d e n t s , o f f i c i a l s and
t h e i r f a m i l i e s i n England w h i c h can he c o n s i d e r e d as members
o f t h e Buddhapadipa Temple, b u t t h i s i s n o t o f f i c i a l .

They

are members o f the Temple b y n a t i o n a l i t y and . r e l i g i o n ,

they

come t o t h e Temple f o r r e l i g i o u s s e r v i c e s , r e l i g i o u s ceremon i e s , t o o f f e r f o o d t o t h e monks, making d o n a t i o n s t o t h e

Temple.

They come on d i f f e r e n t o c c a s i o n s r e l a t e d t o M a r r i a g e ,

B i r t h , Death, M e r i t t r a n s f e r , R e c e i v i n g B l e s s i n g s f o r a new
baby e t c . , and t h e y come t o c e l e b r a t e t h e i m p o r t a n t r e l i g i o u s
days o r T h a i t r a d i t i o n a l days.
There a r e 116 B r i t i s h , American and o t h e r non-Thais, who
are members o f t h e Buddhapadipa Temple f e l l o w s h i p . They cont r i b u t e and s u p p o r t the Temple i n many ways.

F o r Buddhapadipa

Temple f e l l o w s h i p t h e y have t o pay 2 a year, 1 f o r t h e

j o u r n a l and 1 f o r membership, b u t s t u d e n t members p a y o n l y
1.10.
TABLE h
Showing t h e membership o f t h e Temple b y n a t i o n a l i t y
and attendance

Nationality
U n i t e d Kingdom
Thailand
America
Argentina
Rhodesia
Others
Total

A t t e n d meetings
over 50$ o f t h e
time

A t t e n d meetings T o t a l
under 50% o f t h e
time

60
500
1

26
2,000

86
2,500

3
1
1

k
1
1

16

2k

569

2,047

2,616


cd

ft

a
cfl

O
C3

CD
rH
llip

CD
P
-P
H

<D
EH
CO
rH
rl
CS
<H
<M

g
g
3

&
o

>s

f-l

co

CO

H
-P
0}
O

w
o
p

u
H

ca

13
9

CD
CD

an

&
%

CM

3
+3

5!

>s
O

13
Ei
CD
-P
-P

CD
EH

03

O
O
CO
CO

o
0)

CD
-P
-P

'jj
O

o.
h

-3

<
+>

co
rl

l
rH

CO
CD

CO
H

g
-s
rl

-P

CM

a
rH

CD

aCD

CO
H

H
o

c!>

to

Pi

CO
H

rH
H
O

<!

CO

CD

a?

3k.
D i f f e r e n c e s "between B r i t i s h and T h a i B u d d h i s t s
B r i t i s h members who come t o t h e Temple, come t o a t t e n d
the

c l a s s e s , l e c t u r e s , m e d i t a t i o n c l a s s e s , d i s c u s s i o n groups

w h i c h t h e Temple arranges f o r t h e i r members i n t h e E n g l i s h

language, non-members a r e welcome as w e l l .
T h a i B u d d h i s t s who come t o t h e Temple, come t o g i v e Dana,
o f f e r i n g f o o d t o t h e monks, t o make d o n a t i o n s t o t h e Temple, and
t o r e c e i v e B l e s s i n g s f r o m t h e monks on d i f f e r e n t

occasions.

They come t o a t t e n d a n d . c e l e b r a t e r e l i g i o u s days, o r T h a i

f

t r a d i t i o n a l days; w h i c h a r e o r g a n i z e d b y t h e Temple o r t h e
Young T h a i B u d d h i s t Group i n t h e U.K.
There a r e v e r y few Thais who come t o t h e E n g l i s h programmes
w h i c h are h e l d a t t h e Temple w e e k l y , l i k e w i s e t h e r e a r e v e r y
few E n g l i s h B u d d h i s t s v/ho come t o t h e T h a i programmes.
Prom my o b s e r v a t i o n B r i t i s h B u d d h i s t s t r y t o l e a r n about
Buddhism, B u d d h i s t p h i l o s o p h y , B u d d h i s t m e d i t a t i o n and so on.
I n c o n t r a s t T h a i B u d d h i s t s i n t h e U.K. p r e f e r t o make m e r i t ,
and t o s t u d y B u d d h i s t t e a c h i n g s .

They come t o see t h e monks

and t o t a l k w i t h them, t o r e c e i v e b l e s s i n g s f r o m t h e monks, and

t h e y l i k e f o l l o w i n g Buddhism m a i n l y by way o f ceremony and
religious services.
Many B r i t i s h .Buddhists were n o t conversant w i t h B u d d h i s t
ceremonies connected w i t h m a r r i a g e , b i r t h , d e a t h , r e c e i v i n g
b l e s s i n g s f o r a new baby e t c . a few years ago; b u t now.there
are q u i t e a few B r i t i s h B u d d h i s t s who a r e i n t e r e s t e d i n t h e s e
ceremonies,

and t h e y i n v i t e monks t o p e r f o r m such ceremonies

f o r them.
The R e l a t i o n s h i p
The r e l a t i o n s h i p among members o f Buddhapadipa Temple
b o t h B r i t i s h and T h a i , i s q u i t e good.

They co-operate and

35.
h e l p e a c h o t h e r w i t h B u d d h i s t a c t i v i t i e s a t the Temple.
R e l a t i o n s w i t h i n the a c t u a l a u t h o r i t y s t r u c t u r e "becomes c o n f u s e d sometimes, however, f o r example the Buddhapadipa Temple
sub-committee (The R o y a l T h a i E m b a s s y ) had a " v e r y b i g c r i s i s
i n 1968, c o n c e r n i n g the S e n i o r Incumbent of t h e Temple who
s p e n t ^,000 from t h e Buddhapadipa Temple f u n d s t o buy the
house t o be used as a V i p a s s a n a C e n t r e i n S u r r e y w i t h o u t t h e
p e r m i s s i o n of t h e sub-committee. E v e n t u a l l y t h e T h a i G o v e r n ment a s k e d him t o go back to T h a i l a n d , and have a r e s t , b u t
he d i d not v/ant to go b a c k when h i s term f i n i s h e d i n 1969, so
t h e T h a i Government d i s m i s s e d him from h i s p o s t t h a t y e a r , and
now he has d i s r o b e d and s t a y s on a t t h e V i p a s s a n a C e n t r e i n
S u r r e y , b e c a u s e h i s W e s t e r n f r i e n d s want him t o s t a y i n t h i s
c o u n t r y to t e a c h m e d i t a t i o n and Buddhism i n the West.

The

R e l a t i o n s h i p between the Temple and O t h e r

Organizations

The

r e l a t i o n s h i p between the members of t h e

Temple and

the members of o t h e r B u d d h i s t

b e t w e e n the Temple and

other Buddhist

and n e a r b y c o u n t r i e s a r e r e m a r k a b l y

g r o u p s , or

good.

t o t e a c h , g i v e l e c t u r e s , and

Buddhist
those

o r g a n i z a t i o n s i n England

Temple w i l l h e l p any group or s o c i e t y by

speakers

Buddhist

T h i s i s because the
sending

teachers

lead meditation.

From i t s i n c e p t i o n t o t h e p r e s e n t day t h e B u d d h i s t
a c t i v e l y co-operates
B r i t a i n and

with other Buddhist

i n Europe.

At

Temple

organizations i n

the moment the Buddhapadipa Temple

i s l i n k e d c l o s e l y t o 11 B u d d h i s t

o r g a n i z a t i o n s i n England,

Netherlands

follows:-

and West Germany, a s

1. The Temple sends

monks t o g i v e l e c t u r e s

t o the

M a n c h e s t e r Buddha-Dhamma A s s o c i a t i o n and L i v e r p o o l
Buddhist
2. The

Group once a month.

Temple sends

and

a t e a c h e r to conduct m e d i t a t i o n f o r

the

36.
"beginners a t B u d d h i s t
week.

S o c i e t y headquarters,

I t a l s o sends m e d i t a t i o n

once a

teachers to teach

and conduct m e d i t a t i o n m e e t i n g s a t t h e E a s t
Buddhist

Society, Hastings,

t w i c e a month.

Sussex
A medi-

t a t i o n t e a c h e r from t h e Temple l e a d s a m e d i t a t i o n
s e m i n a r a t t h e Midland B u d d h i s t
once a month.

S o c i e t y , Birmingham,

By so d o i n g t h e Temple and t h e s e

groups h e l p each o t h e r b y way o f f r i e n d s h i p and

"brotherhood.
3. The Temple sends a t e a c h e r t o t e a c h m e d i a t i o n , and
t o g i v e l e c t u r e s , t o The Hague B u d d h i s t

Society.

He

a l s o g i v e s l e c t u r e s t o 'the Working Group f o r p e a c e

and Buddhism i n H o l l a n d '
are organized

i n Amsterdam.

once a month.

T h e s e meetings

T h i s group s e n d s a r e t u r n

a i r t i c k e t s o t h a t t h e monk c o n c e r n e d may t r a v e l t o
Holland

once a month.

k. The Temple o c c a s i o n a l l y sends a m e d i t a t i o n t e a c h e r t o

s t a y , teach m e d i t a t i o n and g i v e a s e r i e s

of l e c t u r e s

on B u d d h i s t

Tibetan

Centre

t e a c h i n g s , t o t h e Samye-Ling

i n S c o t l a n d on t h e i r

invitation.

5. The Temple h a s s e n t a permanent m e d i t a t i o n t e a c h e r t o

s t a y and t e a c h m e d i t a t i o n
S u r r e y s i n c e 1968.

a t the Vipassana

However, t h i s

Centre i n

c e n t r e would l i k e t o

s e p a r a t e from t h e Temple and work i n d e p e n d e n t l y

the Buddhapadipa sub-committee, a s a r e s u l t

from

of the

c o n f l i c t between sub-committee and t h e f o r m e r S e n i o r

Incumbent o f Buddhapadipa Temple, who 'is now t h e
m e d i t a t i o n t e a c h e r a t t h e C e n t r e , a s p r e v i o u s l y mentioned.
A l s o t h e Temple c o - o p e r a t e s
i n Bangkok and s e n t a m e d i t a t i o n

w i t h the Vipassana

Foundation

t e a c h e r t o s t a y and t e a c h

37.
m e d i t a t i o n and p r o p a g a t e Buddhism i n West Germany a t Haus
S t i l l e , Hamburg as r e s i d e n t t e a c h e r s i n c e 1970.
6. T h a i monks l e a d m e d i t a t i o n
s i t y Buddhist
Map

m e e t i n g s a t Durham

der

Univer-

Society.

3 shows the l i n k s "between t h e Buddhapadipa Temple

other Buddhist
The

o r g a n i z a t i o n s i n E n g l a n d and

and

Europe.

r e l a t i o n s h i p s "between the Temple and

other

Buddhist

o r g a n i z a t i o n s "became v e r y c l o s e a f t e r t h e Temple s e n t monks t o

t e a c h and

p r o p a g a t e Buddhism i n t h e s e groups and

societies

regularly.
A p a r t from t h e s e , the monks from the Buddhapadipa Temple
a r e i n v i t e d to g i v e l e c t u r e s on Buddhism t o v a r i o u s
c o l l e g e s , and
and

Buddhist

s o c i e t i e s and

groups t h r o u g h o u t

Britain.

The

w l j ^ r i ^ t h e Temple

At p r e s e n t

Organizations

there are 2 Buddhist

Buddhapadipa Temple i t s e l f :
t i o n and
U.K.

e s p e c i a l l y to Buddhist

the o t h e r

one

schools,
societies

organizations within

i s the Lay Buddhist

the

Associa-

i s t h e Young T h a i Buddhists' Group i n the

B o t h o r g a n i z a t i o n s a r e c l o s e l y c o n n e c t e d and

they

are

under p a t r o n a g e of t h e S e n i o r Incumbent o f the Temple.

(1 ) The

Lay Buddhist A s s o c i a t i o n

T h i s r e c e n t l y formed A s s o c i a t i o n a t t h e Temple i s under

the P a t r o n a g e of t h e S e n i o r
Upasaka i s the P r e s i d e n t .
hist,

Incumbent of t h e Temple.
The

the study,

The

aim

Thai

C h a i r m a n i s an E n g l i s h Budd-

a manager of a f a c t o r y i n London.

E n g l i s h Buddhist.

The

S e c r e t a r y i s an

o f the L a y B u d d h i s t

Association i s

p r a c t i c e and p r o p a g a t i o n o f Buddha's

Teaching.

I n i t i a l l y t h i s w i l l be by h e l p i n g the B h i k k h u s , welcoming
newcomers to the Temple, o r g a n i s i n g and
and m e d i t a t i o n

g r o u p s , and

holding

organising a Buddhist

discussions
seminar

8
o
H
-P
cfl
N
H
R
OS
bO
f-i

<D
+>
CO
H
.R

p"
m

CO
0
H
H
t>
H
+
O

d
CD
. R '-P
CO
-p
H
o
,R
,R

FP

CO

R
H

fl
H

CD
ft
o

(D
H
PH
CO

Pi
H

Ct3

03
CD

Eh
KM
I

H
f-l
TZt - P
ctf
R
PH
3
CO 'O

si

A o
CD

.
a;
.R
+

no
R
H
.

>

b
.R

CO

o
CO

tl
R
ctl
R
cd
H

jD

R
W
R
H

39.
a t t h e Temple a t l e a s t once a y e a r .
( 2 ) T h e Young T h a i B u d d h i s t s ' Group
Aims t o promote t h e B u d d h i s t

t r a d i t i o n s , Buddhist

philos-

ophy, and h e l p t h e Temple t o p e r f o r m r e l i g i o u s f e s t i v a l s

programme w h i c h i s n o r m a l l y

in a

as f o l l o w s :

1 . Magha Pua ( P u l l Moon Day o f F e b r u a r y )

2. Water F e s t i v a l ( T h a i New Y e a r )
3. Vesakha P u j a ( V e s a k ,

F u l l Moon Day o f May)

k. A s a l h a P u j a ( F u l l Moon Day o f J u l y )
5. T a l e o f V e s s a n t a r a Day
6. F e s t i v a l o f F l o a t s \
7. New Y e a r s E y e .
On

those days,

the g r o u p - i n v i t e s a l l ( T h a i ) B u d d h i s t s i n

t h i s c o u n t r y t o come i n t h e morning t o g i v e alms t o t h e monks

a t t h e Temple.

A sermon i s g i v e n , u s u a l l y about t h e i m p o r t a n c e

of t h e day and i t s h i s t o r y .

The C a t e r i n g Department o f t h e

Group, w i t h h e l p from T h a i o f f i c i a l s

and t h e i r f a m i l i e s and

Thai students, prepare

l u n c h f o r t h e monks, and soon a f t e r ,

f o r the p a r t i c i p a n t s .

I n t h e a f t e r n o o n t h e r e w i l l be e i t h e r a

d i s c u s s i o n about t h e sermon g i v e n i n t h e morning o r a s p e c i a l

programme by t h e R e s e a r c h Department o f :the Group.
i s i n t h e form o f a s e m i n a r .

T h e r e w i l l be a n exchange o f

i d e a s about r e l i g i o n s , t r a d i t i o n s and p h i l o s o p h y .
is

The l a t t e r

The s t r e s s

l a i d on e v a l u a t i o n o f Buddhism a c c o r d i n g t o v a r i o u s r u l e s ,

r i t u a l and t r a d i t i o n s ; w h e t h e r t h e y a r e t r u e t o Buddha's words

or j u s t a m a t t e r

o f h a b i t of p r a c t i s i n g b l i n d l y w h a t e v e r

t h e i r f o r e f a t h e r s passed

on t o them.

Where t h e r u l e s ,

ritual

and t r a d i t i o n s a r e found t o be f a l s e , ways and means of c o r r e c t i o n w i l l be p r o p o s e d .

The
tions

d i f f e r e n c e s i n a l l o c a t i o n of a u t h o r i t y and t h e f u n c -

o f both o r g a n i z a t i o n s arei a s f o l l o w s :

DIAGRAM k
The a l l o c a t i o n of a u t h o r i t y i n t h e L a y B u d d h i s t
A s s o c i a t i o n a s compared w i t h t h e Young T h a i
B u d d h i s t s ' Group i n the U n i t e d Kingdom.

Lay Buddhist A s s o c i a t i o n

Young T h a i B u d d h i s t s ' Group

President

President

Secretary

Committee Members

Research

Chairman

Hon.

Secretary

Treasurer

Vi ce-Chairman
J
Hon. S e c r e t a r y

Catering Officer

Librarian

Hon. A s s i s t a n t S e c r e t a r y

Hon.

Treasurer

British

Buddhists

Thai

Buddhists

The D i f f e r e n c e s between t h d two O r g a n i z a t i o n s

1. The O f f i c e r s of t h e L a y

w i t h i n t h e Temple

1. The O f f i c e r s of t h e Young

Buddhist A s s o c i a t i o n a r e

Thai Buddhists'

E n g l i s h , only the P r e s i d e n t

Thai.

is

Group a r e

Thai.

2. They d e a l w i t h B r i t i s h Budd- 2.The Young T h a i

hists

i n t h e U.K.

and e l s e -

where.

t i o n arranges

Group d e a l s w i t h T h a i
hists

3. The L a y B u d d h i s t A s s o c i a classes,

Buddhists'

i n U.K.

3. The Young T h a i
Group a r r a n g e s

Buddhists'
programmes,

l e c t u r e s and s e m i n a r s e t c .

festivals,

f o r Western Buddhists i n

seminars f o r Thai

the

i n Thai

U.K.

Budd-

discussions,
Buddhists

language.

k. T h e y t r y t o p r o p a g a t e Budd- k. The Young T h a i B u d d h i s t s '

hism, B u d d h i s t p h i l o s o p h y
and p r a c t i s e Buddhism a s i t

. tries

Group

t o keep t h e B u d d h i s t

traditions i n their

essential

61.
a p p l i e s t o Buddhism i n t h e
West.

meaning; f o r T h a i
i n U.K.

people

5. L a y B u d d h i s t s come to a t t e n d 5 . T h a i B u d d h i s t s come t o a t t e n d
c l a s s e s , l e c t u r e s and m e d i t a -

f e s t i v a l s which

t i o n r e g u l a r l y a t t h e Temple

occasionally.

a r e performed

e v e r y week.
6. L a y B u d d h i s t s g i v e l e s s

6. T h a i B u d d h i s t s donate i n

d o n a t i o n s toward t h e Temple

g r e a t e r amounts t h a n t h e L a y

than the T h a i s .

Buddhists.

7. The L a y B u d d h i s t s have l e s s 7. The Young T h a i B u d d h i s t s have

funds t o r u n t h e i r work

greater financial

support,

t h a n t h e Young T h a i

because

Buddhists.

E l i z a b e t h Ghakrabongse

i n 1968 P r i n c e s s
donated

1,000 a s a f o u n d a t i o n f o r
Young T h a i B u d d h i s t s ' Group.
The Temple and L a y B u d d h i s t A s s o c i a t i o n work q u i t e s u c c e s s f u l l y t o g e t h e r , b u t t h e Young T h a i B u d d h i s t s ' Group i s not a s
s u c c e s s f u l i n r e a l i s i n g t h e i r aims; perhaps,

t h e y have not

enough e x p e r i e n c e t o o r g a n i s e t h e i r programme.

The L a y Budd-

h i s t A s s o c i a t i o n and t h e Temple however have had more e x p e r i ences i n t h e o r g a n i z a t i o n of c l a s s e s ,

l e c t u r e s and s e m i n a r e t c . ,

so n e a r l y e v e r y programme i s w e l l o r g a n i s e d .
How

t h e Buddhapadipa Temple r e c e i v e s f i n a n c i a l

support

The B u d d h i s t Temple i s s u p p o r t e d i n k ways a s f o l l o w s :

1. by the Government o f T h a i l a n d ,
2. by p e o p l e g i v i n g d o n a t i o n s t o t h e Temple,
3. by s u b s c r i p t i o n s o f f e l l o w s h i p s and t h e j o u r n a l , and
k. by K a t h i n a ceremony e a c h y e a r .

U2.
F o r example i n 1970 t h e Temple was s u p p o r t e d

thus:-

( a ) from t h e government o f T h a i l a n d '

( b ) from p e o p l e ' s

donations

toward

3,900

t h e Temple

835

' ( c ) from s u b s c r i p t i o n s f o r f e l l o w s h i p

116

( d ) from K a t h i n a ceremony

1,000
Total

The A c t i v i t i e s

5,851

o f t h e Buddhapadipa Temple

T h e r e ' a r e 3 r e g u l a r meetings

h e l d a t t h e Temple e v e r y

weekend f o r members and non-members a l i k e .

1. S a t u r d a y : L e c t u r e a t 5.30 p.m.
The Temple i n v i t e s

different

various Buddhist Teachings

10-30 p e o p l e

on S a t u r d a y s a t 5.30 p.m.

attend the l e c t u r e s ,

women i n t h i s

speakers to give l e c t u r e s
About

and t h e r e a r e more men t h a n

meeting.

2 . Sunday: Buddhism f o r B e g i n n e r s a t k.30

This class

on

P.m.

deals with the basic principles

o f Buddhism

and. g e n e r a l B u d d h i s t p h i l o s o p h y f o r b e g i n n e r s who want t o s t u d y

Buddhism.

This class

i s open t o a l l , w h e t h e r t h e y a r e B u d d h i s t s

or n o t . About 10-20 p e o p l e
men t h a n women i n t h i s

attend t h i s

class.

T h e r e a r e more

class.

3. Sunday: P u b l i c M e d i t a t i o n a t 5.30 p.m.

P u b l i c m e d i t a t i o n and a t a l k

on Buddhism i s a r r a n g e d a t

t h e Temple e v e r y Sunday a t 5.30 p.m.

T h e Temple

meditation teachers to teach these c l a s s e s .

a t t e n d t h i s meeting.
the c l a s s .

invites

20-60 p e o p l e

E q u a l numbers o f men and women a t t e n d

T h e i r ages r a n g e from 16 t o 6 0 .

U3.

P e r c e n t a g e o f t h e p e o p l e who a t t e n d e d a l l c l a s s e s a t
Buddhapadipa Temple. E a s t S h e e n by n a t i o n a l i t y
English

90%

Thai

5%

Other n a t i o n a l i t y

5%

Total

100%

N.B.

T h i s r e f e r s t o weekend c l a s s e s i n E n g l i s h .

Apart

from t h e s e c l a s s e s t h e monks a t t h e Temple c h a n t

and

meditate

e v e r y morning a t 6 a.m. and e v e r y e v e n i n g

a t 6 p.m.,

and

t h e y a l l o w p e o p l e who would l i k e t o j o i n them i n t h e s e

p r a c t i c e s t o come a l s o .

B u d d h i s t H o l y Days and F e s t i v a l s
Apart

from r e g u l a r meetings e a c h weekend, t h e Temple

a r r a n g e s p u b l i c meetings t o c e l e b r a t e i m p o r t a n t

days i n Budd-

hism 3 times a y e a r .
(1 ) V e s a k F e s t i v a l ( t h e F u l l Moon Day i n May)
The

f e s t i v a l commemorating t h e B i r t h , E n l i g h t e n m e n t

and

D e a t h o f t h e Buddha, t h e Founder o f Buddhism i s h e l d a t t h e

Temple on t h e F u l l Moon Day o f May e a c h y e a r .

T h e Temple

a r r a n g e s 2 programmes:
A. T h a i Programme i s a r r a n g e d b y t h e Temple i n c o - o p e r a t i o n
w i t h t h e Young T h a i B u d d h i s t s ' Group i n t h e U.K.. T h e T h a i
programme i s h e l d i n t h e morning t i l l
The Group i n v i t e s B u d d h i s t s
alms t o t h e monks a t t h e Temple.

afternoon.

t o come i n t h e morning t o g i v e
A sermon w i l l be g i v e n ,

u s u a l l y about Vesak Day and i t s h i s t o r y .

They w i l l

prepare

l u n c h f o r t h e monks, and soon a f t e r w a r d s f o r t h e p a r t i c i p a n t s .

I n t h e a f t e r n o o n t h e y may have d i s c u s s i o n or s e m i n a r
and sometimes t h e y have an exchange o f i d e a s about

programme,

religions,

philosophy,

t r a d i t i o n s and s o on.

B. E n g l i s h Programme i s a r r a n g e d "by t h e Temple and L a y B u d d h i s t

A s s o c i a t i o n , u s u a l l y t h e programme "being h e l d from 5.30 p.m.
The meeting

"begins w i t h an opening

a d d r e s s "by t h e Chairman

f o l l o w e d "by o f f e r i n g o f f l o w e r s , r e a d i n g from B u d d h i s t

Scrip-

t u r e s , a s h o r t m e d i t a t i o n a n d l e c t u r e s on Buddhism, B u d d h i s t
p h i l o s o p h y , B u d d h i s t m e d i t a t i o n o r r e l a t e d s u b j e c t s "by 2-3
speakers'or Buddhist s c h o l a r s .

I t f i n i s h e s about 7.30 p.m.,

t h e n t h e r e i s r e f r e s h m e n t and e v e r y o n e
About 100-150 p e o p l e

meets

socially.

come t o e a c h programme.

2. Magha Pu.ia Day ( t h e F u l l Moon Day i n He>ru#ry)

The

Magha P u j a i s t h e a n n u a l c e l e b r a t i o n o f t h e B u d d h i s t

H o l y Day, h e l d i n t h e t h i r d l u n a r month.

I n Thailand the

ceremony o f t h e Magha P u j a i s p e r f o r m e d t o emphasise

n i f i c a n c e o f t h e Magha Month.

the s i g -

I t was t h e p e r i o d on w h i c h t h e

Buddha c o n s t i t u t e d t h e main code o f h i s i n s t r u c t i o n s which i s

u n i v e r s a l l y regarded as the Heart
For t h i s

of t h e B u d d h i s t

Teachings.

f e s t i v a l t h e T h a i Programme i s a r r a n g e d b y Young

Thai.,- B u d d h i s t s ' Group; i t t a k e s p l a c e from 1 0 . 0 0 i n t h e morning u n t i l afternoon.

The E n g l i s h programme i s a r r a n g e d by t h e

Temple i n c o - o p e r a t i o n w i t h t h e L a y B u d d h i s t A s s o c i a t i o n . The
E n g l i s h programme n o r m a l l y s t a r t s

a t , 5 . 3 0 p.m.

The F e s t i v a l i s p e r f o r m e d i n t h e s h r i n e room i n f r o n t o f
t h e Buddha image.

When e v e r y o n e

comes t o g e t h e r i n t h e Buddha

H a l l , t h e Chairman opens t h e meeting,

a s k everyone

t h e n t h e Head monk w i l l

t o s t a n d up, t h e n he l i g h t s t h e c a n d l e s and

i n c e n s e s and l e a d s t h e o f f e r i n g o f f l o w e r s on Magha P u j a Day

by a s k i n g t h e p e o p l e who a t t e n d t h e meeting
words a f t e r him, l i k e

to repeat the P a l i

this:-

A j j a y a m Maghapunnami Sampatta e t c . : The P a l i

t h u s , i n E n g l i s h i t would b e :

text

runs

h5.
Today i s t h e P u l l Moon Day o f t h e T h i r d L u n a r Month
on w h i c h our L o r d Buddha, t h e E x a l t e d One, t h e F u l l y E n l i g h t e n e d One, d e l i v e r e d t h e d i s c o u r s e on t h e main p r i n c i p l e s o f
H i s T e a c h i n g s w h i c h a r e c a l l e d "Ovadapatimokkha," t o t h e
g r e a t a s s e m b l y o f B h i k k h u s a t t h e V e l u v a n a V i h a r a . T h i s was
a w o n d e r f u l e v e n t "because f o u r unique t h i n g s happened:
U The Noble D i s c i p l e s , 1,250 i n number came t o t h i s
meeting w i t h o u t a n y p r e v i o u s announcement.

2. A l l o f them were o r d a i n e d b y t h e L o r d Buddha H i m s e l f .

3. A l l o f them were L i b e r a t e d ( A r a h a n t ) .
k. I t was t h e P u l l Moon Day o f t h e Magha Month.
T h e n t h e B l e s s e d One d e l i v e r e d d i s c o u r s e on t h e

purifica-

t i o n known a s t h e V i s s u d d h i - U p o s a t h a .
The Day of t h e G r e a t A s s e m b l y i s c e l e b r a t e d a n n u a l l y .
Buddhists r e c a l l ,
away l o n g ago,
without
Him

We

t h a t t h e Buddha our Supreme M a s t e r p a s s e d

e n t e r i n g into Nirvana, which i s . t h e

remainder.

Extinction

We have come t o p a y our s i n c e r e homage t o

together w i t h H i s Holy Order,

1,250 i n number, we p a y r e s -

p e c t and a r e aware o f t h e f a c t t h a t t h e Awakening i s i n u s , .

t h a t we have Buddha-Nature.
flowers,

We do t h i s b y o f f e r i n g

these

i n c e n s e and c a n d l e s t o t h e image r e p r e s e n t i n g t h e

Buddha.
May t h e G r e a t M e r i t comes about b y t h e s e
p r o t e c t u s , and g u a r d

offerings

u s , May i t b r i n g us b l e s s i n g and h a p p i -

n e s s f o r e v e r and e v e r .
May a l l b e i n g s be w e l l , May a l l b e i n g s be happy i n mind
and l i v e

i n peace."

Then everyone

sits

and t h e monks c h a n t t h e s u t t a s

f o l l o w e d by s h o r t m e d i t a t i o n , r e a d i n g from t h e B u d d h i s t
t u r e s and l e c t u r e s b y B u d d h i s t
The

meeting w i l l

i n Pali
scrip-

s c h o l a r s a n d monks.

c o n t i n u e u n t i l 7.30 p.m., t h e n t h e monks

g i v e t h e i r " b l e s s i n g s t o t h e p e o p l e "by c h a n t i n g .
end

o f Magha P u j a

That

i s the

Festival.

About 75-100 T h a i p e o p l e come to t h e T h a i m e e t i n g , and

about 75-100 B r i t i s h B u d d h i s t s

and o t h e r s come t o t h e E n g l i s h

programme.

( 3 ) A s a l h a Pu.ja Day ( F u l l Moon Day i n J u l y )

The

programme i s a r r a n g e d

the 2 B u d d h i s t

i n b o t h T h a i and E n g l i s h l i k e

H o l y Days b e f o r e .

A s a l h a P u j a Day i s t h e a n n i -

v e r s a r y o f t h e d a y on w h i c h t h e L o r d Buddha p r e a c h e d

the f i r s t

D i s c o u r s e t o the F i v e A s c e t i c s a t I s i p a t a n a i n t h e deer
t u a r y near Benares

i nIndia.

T h i s day, i n C e y l o n , i s c a l l e d

"Dhammacakka Day," "the day o f t h e P r o c l a m a t i o n

E i g h t f o l d Path."

But d u r i n g l u n a r l e a p y e a r

p o s t p o n e A s a l h a P u j a Day f o r a month; B u d d h i s t
annually celebrate t h i s

important

T h a i meeting s t a r t s

afternoon.

Thai Buddhists

they

countries

day o f t h e A s a l h a Month.

from t h e morning l a s t i n g

till

come t o t h e Temple t o g i v e alms t o

t h e monks and t o l i s t e n t o t h e sermon.

t h e monks and l a t e r f o r t h e l a y p e o p l e .
arrange

o f t h e Noble

U s u a l l y i t i s h e l d on t h e day o f t h e F u l l

Moon i n J u l y e v e r y y e a r .

The

sanc-

They prepare

lunch f o r

I n the afternoon

d i s c u s s i o n s and s e m i n a r s .

The E n g l i s h programme r e s e m b l e s
beginning

the meeting i n t h e l a t e :

short meditation,

the 2 f e s t i v a l s

above,

afternoon there i s chanting,

l e c t u r e s and d i s c u s s i o n e t c .

About 50-75 T h a i s a t t e n d t h e T h a i m e e t i n g , and about

50-100 B r i t i s h and o t h e r s a t t e n d t h e E n g l i s h programme e a c h
year.
The
Britain

they

s t a t i s t i c s o f t h e T h a i DhammadUta's a c t i v i t i e s i n
and n e a r b y c o u n t r i e s i n 1969-1970 a r e a s f o l l o w s :

k7
S T A T I S T I C S OF A C T I V I T I E S OF THAI DHAMMADUTAS I N GREAT
BRITAIN
O c t o b e r 1 , "1963 - O c t o b e r 1 , 1970
T r a n s l a t e d from O f f i c i a l Report o f t h e T h a i Dhammaduts i n
Great B r i t a i n

No. o f Dhammaduta'

Statistics

Activities

Number 'Attend- Copies

ance
5 Dhammaduta
Bhikkhus

1 .Lectures at the
Buddhapadipa

800

Temple
1 Attendant to
the Dhammaduta 2 . Sermons on SuneBhikkhus.
days a t t h e
Temple m e d i t a tion classes

50

1,750

3. L e c t u r e s to
various

schools,

colleges,

univer'

s i t i e s and s o c i -

7,200

eties, e t c .

k. L e c t u r e s i n Uni-t e d S t a t e s , West

Germany, and
Holland

3U

1,500

5. P u b l i s h i n g o f
magazines and

U,500

books

6. T e a c h i n g m e d i t a t i o n to v i s i t i n g
meditators a t the

95

Temple

7 . Performance of
c e r e m o n i e s and
festivals

560

8. O r d i n a t i o n o f
3

E n g l i s h Buddhists
Total

288

11,908

U,500'

UrQ.

*1

P i c t u r e s 1 and 2;
Show t h e B u d d h a p a d i p a Temple i n c o - o p e r a t i o n w i t h t h e
Young T h a i B u d d h i s t s ' Group a r r a n g i n g T h a i Programmes.
P i c t u r e 1 shows a monk g i v i n g a_sermon t o t h e T h a i B u d d h i s t s
i n t h e Buddha H a l l on Magha P u j a Day 1 9 7 0 , w h i l s t s i t t i n g
on t h e Dhamma-seat. P i c t u r e 2 shows T h a i B u d d h i s t s a t t e n d i n g t h e Magha P u j a F e s t i v a l i n t h e same programme.

U9.

P i c t u r e s 3 and k:
Show t h e B u d d h a p a d i p a Temple i n c o - o p e r a t i o n w i t h t h e L a y
B u d d h i s t A s s o c i a t i o n a r r a n g i n g E n g l i s h programmes. I n p i c t u r e
3 a T h a i monk i s g i v i n g a l e c t u r e t o B r i t i s h B u d d h i s t s a n d
o t h e r s i n a s e m i n a r programme w h i c h t h e y a r r a n g e d i n t h e
Buddha H a l l on 2 6 t h S e p t e m b e r , 1971. P i c t u r e k shows t h e
a u d i e n c e i n t h e B u d d h i s t S e m i n a r d u r i n g t h e same programme.

50.
Now we c a n compare t h e s i m i l a r i t i e s and d i f f e r e n c e s "between,
the Buddhapadipa Temple, t h e London B u d d h i s t V i h a r a and t h e
London B u d d h i s t S o c i e t y .

The s i m i l a r i t i e s and d i f f e r e n c e s "between t h e

Buddhapadipa Temple and the London B u d d h i s t S o c i e t y
1. The Buddhapadipa Temple i s a T h a i B u d d h i s t o r g a n i z a t i o n comb i n i n g B r i t i s h and T h a i o r g a n i z a t i o n s w i t h i n t h e Temple.
The London B u d d h i s t S o c i e t y i s a n E n g l i s h B u d d h i s t o r g a n i z a t i o n r u n "by E n g l i s h B u d d h i s t s .
2. The Buddhapadipa Temple i s founded "by t h e T h a i
The ceremonies

a r e performed, and c l a s s e s ,

c u s s i o n s and s e m i n a r s a r e a r r a n g e d .

Government.

lectures,

dis-

F e s t i v a l s f o r "both

E n g l i s h and T h a i B u d d h i s t s a r e h e l d "both o f a r e g u l a r and

occasional nature.

Similarly

the-London B u d d h i s t

w h i c h was founded b y . E n g l i s h B u d d h i s t s a r r a n g e s
lectures,

Society

classes,

d i s c u s s i o n s and s e m i n a r s e t c . a g a i n t h e s e a r e

of a r e g u l a r o r . o c c a s i o n a l n a t u r e .
3. The Buddhapadipa Temple c a n p e r f o r m B u d d h i s t
connected w i t h marriage, b i r t h ,

ceremonies

d e a t h , h a v i n g a new baby,

m e r i t - t r a n s f e r , o r d i n a t i o n e t c . t o t h e i r members and o t h e r
people from d i f f e r e n t
to perform

groups and s o c i e t i e s who i n v i t e

such ceremonies.

p l a c e a t the B u d d h i s t

Such ceremonies

cannot

them
take

Society.

k. The London B u d d h i s t S o c i e t y h a s g r e a t e r c o n t a c t w i t h o t h e r
B u d d h i s t o r g a n i z a t i o n s ; i n B r i t a i n t h a n t h e Buddhapadipa
Temple, t h i s i s b e c a u s e
Headquarters

the London B u d d h i s t S o c i e t y i s the

of most B u d d h i s t

organizations i n this

c o u n t r y , whereas t h e Buddhapadipa Temple e x i s t s

Thai-British

Buddhists

particularly.

5. The Buddhapadipa Temple h a s a f u l l range

f u n c t i o n s , because

to a i d

i t i s a religious

of r e l i g i o u s

p l a c e and r e l i g i o u s

51.
institution.

The f u n c t i o n s o f the London Buddhist Society-

v a r y i n t h a t as i t i s a r e l i g i o u s o r g a n i z a t i o n , i t s a c t i v i t i e s a r e Buddhist i n t h e w i d e r

term.

6. There i s a good r e l a t i o n s h i p "between t h e Buddhapadipa Temple

and the London B u d d h i s t S o c i e t y i n 1 9 7 0 - 7 1 , who c o - o r d i n a t e
w i t h each o t h e r i n B u d d h i s t a c t i v i t i e s .

A Comparison "between t h e Buddhapadipa Temple and the

London B u d d h i s t V i h a r a
1 . The Buddhapadipa Temple and t h e London B u d d h i s t V i h a r a a r e
"both Theravada B u d d h i s t o r g a n i z a t i o n s , t h e y are "both a b l e
t o p e r f o r m any B u d d h i s t ceremony, "because t h e y are r e l i gious

institutions.

2 . B o t h o r g a n i z a t i o n s g e t s u p p o r t from t h e i r governments.

The

Buddhapadipa Temple i s t h e O f f i c e o f R e l i g i o u s Representat i v e o f t h e Royal T h a i Embassy, t h e London Buddhist

Vihara

i s n o t i n t h i s p o s i t i o n however.
3. The Bhikkhus (monks) who s t a y a t t h e Buddhapadipa Temple
are a p p o i n t e d by t h e T h a i Government t o work i n terms o f
3 years d u r a t i o n , b u t t h e Bhikkhus who s t a y a t t h e London
B u d d h i s t V i h a r a s t a y as l o n g as t h e y l i k e t o work i n t h i s
country.
U. The London Buddhist V i h a r a p l a c e s g r e a t e r s t r e s s upon t h e
Theravada d o c t r i n e t h a n t h e Buddhapadipa Temple.
5. The London Buddhist V i h a r a deals m a i n l y w i t h B r i t i s h and
Geylonese B u d d h i s t s , and .others, whereas t h e Buddhapadipa
Temple has. t o do w i t h T h a i , B r i t i s h and a l l B u d d h i s t s .
6.

I n 1970-71 t h e r e was a good w o r k i n g r e l a t i o n s h i p between

the

two o r g a n i z a t i o n s .

52

The 3 B u d d h i s t o r g a n i z a t i o n s i n G r e a t e r London work w i t h

each o t h e r c l o s e l y , t o promote Buddhism, and h e l p
B u d d h i s t o r g a n i z a t i o n s o u t s i d e London.

other

53.

k. BUDDHIST COMMUNITY
SARUM HOUSE BUDDHIST COMMUNITY
T h i s was s e t up i n August 1968 "by t h r e e Upasakas of t h e
FriendscftheWestern B u d d h i s t Order (F.W.B.O.) a t 3 P l o u g h
Lane, P u r l e y , S u r r e y .
It

i s a community i n w h i c h B u d d h i s t s who have t a k e n

t h e i r p r e c e p t s w i t h a t e a c h e r l i v e t o g e t h e r as a f a m i l y ,
m e d i t a t e r e g u l a r l y , s t u d y , and go about t h e i r r e g u l a r work.
A t p r e s e n t (1971) t h e y have a Japanese Zen t e a c h e r s t a y i n g
w i t h them, c o n d u c t i n g m e d i t a t i o n . They a r e v i s i t e d "by o t h e r
monks and s p i r i t u a l t e a c h e r s r e g u l a r l y .
Ven. S a n g h a r a k s h i t a i s t h e s p i r i t u a l t e a c h e r and head
of t h e house, and t h e y m a i n t a i n Zengo, a Japanese monk who i s
r e s i d e n t and a l s o Brenda Purnay as t h e S e c r e t a r y o f t h e
community and g e n e r a l house mother.

D e c i s i o n s on day t o day

r o u t i n e , and so on, a r e t a k e n i n house meetings.

Cleaning,

c o o k i n g , d e c o r a t i n g , g a r d e n i n g e t c . a r e shared between a l l
residents.
I t i s q u i t e i n t e r e s t i n g t o s t u d y t h i s community;
because i t i s a r e l i g i o u s community r u n b y people who l i v e ,
m e d i t a t e , and s t u d y t o g e t h e r , s h a r i n g household

d u t i e s as a

f a m i l y and one body.

Dr. Radhakrishnan says, t h a t "The w o r l d has f o u n d
as one body.
not themselves

But p h y s i c a l u n i t y and economic independence a r e

s u f f i c i e n t t o c r e a t e a u n i v e r s a l human community.

For t h i s we r e q u i r e a human consciousness

I
of p e r s o n a l r e l a t i o n s h i p s among man."
1.

itself

o f community, a sense

Radhakrishnan, S., Dr., E a s t e r n R e l i g i o n s and Western

Thought, 1969, p . 1 .

5k

The Membership o f t h e B u d d h i s t

Community

I n September, 1971, t h e r e were 16 r e s i d e n t members a t t h e

B u d d h i s t community as shown i n T a b l e 5:
TABLE 5

Nationality

Male

Female

British

Japanese

- '

10

Total

Number
15
1
16

A t t h e p r e s e n t these p e o p l e c o n s i s t of 1 monk, 2 couples each

w i t h one c h i l d , 3 s i n g l e g i r l s , k s i n g l e men and 2 men who
are t h e r e f o r a p e r i o d o f 2 months and k months.

TABLE 6
Showing t h e r e s i d e n t members o f t h e B u d d h i s t
by age and sex.
Age

Male

Female

Community

Number

Age under 10 years

Age between 20-30 years

Age between 30-50 years

.k

10

16

Age over 50 years

Total

S p i r i t u a l Teachers
From an i n t e r v i e w w i t h t h e S e c r e t a r y and a Zen monk t h e r e ,
i t was s a i d t h a t t h e r e s i d e n t s have v a r i o u s
as f o l l o w s : -

s p i r i t u a l teachers,

55.

h people have S a n g h a r a k s h i t a as t h e i r

spiritual

teacher,
3 people have J i y n Kenneth Roshi-, a Zen t e a c h e r ,
1 person has S h a n t i Bhadra Thera, a Ceylonese,
1 p e r s o n has Akbng, a T i b e t a n Lama,
1 p e r s o n has Geishe La, a T i b e t a n Lama,
1 p e r s o n has an I n d i a n m e d i t a t i o n t e a c h e r .
One o f t h e v i s i t o r s i s a Roman C a t h o l i c .
The P l a c e
The community b u i l d i n g has 13 bedrooms, 1 s h r i n e room,
1 l i b r a r y room, 1 s i t t i n g room, 1 o f f i c e room and showing
room, 1 k i t c h e n , 3 t o i l e t s , and 2 bathrooms.

They have a

garden as w e l l .
The Community and F.W.B.O.
T h i s Buddhist community connected w i t h t h e F r i e n d s o f
Western B u d d h i s t Order (F.W.B.O.), because most o f t h e members
o f the-community a r e members o f F.W.B.O., n o t a b l y t h e f o u n d e r s
of t h e community a r e 3 Upasakas f r o m F.W.B.O.
What i s F.W.B.O.?
A few years ago, t h e Ven. S.angharakshita, an E n g l i s h
monk r e t u r n e d f r o m t h e East, where he had spent t w e n t y y e a r s ;
and where he r e c e i v e d o r d i n a t i o n i n t h e t h r e e main t r a d i t i o n s
of Buddhism.

A group o f h i s p u p i l s b r o u g h t t o g e t h e r b y h i s

t e a c h i n g and p e r s o n a l i t y , founded t h e F r i e n d s o f t h e Western

B u d d h i s t Order i n A p r i l , 1967, s h o r t l y a f t e r h i s r e t u r n t o
Britain.

56.
How t h e F.W.B.O. d i f f e r s f r o m o t h e r B u d d h i s t
Groups
The r e l a t i o n s h i p i s between i n d i v i d u a l members and an
impersonal o r g a n i z a t i o n a l
tion.

body t o which t h e y pay a s u b s c r i p -

I n t h i s group, emphasis i s p l a c e d on t h e r e l a t i o n s h i p

between t h e s p i r i t u a l t e a c h e r and h i s p u p i l s , and a l s o among

the p u p i l s

themselves.

B o t h a r e based on t h e common s p i r i t u a l

i d e a l s symbolized b y t h e t h r e e j e w e l s : t h e Buddha, or a l l e n l i g h t e n e d one; t h e Dhamma, h i s t e a c h i n g ; t h e Sangha o r

brotherhood.
Secular s o c i e t i e s , , due t o t h e r i v a l r i e s and s t r u g g l e s f o r
power w h i c h c h a r a c t e r i s e t h e i r s t r u c t u r e , sooner or l a t e r t e n d
t o l o s e s i g h t o f t h e o b j e c t s t h e y were s e t up t o promote.

This

i s avoided a t Sarum House, by a d o p t i n g t h e a b s o l u t e minimum o f

o r g a n i z a t i o n necessary f o r smooth f u n c t i o n i n g .
They base t h e i r s t r u c t u r e on t h e h i e r a r c h i c a l p r i n c i p l e ,
and i t s c o r o l l a r y , t h e p r i n c i p l e o f s p i r i t u a l b r o t h e r h o o d .
W i t h o u t b e i n g t o o r i g i d , i t works out r a t h e r l i k e a pyramid a t
the base o f w h i c h a r e :
( 1 ) d i s c i p l e s and c l a s s members, t h e n
( 2 ) b r o t h e r s and s i s t e r s who have r e c e i v e d Upasaka
ordination,
( 3 ) b r o t h e r s and s i s t e r s who have r e c e i v e d Maha
Upasaka ( l a y ) o r d i n a t i o n ,
(Jj.) p a r t - t i m e workers and t e a c h e r s who have
r e c e i v e d B o d h i s a t t a v a or A n a g a r i k a
(5)

ordination,

f u l l - t i m e workers and t e a c h e r s w i t h B o d d h i s a t t a v a ,
A n a g a r i k a o r d i n a t i o n , and a t t h e apex,

(6)

the s p i r i t u a l teacher.

They see themselves

communities:

as c o n s i s t i n g

o f g r o u p s , c e n t r e s and

57.
A Group c o n s i s t s o f a minimum o f f i v e p e o p l e ,

including

one o r d a i n e d member, who meet r e g u l a r l y f o r t h e purpose o f

s t u d y and p r a c t i s e .
A Centre i s t h e same as a group, except t h a t i t has a t
i t s d i s p o s a l premises, a l b e i t o n l y one room, d e d i c a t e d t o t h e
purpose o f s t u d y and p r a c t i s e .
A Community c o n s i s t s o f a group o f i n d i v i d u a l s o r f a m i l y
u n i t s , w h i c h i n c l u d e s a t l e a s t one o r d a i n e d member who l i v e
t o g e t h e r as a s p i r i t u a l community.

Such a community c o u l d a l s o

be semi-monastic, and c o u l d be made up o f o n l y men o r women.

They a r e n o t i n c l i n e d t o any p a r t i c u l a r s c h o o l o f Buddhism,
because t h e y b e l i e v e t h a t a l l e x p r e s s i o n s o f Buddhism a r e
e q u a l l y v a l i d , and w i l l appear t o d i f f e r e n t i n d i v i d u a l s a c c o r d i n g t o t h e i r own i n c l i n a t i o n s and temperament.
The F r i e n d s of'the Western B u d d h i s t Order was founded i n
A p r i l , 1967 b y a group o f Ven. S a n g h a r a k s h i t a s p u p i l s .
1

In

May 1968 t h e f i r s t Upasaka o r d i n a t i o n s t o o k p l a c e and t h e

o r d e r numbered t w e n t y .
There i s a s m a l l group i n Birmingham, one i n B r i g h t o n ,
and a group i n H a s t i n g s i s a l s o f a i r l y c l o s e l y connected

with

t h i s B u d d h i s t community.
They send o u t about 700 N e w s l e t t e r s e v e r y t h r e e months.50 c o p i e s a r e s e n t t o c o l l e g e s e t c . , 150 c o p i e s abroad,

300

copies t o people who have r e q u e s t e d i t i n t h e p r o v i n c e s , and

200 t o people connected w i t h t h e community i n London.
Their A c t i v i t i e s
The B u d d h i s t Community has h e l d d i f f e r e n t meetings as
follows:

58

1 . M e d i t a t i o n Classes
These were h e l d , when t h e y had a c e n t r e a t Monmouth
S t r e e t , London, on t h r e e evenings a week.
The Beginners Class w i t h 30-50 p e o p l e , aged "between 16-60,
came t o t h i s c l a s s .

P r o b a b l y f men, 3 women a t t e n d e d once a

week.
Regular M e d i t a t i o n c l a s s e s .
came t o t h i s c l a s s .

A t t e n d a n c e : 20-30 people

Average age about 27 years J men, 5

women.
Attendance 5-15.

Advanced M e d i t a t i o n C l a s s e s .
age 30.

M o s t l y men a t t e n d e d t h i s

Average

class.

A l t h o u g h t h e y have no c e n t r e , c l a s s e s a r e h e l d once a
week i n c l u d i n g m e d i t a t i o n , d i s c u s s i o n , p u j a , o f f e r i n g
etc.

Attendance I4.O-6O.

About men, 3 women a t t e n d

flowers
this

class.
2. L e c t u r e s
Two s e r i e s o f e i g h t l e c t u r e s a r e h e l d once a y e a r .
A t t e n d a n c e 80-120 p e r l e c t u r e .
3. R e t r e a t s
( a ) Two r e t r e a t s per year o f two weeks d u r a t i o n each w i t h
50 people o f a l l age g r o u p s .
( b ) 2-k weekend r e t r e a t s p e r year w i t h 20-30 p e o p l e
attending.
k. F e s t i v a l s
Vesak Day, Dhammacakka Day, Magna P u j a Day, and a l s o
F u l l Moon Days ( a b o u t 200-300 people a t t e n d e d t h e l a r g e
festivals).
5. Communications courses
H e l d about 5 t i m e s i n t h e y e a r , each l a s t i n g
A t t e n d a n c e 50.

a weekend.

59
6.

Seminar
About 100 p e o p l e a t t e n d e d each t i m e .

About t w i c e a year.
7. Speakers Glasses
Once a month.

About 10 p e o p l e a t t e n d e d .

8. Order Meetings
Once a month.

About 10 p e o p l e a t t e n d e d .

9. Depth Psychology Groups

There a r e t h r e e g r o u p s , each o f e i g h t - t e n p e o p l e .
Meetings a r e h e l d once a f o r t n i g h t .
R e l a t i o n s h i p s a t Sarum House
Prom my o b s e r v a t i o n t h e r e l a t i o n s h i p among members i s
q u i t e f r i e n d l y because t h e i r community a f f o r d s p e r s o n a l c o n t a c t .
"A p e r s o n a l r e l a t i o n s h i p i s between p a r t i c u l a r i n d i v i d u a l s .
A group r e l a t i o n s h i p i s between m u t u a l l y s u b s t i t u t a b l e p e r s o n s ,
as members o f a g r o u p . "

Paine.

However, t h e r e l a t i o n s h i p between t h i s B u d d h i s t community

and t h e o t h e r B u d d h i s t o r g a n i z a t i o n s i n B r i t a i n i s v e r y p o o r ,
because t h i s community s p l i t f r o m t h e Hampstead B u d d h i s t
V i h a r a (now Vipassana and Research C e n t r e ) a few years ago;
t h e n t h e y e s t a b l i s h e d t h i s community i n Surrey i n 1968 as
mentioned b e f o r e .

T h i s community does n o t appear i n t h e l i s t

o f B u d d h i s t o r g a n i z a t i o n s i n t h e 'Middle Way

the journal of

the London B u d d h i s t S o c i e t y ( t h e h e a d q u a r t e r s ) a t a l l .
Sometimes t h e r e have been c o n f l i c t s between t h i s
and t h e Hampstead B u d d h i s t V i h a r a , e s p e c i a l l y

community

i n 1967-68.

1. P a i n e , Robert, I n Search o f F r i e n d s h i p : An E x p l o r a t i o n
A n a l y s i s i n 'Middle Class C u l t u r e , ' MAN, 1969, p.513.

60.

How

the Community i s r u n

T h i s community i s r u n "by a committee a t t h e house i n c l u d i n g P r e s i d e n t , S e c r e t a r y , T r e a s u r e r , and Resident

teacher.

They r u n t h e i r community i n d e p e n d e n t l y and i n a v e r y

way

f r o m o t h e r Buddhist
The

different

organizations i n B r i t a i n .

r e s i d e n t members o f t h i s B u d d h i s t

community g i v e

d o n a t i o n s o f 7 per week t o the community, more or l e s s dependi n g on t h e persons concerned.

a c t s as a

D u r i n g the day t h e S e c r e t a r y

house keeper, as t h e o t h e r s work o u t s i d e the

community, a t t h e i r own r e g u l a r work.

61.

5. VIPASSANA AND RESEARCH CENTRE

(Former Hampstead B u d d h i s t V i h a r a )
Since 1908 t h e need has been f e l t

i n England f o r a Budd-

h i s t V i h a r a i n t h e sense o f a house where B u d d h i s t monks would

l i v e and keep the r u l e s , and t e a c h b o t h d o c t r i n e and m e d i t a t i o n t o a l l who wished t o a t t e n d .

The f i r s t V i h a r a was t h a t

i n c o n n e c t i o n w i t h t h e B r i t i s h Mahabodhi S o c i e t y , founded b y
Anagarika

.Dhar.mapala i n Hampstead i n 1928.

a t t h e o u t b r e a k o f war i n 1939.

T h i s was c l o s e d

I n '\95k a V i h a r a was opened

by monks from Ceylon i n K n i g h t s b r i d g e , l a t e r moved t o C h i s w i c k ,

and i n 1966 t h e King o f T h a i l a n d opened t h e Buddhapadipa Temple
a t East Sheen, S.W.11+.
Meanwhile, i n 195U, an Englishman t o o k t h e robe i n Bangkok as Bhikkhu Kapilavaddho,

and back i n London founded, i n

1956, t h e E n g l i s h Sangha A s s o c i a t i o n , w i t h h e a d q u a r t e r s a t
50 A l e x a n d r a Road, S t . John's Wood.
Order, and i t was not u n t i l
the

He soon a f t e r l e f t t h e

1962 t h a t premises were bought b y

E n g l i s h Sangha T r u s t a t 129 and 131 Havers'tock H i l l , N.W.3.

No.131 was opened on 2 8 t h October,

1962 as the Hampstead

Buddhist V i h a r a , t h e house next door, d i v i d e d i n t o f l a t s ,

v i d i n g a s u b s t a n t i a l income.
collect

pro-

I t has so f a r been d i f f i c u l t t o

a s u f f i c i e n t s u p p l y o f E n g l i s h Bhikkhus t o man t h e

V i h a r a , t h e m i x t u r e o f E n g l i s h , Ceylonese, T i b e t a n and T h a i
members o f t h e Sangha i n r e s i d e n c e has h e l p e d t o m a n i f e s t t h e
i n t e r n a t i o n a l s o l i d a r i t y o f t h i s . r e l i g i o u s Order.
The

o r i g i n a l aim o f t h i s o r g a n i z a t i o n was t o use i t as a

V i h a r a where E n g l i s h monks r e t u r n i n g t o B r i t a i n can s t a y ,

propagate Buddhism,teach and h e l p peSple i n t h i s c o u n t r y . . I n
t h e b e g i n n i n g t h e r e were 3 E n g l i s h monks t h e r e , and one
Canadian monk who was o r d a i n e d i n Burma, came t o s t a y w i t h

62.
them i n t h e e a r l y days of t h e V i h a r a .
But l a t e r ,

t h e founder-monk d i s r o b e d and m a r r i e d , a n o t h e r

E n g l i s h monk l e f t f o r t h e East, so t h e Canadian monk was r u n n i n g t h e V i h a r a on h i s own and t h e n i n 1964 he and t h e E n g l i s h

Sangha T r u s t i n v i t e d
their

2 T h a i monks t o come and h e l p them i n

activities.
The C r i s i s o f t h e V i h a r a
I n 1S6k t h e r e was a meeting o f a l l t h e members o f t h e

E n g l i s h Sangha T r u s t , people who a t t e n d e d t h e meeting

disagreed

w i t h t h e way t h e V i h a r a was o r g a n i z e d , and t h e y d i d n o t ' l i k e

the

m e d i t a t i o n system w h i c h t h e Canadian monk t a u g h t ( a n i d e o -

s y n c r a t i c f o r m o f Zen).
the

At last

Headship o f t h e V i h a r a .

t h e y asked him t o r e s i g n f r o m

He l e f t t h e V i h a r a and went t o

Canada and s e t up t h e r e , t h e Dharma C e n t r e , i n T o r o n t o .

Even t h e n t h e c r i s i s i n t h e V i h a r a d i d n o t end. One group
of t h e members wanted t h e E n g l i s h monk who had been i n t h e
East f o r t w e n t y years t o come back and be t h e r e s i d e n t t e a c h e r
at t h e V i h a r a , b u t t h e o t h e r g r o u p wanted t h e 2 T h a i monks t o
become r e s i d e n t t e a c h e r s .
I n t h e end t h e y b r o u g h t t h e E n g l i s h monk from I n d i a t o
l i v e a t t h e V i h a r a and r u n t h e V i h a r a w h i c h he d i d t i l l 1968.
A b i g c r i s i s arose a g a i n when a n o t h e r group o f members o f t h e
V i h a r a a l l e g e d t h a t t h e E n g l i s h monk had homosexual r e l a t i o n s
w h i c h i s a g a i n s t t h e r u l e s o f t h e B u d d h i s t community o f monks.
Then t h e y had a meeting

o f a l l members o f t h e E n g l i s h Sangha

T r u s t , and the m a j o r i t y o f t h e meeting agreed t o a s k h i m t o

leave t h e Vihara.
the

He l e f t t h e V i h a r a , and h i s p u p i l s s e t up

new group c a l l e d t h e F r i e n d s o f t h e Western B u d d h i s t

Order and e s t a b l i s h e d t h e Buddhist Community i n S u r r e y i n

1968 as I mentioned p r e v i o u s l y .

63.
A l s o i n 1965 t h e T h a i Government bought a s e p a r a t e house
i n East Sheen t o be used as t h e T h a i Temple i n London f o r T h a i
and B r i t i s h B u d d h i s t s who w i s h t o s t u d y and p r a c t i c e Buddhism.
The T h a i monks moved f r o m t h e Hampstead B u d d h i s t V i h a r a t o t h e
East Sheen Temple on 15th November, 1965.

To s t o p t h e c r i s i s t h e committee
Trust invited

o f t h e E n g l i s h Sangha

Richard Randall (former Bhikkhu Kapilavaddo) t o

be t h e g e n e r a l a d m i n i s t r a t o r and t e a c h e r a t t h e V i h a r a and r u n
Buddhist a c t i v i t i e s .

L a t e r he became a B u d d h i s t monk a g a i n

f o r t h e second t i m e by r e c e i v i n g f u l l o r d i n a t i o n f r o m t h e T h a i
Sangha a t the Buddhapadipa Temple i n London. A f t e r h i s o r d i n a t i o n 3 E n g l i s h B u d d h i s t s f o l l o w e d him and t o o k t h e rob a t the
same Temple.
but

They t r i e d t o s e t up an E n g l i s h Sangha i n England,

a few years l a t e r a l l of them l e f t t h e Order.

Changing t h e Name o f t h e . V i h a r a
When t h e r e were k E n g l i s h monks a t t h e V i h a r a i n 1968 t h e y

changed the name o f the Hampstead B u d d h i s t V i h a r a t o Wat

Dhammapadipa (The L i g h t of t h e D o c t r i n e ) f o l l o w i n g t h e example
of the Buddhapadipa Temple.

But when a l l 2+ E n g l i s h monks a t t h e

V i h a r a d i s r o b e d , and no monks remained,

f r o m Wat

t h e name was

changed

Dhammapadipa t o Vipassana and Research C e n t r e .

So t h e Hampstead B u d d h i s t Vihara* i s no l o n g e r a V i h a r a .
This Buddhist o r g a n i z a t i o n i s c o n t i n u a l l y
How

t h e Centre i s now

changing.

run

The Vipassana and Research Centre i s r u n by 6 D i r e c t o r s

i n c l u d i n g the t e a c h e r and g e n e r a l a d m i n i s t r a t o r , and 5 E n g l i s h
Buddhists.
people who

The c e n t r e has no members o f f i c i a l l y a t the moment;

come t o c l a s s e s , l e c t u r e s and m e d i t a t i o n r e t r e a t

g i v e s u p p o r t and h e l p t h e c e n t r e a c c o r d i n g t o the a d v i c e o f
the

t e a c h e r of the c e n t r e . .The c e n t r e i s r u n i n t h e f o r m of

6k
a C h a r i t y T r u s t w h i c h i s c a l l e d "The E n g l i s h Sangha T r u s t
Ltd."
The E n g l i s h Sangha Lay F e l l o w s h i p
There i s a l a y f e l l o w s h i p a t t h i s c e n t r e , w h i c h has t h e
f o l l o w i n g s t r u c t u r e and aims:Objective.

To s t u d y t h e t e a c h i n g o f t h e Buddha and t o a p p l y

i t s methods s i n c e r e l y i n d a i l y l i f e and t o o f f e r t o a l l who

w i s h t h e o p p o r t u n i t y f o r so d o i n g .

To p r o v i d e a l l such

faci-

l i t i e s as may "be n e c e s s a r y o r d e s i r a b l e f o r t h i s p u r p o s e .
Membership.

A l l persons s u b s c r i b i n g t o t h e above o b j e c t i v e s

and i n s t r u c t i o n i n Vipassana, and who u n d e r t a k e t o a s s i s t i n

t h e s u p p o r t o f t h e E n g l i s h Sangha o f B h i k k h u s , a r e e l i g i b l e .
Associates.

A s s o c i a t e membership i s open t o t h o s e who, a t

p r e s e n t , do n o t w i s h t o be f u l l y committed, b u t who agreed

w i t h t h e o b j e c t i v e s and w i l l undertake t o s u p p o r t t h e E n g l i s h
Sangha.
Subscription.

T h e r e i s no a n n u a l s u b s c r i p t i o n .

The o n l y

charge i s f o r t h e magazine "Sangha" a t 1.70 p e r y e a r .

The A c t i v i t i e s o f t h e Centre
1 . Weekly Programme
Mondays

a t 7.00 p.m.

Advanced Vipassana and Abbidhamma

Class,

Tuesdays

a t 7.00 p.m.

Thursdays a t

I n t e r m e d i a t e Vipassana C l a s s ,

7.00 p.m.

I n t r o d u c t i o n Vipassana C l a s s ,

Saturdays a t 5.30 p.m.

I n t e r m e d i a t e Vipassana C l a s s ,

Sundays

P u b l i c l e c t u r e by A c a r i y a (Teacher).

a t 5.30 p.m.

About 20-30 people come t o c l a s s e s on Mondays, Tuesdays,

Thursdays and S a t u r d a y s , about who come a r e men and
About 30-60 people come t o Sunday l e c t u r e s .
d i v i s i o n between o l d and young.

women.

There i s an even

65.
T h i s d i f f e r s from the London B u d d h i s t V i h a r a i n t h a t t h e
p e o p l e who come t o c l a s s e s and l e c t u r e s h e r e a r e younger and
98% a r e B r i t i s h B u d d h i s t s .
2. R e s i d e n t i a l V i p a s s a n a R e t r e a t

T h e r e a r e 3 m e d i t a t i o n rooms f o r v i s i t i n g m e d i t a t o r s a t
the c e n t r e , t h o s e w i s h i n g t o t a k e p e r i o d s of m e d i t a t i o n a l
i n s t r u c t i o n c a n a p p l y , i n w r i t i n g , t o the S e c r e t a r y of t h e
V i p a s s a n a S e c t i o n of the c e n t r e .

The v i s i t i n g m e d i t a t o r s c a n

s t a y and p r a c t i s e m e d i t a t i o n a t the c e n t r e f o r 1 or 2 weeks o r

longer.

2 v i s i t i n g m e d i t a t o r s s a i d t h a t t h e y were

to s t a y f o r a m e d i t a t i o n r e t r e a t

satisfied

there.

A b o o k i n g f e e o f 1 i s r e q u i r e d and the c h a r g e , p e r week,

f o r accommodation i s 9.45.
Membership
The c e n t r e h a s no members o f f i c i a l l y now, b e c a u s e t h e y a r e
afraid

t h a t t r o u b l e may a r i s e a s b e f o r e , b u t t h e r e i s a member-

s h i p by a t t e n d a n c e .
and l e c t u r e s

T h e s e a r e t h e p e o p l e who a t t e n d t h e c l a s s e s

e t c . r e g u l a r l y and o c c a s i o n a l l y a s we c a n s e e i n

Table 7 as f o l l o w s :
TABLE 7
Attendance
Frequent

attendance

Occasional
Rare

attendance

attendance

Total
Note: F r e q u e n t a t t e n d a n c e

Male

Female

Number

49

26

75

26

19

45

15

15

30

90

60

150

Over 50% o f t h e t i m e .

Occasional attendance

Between 20-50% of t h e t i m e .

Rare attendance

Under 2 0 % of t h e t i m e .

' -i'i

66

A f t e r the c r i s i s had d i e d down and the new

was
in

formed, t h e membership system was

t h i s c e n t r e became b e t t e r .

T r u s t Committee

changed and t h e

People who

situation

come t o c l a s s e s

l e c t u r e s are more f r i e n d l y towards each o t h e r .

But t h e

t i o n s h i p between t h i s c e n t r e and t h e Headquarters and

Buddhist

in

S u r r e y w h i c h s p l i t from them a few years ago.

rela-

other

o r g a n i z a t i o n s i n B r i t a i n i s s t i l l unchanged.

n o t get on w e l l w i t h the Headquarters or the B u d d h i s t

and

They do
Community

Often

they

c r i t i c i s e d and a t t a c k e d each o t h e r t h r o u g h t h e i r magazines and

Newsletters.
The

c o n d i t i o n o f t h i s c e n t r e now

h i s t Community i n S u r r e y .
name was

i s the same as t h e Budd-

I t i s run independently since

the
1969.

changed t o the Vipassana and Research Centre i n

There a r e no monks t h e r e now;

and i t i s n o t l i s t e d i n t h e

'Middle Way.'
"However, we are s t i l l r u n n i n g our c e n t r e q u i t e w e l l , "
s a i d t h e teacher and a d m i n i s t r a t o r o f t h e c e n t r e .
in

c o n t a c t w i t h t h e London B u d d h i s t

Temple and o t h e r Buddhist

They are

V i h a r a and t h e Buddhapadipa

groups i n B r i t a i n .
Conclusion

1. The

f i v e Buddhist

o r g a n i z a t i o n s i n G r e a t e r London have

d i f f e r i n g s t r u c t u r e s and systems of o r g a n i z a t i o n .
2. Three o f them a r e E n g l i s h Buddhist
by E n g l i s h B u d d h i s t s .

Two

o r g a n i z a t i o n s and

o f them are n a t i o n a l B u d d h i s t

o r g a n i z a t i o n s r u n by Ceylonese and T h a i Buddhists

junction with British
3. The

run

i n con-

Buddhists.

t h r e e E n g l i s h Buddhist

o r g a n i z a t i o n s are

religious

o r g a n i z a t i o n s ; b u t the two n a t i o n a l B u d d h i s t

organizations

are a l s o r e l i g i o u s monasteries a n d . r e l i g i o u s

institutions.

67.
k. The t h r e e E n g l i s h B u d d h i s t o r g a n i z a t i o n s h o l d c l a s s e s , l e c t u r e s , d i s c u s s i o n s , s e m i n a r s and f e s t i v a l s e t c . . f o r t h e i r
members and t h e g e n e r a l p u b l i c .

The

Ceylonese

monasteries

hold

classes,

l e c t u r e s , d i s c u s s i o n s , seminars,

festivals

etc. for their

members and t h e g e n e r a l p u b l i c .

Also they

can perform

Buddhist
5.

and T h a i B u d d h i s t

ceremonies f o r Buddhists

from a l l c o u n t r i e s .

The r e l a t i o n s h i p "between t h e t h r e e E n g l i s h B u d d h i s t
z a t i o n s and two n a t i o n a l B u d d h i s t
f r i e n d l y and open.
E n g l i s h Buddhist

organi-

institutions are quite

The r e l a t i o n s h i p w i t h i n t h e t h r e e

o r g a n i z a t i o n s a r e not s o f r i e n d l y , on

o c c a s i o n t h e r e h a s b e e n m u t u a l c r i t i c i s m t h r o u g h magazines
and N e w s l e t t e r s .

However, t h e f i v e B u d d h i s t

i n G r e a t e r London s t i l l
activities

operate

organizations

and c o - o r d i n a t e

t o p r o p a g a t e Buddhism i n B r i t a i n .

their

68

CHAPTER I I
MEMBERSHIP OF THE BUDDHIST ORGANIZATIONS

Prom e x a m i n a t i o n

i t was found t h a t a l l f i v e

Buddhist

o r g a n i z a t i o n s i n G r e a t e r London a c t i n s i m i l a r ways t o p e r f o r m
t h e same f u n c t i o n s ; and have s i m i l a r i n t e r - r e l a t i o n s h i p s , t h e
o n l y d i f f e r e n c e i s t o "be found i n t h e form of t h e i r

structure.

Amongst members o f the f i v e B u d d h i s t o r g a n i z a t i o n s t h e r e

a r e p e r s o n a l and i m p e r s o n a l r e l a t i o n s h i p s .

I n a s m a l l commu-

n i t y s u c h a s Sarum House t h e members know e a c h o t h e r

a l l y , "but i n a l a r g e r association/ l i k e
S o c i e t y the r e l a t i o n s h i p s

person-

the London B u d d h i s t

t e n d t o be l e s s p e r s o n a l .

The members o f the London B u d d h i s t S o c i e t y , Sarum House

B u d d h i s t Community, and t h e o f f i c i a l members of t h e London
B u d d h i s t V i h a r a and Buddhapadipa Temple have to pay a member*

ship subscription.

N o n - o f f i c i a l members of t h e London Budd-

h i s t V i h a r a , t h e Buddhapadipa Temple and t h e V i p a s s a n a alnd

R e s e a r c h C e n t r e do not n e c e s s a r i l y have t o pay a s u b s c r i p t i o n
f o r membership, b u t t h e y p a y f o r t h e j o u r n a l s o f e a c h group
if

t h e y a r e w i l l i n g t o do s o .
Now

l e t us examine i n g r e a t e r d e t a i l t h e membership of

the 5 Buddhist

Note;

o r g a n i z a t i o n s i n G r e a t e r London, T a b l e

8.

Most of t h e C e y l o n e s e and T h a i p e o p l e i n B r i t a i n
and. a l s o t h e members of V i p a s s a n a i n d R e s e a r c h
C e n t r e c- .1 a r e n o t members o f t h e i r groups
o f f i c i a l l y , b u t s u p p o r t and g i v e d o n a t i o n s t o
t h e i r group more or l e s s c a s u a l l y .

69.

TABLE 8

National
members

Society

London B u d d h i s t

B r i t i s h members
and o t h e r s

Society

2,650

London B u d d h i s t V i h a r a

5,000

173

Buddhapadipa Temple

2,500

116

Sarum House B u d d h i s t Community

16

V i p a s s a n a and R e s e a r c h C e n t r e

150

7,500

Total
N.B.

Some members b e l o n g

3,105

to s e v e r a l groups s i m u l t a n e o u s l y .

D u r i n g 1969-1971 I i n t e r v i e w e d 101 p e o p l e
a r e members o f d i f f e r e n t B u d d h i s t

i n B r i t a i n who

o r g a n i z a t i o n s i n London and

o u t s i d e London t o o , and a l s o some who a r e not B u d d h i s t , b u t

a r e i n t e r e s t e d i n Buddhism a n d B u d d h i s t m e d i t a t i o n e t c .
t h e s e 75 a r e members o f B u d d h i s t

Of

organizations i nGreater

London and o u t s i d e London, h u t 26 a r e i n t e r e s t e d i n Buddhism

and B u d d h i s t m e d i t a t i o n .
Now we examine i n g r e a t e r d e t a i l t h e 75 p e r s o n s who a r e
members o f t h e B u d d h i s t
56 people

o r g a n i z a t i o n s as f o l l o w s :

a r e members o f t h e Buddhapadipa Temple,

13 p e o p l e a r e members o f t h e London B u d d h i s t

Society,

3 p e o p l e a r e members o f t h e London B u d d h i s t V i h a r a ,
2 people

a r e members o f t h e V i p a s s a n a and R e s e a r c h
Centre,

1 p e r s o n i s a member of Sarum House B u d d h i s t Community.

The R e s u l t

of E x a m i n a t i o n

Among 56 members o f t h e Buddhapadipa Temple i n t e r v i e w e d ,

kO a r e members o f t h e Buddhapadipa Temple o n l y , b u t 16
a r e b o t h members o f t h e Temple and o t h e r B u d d h i s t groups
as

follows:8 a r e members of t h e Temple and t h e London B u d d h i s t

Society as w e l l .
2 a r e members of t h e Temple, t h e B u d d h i s t S o c i e t y , and
the V i p a s s a n a and R e s e a r c h

Centre

2 a r e members of t h e Temple and o f t h e Reading

Univer-

s i t y Buddhist S o c i e t y
1 i s a member of t h e Temple, a member of t h e B u d d h i s t
S o c i e t y , and of t h e London B u d d h i s t V i h a r a .
1 i s a member of t h e Temple and a member of t h e London
Buddhist Vihara.
1 i s a member of t h e Temple and of t h e Cambridge
U n i v e r s i t y Buddhist S o c i e t y
1 i s a member of t h e Temple and of t h e London B u d d h i s t
S o c i e t y and' The Hague B u d d h i s t S o c i e t y .
1

Of 13 members of the London B u d d h i s t S o c i e t y i n t e r v i e w e d ,

2 p e r s o n s a r e members o f t h e London B u d d h i s t S o c i e t y o n l y ,
11 p e o p l e a r e a l s o members of o t h e r groups a s f o l l o w s : 8 p e o p l e a r e b o t h members of t h e London B u d d h i s t
S o c i e t y and o f t h e Buddhapadipa Temple.
2 a r e members o f t h e London B u d d h i s t S o c i e t y , t h e
Buddhapadipa Temple and t h e V i p a s s a n a and
Research Centre.
1 i s a member o f t h e London B u d d h i s t V i h a r a a s w e l l
as the S o c i e t y .

71.
3. Of the 3 members of t h e London B u d d h i s t V i h a r a i n t e r v i e w e d ,
2 a r e members o f o t h e r B u d d h i s t groups a s f o l l o w s :
1 i s a member o f the B u d d h i s t S o c i e t y and t h e

Buddhapadipa Temple.
A n o t h e r i s a member of t h e Buddhapadipa Temple.
U . 2 members of t h e V i p a s s a n a and R e s e a r c h C e n t r e a r e a l s o
members of t h e B u d d h i s t S o c i e t y and o f the Buddhapadipa
Temple.
5. The 1 member o f t h e Sarum House B u d d h i s t Community i n t e r viewed i s a l s o a member o f t h e E a s t S u s s e x

Buddhist

Society, Hastings.
Prom t h i s e x a m i n a t i o n we can s e e t h e i n t e r r e l a t i o n between
members o f t h e g r o u p s i n London.

A l s o we c a n s e e t h a t members

move from one group t o a n o t h e r .

THE STRUCTURE OF BUDDHIST ORGANIZATIONS

T u r n i n g t o s t u d y t h e s o c i a l s t r u c t u r e s o f t h e f i v e Buddhist

o r g a n i z a t i o n s i n G r e a t e r London i n p a r t i c u l a r , t h e

a l l o c a t i o n of a u t h o r i t y w i t h i n t h e i r o r g a n i z a t i o n s , much i s
r e v e a l e d about t h e n a t u r e o f t h e s e g r o u p s .
It

i s p o s s i b l e t o s t u d y t h e s t r u c t u r e s of t h e B u d d h i s t

S o c i e t y , t h e London B u d d h i s t

V i h a r a , t h e Buddhapadipa Temple,

Sarum House B u d d h i s t Community and t h e V i p a s s a n a dnd R e s e a r c h

C e n t r e from Diagrams 1, 2, 3, 5 and 6 a s f o l l o w s :
1. The S t r u c t u r e of t h e London B u d d h i s t S o c i e t y
The s t r u c t u r e o f t h e London B u d d h i s t S o c i e t y i s d i f f e r ent from t h e o t h e r B u d d h i s t
The s t r u c t u r e of t h i s

o r g a n i z a t i o n s i n London.
s o c i e t y i n order of i n f l u e n c e i s

a s f o l l o w s : The P r e s i d e n t , k V i c e - P r e s i d e n t s , E d i t o r of t h e

72

Middle Way ( t h e i r j o u r n a l ) , Meeting S e c r e t a r y ,

General

S e c r e t a r y , H o n o r a r y T r e a s u r e r , R e g i s t r a r ( s e e Diagram 1,
page 8 ) .
B e c a u s e t h e r e a r e 2,650 members o f t h e B u d d h i s t
the h i e r a r c h y has a r o l e t o perform.

The P r e s i d e n t

Society
i s not

o n l y t h e l e a d e r o f t h e s o c i e t y , "but he i s a l s o a r e l i g i o u s
teacher

and l e a d e r t o o .

the s o c i e t y .

o f l i v i n g s o few f e e l i n f e r i o r s o c i a l l y .

that everyone observes t h e Panca S i l a

I t i s recommen-

(5 Precepts)

t h e B u d d h i s t m o r a l i t y a s t h e i r way o f l i f e .

a process

i.e.

This a f f e c t s the

behaviour patterns w i t h i n the s o c i e t y advantageously,

through

o f example, s u s t a i n i n g a warm f e e l i n g o f b r o t h e r h o o d .

2. The S t r u c t u r e o f t h e London B u d d h i s t
This organization

He i s f o l l o w e d

Vihara

i s l e d by t h e P r e s i d e n t who i s a Budd-

h i s t monk, who h a s r e a c h e d t h e h i g h
Ceylon.

As

of i t s s t a t u s a s a r e l i g i o u s o r g a n i z a t i o n the Buddhist

S o c i e t y a d o p t s c e r t a i n norms f o r i t s members.
ded

within

G e n e r a l l y t h e members o f t h e S o c i e t y have a n

adequate s t a n d a r d
a result

He p l a y s t h e p a r t of a l e a d e r

r a n k o f Mahathera of

by t h e Chairman, a l e a r n e d

English

l a d y , t h e Hon. S e c r e t a r y a l s o a n E n g l i s h m a n , t h e Hon.
Treasurer,

a B r i t i s h B u d d h i s t and 2 r e s i d e n t monks,

followed

by 122 men and 51 women who a r e members o f t h e B r i t i s h

Maha Bodhi S o c i e t y ( s e e page 2 6 ) .
T h i s s t r u c t u r e a l s o accommodates a l l C e y l o n e s e B u d d h i s t s
in Britain.
hists

A l t h o u g h t h e r e a r e about 5,000 C e y l o n e s e Budd-

i nBritain,

most o f them a r e s t u d e n t s

O n l y about 3,000 come t o t h e V i h a r a

and w o r k e r s .

t o attend r e l i g i o u s

s e r v i c e s o r c e r e m o n i e s on r e l i g i o u s d a y s o r t o g i v e Dana
( o f f e r i n g f o o d ) t o t h e monks e t c .

73.
The members of t h i s o r g a n i z a t i o n a p p e a r t o be s i n c e r e and
r e s p e c t f u l towards one a n o t h e r .
The head o f t h i s V i h a r a i s
the Mahather'a and P r e s i d e n t of the Sangha C o u n c i l i n G r e a t
B r i t a i n . He i s a v e g e t a r i a n and keeps v e r y s t r i c t r u l e s o f
t h e T h e r a v a d a s c h o o l of Buddhism, as a r e s u l t of h i s i n f l u e n c e
h i s f o l l o w e r s a r e a l s o r a t h e r s t r i c t i n t h e i r adherence to
this school.

The
observed
3.

f i v e precepts

and p r a c t i s e d as t h e

norm i n t h i s

morality

organization.

The S t r u c t u r e o f the Buddhapadipa Temple

The

s t r u c t u r e o f the Buddhapadipa Temple i s v e r y

from o t h e r B u d d h i s t
and

c o n s t i t u t e the r u l e s and

organizations i n t h i s

s t a b l e , because t h i s

country.

different

I t i s firm

o r g a n i z a t i o n i s the O f f i c e of

R e l i g i o u s R e p r e s e n t a t i v e o f the R o y a l T h a i Embassy i n London.

The

d i s t r i b u t i o n of a u t h o r i t y w i t h i n t h i s group comes

d i r e c t l y from the T h a i Government, v i a the M i n i s t r y of E d u c a t i o n (Department of R e l i g i o u s A f f a i r s ) ,

C o u n c i l , the London B u d d h i s t

t h e Sangha Supreme

Temple Committee i n T h a i l a n d ,

t h e M i n i s t r y f o r F o r e i g n A f f a i r s , the R o y a l T h a i Embassy f o r
London, the Buddhapadipa Temple sub-committee, the C h i e f
Dhammaduta B h i k k h u s and
B h i k k h u s and

1 Attendant

S e n i o r Incumbent, k Dhammaduta
t o Dhammaduta B h i k k h u s , L a y

A s s o c i a t i o n and B r i t i s h and

Buddhists

of o t h e r

page

2,500 T h a i B u d d h i s t s

resident i n

33).

T h e r e a r e 116 B r i t i s h and B u d d h i s t s
and

i n B r i t a i n who

of o t h e r

nationalities

"belong t o t h i s

z a t i o n ; the s o c i a l c o n t a c t i s good and m u t u a l l y

a c r i s i s between the f o r m e r S e n i o r Incumbent and

Buddhapadipa Temple sub-committee i n 1969.

The

organi-

rewarding.

However, c o n f l i c t s r e m a i n amongst the h i e r a r c h y .

was

Buddhist

nationality,

the Young T h a i B u d d h i s t s ' Group and T h a i B u d d h i s t s

B r i t a i n ( s e e Diagram 3,

of

There
the

r e s u l t was

that

the f o r m e r S e n i o r Incumbent was

and d i s r o b e d i n 1971.

The

d i s m i s s e d from h i s p o s t

i n 1969,

c o n f l i c t continues because the

Committee wants the r e t u r n o f 4 , 0 0 0 w h i c h the f o r m e r S e n i o r

Incumbent used
now

l i v e s and

h. The

t o buy

the Vipassana

Centre

i n Surrey (where he

works).

S t r u c t u r e of Sarum House B u d d h i s t

Community

I n t h i s community t h e s t r u c t u r e i s b a s e d on
p r i n c i p l e s and

i t s corollary,

brotherhood without

the p r i n c i p l e s

b e i n g too r i g i d ,

of

hierarchical
spiritual

i t works out r a t h e r l i k e

a p y r a m i d ( s e e Diagram 5 ) .
DIAGRAM 5

/ The
\
spiritual
teacher
/
Pull-time
\
/
w o r k e r s and
\
/teachers w i t h B o d h i s a t - S
yxva, A n a g a r i k a or B h i k k h u
o r d i n a t i o n and a t the apex
P a r t - t i m e w o r k e r s and t e a c h e r s
who have r e c e i v e d B o d h i s a t t v a or
Ana~,garika o r d i n a t i o n .
B r o t h e r s and s i s t e r s who have r e c e i >
ved Maha U p a s i k a ( S e n i o r l a y ) o r d i n a t i o n .
B r o t h e r s and
/

s i s t e r s who have r e c e i v e d
sika ( l a y ) ordination.

D i s c i p l e s and

c l a s s members

T h i s community i s s m a l l h a v i n g
t i o n s w i t h 200-300 B u d d h i s t s
a l s o connected

Upa

and

16 r e s i d e n t s and

connec-

non-Buddhists i n B r i t a i n ,

w i t h t h e F r i e n d s of t h e W e s t e r n B u d d h i s t

Order

(P.W.B.O.).
The

l e a d e r i s a t the apex of the pyramid, he

is a

s p i r i t u a l t e a c h e r f o r the members and works i n c o n j u n c t i o n

w i t h f u l l - t i m e w o r k e r s and

t e a c h e r s , part-time workers

and

and

75.
t e a c h e r s , S e n i o r l a y "brothers and s i s t e r s , U p a s i k a l a y
"brothers and s i s t e r s , D i s c i p l e s and c l a s s members who form
t h e mass of the community. T h e r e a r e c o n n e c t i o n s w i t h s m a l l
groups i n Clapham, London, Birmingham, B r i g h t o n , , and H a s t i n g s .

A member of t h e B u d d h i s t
following information.
s i n g l e men

community i n Clapham gave t h e

T h e r e a r e 7 r e s i d e n t members, 2+ a r e

and 3 s i n g l e g i r l s .

community was

He

i s u n m a r r i e d aged 28.

The

p r i m a r i l y l i n k e d w i t h Sarum House a s a b r a n c h

of t h a t B u d d h i s t

community.

work i n d e p e n d e n t l y , s t i l l

L a t e r , however, t h e y t r i e d

keeping

to

i n c o n t a c t w i t h Sarum House.

A s k e d the r e a s o n f o r the s e p a r a t i o n from the p a r e n t

community, he s a i d t h a t

the members of t h e Clapham community

l i v e f a r away from Sarum House i n S u r r e y , and

very d i f f i c u l t

t o j o i n i n the a c t i v i t i e s

i t i s physically

there.

members of t h e community go t o o t h e r B u d d h i s t
London w h i c h a r e g e o g r a p h i c a l l y p r e f e r a b l e .

Consequently

organizations i n
Secondly

have o n l y 7 members, s o t h e y c a n m e d i t a t e and p r a c t i s e

s t u d y t o g e t h e r as a c o h e r e n t
5.

they
or

unit..

The S t r u c t u r e o f the V r p a s s a n a and R e s e a r c h C e n t r e

The

s t r u c t u r e of t h i s B u d d h i s t

C h a r i t y T r u s t c a l l e d "The

o r g a n i z a t i o n i s based

on a

E n g l i s h Sangha T r u s t L i m i t e d . "

This

s p e c i f i e s a g e n e r a l a d m i n i s t r a t o r and r e l i g i o u s t e a c h e r , a s
the most i m p o r t a n t p e r s o n ,

t h e 6 D i r e c t o r s , who

form t h e

committee, t h e n t h e E n g l i s h Sangha L a y F e l l o w s h i p and

members.
scribers

I t p u t s the B r i t i s h B u d d h i s t s and o t h e r s and

class
sub-

i n the lowest p o s i t i o n .

T h i s o r g a n i z a t i o n i s not w e l l o r g a n i z e d

structurally.

C o n f l i c t s have o f t e n o c c u r r e d i n t h i s o r g a n i z a t i o n i n r e l a t i o n
t o the c h a n g i n g

l e a d e r s h i p and p r i n c i p l e s w h i c h a r e c o n s t a n t l y

b e i n g changed.

The

change of p r i n c i p l e s a r i s e s out of t h e

change i n l e a d e r s h i p . T h i s h i n d e r e d the r e l a t i o n s h i p s w i t h i n

76.
the group, c a u s i n g

some members t o b r e a k away.

DIAGRAM 6

Showing t h e s t r u c t u r e o f the V i p a s s a n a
Research Centre

The E n g l i s h Sangha T r u s t
General Administrator

and

Limited

and A c a r i y a

(teacher)

6 Directors

1
E n g l i s h Sangha L a y F e l l o w s h i p , C l a s s Members
~ T

B r i t i s h Buddhisms
Other B u d d h i s t s
Subscribers
I f we l o o k c l o s e l y a t t h e 5 B u d d h i s t o r g a n i z a t i o n s i n
G r e a t e r London w i t h p a r t i c u l a r r e f e r e n c e
and s o c i a l a c t i v i t i e s ,

to t h e i r s t r u c t u r e s

or t o t h e i r f u n c t i o n ,

i t i s possible

t o s e e them, i n d i f f e r e n t w a y s .
INTER-RELATIONS
The next

section deals with

ship, f i r s t l y

two t y p e s

of s o c i a l

relation-

t h e i n t e r p l a y between t h e members v / i t h i n t h e

l i m i t s o f t h e i r own group; and s e c o n d l y

l i a i s o n - o f any

p a r t i c u l a r group w i t h o t h e r g r o u p s .
This, r e l a t e s

to the 5 Buddhist

organizations

i n Greater

London a s f o l l o w s : 1. The London B u d d h i s t

Society

The i n t e r a c t i o n s and s e n t i m e n t a l

links

o f t h e members of

t h e London B u d d h i s t S o c i e t y w i t h i n t h e i r group, a r e r e m a r k a b l y
good, b u t o f t e n t h o s e who a r e members o f two o r more g r o u p s
simultaneously,

b r i n g c o n f l i c t to those groups.

F o r example, i n 1967, a member of t h e B u d d h i s t

Society

77.
a l s o a member of t h e Buddhapadipa Temple and t h e V i p a s s a n a and
R e s e a r c h C e n t r e ; a n E n g l i s h l a d y , aged 55, came t o p r a c t i s e
m e d i t a t i o n under t h e g u i d a n c e of t h e f o r m e r S e n i o r Incumbent
of t h e Temple f o r a w h i l e . She i s a d i v o r c e d p e r s o n .
She was
a s k e d t o be a member o f t h e Committee f o r Advancement of Buddhism a t t h e Temple. A f t e r j o i n i n g t h e committee s h e knew t h e
r u l e s and c o n s t i t u t i o n o f t h i s committee, and she thought t h a t
t h i s committee would become b i g g e r and more famous t h a n t h e
headquarters.

S'he brought t h e r u l e s t o show t h e P r e s i d e n t of t h e Buddh i s t S o c i e t y and e x p l a i n e d h e r i d e a s t o him.

conflict

that year.

Buddhist

S o c i e t y and t h e Buddhapadipa Temple.

This

initiated

L a t e r s h e w i t h d r e w from b o t h t h e London
Consequently

the l i a i s o n between t h e groups improved and t h e y now

co-operate

normally.
As

an i n d i v i d u a l i s p a r t o f s o c i e t y , h i s p e r s o n a l

w i l l affect
or

conflict

t h e group o f w h i c h he i s a p a r t by d i r e c t i n f l u e n c e

implication.
R e l a t i o n s h i p s between t h e London B u d d h i s t

Society, the

V i p a s s a n a and R e s e a r c h C e n t r e , and Sarum House B u d d h i s t Commun i t y d e t e r i o r a t e d due t o t h e a c t i o n s of t h e i r l e a d e r s .

criticised

each o t h e r on p e r s o n a l l e v e l w h i c h

brought c o n f l i c t

London a r e not i n - f u l l c o - o p e r a t i o n .

organizations i n

B o t h 'Sarum House Budd-

Community' and ' V i p a s s a n a and R e s e a r c h C e n t r e ' do not

appear i n t h e l i s t

of Buddhist o r g a n i z a t i o n s i n Great

i n t h e j o u r n a l of t h e h e a d q u a r t e r s ,
2.

subsequently

t o t h e members o f e a c h group b y i n f l u e n c e .

E v e n i n 1971 t h e s e t h r e e E n g l i s h B u d d h i s t

hist

They

The London B u d d h i s t
The

Britain,

"The Middle'Way."

Vihara

i n t e r a c t i o n between t h e members of t h i s group and

o t h e r groups a r e f r i e n d l y and s i n c e r e , b e c a u s e

this organization

78

emphasises the t r a d i t i o n a l
i n preference
has

occurred

and s c h o l a s t i c

to a c t i v i t i e s ; consequently
relative

to t h i s

aims of Buddhism
little

conflict

group.

3. The Buddhapadipa Temple

Among t h e members o f t h i s group t h e r e i s good
but
at

t h e s t r u c t u r e o f a u t h o r i t y a t t h e Temple was

rapport,

sometimes

variance.
T h e r e a r e two o r g a n i z a t i o n s w i t h i n t h i s group,

to B r i t i s h Buddhists
elsewhere.
aspected.
two

and T h a i B u d d h i s t s

The l i n k a g e between t h e s e
T h e r e i s an e x t r e m e l y

i n Britain,

relating
and

organizations i s w e l l

good a l l i a n c e

between t h e

organizations.
T h i s o r g a n i z a t i o n works i n w i d e r s p h e r e t o c o - o p e r a t e

and a i d t h e a c t i v i t i e s o f a l l B u d d h i s t o r g a n i z a t i o n s i n
Britain

and n e a r b y c o u n t r i e s .

k. Sarum House B u d d h i s t

Community

T h i s group b r o k e away from t h e V i p a s s a n a

Centre

i n 1968 and s e t up. t h e i r group i n S u r r e y .

b e e n much r e c i p r o c a l
their

Research
There has

c r i t i c i s m , between them e x p r e s s e d

j o u r n a l and N e w s l e t t e r s .

t h e members of t h i s

in

T h e r e i s good k i n s h i p w i t h i n

group.

The l e a d e r of t h i s group i s a s e l f s t y l e d
monk, b u t he w e a r s a d i f f e r e n t
hair

and

Buddhist

type o f r o b e and keeps h i s

l o n g l i k e o r d i n a r y p e o p l e ; i n consequence he i s

c r i t i c i s e d by many B u d d h i s t s

in Britain.

79.
5. The

V i p a s s a n a and R e s e a r c h

Centre

from 196U t o 1968 d i v i d i n g t h e members

C r i s e s continued
o f t h i s group i n t o two

s i d e s ; one

s i d e c l i n g s to

strict

T h e r a v a d a Buddhism, w h i l e the o t h e r s i d e a d h e r e s

t o Mahayana

Buddhism w h i c h t h e y c o n s i d e r more t o l e r a n t .

crisis

a r r e s t e d when the second

dently.

group broke away and

Occasional c r i t i c i s m continues

Within

The

s e t up

was

indepen-

in their publications.

t h i s group the i n t e r - r e l a t i o n s a r e i m p r o v i n g .

c o n f l i c t and

i n t e r a c t i o n c o u l d happen i n a group i n w h i c h

t h e r e a r e no

o f f i c i a l members, o n l y c l a s s members.

No

This i s

however an academic d i s c r i m i n a t i o n .

Two

I n v e s t i g a t i o n s of the I n t e r - r e l a t i o n s h i p of t h e F i v e
B u d d h i s t O r g a n i z a t i o n s i n London

S u m m a r i s i n g , the f i v e B u d d h i s t
London have b o t h c o n f l i c t s

organizations

and a f f i n i t i e s w i t h i n t h e i r

w h i c h l e a d s to an i n v e s t i g a t i o n of t h e i r
i n two ways.

F i r s t l y , Why

group and

groups

inter-relationship

do good r e l a t i o n s h i p s

a group a s a s e p a r a t e u n i t ? and,
c o n f l i c t between one

i n Greater

s e c o n d l y , why

exist within

i s there

another?

(1 ) Why do good r e l a t i o n s h i p s e x i s t w i t h i n a group a s a

separate unit?
To examine t h i s p r o c e s s we
norms, c e r e m o n i e s e t c . and how

can c o n s i d e r the c e r t a i n t h i n g s ,
t h e y a f f e c t the

interaction

w i t h i n the g r o u p .
W i t h i n each o r g a n i z a t i o n t h e r e a r e c e r t a i n g e n e r a l l y
agreed

upon s t a n d a r d s

or r u l e s

of b e h a v i o u r

They c o m p r i s e what members s a y t h e y and

ought t o do under g i v e n

of t h e members.

o t h e r s s h o u l d do

circumstances.

F o r example e a c h member of the London B u d d h i s t

has t o a c c e p t

or

Society

the o b j e c t of the s o c i e t y "To p u b l i s h and make

80

known t h e p r i n c i p l e s of Buddhism, and e n c o u r a g e t h e s t u d y

and

p r a c t i s e these p r i n c i p l e s . "
I n the London B u d d h i s t V i h a r a , the Buddhapadipa Temple
and V i p a s s a n a and R e s e a r c h C e n t r e , t h e members o f t h e s e
o r g a n i z a t i o n s have t o o b s e r v e P a n c a
the b a s i c of B u d d h i s t m o r a l i t y .
behaviour
In

i n their

Sila

(Five Precepts)

They form t h e s t a n d a r d of

organizations.

'Sarum House' B u d d h i s t Community e a c h member of t h e

community has h i s p e r s o n a l s p i r i t u a l t e a c h e r who

p r e c e p t s t o him,

and t h e y l i v e

s p i r i t u a l brotherhood,
t h i s Buddhist
S e r v i c e and
may

that

gives f i v e

under the p r i n c i p l e s

i s living

of

as good members of

community.

ceremony.

B o t h r e l i g i o u s s e r v i c e and

b r i n g members t o g e t h e r .

ceremony

F o r example i n the London

B u d d h i s t V i h a r a and the Buddhapadipa Temple many of

their

members w i s h t o have v a r y i n g r e l i g i o u s s e r v i c e s and c e r e monies c o n c e r n i n g b i r t h ,

death, marriage,

receiving

blessing

from the.monks e t c . , t h e s e r i t u a l s w i l l b r i n g warmth and

s p i r i t u a l s e c u r i t y , f e e l i n g s o f enjoyment to h i m s e l f , h i s
f a m i l y , h i s f r i e n d s and r e l a t i v e who

attend such

ceremonies

and s e r v i c e s , and a i d i n g good r e l a t i o n s h i p s w i t h i n a group.

F e e l i n g s or sentiments.
and b r o t h e r h o o d
encouraged

which

F e e l i n g s or s e n t i m e n t s of warmth

members i n B u d d h i s t o r g a n i z a t i o n s

to show f o r e a c h o t h e r , g e n e r a t e f e e l i n g s

warmth and h o s p i t a l i t y i n t h e i r
( 2 ) Why

are

of

groups.

do c o n f l i c t s a r i s e between one group and

There a r e three causes of c o n f l i c t s

another?

i n the Buddhist

81.
o r g a n i z a t i o n s i n London a s f o l l o w s : A. P e r s o n a l c o n f l i c t "bringing c o n f l i c t t o t h e group
Most

of t h e c o n f l i c t s w h i c h o c c u r r e d came from p e r s o n a l

c o n f l i c t s o r l e a d e r s h i p a n t i p a t h y on a p e r s o n a l level, "between
groups.
F o r example, i n "1966, t h e r e was a c r i s i s
Sangha C o u n c i l o f G r e a t B r i t a i n .

i n v o l v i n g the

The Head Monk o f t h e London

B u d d h i s t V i h a r a , t h e S e n i o r Incumbent o f t h e Buddhapadipa
Temple and t h e C h i e f Monk o f Hampstead B u d d h i s t V i h a r a ,
t o form a Sangha C o u n c i l i n t h i s

country,

tried

and t h e y i n v i t e d . a l l

monks i n B r i t a i n .to be members o f t h i s , c o u n c i l i n c l u d i n g

C e y l o n e s e , E n g l i s h , T i b e t a n and T h a i monks.
meetings i n t h a t y e a r .

They h a d two

They c h o s e t h e Head Monk o f t h e London

B u d d h i s t V i h a r a t o "be P r e s i d e n t , and t h e f o r m e r S e n i o r Monk

o f t h e Buddhapadipa Temple a s S e c r e t a r y o f t h e C o u n c i l ,
crisis

a r o s e when t h e y s e t up t h e r u l e s

The

o f t h e c o u n c i l and

s e n t them out t o a l l t h e monks i n B r i t a i n .

An E n g l i s h monk d i s a g r e e d w i t h t h e r u l e s
and used t h e N e w s l e t t e r s

of the c o u n c i l

o f t h e F r i e n d s of t h e W e s t e r n Budd-

h i s t O r d e r a s media t o c r i t i c i s e

and a t t a c k t h i s c o u n c i l .

T h i s l e d t o c o n t e n t i o n between members o f B u d d h i s t groups i n

London,

e s p e c i a l l y t h e S e c r e t a r y of the council'and an E n g l i s h

monk, and t h e i r f o l l o w e r s .

T h i s c o n t r o v e r s y was h a l t e d when

many members o f t h e F r i e n d s of t h e W e s t e r n B u d d h i s t O r d e r
wrote l e t t e r s
problem.

t o t h e T h a i Ambassador a s k i n g him t o s o l v e t h e

The T h a i Ambassador c o n t a c t e d

t i n g them n o t t o h e i n v o l v e d w i t h t h i s

a l l T h a i monks

instruc-

c o u n c i l i n 1967.

This

meant t h a t t h e S e c r e t a r y h a d t o s t e p dov/n.
B. C r o s s i n g Members
Some a r e members o f s e v e r a l g r o u p s s i m u l t a n e o u s l y ,
nominated " C r o s s i n g Members."

F o r example some members of t h e

82.

London B u d d h i s t S o c i e t y a r e a l s o members of o t h e r groups i n

London, who i n t r o d u c e m a t t e r s o f c o n f l i c t
C. C o n f l i c t

c a u s e d by d i f f e r i n g

t o the groups.

concepts

Many t i m e s c o n f l i c t s between members o f a group b r o k e out

because

of the concepts behind r u l e s .

Some members o f B u d d h i s t

o r g a n i z a t i o n s h o l d t h e i d e a t h a t B u d d h i s t monks must keep v e r y

strict

r u l e s l i k e t h e monks i n t h e E a s t , s o when t h e y s e e

something
For

different, there i s c r i t i c i s m .
example, a n E n g l i s h monk who had l i v e d

20 y e a r s came b a c k t o E n g l a n d

i n 1966.

i n India f o r

When he was i n I n d i a

he shaved h i s h a i r l i k e a l l B u d d h i s t monks, b u t when he came

b a c k t o E n g l a n d t o s t a y a t t h e Hampstead B u d d h i s t V i h a r a , he
d i d not shave h i s h a i r , he kept h i s h a i r as' l o n g as laymen
and

sometimes w e a r s

by t h e g r o u p s .
to

the c r i s i s

regular clothing.

He was much

H i s p u p i l s supported t h e i r t e a c h e r .

criticised
This l e d

i n 1967-68 when t h e y b r o k e away from t h e p a r e n t

group and s e t up a new group i n 1 9 6 8 .

83.

CHAPTER I I I
BUDDHIST ORGANISATIONS OUTSIDE LONDON

A f t e r the Second World War the number of Buddhist o r g a n i zations i n Great B r i t a i n seemed t o "be increasing.

"As the

f o r t i e t h anniversary or the Society drew near there was a

sudden increase i n the number of Buddhist Groups i n the
provinces."

(Humphreys, 1968, p.6i+).

I n February, 1961+ there were twelve Buddhist Groups i n

Britain.

By 1966 the number had r i s e n to t w e n t y - f i v e , and i n

1972 the number of Buddhist organizations had r i s e n t o 36

Groups throughout B r i t a i n .
Some o f these Buddhist organizations are b i g groups, and
some are s m a l l .

I was sent t o the United Kingdom i n December

1965 by the Thai Government as a Thai Buddhist missionary.

Since then I have t r i e d t o observe the Buddhist movements i n
B r i t a i n closely.

I have p a i d v i s i t s or given l e c t u r e s and

t a l k s t o most Buddhist organizations i n the U.K.

Each time

I t r i e d t o i n t e r v i e w the Buddhists or non-Buddhists who were

involved i n and worked i n each Buddhist group.
I n t h i s chapter I am going t o discuss the Buddhist o r g a n i zations outside London. We can d i v i d e Buddhist groups outside
London i n t o 2 types:
(1 ) B r o v i n c i a l Buddhist organizations.
:

(2) U n i v e r s i t y Buddhist organizations.

The f i r s t type might be known as the Buddhist group,
Buddhist s o c i e t y , Buddhist a s s o c i a t i o n or Buddhist centre, and
1. Christmas Humphreys, SIXTY YEARS OP BUDDHISM I N ENGLAND,
1968, p.61*.

8k.
they could be organised i n towns or c i t i e s , or i n the countryside i n provinces. The second type is' organised i n colleges
or i n u n i v e r s i t i e s .
There are 23 Buddhist organisations i n the Provinces.

s h a l l discuss the 17 P r o v i n c i a l Buddhist organizations i n the

provinces w i t h which I have been p e r s o n a l l y involved over the
past 5 years (1966-1970).
(1) Aberdeen Buddhist Society
(2)

B e l f a s t Buddhist S o c i e t y

(3)

Bromley Buddhist Centre

(U) Doncaster Buddhist Society

(5)

Dover Buddhist Group

(6)

East Sussex Buddhist S o c i e t y

(7)

Edinburgh Buddhist Group

(8) Hampshire Buddhist Society

(9) Harlow Buddhist Group
(10) I s o l a t e d Buddhist Group (Tape Recording)
(11)

L i v e r p o o l Buddhist Group

(12) Manchester Buddha-Dhamma A s s o c i a t i o n

(13)

Midland Buddhist Society

(II4-)

Mousehole Buddhist Group

(15) Nottingham Buddhist Society

(16) Salop Buddhist Group
(17) Samye-Ling Tibetan Centre.
I t h i n k i t would be best t o study each group by discussing the f o l l o w i n g f i v e p o i n t s : 1. The b r i e f h i s t o r y o f each .group;
2. The. number of members belonging t o each group;
3. The number o f meetings h e l d ;
U. Attendance a t meetings;
5. Where each group meetsi

85

PROVINCIAL BUDDHIST ORGANIZATIONS

1 . Aberdeen Buddhist Society
The Aberdeen Buddhist Society i s a small Buddhist group
i n Scotland.

I obtained i n f o r m a t i o n from 2 leaders of t h i s

group, and they t o l d me t h a t "Six years ago John Quarterman,

a member of the group, wrote t o the other 5 members of the
Society who l i v e d i n or near Aberdeen, and they formed a
group, meeting once every two weeks ever since."
There are 9 members of t h i s group, 3 men and 6 women.
They have meetings every 2 weeks, and the average number of
persons a t t e n d i n g the meetings i s 5.

The name and address of

the contacts are George Wilson, 22 Contilaw place, M i l l t i m b e r ,

Aberdeenshire or John Quarterman, 15 Kepple Stone Avenue,
Aberdeen.
They began and continue the a c t i v i t i e s i n a small way,
when nine persons got together as a r e s u l t o f the " I s o l a t e d
Buddhists" appeal r u n i n the 'Middle Way' j o u r n a l of the
London Buddhist Society (the Headquarters) some two years ago
by B i l l H a l f o r d .

Some of them had other i n t e r e s t s .

Only two

of them were f u l l y committed Buddhists, but a l l are new t o t h e

Buddhist way.

"Various domestic and employment problems

prevent regular f u l l attendance, but we do our best t o supplement our p r i v a t e e f f o r t s i n t h i s way" s a i d a leader of t h i s
group.
2. B e l f a s t Buddhist Society
The B e l f a s t Buddhist Society i n Northern I r e l a n d s t a r t e d
i n e a r l y 1969.

This s o c i e t y was founded by the Chairman (Paul

Hackney) and two other f r i e n d s i n 1969

f o l l o w e d s h o r t l y by

a f f i l i a t i o n w i t h the Buddhist Society i n London.

At the present time there i s a membership of t e n , nine
men and one woman.

Meetings are held every Wednesday evening,

86.

and also on one Saturday per month. The Wednesday meetings

normally take the form of meditation, reading from Buddhist
s c r i p t u r e s , and discussion. At the Saturday meetings there i s
a l e c t u r e on Buddhist Teachings "by d i f f e r e n t speakers. Sometimes speakers are i n v i t e d from London and elsewhere.

The average attendance i s 5 persons at Wednesday meetings,

hut f o r the Saturday l e c t u r e s more people from outside a t t e n d .
Contact could "be made through the Chairman, Pau}. Hackney,
B e l f a s t Buddhist Society, 105-D P i t z r o y Avenue, B e l f a s t ( T e l .
35^38) or t o the Secretary, Mr. R. B e a t t i e , 11+ Tenth S t r e e t ,
Belfast

13.

3. Bromley Buddhist Centre

I n August 1968

the Buddhist Summer School held a meeting

of the Group leaders; Miss Con B o l t o n was also present. I n

the meeting the London Buddhist Society (the Headquarters)
promised support w i t h hooks, l e a f l e t s , e t c . This meeting l e d
to the s e t t i n g up of a new Buddhist group i n Bromley which
i s c a l l e d the 'Bromley Buddhist Centre

i n Septemher, 1968.

There are ahout 20 members of t h i s group; of these 8

are men and 12 are women.
Meetings have "been held on the 3rd Sunday i n the month
since 1968.

The meetings are devoted t o the study of a l l the

schools of Buddhism.

Tape recordings of Chanting i n P a l i and

Tibetan are used, and records of t a l k s "by Ven. Chao Khun

Sobhana Dhammasudhi, Ven. Pannavadbo and Lama Govinda are p r o vided f o r the members and o u t s i d e r s .

H i g h l i g h t s of l a s t year

were t a l k s and guided meditation given by Venerable Bhikkhus..of

the Buddhapadipa Temple.
s t a r t i n g a t 6.30

This arrangement continues, now

p.m. w i t h a class on Dhammapada.

The average number of persons attending these meetings

is 1U.

87

The leader o f the group i s Miss Con B o l t o n

(01 -J+60-9437), 78 Alexandra Crescent, Bromley, Kent.
was "born i n 1929.

She

Her f a m i l y "background i s unorthodox

due t o her parents' and grandparents' i n t e r e s t i n Theosophy.

F i r s t a t t r a c t e d t o Buddhism "by reading Bernard Leach's
"A Potter's Book" while a t a r t school i n 1948, very s t r u c k
"by mention i n i t of Zen and Japanese " r e l i g i o u s " a t t i t u d e
to a r t . She i s a former student of Bromley College o f
Art

- as i t was then knov/n - and holder of a London

U n i v e r s i t y Diploma i n the H i s t o r y of European A r t and

Architecture.
She began t o consider Buddhism s e r i o u s l y as a means
to s o l v i n g personal problems and j o i n e d the Buddhist
Society i n 1956, and attended Ven. Kapilavaddho's

lectures

and Christmas Humphreys's Zen classes.

I n 1957 she commenced c o l l e c t i n g items o f Buddhist
art,

and people began t o v i s i t her and discuss Buddhism a t

her home.

I n 1960 she contacted Tibetan refugees i n I n d i a

and s t a r t e d t o s e l l t h e i r c r a f t s , and j o i n e d the T i b e t

Society.
Miss C. B o l t o n and her mother, Mrs. G. Bolton, l e f t
for

I n d i a on Tuesday, 10th August, 1971 t o help Tibetan

refugees i n I n d i a .

Now her house and s t u d i o are looked

a f t e r by Mrs. Joy Keggin and her husband, and the Buddhist

a c t i v i t i e s are going on as normal.
Many members of t h i s group come t o a t t e n d the classes
and l e c t u r e s a t the Buddhapadipa Temple and the Buddhist
Society i n London t o o .

88

As f a r as I know a great deal o f help i s given through

t h i s group t o the Tibetan refugees.
k. Doncaster Buddhist Society
This small s o c i e t y was founded on October 18th, 1966,
i n response t o s t i m u l a t i o n t o found a p r o v i n c i a l s o c i e t y by
Mr. Christmas Humphreys, who a s s i s t e d i n a p r a c t i c a l way,
f i n a n c i a l l y , w i t h books and advice.
I n t h i s s o c i e t y there are 5 men and 1 woman who are
regular members, w i t h as many p e r i p h e r a l members.
There are meetings every, month f o r a l e c t u r e and
discussion.

Between these monthly meetings a t l e a s t one

other i s arranged f o r m e d i t a t i o n and v i s i t s t o other

lectures e t c .
Their aim has always been t o make known the p r i n c i p l e s
o f Buddhist philosophy and t o encourage the p r a c t i s e o f
them.

" I have been i n v i t e d f i v e times t o give services a t

l o c a l U n i t a r i a n Churches and have done so" s a i d one leader

of t h i s group.

I t shows t h a t Buddhists i n t h i s group are

i n contact w i t h other r e l i g i o u s groups as w e l l .

About 5 persons attend the meetings on an average.
The person t o contact i n t h i s group i s Mrs. Ruth Rawlins on,
the Chairman, or Mr. P h i l Purser, 30 Sandringham Road,
Doncaster.
5. Dover Buddhist Group
This i s a l i t t l e group i n Dover, and i t was formed i n
February, 1971 .
Miss Agnes I r o n s , the leader of the group, t o l d me how

89.

she came t o s t a r t i t . I n 1950 she found a "book c a l l e d Zen

Buddhism, and she "became very i n t e r e s t e d i n the subject; she
read more books on Buddhism and i n 1958 she joined the Zen
classes at the Buddhist Society, London, and s t i l l continues
t o go there. At the beginning o f l a s t year (1971) she asked
the Dover L i b r a r y i f they would p u t up a notice o f weekly
meetings, which they d i d . She was asked by the p r i v a t e Broadcasting S t a t i o n t h a t broadcasts t o the l o c a l h o s p i t a l s i f she
would give a f i f t e e n minutes t a l k on Buddhism. She agreed,
and they took a recording of i t .
Members, meetings and attendance

During the year 10 people have come t o the meetings,

though two of them were staying f o r only a few days near Dover.
Five others were q u i t e i n t e r e s t e d .

Two others miss about tv/o

weeks out o f every f o u r , due t o s h i f t work.

Out of the t e n t h a t have attended, seven have been young
men i n t h e i r t w e n t i e s .

There are 3 women, 2 had been out of

the d i s t r i c t but r e j o i n e d the group i n September.

The t h i r d

was t r a i n i n g as a nurse i n Dover, but s t i l l keeps i n touch

w i t h the group.
Meetings are every Wednesday from 6.30-7.30 p.m., but .
they f r e q u e n t l y s t a y on u n t i l a f t e r 9 p.m. The notice also
says: Tuesdays 6.30-7.30 p.m. f o r new-comers.
The average attendance a t the meetings i s about

h.

The person t o contact i s Miss A. I r o n s , 3 Maison Dieu

Road, Dover.
6. East Sussex Buddhist Society
The foundation meeting of the East Sussex Buddhist Society
was held i n Hastings a t the home of Mr. and Mrs. Walker on
Sunday, 5th June, 1960.

This meeting took place i n response

to an advertisement in'the l o c a l paper,by Mr. Walker.

During

90.
the e a r l y years meetings were g e n e r a l l y w e l l attended.
Buddhism was new hereabouts and many came t o hear what i t was
a l l about; also there was good co-operation between the members
of the s o c i e t y .

The t r o u b l e over the d i s m i s s a l of the Ven. Sangharakshita

from the Hampstead Buddhist Vihara i n 1968 had a disastrous
e f f e c t on t h i s small s o c i e t y , sides were taken, and u n i t y
destroyed.

Many members of the s o c i e t y j u s t d r i f t e d away;

the s o c i e t y has never recovered from t h i s , and there are now

r a t h e r more Buddhist a c t i v i t i e s going on outside the group
than i n i t .
The present membership of t h i s s o c i e t y i s 6 men and 6
womSn. There was a t one time a membership of 28.
2 m e d i t a t i o n meetings and one p u b l i c l e c t u r e are held
each month on Saturday afternoons.
Average attendance at meditation meetings i s about 8
persons, at p u b l i c l e c t u r e s about 20.
I have been i n v i t e d by t h i s s o c i e t y t o teach m e d i t a t i o n
i n meditation meetings there f o r 2 years (1968-1969).

i t seems

to me t h a t t h i s s o c i e t y has a greater p r o p o r t i o n of older

people as members and i t i s r a t h e r d i f f i c u l t f o r them t o keep
i n good contact w i t h each other.

I have l e d the Vesak

F e s t i v a l there twice ( t o celebrate the Buddha's b i r t h d a y ) ,

Over 100 people attended each time, i n p a r t i c u l a r people from
London who were s p e c i a l l y informed.
I noticed t h a t the President of the s o c i e t y f o l l o w s
Theravada Buddhism, and the Secretary Mahayana Buddhism;they
s t i l l work together however. A f t e r I came up t o Durham, I
was informed by the Secretary o f t h i s group t h a t the President
had

resigned.
The Secretary of t h i s s o c i e t y t o l d me t h a t "The t r o u b l e "

over the Ven. Sangharakshita "brought us nearly t o d i s a s t e r

owing t o d i v i d e d l o y a l t i e s , and i t i s s t i l l j u s t "below t h e
surface, "both sides have t r i e d t o use "both the group and
mys e l f . "
He put forward the view t h a t "Looking a t the presentat i o n o f Buddhism g e n e r a l l y i n t h i s country, over the l a s t
twenty or so years since I have "been involved, I t h i n k
there i s an imbalance, i t has a l l "been too i n t e l l e c t u a l ,
too a b s t r a c t , there are too many clever people j u g g l i n g
w i t h concepts, s p l i t t i n g h a i r s .

To me the Lord Buddha was

a radiant s h i n i n g f i g u r e , who taught the.way t o peace of

mind."
7. Edinburgh Buddhist Group
" I believe t h a t a group of people came together i n
Edinburgh t o study Buddhism before the London Buddhist
Society was founded" said one o f the leaders o f t h i s group,
but no one knows the d e t a i l s of t h i s group.

The present

group was founded i n 1964 and i s s t i l l very a c t i v e .

The number o f people who attend the meetings i n t h i s
group i s very v a r i a b l e .

There i s no formal membership

l i s t , although many have contacted the s o c i e t y and are

i n t e r e s t e d i n Buddhism.
Meditation meetings are held every Wednesday. The
average number o f persons who attend these meetings i s
10; k o f these are men and 6 are women.
When monks or speakers are i n v i t e d t o give l e c t u r e s
to the group,' the number i n attendance was between 50-100.

This i s only 2 or 3 times a year.

H.S.H. Princess Poon

Pismai D i s g u l , the President o f the World F e l l o s h i p of

Buddhists paid a v i s i t t o t h i s group i n 1968.
The person t o contact i s Mr. M. E. Bryce, 7
B r u n t s f i e l d Gardens, Edinburgh or W. F. Anderson, the
Secretary t o the Edinburgh Buddhist Group, Wester Howe,
Chariestoun, F i f e .
One observation i s t h a t a l o t of young people are
i n t e r e s t e d i n Buddhism i n Edinburgh, but there i s no
s u i t a b l e teacher who can lead them t o Buddhism p r o p e r l y
at the moment. And most of the members of t h i s group
are

i n t e r e s t e d i n the m e d i t a t i o n side of the Dhamma,

and because of the strong i n t e r e s t i n meditation they

have t o make t h i s the c e n t r a l p a r t of t h e i r weekly
meetings.

Also they need t o b r i n g together those i n t e r -

ested i n Theravada, Mahayana and Zen Buddhism.

8. Hampshire. Buddhist Society
This s o c i e t y was founded i n February, 1965 at
Crabwood Farmhouse, Winchester.

The Secretary was then

Mrs. P a t t y Elwood and she had w r i t t e n t o a l i s t o f people

subscribing t o the Middle Way and r e s i d e n t i n Hampshire
supplied by the Buddhist Society. About 12 people turned
up i n s p i t e of f r o s t y roads and d i f f i c u l t i e s of f i n d i n g
the house at n i g h t .

A l l meetings were held at Crabwood

Farmhouse, i n the Garden Shrine Room which was used as

the

meeting room f o r 2 years.

Since then a room i n

Southampton has been used because i t i s more c e n t r a l .

O r i g i n a l l y , there were about 8 members but gradually

93.

the number rose t o about 12 who came f a i r l y r e g u l a r l y , w i t h

occasional v i s i t o r s .

They now have about 30 people on

t h e i r m a i l i n g l i s t who receive regular programmes.

So the

members o f t h i s group are increasing, not l i k e East Sussex

Buddhist Society i n which the numbers are going down.
There are weekly meetings on Fridays which f o l l o w a
certain pattern.

S t a r t i n g w i t h Panca S i l a (Five Precepts)

and r e c i t a t i o n o f the Metta Sutta (Discourse on LovingKindness) followed by a period of m e d i t a t i o n p r a c t i c e and

reading from the Buddhist S c r i p t u r e s , ending w i t h coffee
and a general discussion.

There are p u b l i c meetings 3

times a year.
The average attendance f o r weekly meetings i s 6, but
f o r p u b l i s meetings i t i s about 30-50 people.
The President o f t h i s Society i s Mrs. Jane Brown,
Grabwood Farmhouse, Winchester, the Secretary i s Mrs.
Sue Tucker, Hamble River Boatyard, Swanwick, Southampton.
But the address of the s o c i e t y i s The Hampshire Buddhist
Society, Headquarters, 1^9a Paynes Road, Southampton.
I p a i d v i s i t s t o the group i n 1967 whem meetings were
held at Crabwood Farmhouse.

The President of t h i s s o c i e t y

gave her own view about Buddhism i n Great B r i t a i n .

"As

regards my own personal views about Buddhism i n t h i s country,

I. t h i n k the movement w i l l only get under way when there i s a
proper English Sangha formed.

We are of course immensely

g r a t e f u l t o a l l help we get from the countries where Buddhism

i s e s t a b l i s h e d , b u t I f e e l everything much-., depends on us now,

9k.
produce young men who w i l l take the robe and by t h e i r example
'show the l a i t y the way."

She h e r s e l f had v i s i t e d Thailand and

p r a c t i s e d m e d i t a t i o n there f o r 6 months a t a m e d i t a t i o n centre,

so " I was very keen that the group should be a working p a r t y ,
r a t h e r than a s o c i a l g a t h e r i n g . "
9. I s o l a t e d Buddhist Group (Tape Recording)
This group began i n 1961+. A member of the Buddhist Society,
B i l l H a l f o r d , f e l t t h a t there must be a number of B r i t i s h
Buddhists who were i s o l a t e d from other groups by reason of
geographical or h e a l t h considerations and wrote an open l e t t e r
1

i n the 'Middle Way ( j o u r n a l of the headquarters) asking them

to get i n touch w i t h him w i t h a view t o a t t a c h i n g them by
correspondence t o e x i s t i n g groups.
The response was f a r beyond h i s expectations and he took
up a suggestion of Derek W r i t e (he was then r e s i d i n g near
S i t i r l i n g ) that members who could not be so attached but who '
possessed tape recorders might l i k e t o form a separate group
who would meet and discuss Buddhism by means of exchanged
tapes.
This group was duly set up w i t h an opening membership of
a dozen and has continued ever since, though members come and
go, w i t h the t o t a l membership remaining around 12.
Their present membership i s down t o 8, and a l l are men.
"But we have been lower and no doubt w i l l r i s e again i n
numbers" said the President of t h i s
Meetings.

group.

As we know from above they do not meet as such.

Their meetings consist of a complete round of tapes through the

members.

They probably make about ten such complete rounds

each year.
I was informed by the President of the group about t h e i r
a c t i v i t i e s as f o l l o w s :

95.

(1) F i r s t member puts h i s message on side one of tape and

sends i t t o :
(2) Second member who places h i s message on second t r a c k
and sends i t t o :
(3) T h i r d member who l i s t e n s t o other two then places
his c o n t r i b u t i o n on the f i r s t t r a c k o v e r w r i t i n g the
f i r s t member.

He then returns i t t o the f i r s t

member and so on.

Working t h i s way only one small message tape i s r e q u i r e d
which can be used over and over again so t h a t costs are r e s t r i c ted t o postage only.
Members are not r e s t r i c t e d t o t h e i r own sub groups and
i n t e r sub group exchanges are encouraged.

Of great importance

i s the exchange o f tapes between the Chairmen of sub groups.

None of the members are Bhikkhus but the Chairman of sub
groups are drawn from older members who have some knowledge
of the Dhamma.
The group and i t s sub groups are not r e s t r i c t e d t o one
school of Buddhism; indeed i t i s found t h a t i f members are
a t t r a c t e d by d i f f e r i n g schools of Buddhism, discussion i s
facilitated.

The Secretary i s i n touch w i t h other Buddhist

organizations i n the U.K., Thailand, Ceylon, Malaysia, and

Japan and expert advice can be obtained i f r e q u i r e d .
The group l i k e a l l other organizations i s c o n t i n u a l l y
changing but f i v e of the "founding f a t h e r s " are s t i l l very
a c t i v e members and each year new members j o i n as others leave.
One of the opening members i s now i n Singapore and there i s
some hope t h a t one o f t h e i r other members may take up the
yellow robe.
Requests have been received from overseas f o r membership
and they are prepared t o consider these on an " a f f i l i a t e d "

96.

basis as the p o s t a l delay f a c t o r makes f u l l membership a l i t t l e

d i f f i c u l t . A f a i r number of general requests f o r i n f o r m a t i o n
on the Dhamma are received, but these requests are normally
dealt w i t h by i n t r o d u c i n g the enquirers t o other organizations
more able t o give expert advice.

The group has a c o l l e c t i o n of tapes of chantings and

l e c t u r e s by both monks and- l a y speakers.

These are a v a i l a b l e

f o r purchase or h i r e f o r which a charge i s made t o o f f s e t the

costs of the group which, as no other charge f o r membership i s
made, otherwise f a l l s on the e x i s t i n g members.
This group i s the only one i n the United Kingdom w i t h t h i s
type of o r g a n i z a t i o n .
Derek Write i s the person t o contact a t 18 Greenlees
Road, Gambuslang, Glasgow.
10. Harlow Buddhist Group
O r i g i n a l l y s t a r t e d by the present President of the group
i n 1960, but the c l o s i n g down of two large companies caused
many members t o f i n d jobs i n other towns and he reformed the
s o c i e t y again by himself i n 1967, a f t e r a s e r i e s of l e c t u r e s
on m e d i t a t i o n which he gave at Harlow Technical College.
The number o f members o f t h i s group i s approximately

50,

32 men and 18 women.

There are two meetings a week:(a) Every Monday evening except during the month of
Augus t .
(b) Beginners m e d i t a t i o n class on Saturday afternoons.
The number of persons attending the meetings varies from
10 t o 30.

Apart from r e g u l a r meetings, they a l s o held an e x h i b i t i o n

i n Harlow.

On the 28th and 29th of August, 1971, the Harlow

Buddhist Group put on an e x h i b i t i o n o f Buddhist c u l t u r e at

97.

l o c a l Town Show. I t was an attempt t o create more i n t e r e s t i n

Buddhism i n and around Harlow and disperse possible p r e j u d i c e .
They were loaned e x h i b i t i o n m a t e r i a l by the Embassies of Ceylon,
Japan, Korea and Thailand-and by the Buddhist Society, London;
also photographs of Temples and Shrines i n Thailand and Malays i a were shown. The venture was a resounding success. Not
only were there a great number of enquiries but the e x h i b i t i o n
also won 1st p r i z e i n the judging of the stands. The p r i z e
money very nearly covered t h e i r costs.

"Their next and most important p r o j e c t i s to

^
e s t a b l i s h a Temple and M e d i t a t i o n Centre i n Harlow."
The people t o contact are the President of the Group,
Harry Knight (Harlow 25^32), 262 H a i l i n g H i l l , Harlow, Essex
or w i t h the Secretary, Mrs. G. Ring, 77 Rushes Head, H a r l w ,
Essex.
11 . L i v e r p o o l Buddhist Group
L i v e r p o o l used t o have a Buddhist group a long time
Humphreys said i n h i s book t h a t "The

ago.

l a r g e s t and longest l i v e d

of p r o v i n c i a l branches of the Society was t h a t formed i n

L i v e r p o o l by Mrs. Avery." - (Humphreys, 1968,

p.8).

I t began

from 1909 and i t managed t o meet r e g u l a r l y u n t i l 191U.

I n 1933,

a c o l l e c t i o n of Buddhists

i n or near L i v e r p o o l ,

under the leadership of George Yoxon, r e v i v e d the branch

which had ceased to f u n c t i o n during the War,

and c a l l e d i t

the " L i v e r p o o l and D i s t r i c t Buddhist Lodge," a name changed

i n 193U to the "'Liverpool Buddhist Mission."

Members of the

London Buddhist Society and the B r i t i s h Maha Bodhi Society

a l i k e paid v i s i t s t o the group from time to time, and

this

Mission, w i t h a Croydon group, represented the two e x i s t i n g

Buddhists

associations outside London a t t h a t time.

I n l a t e r years i t ceased t o f u n c t i o n again.

1.

Buddhist News, The Middle Way,

1971, P.122.

U n t i l 1968

Vol.XLVT, No.3, November,

98.
when 2 young Buddhists from L i v e r p o o l attended the Buddhist
Summer School i n High Leigh, a t t e n d i n g the conference of the
leaders i n the Summer School as w e l l . Afterwards they came
hack t o L i v e r p o o l and t r i e d t o set up the Buddhist Group again.
They i n v i t e d me t o open the f i r s t meeting i n Octoher, 1968 a t
No.9 Summerset Place, L i v e r p o o l 6. They have held meetings
ever since.

The numbers belonging t o t h i s group are about 20, 12 men

and 8 women, and 11+ of them are English and 6 are T h a i .
There are 2 types o f meetings.

F i r s t l y , m e d i t a t i o n meet-

ings every Thursday, and secondly, monthly meetings every

f i r s t Friday i n each month.

I p a i d v i s i t s t o t h i s group many

times t o g i v e l e c t u r e s i n monthly meetings.

The average number of persons who attended the m e d i t a t i o n
meetings i s 8, and a t the monthly meetings i t i s 15.
Contact could be made w i t h D. V/. Cheetham, the Chairman,
L i v e r p o o l Buddhist Group, 16 Judges D r i v e , L i v e r p o o l 6,
Lancashire.
The Buddhist movement i n L i v e r p p o l rose and ceased many
times and the present group i s a mixture of English and Thai
Buddhists.
12. Manchester Buddha-Dhamma A s s o c i a t i o n
This a s s o c i a t i o n was f o r m e r l y a breakaway from Manchester
Buddhist Society, Cheshire which i s a much older e s t a b l i s h e d
group, "but not as a c t i v e as f a r as I know" said the Secretary
of the new group.

There are 3 Buddhist organizations i n

Manchester i t s e l f .

The older i s the Manchester Buddhist Soc-

iety.
the

Another the Manchester Buddha-Dhamma A s s o c i a t i o n , and

latest

one ig: Manchester U n i v e r s i t y Buddhist Society.

The f i r s t and the t h i r d are connected w i t h the Buddhist

Society, London, (the headquarters), b u t the second i s not

99.

r e l a t e d t o t h e h e a d q u a r t e r s a t a l l as I have s a i d e a r l i e r i n
this thesis.
The Manchester Buddha-Dhanima A s s o c i a t i o n was
i n 1967 "by t h e members o f the o l d s o c i e t y .

established

Mr. and Mrs. Ghent

were members o f t h e o l d s o c i e t y and formed t h e A s s o c i a t i o n and

h e l d meetings i n a house i n W h a l l e y Range, Manchester a f t e r
"becoming a c t i v e members o f t h e new group f o r s e v e r a l months.
They gave up t h e house and handed over a l l a c t i v i t i e s o f t h e
new group t o Mrs. R. Moran, t h e p r e s e n t S e c r e t a r y o f t h e new
group, and Mr. R. Davidson o f f e r e d h i s house t o he t h e meeting
p l a c e o f t h e A s s o c i a t i o n f r o m 1967 a t 106 Park Road, P r e s t w i c h ,
Manchester.
The number o f members o f t h i s group i s 60;

36 a r e men and

21+ a r e women.
P u b l i c meetings a r e once a month ( w i t h monks v i s i t i n g ) ,
a l s o t h e r e a r e o c c a s i o n a l d i s c u s s i o n meetings and a w e e k l y
m e d i t a t i o n c l a s s f o r b e g i n n e r s as w e l l .

Other c l a s s e s f o r

non-members a r e b e i n g r u n by t h e S e c r e t a r y .

I paid v i s i t s to

t h i s group t o g i v e l e c t u r e s many t i m e s .
The average number o f persons who a t t e n d the m o n t h l y
meetings i s 20,

and f o r the b e g i n n e r s ' i b e d i t a t i o n meeting 2 .

There i s no committee, and t h e r e a r e no members p a y i n g

fees i n t h e g r o u p .

The group use Mr. Davidson's house as

t h e i r meeting p l a c e , b u t he i s not P r e s i d e n t or Chairman o f

the a s s o c i a t i o n at a l l .
ren.

He has a C a t h o l i c w i f e w i t h 1+ c h i l d -

H i s w i f e i s v e r y h e l p f u l t o t h e group, even though she

is a Catholic.

She always h e l p s t h e group a t m e e t i n g s .

T h i s group i s connected w i t h the Buddhapadipa Temple and

the London B u d d h i s t V i h a r a and has monks t o come and g i v e
lectures, monthly.
Contact w i t h t h i s group c o u l d be made t h r o u g h Mrs.

100.
R o s a l i e M. Moran, 3k M i l t o n Road, Pr'estwich, Manchester 112 5
5PT.
The

o l d e r Manchester Buddhist

S o c i e t y has weekly and

m o n t h l y meetings, b u t u n f o r t u n a t e l y I do n o t know t h e d e t a i l s
of t h e i r s o c i e t y .

I s h a l l d i s c u s s Manchester U n i v e r s i t y Budd-

h i s t S o c i e t y under U n i v e r s i t y Buddhist S o c i e t i e s .
13. M i d l a n d Buddhist

Society

There were s e v e r a l v e r y s m a l l groups i n t h e

s t u d y i n g Buddhism, i n t h e e a r l y 1960's.

Midlands,

I n 1962, these

joined

i n t o t h e "Midland Buddhist Group" h a v i n g i t s meeting p l a c e

I n 1965, the Group became a f f i -

near the c e n t r e o f Birmingham.

l i a t e d t o the Buddhist S o c i e t y of London, and r e - s t y l e d

"The

Midland Buddhist

itself

Society."

I n any one year t h e r e a r e about 30 s u b s c r i p t i o n - p a y i n g

members, 18 a r e men
I was

i n f o r m e d by a l e a d e r o f t h i s s o c i e t y t h a t

number o f men
women.

and 12 are women.

who

"the

make p r e l i m i n a r y e n q u i r i e s f a r outnumbers

I have gained the i m p r e s s i o n over s e v e r a l years

v e r y o f t e n men
ing l i s t ,

that

come t o a few meetings, g e t themselves a r e a d -

and t h e n go away f o r years

' g e t t i n g on w i t h

it.'

I f women cecide t o j o i n t h e s o c i e t y , t h e n t h e y u s u a l l y soon

s t a r t t o p l a y an a c t i v e p a r t .

I don't

t h i n k i n general that

women go i n f o r much t h e o r y w i t h r e g a r d t o the Dhamma, b u t

are. v e r y p r a c t i c a l i n t h e i r approach.

I g i v e q u i t e a l o t of

t a l k s t o l a d i e s ' o r g a n i z a t i o n s , and u n l e s s i t can be shown

t h a t Buddhism i s a p r a c t i c a l way
interested.

T h i s may

o f g o i n g on, t h e y won't be

very w e l l r e f l e c t the B r i t i s h

tradition

o f women b e i n g v e r y i n v o l v e d w i t h p r a c t i c a l and w e l f a r e work."

The

s o c i e t y has a meeting p l a c e f o r s t u d y , t o g e t h e r w i t h

a S h r i n e Room.

T h i s i s a t a p r i v a t e house, 139 B a r c l e y Road,

Warley,Smethwick.

M o n t h l y meetings, open t o t h e g e n e r a l

101 .

p u b l i c , are h e l d a t the M a r t i n e a u Teachers' C e n t r e ,

Birmingham.

A r e g u l a r meeting f o r m e d i t a t i o n p r a c t i c e i s h e l d a t Z+1 B a r c l e y
Road, Smethwick, Birmingham.
Note: The

Midland Buddhist S o c i e t y now has

two "branch

groups w o r k i n g i n c l o s e a s s o c i a t i o n w i t h the p a r e n t body.

1. - The S u t t o n C o l d f i e l d and N o r t h Warwick B u d d h i s t

Group.

T h i s has been e s t a b l i s h e d f o r n e a r l y 2 y e a r s ; t h e r e i s a
w e e k l y meeting a t 38 O r t o n Avenue, Walmley, S u t t o n
f i e l d , Warwick.

The

Cold-

programme c o n s i s t s o f b a s i c Dhamma

s t u d y , m e d i t a t i o n p r a c t i c e , and P u j a and S u t t a r e a d i n g
f u l l - m o o n days.

on

As t h i s i s a group g a t h e r i n g f o r new

e n q u i r e r s i n t o Buddhism, the b i a s i s towards the Theravada

School o f Buddhisto.

The

l e a d e r o f t h i s group t o l d me

that

" I p l a n t o work, s t u d y e t c . , f o r t h i s group and i t i s my

p e r s o n a l view t h a t b e g i n n e r s

s h o u l d have a f i r m f o u n d a t i o n

i n Theravada Buddhism b e f o r e t r y i n g t o understand

Mahayana

Buddhism."
2.

An I s o l a t e d B u d d h i s t Group e x i s t s i n t h e W o r c e s t e r /
Cheltenham a r e a .
The

average attendance

f o r o r d i n a r y meetings i s 12;

p u b l i c m e e t i n g can v a r y between 18 t o 50,

a c c o r d i n g t o the

programme.
Contact w i t h t h e M i d l a n d Buddhist S o c i e t y c o u l d be made
w i t h Mr. K. Pardoe, 139

B a r c l e y Road, Warley, Smethwick, t h e

Chairman o f t h e S o c i e t y or f o r t h e S u t t o n C o l d f i e l d Group w i t h
Mrs. Rosina Eaton,- the Chairman and
I n A p r i l , 1971

I was

Secretary.

t w i c e i n v i t e d t o conduct t h e

t i o n Seminar and g i v e l e c t u r e s t o t h i s s o c i e t y .
seminar was
weekend.

h e l d f o r a week, and

The

Medita-

first

t h e second meeting f o r -a

Since t h e n , t h e y have i n v i t e d monks f r o m the

Buddhapadipa Temple, London t o l e a d m e d i t a t i o n seminars i n

102.

t h e i r s o c i e t y on the f i r s t weekend o f every month.

I found

t h a t "both groups worked c l o s e l y t o g e t h e r w h i c h i s d i f f e r e n t

f r o m the two Buddhist

groups i n Manchester, "because t h e r e the

p a r e n t group and t h e one w h i c h "broke away work

1 U . Mousehole Buddhist

independently.

Group

This i s a s m a l l group i n t h e South o f England.

in

I t started

a s m a l l group of young people i n t e r e s t e d i n Buddhism

would g a t h e r in' each o t h e r s ' houses, u s u a l l y once a week t o

d i s c u s s Buddhist Teachings.

L a t e r t h e y grew i n numbers and gave

p u b l i c l e c t u r e s and h e l d open meetings.

Then w i t h t h e

death

or d e p a r t u r e of f o u n d i n g members t h e i r group "became s m a l l e r .

A t p r e s e n t t h e y have 6 r e g u l a r members, k men
women.

A few o t h e r people, s t u d e n t s who

Buddhism, w i l l

j o i n them now

and t h e n .

and

are i n t e r e s t e d i n
Due

to their-

situation

i n the f a r West o f C o r n w a l l , not everyone can r e a c h them as

o f t e n as t h e y w i s h .
D u r i n g the W i n t e r t h e y h o l d meetings e v e r y week f o r group
m e d i t a t i o n , b u t i n Summer t h e y u s u a l l y manage t o meet o n l y
once a month.
The

average number o f 'persons a t t e n d i n g t h e meetings i s

l\ f o r r e g u l a r meetings, and more a t s p e c i a l meetings and p u b l i c

lectures.
Contact
W.

c o u l d be made w i t h t h e S e c r e t a r y o f t h e group,

B. P i c a r d (Mousehole UU9) The

Mousehole P o t t e r y , Mousehole,

Cornwall.
15. Nottingham Buddhist

Society

The f i r s t meeting o f t h i s group was

h e l d i n Nottingham on

F e b r u a r y 2 7 t h , 1961 w i t h 8 members b e i n g p r e s e n t .
none now
present.

Of those

a t t e n d meetings unless a v e r y s p e c i a l speaker i s

I t began as an e f f o r t o f the T h e o s o p h i c a l

Society

s t a r t i n g w i t h a m e d i t a t i o n p e r i o d and r e a d i n g s f r o m t h e

103.

Dhammapada, t h e meetings "being h e l d once a month.

Since t h e n the meetings changed t o t h r e e t i m e s a month
and membership i s b e i n g i n c r e a s e d .

P u b l i c meetings were h e l d

i n v a r i o u s b u i l d i n g s i n Nottingham w h i c h were addressed by

different

speakers.

They s t i l l have 8 r e g u l a r members who

group.

A l l are men,

belong t o t h i s

t h e r e are no women members i n t h i s group.

Since January 1970

t h e r e has been a S h r i n e Room a v a i l a b l e

a t t h e S e c r e t a r y ' s house, and meetings a r e h e l d weekly s t a r t i n g w i t h m e d i t a t i o n f o r f hour and f o l l o w e d by d i s c u s s i o n on

various subjects.
prepared

"We h o l d meetings once a week, b u t we

t o h o l d more i f r e q u e s t e d "

16. Salop Buddhist

T h i s group was

are

the l e a d e r s a i d .

Group
e s t a b l i s h e d i n the mid 1920s by the Vener-

a b l e Dr. Saddhatissa Maha Thera when Buddha Rupas were

installed

i n t h e Shrewsbury S h r i n e Room under the care o f , and

i n the house o f , t h e P r e s i d e n t , Thos. D. W r i g h t and h i s w i f e ,

a t 6 King S t r e e t , Cherry O r c h a r d , Shrewsbury.
I n t h e 1+0 years between t h e mid 1920s and t h e mid

1960s.

t h i s group f l u c t u a t e d up t o a p p r o x i m a t e l y 30 members i n i t s
most f l o u r i s h i n g

moments and t h e S h r i n e Room a t 6 King S t r e e t

has been i n t a c t and c h e r i s h e d t h r o u g h o u t .

Of the s e v e r a l

l a r g e images of the Buddha some a r e loaned f r o m the London

Buddhist S o c i e t y , o t h e r s were g i v e n by S h r o p s h i r e members
l o n g ago, and some are owned by t h e P r e s i d e n t and h i s w i f e .
A g r e a t d e a l o f l i t e r a t u r e i s t h e r e , b o t h paperbacks
bound books, w i t h many p e r i o d i c a l s a l s o accummulated.

and

This

has m o s t l y been g i v e n away t o v a r i o u s e n q u i r e r s over t h e

y e a r s , and the s m a l l r e s i d u e was
S e c r e t a r y i n t h e l a t e 60s,
S t r e e t , Shrewsbury.

The

passed t o the New

Ebbana Grace B l a n c h a r d ,

Group's
3 Market

S h r i n e Room remained untouched a t

101*.

6 King S t r e e t .
In

196k Miss B l a n c h a r d ,

the S e c r e t a r y o f t h e new group

and h e r f r i e n d a t t e n d e d t h e Buddhist Summer School a t H i g h

L e i g h as d e l e g a t e s f r o m t h e Salop Group.
In

1967 t h e i r P r e s i d e n t , Thos. D. W r i g h t s , severed h i s

c o n n e c t i o n w i t h the Buddhist S o c i e t y and w i t h d r e w h i s name

f r o m membership a c c o r d i n g t o h i s o l d age when he reached t h e
age o f 8 0 .
of

I n s t e a d o f c a n c e l l i n g out o f hand, t h e P r e s i d e n t

the London Buddhist S o c i e t y w r o t e t o Miss B l a n c h a r d

ask-

ing

i f t h a t was t h e end o f t h e l o n g S h r o p s h i r e t r a d i t i o n -

the

o l d e s t group o u t s i d e London.

She o f f e r e d t o t a k e over

as a f o c a l p o i n t f o r correspondence and e n q u i r e s ; t h u s t h e
more modest "Salop Buddhist Group" r e p l a c e d t h e o l d e r
"Shropshire B u d d h i s t S o c i e t y " g r a d u a l l y d u r i n g 1967.
There a r e o n l y 2 members o f t h i s group a t p r e s e n t : t h e
S e c r e t a r y h e r s e l f and one .male s t u d e n t o n l y .
one t i m e a membership o f 3 0 .

There was a t

P u b l i c meetings a r e s t i l l

held

occasionally.
I was i n f o r m e d b y t h e S e c r e t a r y o f t h e group t h a t "At
72 I have no i n t e n t i o n o f h o l d i n g p u b l i c meetings,

but the

group i s r e g i s t e r e d a t L o c a l L i b r a r y l i s t and a c t i v i t i e s and

any s e r i o u s i n t e r e s t ias encouraged."

But she s t i l l

lectures,

lends books, and g i v e s i n d i v i d u a l i n f o r m a t i o n as r e q u i r e d .

T h i s group i s n o t as w e l l organised-as i t was when i t
began.
17.

Samye-Ling T i b e t a n Centre
The T i b e t a n Centre

(Samye-Ling) f o r m e r l y Johnstone House

is

s i t u a t e d i n Dumfriesshire, Scotland.

Samye-Ling c o n s i s t s

of

a l a r g e , c o m f o r t a b l e house w i t h 25 rooms, and o u t b u i l d i n g s ,

and stands i n 19 acres o f wooded grounds w i t h t h e r i v e r Esk

105.

f o r m i n g one o f t h e boundaries o f t h e p r o p e r t y . I t l i e s i n a
q u i e t v a l l e y some f i f t e e n m i l e s f r o m the n e a r e s t town, and
s u r r o u n d i n g h i l l s and woods p r o v i d e a p e r f e c t environment f o r
s t u d y and m e d i t a t i o n .

T h i s Centre was
Canadian Bhikkhu,

s t a r t e d i n ^^S5 "by Ven. Ananadabodhi, a

and I was

i n v i t e d t o be a r e s i d e n t

teacher

t h e r e i n 1966 when he went t o Canada and s t a r t e d t h e Dharma

Centre i n Tor@nto.

I n the b e g i n n i n g o f 1967 we

o f f e r e d the

Centre t o the T i b e t a n Sangha, and the Centre was

a g a i n i n 1967 by Ven.
b o t h are T i b e t a n s .

re-organised

Chogyam Trungpa and Ven. Akong Tarap,

I t i s a d m i n i s t e r e d by the Jiohnstone House

Trust, a registered Charity.

Under t h e p r e s e n t a d m i n i s t r a t i o n the Centre has 3 g e n e r a l
functions:
F i r s t l y , as a m e d i t a t i o n c e n t r e where T i b e t a n lamas i n
t h i s c o u n t r y may

t e a c h and s t u d y , t h e emphasis b e i n g on t h e

i n s t r u c t i o n i n t h e p r a c t i c e o f m e d i t a t i o n , and where those

d e s i r o u s o f e n t e r i n g t h e T i b e t a n Sangha, or Buddhist Order of
monks, may

receive t r a i n i n g .

Secondly, i t p r o v i d e s

p l a c e o f q u i e t and

retreat

where l a y people of a l l r e l i g i o u s b e l i e f s and backgrounds

may

come f o r p e r i o d s of r e g e n e r a t i o n , i n s t r u c t i o n and p r a c t i c e of
m e d i t a t i o n or r e t r e a t .
T h i r d l y , i t i s a c e n t r e where T i b e t a n s

i n t h e West

r e c e i v e r e l i g i o u s i n s t r u c t i o n and where T i b e t a n a r t and

t u r e may

be

may
cul-

preserved.

I n a d d i t i o n t o these g e n e r a l i t i e s the Centre i s s p e c i f i c a l l y a l i v i n g , changing community where East and West a r e

l e a r n i n g t o u n i t e i n a s p i r i t u a l and p r a c t i c a l

way.

The T r u s t of the Centre i s r u n by f i v e t r u s t e e s , f o u r

T i b e t a n s and one Englishman.

106.
There i s a l a r g e Shrine Room w h i c h i s open day and n i g h t
for meditation.

I t c o n t a i n s many r e l i g i o u s

o b j e c t s and Thankas

p a i n t e d b y Sherapalden Beru, a T i b e t a n a r t i s t t h e r e .
A charge w i l l be made t o v i s i t o r s t o h e l p towards t h e c o s t
of food and r u n n i n g expenses o f t h e house, n o r m a l l y

visitors

w i l l be charged 8.75 p e r week, and w i l l be r e q u e s t e d

t o share

i n l i g h t household d u t i e s , and t h e y can take p a r t i n c r a f t

a c t i v i t i e s w h i c h i n c l u d e p o t t e r y , wood-block p r i n t i n g ,

candle-

making, weaving and dressmaking.

There i s no s e t f o r m o f membership b u t o f those v i s i t i n g
t h e number o f men and women 'appear t o be about e q u a l .
They have no meetings i n t h e u s u a l sense, b u t t h e y have
a d a i l y programme as f o l l o w s :
5.k5 a.m.

Rising

Bell

6.00

a.m.

Puja

7.00

a.m.

Breakfast

8.00

a.m.

Group M e d i t a t i o n

9.00

a.m.

Interview, Private Meditation

11 .00 a.m.
12.30

p.m.

1 .30 p.m.

Private MeditationLunch
Work

5.00

p.m.

Group M e d i t a t i o n , Hatha Yoga

6.30

p.m.

Soup

7.00

p .m.

Private Meditation

8.00

p.m.

Group M e d i t a t i o n

11 .00 p.m.

Bedtime

People s t a y a t t h e Centre and t h e numbers v a r y f r o m about

30 i n W i n t e r t o about (P i n Summer.
The

Centre works and co-operates

w i t h t h e Buddhist

Society,

London, and t h e Buddhapadipa Temple, London.

Buddhist.monks

who work i n t h i s c o u n t r y a r e i n v i t e d

and teach t h e r e .

to visit

107..

I n t h e Christmas h o l i d a y s 1970 I was i n v i t e d t o t e a c h

m e d i t a t i o n and g i v e a s e r i e s o f l e c t u r e s on Buddhism a t t h e
Centre once a g a i n . I met 35 p e o p l e who s t a y e d t h e r e a t t h a t
t i m e , and most o f them were v i s i t o r s who had "been t o t h e
Centre p r e v i o u s l y and had come again, "but some o f them were
newcomers.

TABLE 9
Showing t h e n a t i o n a l i t y and sex o f 35 people who
s t a y e d i n t h e T i b e t a n ' Centre a t Christmas t i m e 1970

Nationality

Male

Female

13

11

2k

American

German

Tibetan

20

15

English

Total

Total

k
35

A p a r t f r o m t h e 35 people who l i v e d i n t h e Centre t h e r e was an

American husband and E n g l i s h w i f e w i t h 1 son who bought

land

j u s t 1,000 yards f r o m t h e Centre and b u i l t t h e i r house t h e r e .

Both a r e B u d d h i s t s .

When I asked them why t h e y b u i l t

their

house near t h e C e n t r e , t h e y t o l d me t h a t t h e y can h e l p t h e

Centre a t any t i m e .

There a r e 5 bedrooms i n t h e i r house and

when t h e Centre i s crowded t h e y can t r a n s f e r k p e o p l e t h e r e .

Any money,"they charge i s donated t o t h e C e n t r e .
I was t o l d b y t h e A d m i n i s t r a t o r and t h e S e c r e t a r y o f t h e
Centre t h a t t h e r e a r e 7 r e s i d e n t s i n c l u d i n g t h e T r u s t e e s ,
S e c r e t a r y , and 2 cooks.
Oxfordshire.

The S e c r e t a r y i s an E n g l i s h g i r l

from

A p a r t f r o m h e r s e c r e t a r i a l w o r k she opened a

s m a l l shop t o s e l l candles and c r a f t s w h i c h were made i n t h e

Centre.

She t o l d me t h a t w i t h t h e p r o f i t f r o m s e l l i n g these

108.
she "bought cows t o g i v e m i l k 'in t h e New Year.
I f o u n d t h a t most o f t h e p e o p l e who came t o t h e Centre
were young people w h i c h we can see f r o m T a b l e 10.
TABLE 10

Age

Number o f persons

Age between 18-30

29

Age between 30-50

Age over 50

Total

35

I n t h i s Table I have n o t counted one boy who i s t h e son

o f a couple o f an American husband and an E n g l i s h w i f e , and
one g i r l who i s t h e daughter o f t h e A d m i n i s t r a t o r and h i s
w i f e who a r e T i b e t a n s .

B o t h o f them were under one year o f

age when I was t h e r e l a s t t i m e .

27 o f these people were B u d d h i s t , 3 were Hindus, 2 were
C h r i s t i a n s , and 3 were n o n - r e l i g i o n s .
The p e o p l e a t t h i s Centre come and go a g r e a t d e a l .
people j u s t come f o r a s h o r t v i s i t , so i t i s v e r y

Some

difficult

t o know who i s coming and g o i n g .

Many times a f t e r I have been a t t h e Centre and have
r e t u r n e d t o London, I have been asked "Where have you been?"
I have ansv/ered " I have been i n Samye-Ling T i b e t a n C e n t r e . "
Then some Buddhists, i n London have s m i l e d and s a i d "Trungpa

and Akong made t h e Centre i n t o a p l a c e f o r young people t o

p l a y music" o r "There a r e many h i p p i e s t h e r e , someone t o l d
us, t h a t ' s t r u e ? " and so on. That i s t h e o p i n i o n w h i c h many
B r i t i s h B u d d h i s t s i n London have towards t h e C e n t r e .
A t p r e s e n t a new b u i l d i n g i s under c o n s t r u c t i o n w h i c h i s
expected t o be ready i n 1 9 7 2 .

T h i s b u i l d i n g has .5 bedrooms,

109.
so t h a t a f u r t h e r

5 v i s i t o r s can be r e c e i v e d .
MAP

Map o f t h e l o c a t i o n o f Samye-ling

DUMFRIES

The p e r s o n t o c o n t a c t i s S h e t r u p Akbng Tarap, A d m i n i s t r a t o r , Samye-Ling, T i b e t a n C e n t r e , E s k d a l e m u i r , Nr. Langholm,

Dumfriesshire, Scotland,

U.K.

I was i n f o r m e d by P r o f e s s o r I . Sunderland t h a t t h e r e i s
another T i b e t a n Group i n Wales, b u t i t i s not a r e l i g i o u s ,
group.

The T i b e t a n Group i n Wales aims t o t e a c h young T i b e t a n s

t o be good s u b s i s t e n c e

farmers and t o enable them t o m a i n t a i n

t h e i r c u l t u r e , i d e n t i t y and c o r p o r a t e d i g n i t y .
The P e s t a l o z z i C h i l d r e n ' s V i l l a g e i n B a t t l e ,
cares f o r 2k T i b e t a n c h i l d r e n .

Hastings

A T i b e t a n lama and two T i b e t a n

l a d i e s l o o k a f t e r t h e c h i l d r e n under t h e auspices

o f the

110.
1

' P e s t a l o z z i C h i l d r e n ' s V i l l a g e Committee ( a C h a r i t y T r u s t ) .

They a r e t a u g h t how t o use f a r m implements i n p r e p a r a t i o n
f o r t h e i r return to t h e i r settlements.

111.

UNIVERSITY BUDDHIST ORGANIZATIONS

There a r e 8 B u d d h i s t o r g a n i z a t i o n s i n u n i v e r s i t i e s and
c o l l e g e s i n England i n 1 9 7 2 , b u t i n t h i s t h e s i s I s h a l l
cuss o n l y s i x o f them w h i c h I know from p e r s o n a l
1. Cambridge U n i v e r s i t y Buddhist
The

experience.

Society

Cambridge U n i v e r s i t y B u d d h i s t S o c i e t y i s t h e s t r o n g e s t

among the U n i v e r s i t y B u d d h i s t S o c i e t i e s .
1959,

dis-

working

I t was founded i n

a c t i v e l y ever s i n c e .

I p a i d v i s i t s t o t h i s s o c i e t y t w i c e t o g i v e l e c t u r e s , and
I was informed

t h a t f o r t h e year 1971-1972 t h e r e a r e 53 members

o f w h i c h 18 a r e women ( a l t h o u g h N.B. t h e e x c e p t i o n a l l y h i g h
male t o female r a t i o i n Cambridge) and 35 a r e male.
has

The number

s l o w l y d e c l i n e d from about 100 i n 1 9 6 7 / 6 8 ; i n t h a t year

the h i g h membership was perhaps due,

among o t h e r f a c t o r s , t o

t h e impace made b y Trungpa Rimpoche.

Before 1967 membership

v a r i e d between 25 and 5 0 .
per

Membership i s open t o a l l f o r 1

year.
There a r e 2 main meetings i n t h i s s o c i e t y as f o l l o w s : -

(1 ) Weekly Meetings, t h a t i s p u b l i c l e c t u r e s w h i c h t a k e
a t 8 . 3 0 p.m. i n the Eden Room, T r i n i t y H a l l .

place

B o t h monks

and laymen who have knowledge o f B u d d h i s t Teachings have

been i n v i t e d as speakers.

There a r e p u b l i c l e c t u r e s

e v e r y F r i d a y d u r i n g t e r m t i m e i n t h e above p l a c e .
(2)

Sunday M e d i t a t i o n Class
I n s t r u c t i o n i n Samatha (Calm) m e d i t a t i o n i s g i v e n b y
the T h a i t e a c h e r , N a i Boonman, e v e r y Sunday a t U.p.m. i n
the R i g h t C l o i s t e r 7, Magdalene C o l l e g e .
has

c o n t i n u e d f o r n e a r l y 5 years now.

This

class

112.

Zen I n s t r u c t i o n .

The Japanese t e a c h e r , Ven. Zengo, spent

t e n days i n Cambridge a t t h e end o f t h e Michaelmas Term 1971

t o g i v e i n s t r u c t i o n on Zen and m e d i t a t i o n .
Books are on sale a t a l l meetings, and a l i b r a r y o f "books
and r e c o r d e d t a l k s i s a v a i l a b l e t o members.
A y e a r l y magazine 'Kalpa' i s p u b l i s h e d on Vesak Day each
year.
The average number o f people who a t t e n d meetings i s 2 0 .
The S t r u c t u r e o f the S o c i e t y
Cambridge U n i v e r s i t y Buddhist S o c i e t y has t h e f o l l o w i n g
structure:
President

1
Vice-President

T~HT
Senior Treasurer

I
Chairman

Secretary

Junior Treasurer

Circulars

E d i t o r of Kalpa

Publicity

Committee Members

1
Membership
The Chairman, John C a n t i , Magdalene C o l l e g e , Cam"bridge,
deals w i t h correspondence.
2 . The. B u d d h i s t C u l t u r e S o c i e t y
This S o c i e t y was r u n by t h e s t u d e n t s o f I m p e r i a l C o l l e g e
Union i n London.

I t was formed i n *196b by j o i n t e f f o r t headed

by Dr. Art-Ong Jumsai and Mr. Ne Tun.

B o t h were f r o m Theravada

c o u n t r i e s , Burma and T h a i l a n d r e s p e c t i v e l y .

The view o f t h e

s o c i e t y was f r o m t h e s t a r t d i r e c t e d towards e v e r y p o s s i b l e
aspect o f Buddhism and has remained t h a t way ever s i n c e .

113.

The s o c i e t y i s r e l a t i v e l y s m a l l , comprised o f I4.O members,

t h e membership appeared t o be v e r y s t e a d y f o r t h e l a s t few
years.

The

s o c i e t y has an E x e c u t i v e

a n n u a l l y f r o m o r d i n a r y members.

Committee w h i c h i s e l e c t e d
The p o l i c i e s tended t o be

v e r y d i v e r s i f i e d w i t h d i f f e r e n t committees who e x e r c i s e d
own i n i t i a t i v e and t h e w i s h
The

their

o f t h e members.

s o c i e t y has l a i d some emphasis on m e d i t a t i o n .

Films,

t e a p a r t i e s , v i s i t s t o v a r i o u s V i h a r a s , and l o a n o f books.
Many speakers have been i n v i t e d m o n t h l y t o g i v e l e c t u r e s and
answer q u e s t i o n s
The

programme o f t h e s o c i e t y i s e v i d e n t l y o r g a n i s e d

according
The
The

i n their society.

t o t h e London U n i v e r s i t y Calendar.
number o f members a t t e n d i n g i s on average about 2 0 .

present

committee (May 1969-May 1970) c o n s i s t s o f P r e s i -

d e n t , Hon. S e c r e t a r y , Hon. T r e a s u r e r
The
Buddhist

and P u b l i c i t y O f f i c e r .

s o c i e t y has i t s permanent p o s t a l address as t h e

Culture Society, I m p e r i a l College

Kensington,

London, S.W.7.

Union, South

I t w i l l t a k e as an o r d i n a r y member .

any member o f t h e I m p e r i a l C o l l e g e Union who j o i n s , and an

o u t s i d e r may ask t o s u b s c r i b e as an a s s o c i a t e d member.
Miss Ka'laya Pongpoonsuksri, i s t h e President o f t h e
S o c i e t y a t t h e above address, and i s t h e p e r s o n t o c o n t a c t
there.
3.

Reading U n i v e r s i t y Buddhist

Society

T h i s s o c i e t y was founded i n May 1965 by Mr. M i c h a e l

Rogers

o f London, who was a g r a d u a t e o f t h e u n i v e r s i t y i n t h a t y e a r

and Miss Uthaivana V i r a v a i d y a o f T h a i l a n d .
Membership i s open t o u n i v e r s i t y members and " a s s o c i a t e ,
membership" t o n o n - u n i v e r s i t y p e o p l e .

P u b l i c t a l k s and c e r t a i n

o t h e r a c t i v i t i e s a r e s u b s i d i s e d b y t h e S t u d e n t s ' Union.

The

c o n d i t i o n t h a t f u l l membership be r e s t r i c t e d t o u n i v e r s i t y
members i s an academic one.

I n f a c t t h e r e i s no p r a c t i c a l

distinction.
For t h e f i r s t

year membership was about s i x and t h e

s o c i e t y o r g a n i s e d about t h r e e l e c t u r e s e v e r y t e r m .
the

Amongst

speakers a t these open meetings were Ven. S a n g h a r a k s h i t a ,

Ven. Ghao Khun Sobhana Dhammasudhi, Ven. Sayadaw U T h i t ' t i l a ,

Rev. Jack A u s t i n .
I was i n f o r m e d t h a t i t was t h e i r main aim a t t h a t t i m e
to

make Buddhism known t o people who knew n o t h i n g a t a l l about

i t and who v/ere g e n e r a l l y s u s p i c i o u s o f a B u d d h i s t S o c i e t y .

People were e s p e c i a l l y r e l u c t a n t t o commit themselves by
becoming members.

Attendance a t t a l k s ranged between 15 and

80.
I n Autumn 1967 i n a d d i t i o n t o p u b l i c l e c t u r e s t h e s o c i e t y
began t o meet r e g u l a r l y e v e r y Sunday f o r m e d i t a t i o n s e s s i o n s ,
under t h e guidance o f Ven. S a n g h a r a k s h i t a .

There were about

30 members, and 15 o f these met r e g u l a r l y f o r m e d i t a t i o n .

There are r e g u l a r meetings e v e r y Sunday f o r m e d i t a t i o n ,
tape r e c o r d i n g s o f t a l k s , and d i s c u s s i o n .
As most s t u d e n t s r a r e l y s t a y a t t h e u n i v e r s i t y f o r more
t h a n 3 y e a r s , membership i s c o n s t a n t l y changing.
A l s o , t o quote a c t u a l f i g u r e s i s d i f f i c u l t as many a r e
s t i l l r e l u c t a n t t o f o r m a l l y j o i n , w h i l e o t h e r s j o i n many
s o c i e t i e s when t h e y f i r s t
to

come t o u n i v e r s i t y , b u t o f t e n

fail

a t t e n d a s i n g l e meeting.
S e v e r a l members r e g u l a r l y a t t e n d the v a r i o u s r e t r e a t s

and m e d i t a t i o n c e n t r e s such as t h e Vipassana Centre a t H i n d head, S u r r e y , Samye-Ling T i b e t a n C e n t r e , S c o t l a n d and Ven.

S a n g h a r a k s h i t a ' s r e t r e a t a t Haslemere, and t h e B u d d h i s t
Summer S c h o o l .

115.
For t h e s e s s i o n 1971-1972 t h e r e a r e 27 members, 15 a r e
men and 12 a r e women.
M e d i t a t i o n c l a s s e s a r e h e l d every Sunday a t 3 p.m., and
6 p u b l i c l e c t u r e s take place every

year.

The average number a t t e n d i n g i s 10 f o r m e d i t a t i o n meeti n g s , and about 30 f o r p u b l i c l e c t u r e s .

The person t o c o n t a c t here i s Mr. George A k i l l , Z+6
F a l s t a f f Avenue, Reading.
I was i n f o r m e d t h a t 11+ T h a i s t u d e n t s f r o m t h e u n i v e r s i t y
j o i n e d t h e s o c i e t y b u t , a l t h o u g h t h e y have p a i d s u b s c r i p t i o n s
and a t t e n d p u b l i c l e c t u r e s , t h e y r a r e l y come t o meetings.
k. Durham U n i v e r s i t y Buddhist

Society

T h i s new B u d d h i s t group i s formed b y a s m a l l group o f

s t u d e n t s who came t o p r a c t i s e m e d i t a t i o n w i t h m y s e l f when
I came t o Durham i n 1970.
performed

I n May 1971 Vesak F e s t i v a l was

i n Dunelm House, t h e Students headquarters

i n Durham.

There were many s t u d e n t s who wanted t h e group t o become a

u n i v e r s i t y s o c i e t y so i t c o u l d g e t g r a n t s f r o m t h e S t u d e n t s '
Union.

So on t h e 8th October, 1971 on t h e S o c i e t y Day o f

D.S.U. a f u l l committee was o f f i c i a l l y formed and r e c e i v e d

new members f o r t h e s e s s i o n 1971-72.
The s t r u c t u r e o f t h e Durham U n i v e r s i t y Buddhist
i s as f o l l o w s : Patrons

and Teachers

I
Senior

Treasurer

President
Vice President
Joint Secretaries

Treasurer

Committee- Members
Membership

Society

116.
T h i s s o c i e t y has L\2 members on t h e l i s t i n 1971-72, 29
a r e men and 13 a r e women; "but, i n a d d i t i o n , t h e r e a r e o u t s i d e r s
who j u s t a t t e n d meetings.
39 members .of t h i s s o c i e t y a r e
s t u d e n t s and a n o t h e r 3 a r e o u t s i d e r s who a r e " a s s o c i a t e
members." The s o c i e t y e x i s t s t o e x p l a i n , promote and g i v e
p r a c t i c a l lessons i n Buddhism t o any d e n o m i n a t i o n o r c r e e d .
So t h e members o f t h i s s o c i e t y a r e n o t a l l B u d d h i s t s , o n l y 11
members a r e B u d d h i s t s , t h e o t h e r s b e i n g i n t e r e s t e d t o s t u d y
Buddhism and B u d d h i s t m e d i t a t i o n .

The T r e a s u r e r o f t h e s o c i e t y i s a C a t h o l i c , and one

member o f t h e s o c i e t y i s a f o r m e r C a t h o l i c and became a Buddhist recently.

One member i s a M e t h o d i s t m i n i s t e r .

There a r e two types o f meeting:

F i r s t l y , weekly meetings, t h a t i s M e d i t a t i o n Lessons w i t h
B u d d h i s t monks e v e r y Wednesday a t 8.15 P.m. i n J.C.R. S t .
Mary's C o l l e g e .

T h i s meeting b e g i n s w i t h m e d i t a t i o n i n s t r u c -

t i o n , a p e r i o d o f m e d i t a t i o n , t a l k s on m e d i t a t i o n o r b a s i c
Buddhism, d i s c u s s i o n and ends w i t h t e a .

A l s o e v e r y Monday a

group o f members who w i s h t o p r a c t i s e m e d i t a t i o n more t h a n

once a week come t o a m e d i t a t i o n group w i t h a t e a c h e r a t Room
21 K, Van M i l d e r t C o l l e g e a t 8.00p.m.
Secondly,

there are 3 p u b l i c l e c t u r e s p e r term.

As a

r u l e speakers a r e i n v i t e d t o l e c t u r e on v a r i o u s s u b j e c t s i n
Elvet Riverside.
There was t r o u b l e g e t t i n g a p l a c e f o r meetings

i n the

b e g i n n i n g , because t h e y wanted t o use t h e Chapel o f Van

M i l d e r t C o l l e g e f o r m e d i t a t i o n meetings.

They c o n t a c t e d t h e

C h a p l a i n and Master o f t h e C o l l e g e and asked f o r \ p e r m i s s i o n .

The C h a p l a i n and Master t o l d them t h a t t h e y c o u l d n o t d e c i d e
by themselves b u t had t o a s k t h e C h r i s t i a n s t u d e n t s who a r e
members o f t h e C o l l e g e Chapel a t t h e i r m e e t i n g .

The r e s u l t

117.
o f t h a t meeting was t h a t most C h r i s t i a n s t u d e n t s d e c i d e d n o t
t o a l l o w the B u d d h i s t S o c i e t y t o use t h e Chapel; t h e r e a s o n
g i v e n was t h a t t h e Chapel "belongs t o C h r i s t i a n i t y and i t i s
r e s e r v e d f o r C h r i s t i a n use o n l y . A l t h o u g h i t was suggested
t h a t t h e Chapel "belongs t o the C o l l e g e , so members o f t h e
C o l l e g e can use i t as a r e l i g i o u s p l a c e , and B u d d h i s t s have
the r i g h t t o use i t as w e l l , t h e m a j o r i t y o f t h e people a t t h e
meeting decided n o t t o a l l o w t h e B u d d h i s t S o c i e t y t o use Van
M i l d e r t C o l l e g e Chapel.

However, t h e r e a r e some members of t h e B u d d h i s t S o c i e t y

who l i v e i n S t . Mary's C o l l e g e , e s p e c i a l l y t h e j o i n t S e c r e t a r i e s of the Society.

They asked t h a t C o l l e g e i f t h e y c o u l d

use t h e J.C.R. ( j u n i o r Common Room) o f t h a t C o l l e g e f o r medion 'Wednesdays a t 8.15

t a t i o n meetings

and the C o l l e g e agreed t o t h i s .

p.m. d u r i n g t e r m t i m e ,

So t h e problem o f t h e meeting

p l a c e vtfas s o l v e d , b u t f o r p u b l i c l e c t u r e s t h e r e i s no problem
because t h e s o c i e t y belongs t o t h e u n i v e r s i t y so E l v e t R i v e r s i d e can be used f o r p u b l i c meetings
w h i c h belongs t o t h e U n i v e r s i t y

j u s t as any s o c i e t y

may.

The number o f persons who a t t e n d m e d i t a t i o n meetings

be as h i g h as 30 and as low as 10,

and the number o f persons

who a t t e n d p u b l i c l e c t u r e s i s about 15 t o hO.

F e s t i v a l s i n 1971 and 1972

can

A t t h e Vesak

over 100 people a t t e n d e d .

This

f e s t i v a l takes p l a c e once a y e a r .
The s o c i e t y g e t s a g r a n t o f 25 p e r year f r o m t h e S t u d e n t s ' Union.

The London B u d d h i s t S o c i e t y ( t h e h e a d q u a r t e r s )

gives10 a year.

S u b s c r i p t i o n f o r membership i s 30 pence

each.
Contact c o u l d be made t h r o u g h t h e P r e s i d e n t o f t h e
S o c i e t y , H a r r y Cook, U n i v e r s i t y C o l l e g e , Durham, o r t o j o i n t S e c r e t a r i e s : W. T. Chung, o r S. Cadge, S t . Mary's C o l l e g e ,

118.
Durham.
Some o u t s i d e r s who have a t t e n d e d t h e m e d i t a t i o n meetings
( s t u d e n t s f r o m Newcastle U n i v e r s i t y ) i n v i t e d t h e monks f r o m
t h i s group t o s e t up a new group and open m e d i t a t i o n meetings
i n Newcastle once a week.

There a r e about 20 persons who a r e

r e a d y t o j o i n t h e new group i n Newcastle.

5.

H u l l U n i v e r s i t y B u d d h i s t and Vedanta S o c i e t y
The H u l l U n i v e r s i t y B u d d h i s t and Vedanta S o c i e t y was

founded t o r e p l a c e the o l d ' H u l l B u d d h i s t C e n t r e ' w h i c h worked

a c t i v e l y s i n c e i t was

formed on J u l y 1 6th

19^5 under t h e

Chairmanship o f Mr. Max Yy* Craven Jackson, c l o s i n g i n J u l y ,

197'1.
The f a c t o r s a g a i n s t t h e c o n t i n u a n c e o f the o l d s o c i e t y
are as f o l l o w s :
A. D e t e r i o r a t i n g h e a l t h o f the o l d Chairman,

Mr.

Max Craven Jackson.

B. The f a c t t h a t t h e y had no source o f income t o
cover a d v e r t i s i n g , room-booking and o t h e r .costs.
C. The mass o f work, l e c t u r e demands, unexpected
v i s i t o r s a t a l l h o u r s , heavy correspondence e t c .
w i t h w h i c h t h e Chairman and h i s w i f e c o u l d not
cope a l o n e .
I was

t o l d by t h e o l d Chairman t h a t "We

'died' not of

f a i l u r e b u t o f over success, l a c k o f s t a f f and i n a b i l i t y t o

meet heavy c o s t s .

Perhaps t h e b e s t t h i n g we d i d was t o

l e c t u r e t o hundreds o f s c h o o l c h i l d r e n on "Buddhism" e v e r y
year.

When h e a l t h p e r m i t s , I

s h a l l resume t h i s s c h o o l work,

and p o s s i b l y r e v i v e the 'Centre' a t some f u t u r e d a t e .

c o n t i n u e t o have a s m a l l p r i v a t e B u d d h i s t Group h e r e , and

w i f e ' s s e r v i c e s and mine c o n t i n u e t o be a t t h e d i s p o s a l of
l o c a l press and r a d i o . "

my

119.
The new s o c i e t y was founded a f t e r t h e Group's c o n f e r e n c e
at t h e B u d d h i s t Summer School i n August l a s t y e a r ( 1 9 7 1 ) . I
met the new Chairman o f t h e new S o c i e t y t h e r e . He s a i d t h a t
he would l i k e t o f o r m t h e ' U n i v e r s i t y B u d d h i s t and Vedanta
S o c i e t y ' i n H u l l , t o r e p l a c e t h e o l d one w h i c h c l o s e d down l a s t
J u l y , t o h e l p t h e members o f t h e o l d s o c i e t y and r e c e i v e new
members i n H u l l U n i v e r s i t y . Many people who were i n t e r e s t e d
i n Vedanta i n Hinduism would a l s o l i k e t o . j o i n t h e s o c i e t y . So
the new s o c i e t y would l i k e t o use t h e name 'The H u l l U n i v e r s i t y B u d d h i s t and Vedanta S o c i e t y . ' T h i s t h e n c a t e r s f o r b o t h
those who are B u d d h i s t s o r i n t e r e s t e d i n t h e s t u d y o f Buddhism,
and a l s o those who a r e Hindus o r who a r e i n t e r e s t e d i n Vedanta
Hindu philosophy.

Now we can compare t h e number o f members o f t h e o l d and

new s o c i e t i e s i n H u l l .
( 1 ) The H u l l B u d d h i s t Centre had no members o f f i c i a l l y , b u t
t h e r e was an a t t e n d a n c e i n t h e i r r e g u l a r w e e k l y meetings
of 30 who came r e g u l a r l y , and 50 was n o t uncommon.
55% o f each audience was male, U5% female.

About

I was t o l d

by t h e o l d Chairman t h a t " W i t h i n c r e a s i n g h e a l t h d i f f i c u l t y ,
and s i n c e I was t h e main speaker, these meetings were
d i s c a r d e d , and w e e k l y meetings o f a more s e l e c t i v e n a t u r e
h e l d a t my house.

About 16 o f b o t h sexes a t t e n d e d , f o r

t a l k s , a m e d i t a t i o n p e r i o d , and d i s c u s s i o n . "
(2) 'The H u l l U n i v e r s i t y B u d d h i s t and Vedanta S o c i e t y has 30
members, 15 a r e men and 15 a r e women"

But t h e new

s o c i e t y has o f f i c i a l members, because i t belongs t o t h e

Hull University.
The H u l l B u d d h i s t Centre h e l d r e g u l a r w e e k l y p u b l i c meeti n g s , and t h e H u l l U n i v e r w i t y B u d d h i s t and Vedanta S o c i e t y h o l d
weekly d i s c u s s i o n meetings and p u b l i c l e c t u r e s

occasionally.

120.
The

number o f persons a t t e n d i n g the meetings

20

i s about

t o 30.
Contact w i t h t h e new s o c i e t y c o u l d he made t h r o u g h t h e
Chairman, Mr. Jonathan Edwards, H u l l U n i v e r s i t y B u d d h i s t

and

Vedanta S o c i e t y , S t u d e n t s ' Union, Cottingham Road, H u l l ,

HU6

7RX.
6. Manchester U n i v e r s i t y B u d d h i s t S o c i e t y
formed i n February, 1971 by Lance Cousins, a

I t was

l e c t u r e r i n t h e Department o f Comparative

R e l i g i o n , Manchester

U n i v e r s i t y , a f o r m e r P r e s i d e n t o f Cambridge U n i v e r s i t y B u d d h i s t
S o c i e t y f o r the p a s t few y e a r s .

When he came up t o Manchester

t o t e a c h i n t h i s u n i v e r s i t y he t r i e d t o s e t up a new

group i n

t h e u n i v e r s i t y i n c o - o p e r a t i o n w i t h two o t h e r B u d d h i 3 t
i n Manchester.

groups

These a r e t h e Manchester B u d d h i s t S o c i e t y and

Manchester Buddha-Dhamma A s s o c i a t i o n .
The new

s o c i e t y works r a t h e r more a c t i v e l y t h a n t h e o l d

two'groups, because t h e y work among s t u d e n t s and young p e o p l e .

I p a i d a v i s i t t o t h e new group l a s t on t h e 8 t h October,
1971 t o g i v e a l e c t u r e , and I was

i n f o r m e d by t h e Chairman of

t h e group t h a t h i s aim i s t o u n i t e t h e two o l d groups i n

Manchester, and t r y t o s e t up a B u d d h i s t V i h a r a i n t h i s b i g
c i t y i n t h e near f u t u r e .

He t r i e s t o g i v e as much i n f o r m a t i o n

as p o s s i b l e about Buddhism t o young p e o p l e .

The s o c i e t y g e t s s u p p o r t i n 2 ways:
a. f r o m t h e members' s u b s c r i p t i o n 25 p. each
per y e a r ,
b. f r o m g r a n t s f r o m t h e u n i v e r s i t y 20

a year.

The Manchester U n i v e r s i t y B u d d h i s t S o c i e t y has 57 members

a t p r e s e n t , k-0 members are men

and 17 members are.."women. I t

has been i n e x i s t e n c e f o r almost one y e a r , b u t i t seemed t o be

growing q u i c k l y a c c o r d i n g t o t h e l e a d e r o f t h i s g r o u p .

He

121 .
t o l d me t h a t he had p r e v i o u s experience o f o r g a n i z a t i o n f r o m
Cambridge, where he used t o "be t h e P r e s i d e n t o f a group f o r a
few years "before he came up t o Manchester.
There a r e 2 types o f meetings:
1 . P u b l i c meetings weekly, d u r i n g t e r m t i m e t o w h i c h
d i f f e r e n t speakers a r e i n v i t e d t o g i v e l e c t u r e s .
2 . M e d i t a t i o n classes; e v e r y Sunday d u r i n g term t i m e .
Meetings

a r e h e l d i n Room S.G.1, The A r t B u i l d i n g ,

U n i v e r s i t y o f Manchester.
The attendance a t p u b l i c l e c t u r e s i s about 30-60, and
f o r m e d i t a t i o n meetings
The

about 10-30.

s o c i e t y i s r u n b y a Committee i n c l u d i n g Chairman,

S e c r e t a r y , T r e a s u r e r and 6 o t h e r Committee members.

Correspondence sihould be s e n t t o A. Dolan, Esq.,
Manchester U n i v e r s i t y B u d d h i s t S o c i e t y , 26 Green Walk,
Manchester 16, Tel.881 -t+6k9
The Chairman t o l d me t h a t "We p l a n t o p e r f o r m Vesak
F e s t i v a l t h i s ; year i n Manchester i n c o - o p e r a t i o n w i t h t h e
two o t h e r B u d d h i s t groups

here."

122.
Conclusion
TABLE 11
Showing t h e number and sex o f members o f each B u d d h i s t
o r g a n i z a t i o n i n t h e p r o v i n c e s and a t u n i v e r s i t i e s .
.Membership
Total
Male
1 . Aberdeen B u d d h i s t S o c i e t y
2. B e l f a s t B u d d h i s t S o c i e t y
3. Bromley B u d d h i s t Centre
k. Doncaster B u d d h i s t S o c i e t y
5 . Dover B u d d h i s t Group
6. East Sussex B u d d h i s t S o c i e t y
7. E d i n b u r g h B u d d h i s t Group
8. Hampshire B u d d h i s t S o c i e t y
9. I s o l a t e d B u d d h i s t Groups
(Tape Recording)
10. Harlow B u d d h i s t Group
11. L i v e r p o o l B u d d h i s t Group
12. Manchester Buddha-Dhamma
Association
13. M i d l a n d B u d d h i s t S o c i e t y
Mousehole B u d d h i s t Group
15. Nottingham B u d d h i s t S o c i e t y
16. Salop B u d d h i s t Group
17. Samye-Ling T i b e t a n Centre

m.

21 . Reading U n i v e r s i t y B u d d h i s t
Society
22. Durham U n i v e r s i t y B u d d h i s t
Society
23. H u l l U n i v e r s i t y B u d d h i s t and
Vedanta S o c i e t y
24. Manchester U n i v e r s i t y B u d d h i s t
Society
Total
Note:

*
**

3
9
8

6
1
12

9
10
20

5
14
6

3
6

17
12

4
*

6
*

10
30

8
50
20

32
12

18
8

36
18

24
12
2

4
8
1

18. T i b e t a n Group i n Wales

19. Cambridge U n i v e r s i t y B u d d h i s t
Society
20. The B u d d h i s t C u l t u r e S o c i e t y ,
I m p e r i a l College

Female

1
*

60
30
6
8
2
**
30-60
10

35

18

53

ko

12

27

29

13

42

15

15

30

40

17

57

300

177

587-617

i s unknown number o f sexes

i s minimum and maximum number o f v i s i t i n g members
of T i b e t a n C e n t r e , S c o t l a n d .
>

123

1.

Prom Table 11 we n o t i c e t h a t : Of these groups two Budd-

h i s t o r g a n i z a t i o n s have o n l y male members: t h e y a r e t h e

I s o l a t e d B u d d h i s t Group i n Glasgow and t h e Nottingham
Buddhist Society.
There a r e 3 groups w i t h more female t h a n male members:
t h e Aberdeen B u d d h i s t S o c i e t y , t h e Bromley B u d d h i s t

Centre,

and t h e Edinburgh Buddhist Group.

Three groups have an e q u a l sex r a t i o .

They a r e t h e

East Sussex B u d d h i s t S o c i e t y , t h e Salop B u d d h i s t Group, and

t h e H u l l U n i v e r s i t y B u d d h i s t and Vedanta S o c i e t y .
There a r e 13 o r g a n i z a t i o n s w i t h more male t h a n female
members.
2 . I n two groups t h e numbers a r e d e c r e a s i n g : t h e East Sussex
B u d d h i s t S o c i e t y and t h e Salop B u d d h i s t Group.
3 . O v e r a l l t h e r e a r e fewer female t h a n male members i n p r o v i n c i a l and u n i v e r s i t y B u d d h i s t

groups.

BUDDHIST GROUP CONFERENCE

N o r m a l l y t h e Buddhist S o c i e t y , London, w i l l
Group Conferences n e a r l y every y e a r .

arrange

The Group Conferences

are u s u a l l y h e l d a t t h e h e a d q u a r t e r s , and t h e r e might be a

Group Conference a t t h e B u d d h i s t Summer School each y e a r , f o r
t h e l e a d e r s o f the p r o v i n c i a l groups who a t t e n d t h e Summer
School and f o r those who a r e i n t e r e s t e d t o form new groups
i n t h i s c o u n t r y , l i n k e d w i t h t h e London B u d d h i s t S o c i e t y .
I n June 1966 a conference o f t h e B u d d h i s t Groups i n
England,

l a s t i n g f o r 2 days, was h e l d , a t w h i c h e l e v e n o f t h e

twenty-one

t h e n w o r k i n g o u t s i d e London were r e p r e s e n t e d .

121+.
l o n g agenda was p a t i e n t l y c o n s i d e r e d , c o v e r i n g a l l aspects
of the w o r k o f such Groups, i n w h i c h t h e e x p e r i e n c e o f t h e
o l d e s t S o c i e t y as w e l l as more m a t e r i a l a i d might "be of v a l u e .
The p a r e n t S o c i e t y , t o w h i c h t h e Groups a g r e e d ' t o "be a f f i l i a t e d , d i s t r i b u t e d books f o r l e n d i n g l i b r a r i e s and s a l e , and
warned the groups o f t h e t r i a l s and t r i b u l a t i o n s , d i v i s i o n s
and d i s s e n s i o n s w h i c h a l l b u t a few w o u l d f a c e .

The i d e a o f Mr. W. G. H a l f o r d o f Newcastle-on-Tyne t o

o r g a n i s e h e l p f o r ' I s o l a t e d B u d d h i s t s ' l i v i n g f a r f r o m an
a c t i v e group was welcomed.

F u t u r e conferences have c o n s o l i -

d a t e d t h i s m u t u a l a s s i s t a n c e between Groups and

and t h e f i r s t

individuals,

r e g i o n a l Conference has a l r e a d y been h e l d .

"Last year's Group Conference, h e l d on t h e 1 7 t h of

i'

A p r i l , was h i s t o r i c i n t h a t , f o r t h e f i r s t

t i m e , t h e r e were

members o f t h e Sangha f r o m T h a i l a n d , Ceylon and T i b e t

sitting

w i t h delegates r e p r e s e n t i n g t h e i r v a r i o u s o r g a n i z a t i o n s , "
s a i d Christmas Humphreys i n h i s r e p o r t .
Far fewer groups a r e d y i n g o u t , and more, such as t h e
Harlow B u d d h i s t Group w h i c h r e c e n t l y won t h e f i r s t p r i z e a t
the

Town E x h i b i t i o n w i t h i t s 'Buddhist S t a l l , ' are becoming

well established.

The Harlow B u d d h i s t Group, t h e Devon

B u d d h i s t Group and t h e Hampshire B u d d h i s t S o c i e t y a l l

illu-

s t r a t e the t r e n d toward a great involvement i n s o c i a l w e l f a r e

work.

The Conference was

u s e f u l enough f o r t h e d e l e g a t e s t o

ask t h a t a n o t h e r be h e l d on t h e Summer School 2 8 t h August and .

on 39th-31 s t October,

1971.

On 2 8 t h August, 1971

the Groups Conference was

held at

the

Summer School i n H e r t f o r d s h i r e , and I was

the

Conference- as a r e p r e s e n t a t i v e of t h e Buddhapadipa Temple,

London.

invited t o attend

The Conference accepted the two new groups w h i c h have

1. Christmas Humphreys, The P r e s i d e n t ' s R e p o r t , The

Way, Vol.XLVI, NO.3,November, 1071, P.126.

Middle

125.
"been formed r e c e n t l y ; these were t h e Durham U n i v e r s i t y B u d d h i s t
S o c i e t y and t h e H u l l U n i v e r s i t y B u d d h i s t and Vedanta S o c i e t y .
The Headquarters agreed t o g i v e g r a n t s o f 10 t o each new
group and t o s u p p l y hooks f o r l e n d i n g l i b r a r i e s and s a l e . The
d e l e g a t e s f r o m v a r i o u s groups exchanged t h e i r e x p e r i e n c e s .

On 30th and 31st October, 1971,

a g a i n h e l d a t t h e Headquarters

a Groups Conference

i n London.

was

Delegates f r o m

most o f t h e 36 B u d d h i s t o r g a n i z a t i o n s i n Great B r i t a i n were

r e p r e s e n t e d f o r the 2 day Conference.
THEIR RELATIONS
From my o b s e r v a t i o n t h e r e l a t i o n s h i p s amongst p r o v i n c i a l '
groups and u n i v e r s i t y groups a r e good, because t h e groups a r e
not

l a r g e l i k e those i n G r e a t e r London.

may v i s i t o t h e r groups.

Members o f one group

For example some members o f t h e

' L i v e r p o o l B u d d h i s t Group came t o Manchester Buddha-Dhamma

A s s o c i a t i o n when I went t o g i v e l e c t u r e s t h e r e , and I saw
some members o f t h e Manchester Groups a t t h e L i v e r p o o l Buddh i s t Group when, s i m i l a r l y , I went t o g i v e l e c t u r e s

there.

I met many members o f London groups, t h e Cambridge Group, the

B r i g h t o n Group, t h e E d i n b u r g h Group, and the O x f o r d Group
and so on when I went t o t e a c h m e d i t a t i o n a t t h e Samye-Ling
T i b e t a n Centre i n S c o t l a n d .
Groups come t o v i s i t ,

Many members o f t h e p r o v i n c i a l

j o i n c l a s s e s , l e c t u r e s and m e d i t a t i o n

meetings a t t h e Buddhapadipa Temple i n London.

These

included

members o f t h e Hampshire B u d d h i s t S o c i e t y , t h e B r i g h t o n Buddh i s t S o c i e t y , t h e Harlow B u d d h i s t Group, t h e M i d l a n d B u d d h i s t

S o c i e t y , the L i v e r p o o l B u d d h i s t Group, t h e Bromley B u d d h i s t
C e n t r e , t h e Reading U n i v e r s i t y B u d d h i s t S o c i e t y and so on.
The members o f B u d d h i s t o r g a n i z a t i o n s i n t h e U n i t e d
Kingdom moved around t o v i s i t and co-operate w i t h each o t h e r
freely.

126.
However, c o n f l i c t s between p r o v i n c i a l groups s t i l l

occur,

f o r example:
The

Manchester Buddha-Dhamma A s s o c i a t i o n and t h e Man-

c h e s t e r B u d d h i s t S o c i e t y ( t h e o l d e r one) do n o t u s u a l l y
co-operate a t a l l .
I was t o l d t h a t t h e b i g d i f f e r e n c e o f o p i n i o n i s t h a t
t h e members o f t h e Manchester B u d d h i s t S o c i e t y h e l d t h e
o p i n i o n t h a t "monks a r e n o t necessary t o t e a c h o r t o l e a d
their society."

The members o f t h e Manchester Buddha-Dhamma

A s s o c i a t i o n h o l d t h e view t h a t "monks a r e needed t o teach

Buddhism and l e a d a c t i v i t i e s i n t h e i r g r o u p . "

Due t o t h i s

disagreement t h e Manchester B u d d h i s t S o c i e t y has never

i n v i t e d monks t o t e a c h t h e r e , s i n c e t h e new group broke away.
The

new group ( t h e Manchester Buddha-Dhamma A s s o c i a t i o n ) has

i n v i t e d monks t o t e a c h i n t h e i r group r e g u l a r l y , as a r u l e
once a month, a p a r t from t h e i r r e g u l a r meetings; t h i s group
does n o t l i n k up w i t h t h e Headquarters, b u t t h e y have connect i o n s w i t h t h e Buddhapadipa Temple and t h e London B u d d h i s t
V i h a r a i n London.

127.

CHAPTER I V
THE BUDDHIST MOVEMENT

I n t h e l a s t c e n t u r y t h e r e has "been a w i d e s p r e a d

revival

of Buddhism i n t h e E a s t , and t h i s s p i r i t u a l awakening has

reached t h e West i n many f o r m s .

The e f f o r t s o f t h e P a l i Text,

S o c i e t y , and o f e a r l y t r a n s l a t o r s o f Mahayana B u d d h i s t S c r i p t u r e s , p r e p a r e d t h e way "before the f i r s t w o r l d war f o r t h e

p r o p a g a t i o n o f Buddhism i n Great B r i t a i n as a l i v i n g
In

faith.

192^4. a group o f p r a c t i s i n g B u d d h i s t s c o l l e c t e d o l d

members o f the B u d d h i s t S o c i e t y w h i c h , w i t h i t s organ The

B u d d h i s t Review, had ceased t o f u n c t i o n , and formed t h e
B u d d h i s t Lodge, London.

I n 192.6 t h e y founded t h e i r

monthly

magazine, Buddhism i n England, and t h e r e a f t e r p u b l i s h e d a

s t e a d y s u p p l y o f l i t e r a t u r e on Buddhism f r o m t h e Western p o i n t
of

view.
In

19U3'the Lodge became the B u d d h i s t S o c i e t y , London, and

i t s magazine 'The Middle Way.'

I t has now a c q u i r e d f i n e

premises a t 58 E c c l e s t o n Square, London, S.W.1 .

"The

i n t e r e s t o f t h e West i n Buddhism i s s t e a d i l y i n c r e a s -

-l

ing"

s a i d Christmas. Humphreys, as t h e s a l e o f B u d d h i s t

liter-

a t u r e and t h e i n t e r e s t shown b y t h e Press a r e p r o v i n g day b y

day, and i t may be t h a t f r o m t h e f u s i o n o f t h e d i v e r s e Schools
of

Buddhism a Western Buddhism i s b e i n g s l o w l y b o r n .

A f t e r t h e second w o r l d war t h e r e has been c o n s i d e r a b l e

renewed i n t e r e s t among B r i t i s h people and some t w e n t y - f i v e

l o c a l B u d d h i s t s o c i e t i e s e x i s t i n a number o f towns and u n i v e r s i t i e s up and down B r i t a i n .

A t p r e s e n t (1972) t h e r e a r e

36 B u d d h i s t o r g a n i z a t i o n s i n Great B r i t a i n .
1. Christmas Humphreys, Buddhism and t h e B u d d h i s t Movement
Today, l e a f l e t o f The B u d d h i s t S o c i e t y , p.16.

128
So we can see t h e B u d d h i s t movement i n B r i t a i n i s a c t i v e .
The monks and t h e B u d d h i s t l e a d e r s a r e busy s p r e a d i n g t h e
knowledge

of t h e i r f a i t h , t r a n s l a t i n g

lecturing

a l l around the c o u n t r y .

t h e S c r i p t u r e s and

BUDDHIST SUMMER SCHOOL

Every year between August and September t h e h e a d q u a r t e r s
o f t h e B u d d h i s t S o c i e t y a r r a n g e s t h e B u d d h i s t Summer School f o r
i t s members and people f r o m d i f f e r e n t B u d d h i s t s o c i e t i e s . Even
people who a r e n o t B u d d h i s t s may come and s t u d y Buddhism a t
t h e Summer S c h o o l .
I was i n v i t e d t o t e a c h m e d i t a t i o n and Theravada

Buddhism

i n t h e Summer School f o r f o u r years c o n s e c u t i v e l y (1968-1971).

Prom my o b s e r v a t i o n t h e Summer School Committee seemed t o be
s u c c e s s f u l i n o r g a n i z i n g t h i s p r o j e c t , because each y e a r more
people a t t e n d .
The f o l l o w i n g numbers a t t e n d e d t h e Summer School i n 1970
and 1971 :
Year

Men

Women

Total

1970

86

96

182

1971

103

108

211

I was t o l d b y the Chairman and t h e S e c r e t a r y o f t h e Summer

School t h a t each year t h e numbers a r e i n c r e a s i n g , and people
who

come t o t h e Summer School come f r o m d i f f e r e n t p a r t s o f

the U n i t e d Kingdom, f r o m c o n t i n e n t a l c o u n t r i e s such as Prance,

Germany, H o l l a n d , Sweden, Denmark, I t a l y and some a l s o f r o m
America.
F i g u r e I shows how many people f r o m d i f f e r e n t
came t o t h e Summer School i n 1971.

countries

129.
FIGURE I
A t t e n d a n c e a t t h e Summer School 2 0 - 2 9 t h August, 1971
D i s t r i b u t i o n by country o f residence.
Name o f c o u n t r y

Men

Women

Total

90

103

193

Sweden

Germany

France

Holland

Denmark

Italy

Thailand

Ceylon.

Indonesia

America

Ireland

103

108

211

Great B r i t a i n

Total..

1
1

The a i m o f t h e Summer School i s t o b r i n g t o g e t h e r p e o p l e

who a r e i n t e r e s t e d i n B u d d h i s t t e a c h i n g s t o p r a c t i s e Buddhism
i n the h o l i d a y t i m e .

They can a t t e n d many c l a s s e s , d i s c u s s i o n s ,

seminars, l e c t u r e s o r even m e d i t a t i o n f o r t h e whole 10 days,

and t h e y a r e f r e e t o j o i n whichever s c h o o l o f Buddhism t h e y
p r e f e r , i n o r d e r t o s t u d y and p r a c t i s e b y t h e m s e l v e s .
The L o c a t i o n o f t h e Summer School
The B u d d h i s t Summer School has been h e l d i n t h e Conference
H a l l , H i g h L e i g h , Hoddesdon, H e r t s , f o r 20 y e a r s .

The l a s t

Summer School was t h e 20th Annual B u d d h i s t Summer School w h i c h

was h e l d between 20-29th August, 1971.
T h i s p l a c e has accommodation f o r 200 p e o p l e .

Many

r e l i g i o u s groups o r groups o f s c i e n t i s t s , e d u c a t i o n a l i s t s e t c .

130.
a l s o use i t f o r c o n f e r e n c e s .
There a r e t h r e e b i g b u i l d i n g s which can be used as
temporary r e s i d e n c e s f o r people who come t o t h e c o n f e r e n c e ,
w i t h the c o n f e r e n c e h a l l i n t h e main b u i l d i n g w i t h s e a t i n g
accommodation f o r 200-250 p e o p l e .
People who would l i k e t o j o i n the Summer School have t o
book i n advance t h r o u g h t h e B u d d h i s t S o c i e t y .
The c o s t of a t t e n d a n c e f o r 10 days i n c l u d i n g room and
meals e t c . i s about 18, b u t p e o p l e who come f o r the weekend
o n l y may have a r e d u c t i o n i n f e e s .
On t h e f i r s t day o f the Summer School t h e B u d d h i s t S o c i e t y
w i l l arrange a s p e c i a l coach f o r p e o p l e who come t o t h e Summer
School.
Now l e t us l o o k a t t h e Time Table o f t h e B u d d h i s t Summer
School w h i c h i s as f o l l o w s :
Time Table
( A t t e n d a n c e a t a l l occasions i s , o f c o u r s e ,
voluntary)
8.30

a.m.

Breakfast

9.30

a.m.

Meditation

lOi-15-11.0 a.m.

D i s c u s s i o n on t h e L e c t u r e o f t h e
previous evening.

11.0-11.20 a.m.

Coffee break

11.20-12.15 p.m.

Study c l a s s : B a s i c t e a c h i n g i n
v a r i o u s B u d d h i s t Schools

1 2 . 3 0 - 1 . 0 p.m.
1 . 3 0 - 4 . 0 p.m.
4.00-p.m.
4 . 3 0 - 6 . 3 0 p.m.

Lunch
Free
Tea
A v a i l a b l e f o r c l a s s e s t o be
a r r a n g e d b y members

7.00-8.00 p.m.

Dinner

8.10 p.m.

Evening

lecture.

131.
I f o u n d t h a t t h e e v e n i n g l e c t u r e i s most crowded, "because
everybody come t o t h e h a l l . Some evenings even p e o p l e who s t a y
o u t s i d e H i g h L e i g h come t o l i s t e n t o t h e l e c t u r e . T h i s makes
the h a l l more crowded t h a n normal. For t h e r e s t o f t h e p r o gramme d u r i n g t h e day many d i f f e r e n t c l a s s e s a r e a r r a n g e d and
p e o p l e can go i n d i v i d u a l l y t o w h i c h e v e r one t h e y l i k e ; such
c l a s s e s a r e a r r a n g e d as Mahayana c l a s s , Theravada c l a s s , Zen
c l a s s , T i b e t a n c l a s s , M e d i t a t i o n c l a s s , and Japanese f l o w e r
arrangement e t c .

The number o f t h e p e o p l e a t t e n d i n g each c l a s s i s "between

50-70.

The Zen c l a s s w h i c h was t a k e n "by Mr. Christmas

Humphreys and t h e Theravada

c l a s s w h i c h was t a k e n "by m y s e l f

were q u i t e w e l l a t t e n d e d ; t h e r e were a"bout 50 people on average

in

each.
However, i t appeared t h a t some p e o p l e who came t o t h e

Summer School d i d n o t a t t e n d c l a s s e s a t a l l . One l a d y t o l d me

t h a t she knew a few l a d i e s who came t o t h e Summer School who
t o l d h e r t h a t d u r i n g t h e 10 days t h e y a t t e n d e d k evening
lectures only.

D u r i n g t h e day t h e y j u s t s t a y e d i n t h e i r own

rooms o r w a l k e d t o t h e wood nearby o r j u s t t a l k e d t o f r i e n d s .

Prom t h i s p o i n t o f view t h e Summer School l o o k s l i k e a
s o c i a l meeting p l a c e , o r h o l i d a y p l a c e f o r p e o p l e who come t o
see each o t h e r once a y e a r .

I do n o t know whether t h i s

story

i s t r u e o r n o t , "because I f o u n d many p e o p l e , who t o l d me t h a t

t h e r e a r e so many c l a s s e s d u r i n g a day, t h a t t h e y cannot
a t t e n d them a l l . Some p e o p l e complained t h a t i n t h e Summer
School t h e r e i s t o o much f o o d t o e a t and t o o many c l a s s e s t o
attend.

Host o f them were s a t i s f i e d , however, "by t h e programme

w h i c h was a r r a n g e d hy t h e committee.

132
What K i n d o f People come t o t h e Summer School
Most o f the p e o p l e come t o t h e Summer School year

About 80% a r e B u d d h i s t s and about 20% a r e non-Buddhists

year.

and newcomers.
was

after

L a s t Summer School was a crowded one and t h e r e

n o t enough room f o r a l l t h e people t o s t a y a t H i g h L e i g h .

Some had t o s t a y a t h o t e l s i n Hoddesdon, a nearby town, and

came o u t t o c l a s s e s and l e c t u r e s d u r i n g t h e day.
A p a r t f r o m B r i t i s h people I met some young people f r o m
Sweden - 2 "boys and 1 g i r l .

A l l a r e s t u d e n t s , "but t h e g i r l

had j u s t , f i n i s h e d a B.A. i n H i s t o r y .

Three o f them s a i d t h e y

were B u d d h i s t s , t h e y t o l d me t h a t t h e y s t u d i e d Buddhism i n
Sweden, and t h a t t h e r e a r e 2 B u d d h i s t Groups i n Sweden.

met one Danish B u d d h i s t and one I t a l i a n B u d d h i s t , one French

B u d d h i s t and two Dutch B u d d h i s t s l a s t year a t t h e S c h o o l ,
A p a r t f r o m B u d d h i s t s whom I met, I met one E n g l i s h g i r l
who had j u s t come t o t h e B u d d h i s t Summer School f o r t h e
time.

" I am n o t a B u d d h i s t " she t o l d me.

first

She came t o t h e

Summer School w i t h h e r mother t o a s k someone t o h e l p h e r s o l v e

a problem, because she c o u l d n o t s l e e p p r o p e r l y - she s l e p t
v e r y l i t t l e every n i g h t .
advice.

Her mot h e r brought her t o see me f o r

So I a d v i s e d h e r as b e s t I c o u l d .

The day a f t e r t h a t

she t o l d me t h a t she had s l e p t b e t t e r , and sometimes she

a t t e n d e d my c l a s s e s a f t e r w a r d s .
Food andL.iprink
Most Western B u d d h i s t s b e l i e v e t h a t " t o be a good B u d d h i s t
one must be a v e g e t a r i a n t o o . "
f i r s t p r e c e p t properly".

That means t h e y observe "the

So many Western B u d d h i s t s a r e vege-

tarians.
I n B u d d h i s t Summer Schools arrangements
v e g e t a r i a n and n o n - v e g e t a r i a n f o o d .

a r e made f o r b o t h

I noticed that vegetarian

133.
f o o d was a r r a n g e d on 5 t a l l i e s w i t h s i m i l a r arrangements f o r
n o n - v e g e t a r i a n f o o d , and people c o u l d choose w h i c h e v e r t h e y
l i k e d ; t h e r e were 20 p e o p l e t o a t a b l e . So we can see t h a t
h a l f t h e B u d d h i s t s who come t o t h e Summer School a r e v e g e t a r i a n and h a l f a r e n o n - v e g e t a r i a n .

But i n f a c t t o "be a B u d d h i s t i t i s n o t necessary t o he a

v e g e t a r i a n , and a l s o t o be a v e g e t a r i a n i t i s n o t necessary
t o he a B u d d h i s t .
Of 101 p e o p l e i n t h e U.K. f r e q u e n t i n g B u d d h i s t i n s t i t u t i o n s , whom I i n t e r v i e w e d , I f o u n d t h a t o n l y o n e - t h i r d were
vegetarians.

The numbers a r e shown i n F i g u r e 2.

FIGURE 2

Showing sex. d i s t r i b u t i o n and f o o d h a b i t s o f 101

people i n U.K. i n 1971
Sex
Food
Male
(1) Vegetarian

Female

23

(2) Non-vegetarian

31

38

total

ko

61

The p e r c e n t a g e o f v e g e t a r i a n p e o p l e i n B u d d h i s t Summer
School i s h i g h e r t h a n t h e f i g u r e w h i c h I g o t f r o m the r e s u l t
of my i n t e r v i e w .

And a l s o t h e percentage o f women who come

t o t h e Summer School i s h i g h e r t h a n t h a t o f men w h i c h i s shown

on page 128 a l r e a d y .
Some O b s e r v a t i o n s
H i g h L e i g h i s o f t e n used f o r r e l i g i o u s c o n f e r e n c e s .
are

many r e l i g i o u s groups who come f o r seminars t h e r e .

Theire

I was

t o l d b y a young l a d y who came t o Summer School t h a t one day

some people asked t h e manager o f t h i s p l a c e t o compare t h e

134.
d i f f e r e n c e "between B u d d h i s t s and o t h e r r e l i g i o u s groups who
come t h e r e .
He r e p l i e d t h a t t h e r e were two d i f f e r e n c e s between Buddh i s t s and o t h e r r e l i g i o u s groups who come h e r e :
1. D u r i n g meal times i n t h e D i n i n g Room B u d d h i s t s a r e more
q u i e t t h a n t h e o t h e r r e l i g i o u s groups and t h e y a r e v e r y
h e l p f u l t o o u r s t a f f , because B u d d h i s t s do n o t d r i n k ,
hut the others d r i n k a l o t .
2.

B u d d h i s t s a r e more sexy t h a n the o t h e r r e l i g i o u s

groups.

T h i s a p p l i e s t o t h e way t h e y dress as w e l l as t h e i r
"behaviour.
BUDDHIST MISSION
The F i r s t B u d d h i s t M i s s i o n t o England
One o f t h e f i r s t Englishmen t o adopt Buddhism as h i s
r e l i g i o n was C h a r l e s Henry A l l a n B e n n e t t who j o u r n e y e d t o
Ceylon i n 1898 as "a s e l f - c o n v e r t e d B u d d h i s t . "

After his

s t u d y i n g i n "both Ceylon and Burma, he was a d m i t t e d t o t h e

Burmese b r a n c h o f t h e B u d d h i s t Sangha on t h e P u l l Moon of
May,

1902.
At h i s o r d i n a t i o n he was g i v e n t h e name Ananda M e t t e y y a ,

and s h o r t l y a f t e r h i s o r d i n a t i o n B h i k k h u Ananda M e t t e y y a , as
Bennett was now s t y l e d , founded the I n t e r n a t i o n a l B u d d h i s t
S o c i e t y o r Buddhasasana Samagama i n Rangoon.
The Burmese p r e p a r a t i o n s

c o n t i n u e d apace.

A t a meeting

i n December, Ananda Metteyya announced t h e f o r m a t i o n o f t h e

E n g l i s h Branch, t r a n s f e r r i n g tthe work o f t h e S o c i e t j r t o
England,

d u r i n g t h e p e r i o d o f t h e m i s s i o n ' s work, which was

l i m i t e d t o t h e months o f May t o October 1908.

Mrs. H l a Oung,

t h e n Hon. T r e a s u r e r o f t h e S o c i e t y , who-with h e r son. Mr. Ba

Hla Oung, d e c i d e d t o accompany t h e M i s s i o n t o England,
1. Humphreys, C., S i x t y Years o f Buddhism i n England, 1968,
P.2.

135.
g e n e r o u s l y agreed t o d e f r a y i t s c o n s i d e r a b l e expenses, and
passages were "booked.
Ananda Metteyya w i t h h i s Burmese s u p p o r t e r s p l a n n e d a
m i s s i o n t o England f o r t h e purpose o f s p r e a d i n g Buddhism.
r e c e i v e t h i s m i s s i o n a number o f E n g l i s h devotees

To

o f Buddhism

founded the B u d d h i s t S o c i e t y o f Great B r i t a i n and I r e l a n d i n

1907.
These p l a n s were s e n t ahead, and Dr. E. R. Rost, as t h e
London agent o f t h e Rangoon S o c i e t y , t o o k two s m a l l houses a t
Barnes t o house t h e M i s s i o n .

A l l being ready, a d e p u t a t i o n

o f the members o f the B u d d h i s t S o c i e t y , accompanied by i n t e r e _

s t e d Press, went down t o the London Docks, where, on A p r i l
23rd 1908, t h e y r e c e i v e d the f i r s t B u d d h i s t M i s s i o n t o England.
Second B u d d h i s t M i s s i o n
The A n a g a r i k a Dharmapala was

b o r n i n Ceylon i n 1865.

In

1880 he came under t h e i n f l u e n c e o f H. P. B l a v a t s k y and C o l o n e l

H. S. O l c o t t , the f o u n d e r s o f the T h e o s o p h i c a l S o c i e t y , and
f o u r years l a t e r j o i n e d t h a t S o c i e t y .

Upon t h e express

o f Mme. B l a v a t s k y he t o o k up t h e s t u d y o f P a l i and,
t h e householder's

advice

renouncing

l i f e , spent t h e remainder o f h i s days i n

the r e v i v a l and spread o f Buddhism i n East and West.

I n 1886

he a s s i s t e d C o l o n e l O l c o t t i n h i s campaign f o r the f o u n d i n g o f
B u d d h i s t s c h o o l s , and w i t h him t r a v e l l e d f a r and w i d e under
t h e name o f t h e A n a g a r i k a Dharmapala, t h e 'homeless P r o t e c t o r
of t h e Dhamma.'

I n 1891, t h e y e a r o f Mme.

Blavatsky's death,

he v i s i t e d Buddha Gaya, t h e famous s i t e o f B u d d h i s t p i l g r i m a g e ,

and s t r a i g h t away r e s o l v e d t o a g i t a t e f o r i t s r e t u r n t o p u r e l y
B u d d h i s t hands.

To t h i s end he formed i n C a l c u t t a ' t h e Maha

Bodhi S o c i e t y w h i c h , founded on May

31 s t 1891, i s " t h e o l d e s t

e x i s t i n g B u d d h i s t S o c i e t y " (Humphreys, 1968, p . 2 2 ) .

136.
I n 1925 the A n a g a r i k a Dharmapala came t o London t o e s t a b l i s h the B u d d h i s t M i s s i o n . A p r o p e r t y was a c q u i r e d the f o l l o w i n g y e a r i n E a l i n g , Middlesex, w h i c h "boasted t h e s u p p o r t of
l e a d i n g n a t i v e - h o r n B u d d h i s t s . I n 1 9 2 8 ' t h d V i h a r a moved t o
G l o u c e s t e r Road, Regents P a r k , and t h r e e B h i k k h u s from C e y l o n
took up r e s i d e n c e .

On J u l y 8th,

1928,

a meeting was h e l d a t 41 G l o u c e s t e r

Road, t o welcome t h e t h r e e Bhikkhus

Parawahera

from C e y l o n P a n d i t s

V a j i r a n a n a , Hegoda Nandasara

and D e h i g a s p e

were a l l e a g e r t o make B u d d h i s t h i s t o r y , , "but were

u n v e r s e d i n W e s t e r n ways of thought
t h e E n g l i s h tongue.

Pannasara

totally

and "but l i t t l e v e r s e d i n

A l l l e a r n t E n g l i s h r a p i d l y byt the

Ven.

V a j i r a n a n a a l o n e s t a y e d l o n g enough and t r a v e l l e d w i d e l y
enough t o u n d e r s t a n d t o some e x t e n t t h e needs of W e s t e r n
psychology.

The

t h r e e Bhikkhus

were brought

to England

under

t h e c a r e of D e p a p r i y a W a l i s i n h a , t h e l a t e G e n e r a l S e c r e t a r y
t o The Maha Bodhi S o c i e t y , who
t h e s t u d y of Buddhism and

h e l p e d them t o form c l a s s e s f o r

Meditation.

The T h i r d B u d d h i s t M i s s i o n
Ven. T a i Hsu, Abbot of Nan Pu To Monastery, Amay, P r e s i dent o f . t h e B u d d h i s t E d u c a t i o n A s s o c i a t i o n of Nanking,
d e s c r i b e d by someone who
single factor

knew of h i s work as the

i n the r e v i v a l

and

greatest

o f Buddhism i n C h i n a , had come

t o Europe t o s t u d y W e s t e r n Buddhism, a s p a r t of h i s f a r r e a c h i n g scheme f o r o r g a n i z i n g an

'International Institute

B u d d h i s t S t u d i e s i n E u r o p e ' w i t h a committee i n e a c h

of

capital

r e p r e s e n t a t i v e of a l l B u d d h i s t a s s o c i a t i o n s o f w h a t e v e r s c h o o l .
He

t o l d t h e meeting

t h r o u g h an i n t e r p r e t e r , t h a t he had been

a c t i v e i n the r e v i v a l of C h i n e s e Buddhism s i n c e t h e age

twenty.

Having

of

founded t h e C h i n e s e B u d d h i s t A s s o c i a t i o n of

Nanking, he went i n t o r e t i r e m e n t f o r f o u r y e a r s , f o r m e d i t a -

137.
t i o n and the s t u d y o f European and C h i n e s t p h i l o s o p h y .
He
t h e n began t o w r i t e and l e c t u r e , founded the Hai Cha'o Y i n
( V o i c e o f the T i d e ) as the p r i n t e d medium o f t h e n a t i o n a l
r e v i v a l w h i c h he contemplated, and began t o t r a i n a l a r g e
body o f s t u d e n t s t o spread the Teaching o f the Buddha t h r o u g h out the l a n d .

He was

l a t e r i n v i t e d t o Germany, and r e t u r n e d home con-

v i n c e d o f t h e need o f making Buddhism known i n Europe g e n e r a l l y .

In1928, a t t h e age o f f o r t y , he once more came t o Europe,
and h a v i n g d e l i v e r e d a s e r i e s o f l e c t u r e s i n P a r i s a r r i v e d i n
London, the " t h i r d B u d d h i s t m i s s i o n a r y t o reach England.

On

Uth November, he was welcomed a t t h e B r i t i s h Maha-Bodhi S o c i e t y

and on the f o l l o w i n g e v e n i n g a t t h e B u d d h i s t S o c i e t y .

On

the

l a t t e r o c c a s i o n he asked Mr. Humphreys, t h e P r e s i d e n t o f t h e

B u d d h i s t S o c i e t y t o f o r m t h e London Committee o f h i s I n t e r n a t i o n a l B u d d h i s t Union.

"And

I agreed.

Considering t h a t

he

spent b u t a few hours w i t h each European o r g a n i z a t i o n i t i s

amazing what enthusiasm
1968, p . 3 3 ) .

he g e n e r a t e d " s a i d Humphreys (Humphreys,

He l e f t n e x t day f o r Germany, b u t he r e t u r n e d

f r o m t h e r e t o P a r i s and so i n s p i r e d h i s audiences
was

t h a t a group

formed by Miss Constant Lounsbury and c a l l e d , a t t h e

Venerable Abbot's w i s h , Les Amis du Bouddhisme.

Mr. and

Humphreys were a c t u a l l y p r e s e n t a t t h e f o u n d i n g meeting

Mrs.
on

t h e i r way back f r o m t h e i r h o l i d a y s i n S w i t z e r l a n d , and were

thus a b l e t o f o r m a l i n k between t h e new group and the Buddh i s t S o c i e t y , London.
E n g l i s h Bhikkhus
I n 1926 t h e r e was
S o c i e t y , he was

a s u r p r i s e v i s i t o r t o the Buddhist

t h e Venerable

D o r j e Prajnananda, who was

i n London i n 1877 as F r e d e r i c k F l e t c h e r .

born

While a student a t

O x f o r d , he r e a d The L i g h t o f A s i a , and l a t e r went on a h o l i d a y

138.
t o Ceylon. There he was i n t r o d u c e d t o t h e H i g h P r i e s t Sumang a l a and the A n a g a r i k a Dharmapala, and s t u d i e d t h e Dhamma under
t h e i r c a r e . From Ceylon he went on a l e c t u r e t o u r i n America
and t h e n r e t u r n e d t o England, where he e n t e r e d t h e Army.
D u r i n g t h e War he rose t o t h e r a n k o f M a j o r , h u t the s u f f e r i n g
and d e a t h he w i t n e s s e d made him r e s o l v e t o l e a v e t h e w o r l d and
e n t e r t h e Sangha as soon as t h e war was over.

I n 1922-23 he went w i t h McGovern, E l l a m and G-.E.O. K n i g h t

on a l o n g e x p e d i t i o n i n t o T i b e t where he s t a y e d f o r a year a t
Shigadze, and had audience w i t h panchen Lama.

He e n t e r e d t h e

Y e l l o w Cap Order as a samanera - t h e f i r s t Englishman t o do so

"but r e t u r n e d t o Ceylon i n 1924 f o r o r d i n a t i o n i n t o t h e Sangha
o f t h e Southern School o f Buddhism.

As a B h i k k h u he

travelled

on f o o t t h e l e n g t h and "breadth o f I n d i a , f o l l o w i n g f r o m p o i n t
t o p o i n t the h o l y p l a c e s o f Buddhism.

Then, h e a r i n g o f t h e

"beauty o f Burma, he made Rangoon h i s h e a d q u a r t e r s , and save

f o r p e r i o d i c a l p i l g r i m a g e s i n I n d i a and t h e Himalayas

and t h i s

t r i p t o London, has worked t h e r e e v e r s i n c e .

I t has l o n g been t h e dream o f Western B u d d h i s t s t o f o u n d
a Western

'Chapter* o f Bhikkhus o f t h e Order, who w o u l d i n

t u r n he empowered t o t r a i n and o r d a i n a new g e n e r a t i o n w i t h o u t

t h e n e c e s s i t y o f t h e E a s t e r n t r a i n i n g f o r w h i c h t h e Western
"body i s not adapted, and w h i c h "breaks t h e h e a l t h o f so many
who

attempt i t .

Meanwhile,

the l i s t

o f E n g l i s h Bhikkhus

grows.

I n November, 1950, an E n g l i s h member, Mr. D a v i d Lingwood,

r e c e i v e d o r d i n a t i o n a t S a r n a t h , I n d i a , and became B h i k k h u
S'angharakshita.

L a t e r Mr. F r a n

S o c i e t y i n England was
Nyana, and i n 1952

A l l e n of t h e B u d d h i s t V i h a r a

o r d a i n e d i n Ceylon as t h e B h i k k h u S i r i

Mr. C y r i l Moore, a f t e r a p e r i o d o f s t u d y i n

Ceylon, t o o k t h e Robe i n Rangoon as t h e B h i k k h u

H i s e a r l y d e a t h i n September, 1954,

Kevalananda.

has robbed t h e Sangha and

139.
the S o c i e t y o f a v a l u a b l e exponent

o f t h e Dhamma.

A l l t h e s e , however, always i n t e n d e d t o work i n t h e E a s t ,

and the f i r s t E n g l i s h B h i k k h u t o take t h e Robe:- i n modern t i m e s
f o r t h e s o l e purpose o f w o r k i n g i n t h e West i s Mr. W.

A.

P u r f u r s t , who was accepted as t h e Samanera Dhammananda i n

London by t h e Ven. Sayadaw U. T h i t t i l a , and became t h e B h i k k h u
Kapilavaddho at'Wesak, 1954, i n Bangkok.
Most o f t h e E n g l i s h Bhikkhus came back t o spread Buddhism
i n B r i t a i n , b u t some of them p r e f e r t o l i v e i n t h e East.
B h i k k h u Kapilavaddho came back f r o m Bangkok i n 1956, and
B h i k k h u S a n g h a r a s h i t a came back t o England f r o m I n d i a i n

1965,

and t h e n t h e y began t o work f o r Buddhism and spread B u d d h i s t

Teachings

i n Britain.
The B u d d h i s t V i h a r a S o c i e t y i n B r i t a i n

On A p r i l 1 8 t h , 1948, c e r t a i n members o f t h e B u d d h i s t
S o c i e t y and o t h e r s founded t h e B u d d h i s t V i h a r a S o c i e t y i n
England w i t h t h e o b j e c t o f e x p e d i t i n g t h e f o u n d i n g o f a V i h a r a
i n London where Bhikkhus might l i v e , t e a c h and f o r m a nucleus
o f t h e Theravada Sangha.

The f o u n d e r was

Mrs. A. Rant; the

Ven. Narada, a Maha Thera o f t h e V a j i r a r a m a Monastery i n

Ceylon, was nominated as P r e s i d e n t , w i t h Miss

Constant

Lounsbery o f Les Amis du Bouddhisme i n P a r i s , and Miss I . B.

Horner, t h e n o t e d P a l i s c h o l a r , as V i c e - P r e s i d e n t s . The

idea

o f a V i h a r a f o r London had been mooted ever s i n c e t h e A n a g a r i k a

Dharmapala a r r i v e d i n London i n .1925.
The new S o c i e t y m e r e l y added t o t h e v o c a l demand f o r such
an i n s t i t u t i o n , b u t has s e r v e d t h e needs o f London by l e c t u r e s
and s t u d y c l a s s e s h e l d a t 29 B e l g r a v e Road, S.W.1, premises
l e a s e d by t h e Burmese i n London and r u n by t h e Kappiya Group,
a number o f Burmese d e d i c a t e d t o a s s i s t i n such work.
most u s e f u l work o f t h e new group, however, was

The

t o sponsor a

11+0.

visit
he

t o London by t h e V e n e r a b l e Narada i n Summer 19U9, when

l e c t u r e d f a r and w i d e .
From F i g u r e 3 we c a n s e e t h e number o f B u d d h i s t

a r i e s and r e l i g i o u s t e a c h e r s i n G r e a t B r i t a i n t o d a y .

missionThe

m i s s i o n a r i e s a r e m o s t l y monks and a nun, b u t t h e r e l i g i o u s

t e a c h e r s a r e laymen, and m o s t l y t h e y a r e E n g l i s h m e n .

FIGURE-3
Showing t h e number o f B u d d h i s t m i s s i o n a r i e s i n
G r e a t B r i t a i n i n 1971

The

Sangha

Lay

teachers

1. E n g l i s h monks

1. Men

2 . T h a i monks

2 . Women t e a c h e r s

3 . C e y l o n e s e monks

k. T i b e t a n monks

5 . J a p a n e s e monk

6. B r i t i s h nun

Total

16

teachers

21
12

33

11+1.

THE WESTERN CONVERT TO BUDDHISM

The convert t o Buddhism can "be c o n s i d e r e d f r o m s e v e r a l
p o i n t s o f view.
I n my i n t e r v i e w s and i n v e s t i g a t i o n o f many members o f
B u d d h i s t o r g a n i z a t i o n s i n Great B r i t a i n I f o u n d t h a t

British

B u d d h i s t s had been c o n v e r t e d t o Buddhism i n d i f f e r e n t ways,

and many o f them a r e s e l f - c o n v e r t e d B u d d h i s t s .
This i s shown i n Table 12 w h i c h i s based on a sample o f
101 B r i t i s h B u d d h i s t s .
TABLE 12
Showing t h e approach t o Buddhism f o r 101 p e o p l e
i n t h e U.K.
How t h e y a r e i n t r o d u c e d t o Buddhism
1. They l e a r n e d about Buddhism b y r e a d i n g books
or s t u d i e d c o m p a r a t i v e r e l i g i o n .

50

2 . They h e a r d about Buddhism f r o m f r i e n d s .

51

3 . They a t t e n d e d a m e d i t a t i o n r e t r e a t o r
m e d i t a t i o n courses.

53

Note: T h i s Table shows t h a t some p e o p l e may approach Buddhism b y o n l y one o f these ways, o t h e r s b y two ways
or a l l t h r e e ways.
And i n Table 13 l e t us see 75 B u d d h i s t s i n t h e U.K. whom
I interviewed.

They b e l o n g t o d i f f e r e n t s c h o o l s o f Buddhism

and t h e y v i s i t B u d d h i s t and non-Buddhist

organizations.

142.

TABLE 13
Showing 75 B u d d h i s t s who "belong t o t h r e e
d i f f e r e n t s c h o o l s , and t h e f r e q u e n c y o f t h e i r v i s i t s
t o B u d d h i s t o r non-Buddhist o r g a n i z a t i o n s .
75 B u d d h i s t s b e l o n g t o
d i f f e r e n t schools
Theravada

48

48

Zeri" ! " T i h e t a r

22

22

V i s i t t o other
Buddhist
organizations
1. Once a week
or more
often
2. Less o f t e n
t h a n once a
week

V i s i t t o nonBuddhist
organizations

1 . Once a week
or more
often
5
2. Less o f t e n
t h a n once a
62
week

67

Now we can l o o k c l o s e l y a t 101" p e o p l e i n t h e U.K. who

became B u d d h i s t s and remain i n t h e i r o l d r e l i g i o n s i n T a b l e
14.

t
p.

IK

a
ct-

c4-

ft
S

ro

VJI

to
vo

CO

ft

2
(D

ft

VJJ

IO

VJI

p>

t*!
m
B ct

<D

CD

09
CD

CD

H-

ft

ef

ft srs * s

ON

CD

ON
1

o
& _
tf
O
M
H-

E& &

WW

ct<D
to
c+

ct03

P>

C+-

09

09
ctH"

I"
CO

p,

P.
G9

ro

&
&
CO
et-

CO
ct-

&;

11
&
09
etCO

09
ctCO

& &

v 13

P
ct-

cr w

CO
M

CO
ct
H

CD
etH-

g g
g IS- S"

CO

3-

6 &

09
p,

Pi

09

" I
I!

H*
09

&
p.

Pi

O*

r i
CD

P<

g
O

g
P>

Pi

* 5

ce

CO

ts

(D

m
o

I"
CO

a*
P>

"I

I
vo

09

g
m

tJ
ct09

Western B u d d h i s t s
J u s t as t h e number o f people who a r e i n t e r e s t e d i n Buddhism i s i n c r e a s i n g t h r o u g h o u t t h e w o r l d , t h e number i n t h e West
is also r i s i n g .
It

i s very d i f f i c u l t

t o say how many B u d d h i s t s t h e r e a r e

i n Great B r i t a i n o r i n Europe.
ways.

We can g e t i n f o r m a t i o n i n many

A c c o r d i n g t o Kosho Yamamoto, " I f we a r e t o have a

rough number o f new B u d d h i s t s , England

1
the

list."

and Germany w i l l head

and he c i t e s AMA's e s t i m a t e o f some 20,000 as a

rough number o f German B u d d h i s t s .

A l s o , i f we t h i n k about B u d d h i s t s i n Great B r i t a i n , we
may g e t some i n f o r m a t i o n f r o m t h e c o n t r i b u t i o n s o f Mrs.
I.

R. Q u i t t n e r and Mr. R u s s e l l Webb t o t h e " S u b j e c t f o r

Sunday," f i r s t b r o a d c a s t on B.B.C. Radio k on 8th November,

1970.

I n t e r v i e w e d b y George S c o t t , he answered t o t h e ques-

t i o n "Hqw many B u d d h i s t s would y o u say t h e r e were i n t h i s

country?"
" W e l l , t h e f i g u r e ranges f r o m 10,000 up t o 30,000
a l t h o u g h I t h i n k t h a t these f i g u r e s a r e perhaps

a little

exaggerated."
Int:

"Are most o f these E n g l i s h p e o p l e ? "

R.W.:

" I would t h i n k so, Yes. I would t h i n k t h a t

especially

s i n c e t h e war an i n c r e a s i n g number o f young people have

come t o Buddhism because t h e y f e e l d i s s a t i s f i e d w i t h
C h r i s t i a n i t y or w i t h the "Establishment" i n general
and f e e l t h a t somehow Buddhism can o f f e r them a new
2

way o f l i f e . "
1. Kosho Yamamoto, Buddhism i n Europe, t h e Kasinbunko, 1967,
PP.29,30.
2 . I . R. Q u i t t n e r and R u s s e l l Webb, B u d d h i s t s i n B r i t a i n ,
B u d d h i s t Q u a r t e r l y , V o l . 3 , No.3 W i n t e r 1970-71 o f
London B u d d h i s t V i h a r a , p p . 6 , 7 .

145
Buddhists
Buddhists are g e n e r a l l y r a t h e r c h e e r f u l people.

I t is

a m i s t a k e t o t h i n k t h a t the B u d d h i s t view of l i f e i s one o f

pessimism

or d e s p a i r .

I f you were t o meet a B u d d h i s t monk,

a man w i t h a shaven head w e a r i n g an orange c o l o u r e d robe and

perhaps s a n d a l s , he might a t f i r s t appear r a t h e r solemn; b u t
as you t a l k e d , t o him you w o u l d f i n d t h a t he was
good humoured and f r i e n d l y p e r s o n .

i n f a c t a very,

As T r e v o r L i n g s a i d i n h i s

book t h a t "The same i s t r u e of t h e o r d i n a r y B u d d h i s t l a y p e o p l e

of

Ceylon, Burma, Japan, China, T h a i l a n d and Vietnam,

whether

farmers o r t e a c h e r s o r government o f f i c i a l s or even statesmen

l i k e U. Thant, t h e S e c r e t a r y General o f the U n i t e d N a t i o n s ;
b a s i c a l l y t h e y a r e among t h e h a p p i e s t and p l e a s a n t e s t people
you would meet."
The Reasons f o r becoming B u d d h i s t
Many B r i t i s h B u d d h i s t s a r e most o f t e n asked "Why
become a B u d d h i s t . "

have you

A t y p i c a l answer can be quoted f r o m

D o r o t h y C. Donath:
" I became a B u d d h i s t because Buddhism (The BuddhaDharma) i s a r e l i g i o n of reason*, i t i s p r a g m a t i c b u t
at t h e same t i m e p r e e m i n e n t l y o f t h e S p i r i t - and so
a d e e p l y s a t i s f y i n g way o f l i f e ; because i t imposes
no creeds or dogmas and demands no s u b m i s s i o n t o or
b l i n d f a i t h i n any s e p a r a t e d e i t y , p e r s o n , or t h i n g ,
and t h u s i s d e v o i d o f e v e r y d u a l i s t i c b e l i e f and
concept; because i t teaches u n i t y w i t h a l l l i f e
everywhere, and compassion f o r e v e r y l i v i n g b e i n g ,
man.'and a n i m a l a l i k e ; because i t accords t o man t h e
b e a u t y and d i g n i t y o f o r i g i n a l p e r f e c t i o n , not
o r i g i n a l s i n , and shows him the way by means o f h i s
own e f f o r t s , i n t u i t i v e i n s i g h t s , and g r o w i n g
r e a l i z a t i o n t o uncover t h i s p e r f e c t i o n - h i s r e a l
and i n t r i n s i c Buddha-nature w h i c h i s E n l i g h t e n m e n t
i t s e l f ; and f i n a l l y , I became a B u d d h i s t because
Buddhism a f f i r m s t h a t t h e Cosmos, w i t h a l l i t s
evolving worlds i n a l l t h e i r r e l a t i v e r e a l i t y , i s
not a " c r e a t i o n " i n s p e c i f i c t i m e by any p e r s o n a l
God or Being, however t r a n s c e n d e n t , b u t i s a
m a n i f e s t a t i o n , an o u t p o u r i n g , o f u n i v e r s a l I n f i n i t e
I n t e l l i g e n c e , Mind - t h e o n l y U l t i m a t e R e a l i t y , o f
1 . T r e v o r L i n g , BUDDHISM, Ward Lock E d u c a t i o n a l , London,
1970, p.16.

1i+6.
w h i c h e v e r y s e n t i e n t "being i s a p a r t and i n w h i c h
a l l l i f e everywhere s h a r e s - n e v e r s t a t i c , h u t
f o r e v e r f o l d i n g and u n f o l d i n g i n t h e Way o f U l t i m a t e
T r u t h , w i t h o u t b e g i n n i n g and w i t h o u t end.
People

are attracted to d i f f e r e n t

a s p e c t s of Buddhism.

I e n q u i r e d about t h i s i n i n t e r v i e w s w i t h 101 p e o p l e
U.K., b o t h B u d d h i s t s and n o n - B u d d h i s t s

(see Table

i n the

15).

TABLE 15
P r e f e r e n c e f o r a p a r t i c u l a r a s p e c t o f Buddhism
Baseid on a sample o f 101 p e r s o n s
Britain
Aspect

o f Buddhism

interviewed i n

liked

Art
Meditation

15
25
86

Philosophy

. hS

Ceremony o r C h a n t i n g

38
38
1

Way o f l i f e
All

aspects

No i d e a

The R e l a t i o n s h i p s between B u d d h i s t s and O t h e r s

Buddhists a r e normally f r i e n d l y people.

We found many

B u d d h i s t s i n B r i t a i n have c l o s e f r i e n d s who f o l l o w o t h e r
r e l i g i o n s without

any r e s u l t i n g f r i c t i o n .

There a r e v e r y

few f a m i l i e s w h i c h are. d i s t u r b e d t h r o u g h h a v i n g w i t h i n them

differing religious persuasions.
T a b l e 16 shows d i f f e r e n t r e l i g i o n s among f r i e n d s , a n d
o p i n i o n s r e s u l t i n g from

this.

1. D o r o t h y C. Donath, BUDDHISM FOR THE WEST, The J u l i a n

P r e s s , I n c . , New York, 1971, p p . V i i , V i i i .

GO

VD

VO
CM

O
ON

&
CD
si
-p

a)

0
i-i

a :

P.

O
0)
Pi

a
H
-P
CO
rl
rl

o
-P

-p si
co -p
a)
PQ r l
O
<D H

rl
O
H

CD

a
u
o

CD
. rH

I
CD
-P
3
rl

a
03
H

a
o

3
-p

CO
rl

CO

CO
H

rl
03
H

-P

9
rl
P
CO

15

si

a)
rl
O

^
CD

pq

o
CQ
rl
CD
Pi

Si
a

CD
s:
p

CD
si
-p
o

rl
P
-P .
9-

S5
o

ft

C5

CO

>
O

CO -P
rl
CO G
rl CO
rl
a
co -p
co
rl H
si u

tJ
3

TJ

si
-P

-'3 >,

>9
-P
H
cd
CD
H

CO
H

Cfl CO
-P -rl

CO
H

CO

rl

3
-p
rl
CO

CD
i-l

a
3
o
rl
rl
o

CO
rl

-P CD
rH
rl ,
o a
H -P
H
CD 3
rH CO

03
>
<D

-p
o
CD
U
rl
O
O

-p
TJ CO

an

a
rl

CO
CD
O
C
8
-P
CQ

CO
CD
U
rl
|

O
SZi

Pi
Q>
Pi
CD
1=1

OS

s
PP

CM

rl
H

tiD

5
p

rH
CO

03

vo

&

CQ

H
El
rl
P<
O

co
CQ

$5

3
CD
rl
rl
tH

H
-P
CO

CO

CD

CO
-p
CO
H

ci
CD
U
CD
CH
H
H
U

CD
CQ
O

CO
CD
rl

s
CD
CQ
O

CD
rl
rl
<4H
CD
CQ
O

CQ

-p
CO
H

CD
CO
O

CQ
rl
-P
CQ

si

^!

o
g

CD

03
-P
CO
rl

s
CO
-p
co
H

CQ
a!
.3
-P
o
r=
CD
%
Si

o
s
03
-P
CO
rl

coco
S
rl
-P
CO

l3
o
CD

I i
pq

CQ
aS
CO
-p
co
rl

CQ

o
r^

.3

X)

1
CD

I I
o

fi

co
FH

CD
X!

-P
o
rrj

CQ

CO rl
rl
-P
CQ
H

rl
P
CO

cu
-p co
os o
H rH

rH

TJ
u

pq

5
co
o
iH
O

co

rl
H

Si

CD

CO

rl
<H

1
1
I I
CO

CD

CD
rl

CQ
CQ
cfl

CO

rl

-P

0)
co
o

Si

fx*

*)
g

Xl

CM

148

i n v e s t i g a t e d 101 people

1 9 7 1 who

i n t h e U n i t e d Kingdom i n 1 9 7 0 -

f o l l o w v a r i o u s r e l i g i o n s , and n o t e d how

f a m i l i e s were

a f f e c t e d by d i f f e r i n g / r e l i g i o u s p e r s u a s i o n s w i t h i n them ( s e e
Table 1 7 ) .

TABLE

17

Type o f R e l i g i o n
1 . Do a l l members o f
f a m i l y f o l l o w the
same r e l i g i o n s ?

Relationship
2.

your

A.

Yes

39

B.

No

60

C.

Don't know

i f p e o p l e i n your
f a m i l y a r e of
different religions,
do t h e y have good
relationships with
one a n o t h e r ?
A.

I t i s good, t h e r e
i s no p r o b l e m .

56

B. I t i s not good,
t h e r e i s some
problem
C. No

Prom t h i s T a b l e we

idea

observe t h a t the people

35 ;

i n 9 families

a r e of d i f f e r e n t r e l i g i o n s and have p r o b l e m s i n t h e i r

families

as f o l l o w s : One

E n g l i s h B u d d h i s t , aged 2 7 , a m a r r i e d l a d y w i t h

c h i l d r e n : 1 s o n and 1 d a u g h t e r ,

two

i s married to a P a k i s t a n i

Muslim, and t h e y have l i v e d t o g e t h e r f o r o v e r 1 0 y e a r s .

t o l d me

t h a t f o r the f i r s t

f i v e y e a r s of m a r r i a g e a l l was

w e l l , t h e y v i s i t e d P a k i s t a n many t i m e s .
c o u l d not a g r e e on t h e q u e s t i o n o f f a i t h .
upon d i v o r c e .

She

L a t e r t h e y found

they

I n 1 9 7 0 they decided

The husband t o o k h i s d a u g h t e r

t o West

Pakistan;

t h e son s t a y s i n London w i t h h i s mother.

An E n g l i s h couple w i t h two
a f t e r domestic

and r e l i g i o u s

c h i l d r e n became d i v o r c e d

conflicts.

A f t e r an E n g l i s h woman from Birmingham became a Hindu,

h e r husband was

s u r p r i s e d and i n t o l e r a n t .

They o f t e n h a v e

149.

arguments "but r e m a i n t o g e t h e r .

T h e y have no c h i l d r e n .

T h e r e i s a n E n g l i s h l a d y i n Birmingham aged i+7 who i s a

Hindu and t e a c h e s yoga.
an

Pour y e a r s ago s h e l e a r n t yoga from

I n d i a n t e a c h e r and now t e a c h e s e v e r y T u e s d a y and F r i d a y

evening.

She works f o r t h e Birmingham T a x a t i o n Department.

Due t o d i s a g r e e m e n t s o v e r ' b e l i e f

she "became d i v o r c e d t w e n t y

y e a r s ago. She now l i v e s w i t h h e r mother i n h e r own h o u s e .

A n o t h e r c o u p l e o f mixed f a i t h s ,
C h r i s t i a n ( h e works a s a p o l i c e
hist

( 3 2 ) had some d i f f i c u l t y

t h e husband "being a

o f f i c e r ) and t h e w i f e Budd-

i n t h e i r home l i f e "because t h e

w i f e ' s i n t e r e s t s c e n t r e d around h e r r e l i g i o n , and s h e was

o f t e n away from home v i s i t i n g
London.
her

t h e two B u d d h i s t m o n a s t e r i e s i n

She e x p r e s s e d t h e w i s h t o "become a B u d d h i s t nun when

c h i l d r e n had grown up.

The husband w r o t e me a l e t t e r

e x p l a i n i n g t h a t h i s w i f e d i d not look a f t e r h e r c h i l d r e n
p r o p e r l y and had l o s t a l l
to

interest

h e l p him s o l v e t h e problem.

i n him s e x u a l l y , a s k i n g me

When I met h e r l a t e r we d i s -

c u s s e d t h e problem; t h e c o u p l e s t i l l
The M e t h o d i s t p a r e n t s o f a g i r l

remain together.
aged 2 2 c o u l d n o t u n d e r -

s t a n d why t h e i r d a u g h t e r s h o u l d v a c i l l a t e from one r e l i g i o n

to

another.

She became a Muslim and t h e n i n f l u e n c e d b y h e r

boy f r i e n d changed t o D r u i d i s m .

When s h e was a Muslim s h e

was n o t p e r m i t t e d t o e n t e r t h e p a r e n t a l home: when s h e became

a D r u i d s h e was a g a i n a c c e p t e d b u t r e l a t i o n s h i p s a r e s t i l l
uneasy.
T h r e e o t h e r young p e o p l e who have r e c e n t l y c o m p l e t e d
t h e i r s t u d i e s a t U n i v e r s i t i e s , 2 men and 1 woman have a
s i m i l a r problem.

When t h e y f i r s t

became B u d d h i s t

p a r e n t s d i s a p p r o v e d and r e l a t i o n s h i p s

their

deteriorated.

The

f a t h e r o f one i s a C h r i s t i a n m i n i s t e r and he was v e r y

p r i s e d when h i s s o n . became a B u d d h i s t .

sur-

150.

A n o t h e r young man went t o T h a i l a n d i n 1 9 7 1

t o become a

B u d d h i s t monk.

When he was i n Bangkok he r e c e i v e d a l e t t e r

from h i s mother

s a y i n g she\ was v e r y d e p r e s s e d about h i s a i m

and t h a t s h e was s e r i o u s l y i l l .

She s a i d s h e d i d n o t mind

him b e i n g a B u d d h i s t and a s k e d him to r e t u r n t o E n g l a n d .

A n o t h e r g i r l came from a C a t h o l i c f a m i l y who were a l l
v e r y u p s e t when s h e became a B u d d h i s t .
T h i s shows us some of t h e problems t h a t may d e v e l o p
when t h e r e a r e d i f f e r e n t r e l i g i o n s w i t h i n a f a m i l y .
Problems need n o t n e c e s s a r i l y a r i s e though a s may be
s e e n from t h e f o l l o w i n g two e x a m p l e s .

I n Manchester t h e r e i s

a f a m i l y who a r e v e r y happy d e s p i t e t h e f a c t t h a t t h e husband

i s B u d d h i s t and t h e w i f e C a t h o l i c .
all"

s h e t o l d me.

"There i s no problem a t

They have f o u r c h i l d r e n .

There i s another

c o u p l e i n London w i t h one d a u g h t e r , a g a i n t h e r e a r e no p r o b lems a t a l l a s a r e s u l t

o f mixed f a i t h s ,

C a t h o l i c and t h e w i f e B u d d h i s t i n t h i s

t h e husband i s

instance.

Now l e t us examine t h e n a t i o n a l i t y ,

e d u c a t i o n and

o c c u p a t i o n s o f t h e 1 0 1 p e o p l e i n t h e U.K. who a r e e i t h e r
B u d d h i s t s o r i n t e r e s t e d i n Buddhism.

It

(Table 1 9 ) .

c a n be s e e n t h a t t h e r e i s no c o n g r u e n c e i n t h e

c i r c u m s t a n c e s o f W e s t e r n p e o p l e who a r e c o n v e r t e d t o Buddhism,

C LT\ rM rH O
OJ H
H

t*- I ^ N ^ C M r H r H r H i I r H f - H r I r t i f

o
H
+

o
o

o
PH O CO CO

CO CO

o
ri

-p
c3
O

w
rl

P i CO
rl

O
Q)

VO ^

rH

O
H

ri
CD
+
ri

CM hf\ C\] CM CM CM r l r l H H r l H H H
CO

rl
rH

a)

S
rl
+

nj
.C

!H ^

"rl
CQ 43 -H
-H n d

<!

o
E -rl
9 t ) ..

DO Q)

151

152.

CHAPTER V
BUDDHIST BELIEF AND RELIGIOUS CEREMONIES

B u d d h i s t s "believe t h a t Man's p o s i t i o n i s supreme.

Man

i s h i s own master, and t h e r e i s no h i g h e r "being o r power

t h a t s i t s i n judgement over h i s d e s t i n y .

"Oneself i s one's

own p r o t e c t o r ( r e f u g e ) ; what o t h e r p r o t e c t o r ( r e f u g e ) c a n
t h e r e "be? W i t h o n e s e l f f u l l y c o n t r o l l e d , one o b t a i n s a p r o t e c t i o n ( r e f u g e ) which i s hard t o gain.

11

s a i d the Buddha

(Dhammapada 1 6 0 ) .
B u d d h i s t s b e l i e v e t h a t a l l l i v i n g b e i n g s and m a t e r i a l
t h i n g s a r e impermanent, s u b j e c t t o s u f f e r i n g , and n o n - s e l f ;
because e v e r y t h i n g i s s u b j e c t t o change, u n s a t i s f a c t o r i n e s s ,
and cannot be possessed.
I n h i s f i r s t sermon ( t h e Dhammacakkappavattana-Sutta)
t h e Buddha s a i d t h a t the f i v e aggregates o f attachment a r e
t h e substance o f s u f f e r i n g .
ageing, sickness

These t a k e the f o r m o f b i r t h ,

and death; and i n e m o t i o n a l

terms sorrow,

p a i n , g r i e f and d e s p a i r , and come f r o m a s s o c i a t i o n w i t h

unpleasant t h i n g s o r s e p a r a t i o n f r o m t h a t w h i c h i s p l e a s a n t .
The

d e s i r e f o r t h a t w h i c h one c o n s i d e r s

produces re-becoming and r e - e x i s t e n c e .

p o i n t o f a t t e n t i o n t o another,
f o r some p l e a s u r e ,

pleasant

(craving)

I t moves f r o m one

normally through a desire

a d e s i r e f o r e x i s t e n c e and i t s i n e x t r i -

c a b l y l i n k e d aspect the d e s i r e f o r n o n - e x i s t e n c e
a n n i h i l a t i o n ) and i s t h e o r i g i n o f s u f f e r i n g .

(self-

The c e s s a t i o n

o f s u f f e r i n g i s s i m p l y the complete c e s s a t i o n o f d e s i r e .
L e a d i n g t o the c e s s a t i o n o f s u f f e r i n g i s t h e Noble E i g h t f o l d
1 . Walpola Rahula, Dr., WHAT THE BUDDHA TAUGHT, 1 9 6 7 , p. 1 3 0 .

153.

P a t h , namely r i g h t view; r i g h t t h o u g h t ; r i g h t speech; r i g h t .

a c t i o n ; r i g h t l i v e l i h o o d ; r i g h t e f f o r t ; r i g h t mindfulness,
and r i g h t c o n c e n t r a t i o n .

Wheel o f L i f e
I would

l i k e t o d i s c u s s b r i e f l y t h e Twelve Nidanas o r

Wheel o f Dependent O r i g i n a t i o n e n u n c i a t e d "by t h e Buddha i n

Samyutta-Nikaya, as t h e y p l a y a v i t a l p a r t i n a l l
Schools and
The

Buddhist

Sects.

Nidanas f a l l i n t o t h r e e main d i v i s i o n s : those a r i s i n g

f r o m Karmic c o n d i t i o n s i n a p r e v i o u s e x i s t e n c e , those a r i s i n g
i n t h e p r e s e n t l i f e and those immediate causes and c o n d i t i o n s
w h i c h "bring about f u t u r e s u f f e r i n g .

They may be o u t l i n e d as

follows:
In a previous existence:
S p i r i t u a l i g n o r a n c e , non-awareness, d e l u s i o n ,
r e s u l t i n g i n Misperceptions
( m i s d i r e c t e d t h o u g h t s and w i l l , b e l i e f i n a
separate " s e l f " which create

Karma, or

actions a f f e c t i n g f u t u r e existence)
I n the present

life:

Consciousness
(the

first

s u b l i m i n a l consciousness

in a

new

l i f e at conception)
Next:
Name and f o r m , or mind and body
(in

t h e embryo b e f o r e t h e sense organs b e g i n t o

function)
Then: .
Awakening o f the sense organs; and by means o f
them, c o n t a c t ( w i t h t h i n g s o u t s i d e o f o n e s e l f o b j e c t s , s i g h t s , sounds)

154.

C o - o p e r a t i o n o f these organs and consciousness,

i n sensations
(emotions or f e e l i n g s , i n c l u d i n g t h e s e x u a l

resulting

instinct,

c r e a t i n g new Karma) because o f

C r a v i n g , or t h i r s t f o r l i f e , w h i c h i n t u r n leads t o
attachment
( c l i n g i n g t o t h i n g s , p o s s e s s i o n s , p e r s o n s , and

the

a c t i v i t i e s of l i f e ) r e s u l t i n g i n
Coming t o he
( v a r i o u s c o n s c i o u s l y m o t i v a t e d a c t s and the d e s i r e
to

remain i n the round o f e a r t h l y e x i s t e n c e ) l e a d i n g

to
In

the f u t u r e :
R e b i r t h , o r r e - e x i s t e n c e , and a new

life

( f o l l o w e d by o l d age, s u f f e r i n g , decay, and

all

death

over a g a i n ) .

Thus i n Buddhism g e n e r a l l y , c o n d i t i o n e d l i f e (Samsara) i s

seen as a c o n t i n u a l f l u x , impermanent, based on i g n o r a n c e ,

and

r e a l o n l y i n a r e l a t i v e sense.
These are t h e spokes o f t h e Wheel o f the Nidanas, whatever
the

o r d e r i n w h i c h t h e y are c o n s i d e r e d .

Other

arrangements

are p o s s i b l e , as t h i s i s a c o n t i n u o u s p r o c e s s , b u t
is a t the root of a l l .

Ignorance

Prom Ignorance r i s e s t h e t h o u g h t o f

" I " - o f e n d u r i n g , p e r s o n a l s e l f - whereas a l l we know o r

can p e r c e i v e - even our ego - i s t r a n s i t o r y ; t h e r e e x i s t s b u t
a becoming, a s u c c e s s i o n o f i n s t a n t s o f consciousness.
are processes

(and our ego forms p a r t of the " p r o c e s s " ) , b u t

t h e r e a r e no s t a t i c and e t e r n a l l y e x i s t i n g " t h i n g s . "

t h o u g h t o f "Me"

Prom

and "Mine" a r i s e t h e "Three F i r e s " o f h a t r e d ,

l u s t , and i l l u s i o n - i n s e p a r a b l e f r o m sorrow.
the

There

The

c u r e , as

Buddha t a u g h t , i s t h e removal o f t h e c o n d i t i o n s w h i c h

155,

maintain the three f i r e s .

This c o n s t i t u t e s Enlightenment

t h e d e s t r u c t i o n o f Ignorance - a c q u i s i t i o n o f a d i f f e r e n t
a t t i t u d e towards l i f e , w h i c h cannot "be d e s c r i b e d - onlyexperienced.

I t i s E n l i g h t e n m e n t alone w h i c h can f r e e us

f r o m t h e Wheel o f B i r t h - and Death.

The f o l l o w i n g diagram shows a t a g l a n c e how t h e t w e l v e
l i n k s o f the f o r m u l a extend t o over t h r e e c o n s e c u t i v e e x i s t ences, p a s t , p r e s e n t , and f u t u r e :
PJAfiBAM

Future Existence
11. R e b i r t h
12. Decay and
Death

orma

Rebirth-Process
5 causes: 3 - 7

Mental

Rebirth

The l i n k s 1-2, togetheF~WTrth~*8-10, r e p r e s e n t t h e Karma

Process,

c o n t a i n i n g t h e f i v e karmic causes o f r e b i r t h .

l i n k s 3 - 7 , - t o g e t h e r w i t h 11-12, r e p r e s e n t t h e R e b i r t h Process,

c o n t a i n i n g t h e f i v e Karma-Results.

The

A c c o r d i n g l y i t i s s a i d i n t h e Patisamhhida-Magga
'Five
Five
Five
Five

causes
fruits
causes
fruits

were t h e r e i n p a s t ,
we f i n d i n p r e s e n t l i f e .
do we now produce,
we reap i n f u t u r e l i f e . '

(Quoted i n V i s . Magga X V I I t r a n s l a t e d "by

Bhikkhu Nanamoli).

157

Buddhist F e s t i v a l s
The many r e l i g i o u s f e s t i v a l s
in

a s s o c i a t e d w i t h Buddhism

t h e East are c a r r i e d over i n t o B r i t a i n .

There are t h r e e

i n p a r t i c u l a r which are u n i v e r s a l l y c e l e b r a t e d .
the

Vesakha P u j a ,

f u l l moon day o f t h e s i x t h l u n a r month, w h i c h c e l e b r a t e s

the b i r t h , e n l i g h t e n m e n t and Paririibbana.. o f t h e L o r d Buddha.

I n t h e West Vesak serves as t h e f i r s t month o f the B u d d h i s t
year.
May

The a c t u a l day may be a t any t i m e w i t h i n t h e month o f

i n B r i t a i n t o compensate f o r t h e r a r i t y of good

speakers.

I n t h e East i t i s always on t h e f u l l moon day of May.

The

second major f e s t i v a l i s t h e Magha P u j a f e s t i v a l h e l d i n t h e

t h i r d l u n a r month.

T h i s commemorates the t i m e when t h e L o r d

Buddha d e l i v e r e d h i s d i s c o u r s e c o n t a i n i n g the main code o f

his

t e a c h i n g t o one thousand two hundred and f i f t y

who

had spontaneously g a t h e r e d .

disciples

This i s celebrated only i n

the Buddhapadlpa, Temple i n . B r i t a i n .

Asalha Puja day

cele-

b r a t e s the p r e a c h i n g o f the f i r s t d i s c o u r s e t o the f i v e

A s c e t i c s a t I s i p a t a n a i n t h e deer s a n c t u a r y near Benares.
C a l l e d by the Ceylonese 'Dhammacakka day' i t i s u s u a l l y h e l d
on t h e f u l l moon day i n J u l y e v e r y y e a r .

T h i s day i s c e l e -

b r a t e d b o t h a t t h e Ceylonese and T h a i m o n a s t e r i e s .
l a t t e r t h i s f e s t i v a l was

At t h e

celebrated i n c o n j u n c t i o n w i t h the

opening of the Temple by t h e King and Queen o f T h a i l a n d i n

1966.

158.

RELIGIOUS CEREMONIES
I n t h e 2 Buddhist monasteries
ceremonies a r e performed.

i n London many d i f f e r i n g

There a r e those c o n c e r n i n g " b i r t h ,

d e a t h , m a r r i a g e , h a v i n g a baby, m e r i t t r a n s f e r , K a t h i n ceremony
and o r d i n a t i o n .

B o t h o r g a n i z a t i o n s can p e r f o r m f u l l

religious

f u n c t i o n s i n t h e same way as i n t h e E a s t .
Here I s h a l l d i s c u s s o n l y t h e ceremonies w h i c h a r e p e r formed a t t h e Buddhapadipa Temple ( T h a i monastery) w h i c h I
have a t t e n d e d and observed many t i m e s .

The main ceremonies

which I am g o i n g t o d i s c u s s a r e : t h e Wedding ceremony,

O r d i n a t i o n ceremony, and t h e K a t h i n ceremony.
Wedding ceremony
I t i s p o s s i b l e f o r t h e Wedding ceremony t o be performed
at

t h e Temple f o r b o t h E n g l i s h and T h a i p e o p l e .

There have

been many such ceremonies h e l d a t t h e Temple.

The Bhikkhus p e r f o r m t h i s ceremony i n T h a i f o r a T h a i
c o u p l e , and i n E n g l i s h f o r E n g l i s h couples o r i n a . c o m b i n a t i o n
of b o t h languages. '
The ceremony s t a r t s w i t h t h e b r i d e and groom and t h e i r
p a r t y coming t o t h e S h r i n e Room.

There, w i t h t h e i r hands

j o i n e d , t h e y l i g h t candles and incense and o f f e r f l o w e r s t o t h e

T r i p l e Gem, t h e n t h e y w i l l p r o s t r a t e 3 times i n f r o n t o f t h e
Buddha image.

The head monk w i l l e x p l a i n t h e ceremony i n

b r i e f ; t h e n he w i l l r e c i t e t h e f i v e p r e c e p t s , and t h e b r i d e
and groom r e p e a t these a f t e r h i m i n t h e P a l i language.

The

monks w i l l chant t h e S u t t a s c o n c e r n i n g t h e Buddha's t e a c h i n g s

and b l e s s i n g s .
chanting.
minutes

D u r i n g t h i s t i m e everyone j u s t l i s t e n s t o t h e

On c o m p l e t i o n o f t h e c h a n t i n g w h i c h l a s t s f o r 20

t h e monk who conducts

t h e ceremony on b e h a l f o f t h e

Sangha, w i l l g i v e a s h o r t t a l k on t h e Buddha's t e a c h i n g about

the

r e l a t i o n s h i p between husband and w i f e .

A f t e r t h a t the ^

159.

monks w i l l chant a g a i n t o g i v e t h e "blessings f o r peace and

happiness i n t h e i r f a m i l y l i f e t o t h e couple and t h e i r p a r t y
"by s p r i n k l i n g H o l y Water f i r s t l y on t h e b r i d e and b r i d e g r o o m
and t h e f r i e n d s and r e l a t i v e s as a whole a f t e r w a r d s .

For T h a i couples a t t h e end o f t h e ceremony, l u n c h w i l l

be o f f e r e d t o t h e monks, and l a t e r l u n c h w i l l be p r e p a r e d f o r
themselves.

E n g l i s h c o u p l e s , however, u s u a l l y come t o t h e

ceremony i n t h e a f t e r n o o n .

A f t e r t h e ceremony t h e r e i s

n o r m a l l y a t e a p a r t y w i t h wedding cake and g e n e r a l merriment

a f t e r w h i c h t h e y go t o t h e R e g i s t r y O f f i c e f o r a c i v i l
service.

shows a wedding ceremony. The monks are

c h a n t i n g t h e S u t t a s , t h e candles and incenses
are t u r n i n g i n t h e c e n t r e ; t h e "bowl o f HolyWater and H o l y Grass used f o r s p r i n k l i n g a r e
i n t h e f a r c e n t r e , and t h e f a n w h i c h t h e
head monk uses when he g i v e s f i v e Precepts
t o t h e f a r r i g h t . The b r i d e and "bridegroom
are s i t t i n g i n f r o n t o f them.

The Ceremony o f O r d i n a t i o n
The O r d i n a t i o n ceremony can he performed

a t t h e Buddha-

padipa Temple when t h e r e a r e a t l e a s t 5 monks p r e s e n t a t t h e

ceremony.

A t b o t h t h e Buddhapadipa Temple t h e Ceylonese and

T h a i Sanghas, t h i s ceremony has been performed f o r h E n g l i s h

and 1 American B u d d h i s t who have a p p l i e d t o be o r d a i n e d as
monks and novices i n t h e p a s t 5 y e a r s .

The i m p o r t a n t f a c t o r s

o f f u l l o r d i n a t i o n ( o r d i n a t i o n as a monk) a r e as f o l l o w s :
1 . There must be a t l e a s t 5 monks t o p e r f o r m t h e
ceremony.
2. There i s a p r e c e p t o r (who i s a p p o i n t e d b y H i s
H o l i n e s s Supreme P a t r i a r c h o f B u d d h i s t c o u n t r i e s )
or a h i g h r e p r e s e n t a t i v e o f t h e Sangha t o l e a d
the

ceremony.

3. The a p p l i c a n t must be a t l e a s t 20 years o f age

and a B u d d h i s t .

I t i s a l s o necessary f o r him

to obtain parental permission.

The a p p l i c a n t must be a b l e t o chant s u f f i c i e n t P a l i , t o
ask f o r o r d i n a t i o n and t o answer q u e s t i o n s d u r i n g t h e ceremony.
B e f o r e t h e ceremony h i s head i s shaved, and he wears w h i t e
garments p r e p a r a t o r y t o t h e p r e s e n t a t i o n o f t h e r o b e s .
As a g e n e r a l r u l e t h e ceremony t a k e s p l a c e i n t h e H a l l
of the Buddha.

It

i s performed by t h e monks, and v i s i t o r s

are welcome.
When e v e r y t h i n g i s ready, the a p p l i c a n t approaches t h e
Sangha c a r r y i n g t h e robes.

He t h e n p r o s t r a t e s h i m s e l f t h r e e

times b e f o r e t h e p r e c e p t o r , and b e g i n s t o a s k f o r o r d i n a t i o n .
The p r e c e p t o r who s i t s i n t h e m i d d l e o f t h e Sangha g i v e s
the

a p p l i c a n t h i s robes and a bowl and r e q u e s t s one o f t h e

o t h e r monks t o t a k e t h e a p p l i c a n t o u t s i d e t o p u t on h i s robes.
The a p p l i c a n t r e t u r n s and a g a i n asks, t o be o r d a i n e d as a n o v i c e

162.
and a monk. Two monks f r o m t h e Sangha ask him q u e s t i o n s about
h i s ( s o c i a l ) c o n d i t i o n and r e a d i n e s s t o become a monk. They
p e r f o r m t h i s d u t y by c h a n t i n g i n P a l i on b e h a l f o f t h e Sangha.
The a p p l i c a n t answers i n t h e same language.
This p a r t of t h e
ceremony t a k e s p l a c e o u t s i d e t h e Sangha i n t h e f i r s t i n s t a n c e
and i s t h e n r e p e a t e d i n s i d e . On r e t u r n t o t h e Sangha t h e two
monks w i l l ask t h e Sangha t o accept t h e a p p l i c a n t ( o r not as
the case may b e ) . I f any member o f t h e Sangha i s n o t i n
agreement w i t h t h e acceptance o f t h e a p p l i c a n t t h e n he w i l l
i n f o r m t h e assembly and t h e ceremony w i l l n o t c o n t i n u e . W i t h
g e n e r a l agreement t h e ceremony i s d u l y completed.

A f t e r w a r d s those v i s i t o r s who have a t t e n d e d t h e ceremony

o f f e r s u i t a b l e g i f t s t o t h e monks.

Then a l l t h e monks w i l l

chant t h e S u t t a s and g i v e b l e s s i n g s f o r peace and

t o t h e new monk and a l l who came t o t h e ceremony.

happiness

P i c t u r e 6 shows t h e p r e c e p t o r g i v i n g t h e robes t o the

a p p l i c a n t a t t h e b e g i n n i n g o f the O r d i n a t i o n
Ceremony a t t h e Buddhapadipa Temple, London.

16k.
The K a t h i n Ceremony
Every year s i n c e t h e Buddhapadipa Temple was e s t a b l i s h e d
i n 1966, v a r i o u s groups o f T h a i people have come t o p e r f o r m
the K a t h i n ceremony.

T h i s i s o f f e r i n g new robes t o t h o s e monks

who have spent t h r e e months i n r e t r e a t a t t h e Temple d u r i n g

t h e r a i n y season (between J u l y and September i n E n g l a n d ) .
About 20-100 people who have t o u r e d Europe come t o
England f o r m e r i t making a t t h i s ceremony every y e a r ; u s u a l l y
t h e y come f r o m T h a i l a n d between October and November.

They

b r i n g w i t h them f r o m T h a i l a n d robes and o t h e r t h i n g s t o be

o f f e r e d t o t h e monks f o r t h i s ceremony.
o f f e r i n g s , t h e y a l s o make d o n a t i o n s
Temple.

A p a r t from

these

o f money t o s u p p o r t t h e

The amount depends on t h e s i z e o f t h e group. ,

The meaning o f t h e term

"Kathin"

For e x p l a n a t i o n o f t h i s t e r m ( w h i c h has come t o s i g n i f y

a Buddhist

ceremony) i t i s necessary t o t r a c e i t s h i s t o r y t o

over 2,500 years ago, t o t h e t i m e when the Buddha was

alive.

A t t h i s t i m e t h e i d e a of g o i n g i n t o r e t r e a t f o r t h e r a i n y
season (Vassavasa) had become e s t a b l i s h e d .

A group o f

Bhikkhus ( B u d d h i s t monks) who u s u a l l y l i v e d i n t h e f o r e s t a t

Pava were unable t o r e a c h S a v a t t h i , where t h e Buddha was
s t a y i n g , b e f o r e t h e r a i n s began.

They t h e r e f o r e had t o s t a y

where t h e y were about 60 m i l e s ( 6 y o j a n a s ) away from S a v a t t h i

f o r the r e t r e a t .

I t was n a t u r a l t h a t as soon as t h e r e t r e a t

was over and t h e A d m o n i t i o n

(pavarana) r e c e i v e d , they

should

s e t out i n h a s t e , r e g a r d l e s s o f t h e weather, f o r S a v a t t h i .
We a r e t o l d t h a t t h i s was " w h i l e t h e god was r a i n i n g , w h i l e
w a t e r s were g a t h e r i n g , w h i l e swamps were foaming"

so t h a t

t h e i r j o u r n e y cannot have been easy and i t i s not s u r p r i s i n g

t h a t t h e y a r r i v e d a t t h e i r d e s t i n a t i o n " w i t h drenched robes
and i n a s t a t e o f w e a r i n e s s . "

165.

When t h e Buddha p e r c e i v e d t h e t r o u b l e s t h a t t h e y had

encountered, he addressed t h e assembled Bhikkhus t h u s : "0
Bhikkhus, I a l l o w you t o make up t h e K a t h i n - c l o t h ( g i v e n by
the l a y p e o p l e ) i n t o r o b e s , " t h a t i s , i n o r d e r t o r e p l a c e
t h e i r damaged or worn-out r o b e s . L a t e r i t was p e r m i t t e d f o r
Bhikkhus t o a c c e p t robes a l r e a d y made up b y l a y p e o p l e .
K a t h i n - r o b e s were p r e s e n t e d t o Bhikkhus a l r e a d y dyed, s t i t c h e d
and ready f o r use.

To t h i s day, however,

the Kathin-robes are presented i n

some temples, as w h i t e c l o t h and t h e Bhikkhus must t h e n c u t ,

s t i t c h and dye i t .

The Sangha must nominate a r e c i p i e n t

w i t h i n 2k hours o f i t s acceptance.

The l i t t l e

Kathin

( C u l a k a t h i n ) i s seldom g i v e n , s i n c e t h e n o n l y t h e raw c o t t o n
i s p r e s e n t e d . T h i s has t h e n t o be spun and so f o r t h , t o be
made up and p r e s e n t e d w i t h i n t h e a l l o w e d 21+ h o u r s .
The word " K a t h i n " means " t h e wooden frame f o r sewing
c l o t h " w h i c h i s a g u i d e f o r snaking up;the r o b e s .
f a i r l y i n t r i c a t e l y constructed.

They a r e

T h i s name has come t o denote

the whole ceremony w h i c h i n B u d d h i s t c o u n t r i e s l i k e Ceylon

and T h a i l a n d e t c . i s c e l e b r a t e d t h r o u g h o u t t h e l e n g t h and
b r e a d t h o f the c o u n t r y , and i n t h e v e r y g r e a t m a j o r i t y o f t h e
kingdom's

thousands o f Temples.

The layman who wishes t o be i n charge o f t h e K a t h i n

ceremony a t any p a r t i c u l a r temple has t o approach t h e head
B h i k k h u and r e q u e s t whether he can o f f e r K a t h i n , t h i s r e q u e s t
b e i n g made d u r i n g the r e t r e a t f o r t h e r a i n y season.
People are p a r t i c u l a r l y generous and open-hearted a t t h i s
time.

O r d i n a r y m e r i t s can be made a t any time, o f t h e y e a r ,

b u t t h e K a t h i n ceremony i s o n l y p e r f o r m e d once a y e a r i n each

temple.

As a r e s u l t o f i t s uniqueness i t has come t o be known

as a Maha-Punna, an o p p o r t u n i t y f o r making a Great M e r i t .

I t

166.
i s "believed t h a t t h i s i s n o t o n l y so f o r t h e p e r s o n i n charge,
"but a l s o f o r everyone who c o n t r i b u t e s .
Thus everyone can
p a r t i c i p a t e i n the o f f e r i n g of Kathin.

The P a l i passage t o be r e c i t e d by a l l l a y people on t h i s

o c c a s i o n has t h e f o l l o w i n g E n g l i s h e q u i v a l e n t :
We beg t o o f f e r t h i s K a t h i n - r o b e t o g e t h e r w i t h
o t h e r o f f e r i n g s t o t h e Sangha.
For t h e second t i m e , we beg t o o f f e r t h i s
Kathin-robe

together w i t h other o f f e r i n g s t o

t h e Sangha.
For t h e t h i r d t i m e , we beg t o o f f e r t h i s
Kathin-robe

together w i t h other o f f e r i n g s t o

t h e Sangha.
May a l l beings be happy.
Then t h e monks w i l l chant i n P a l i i n o r d e r t o g i v e t h e
Kathin-robe

t o t h e c h i e f monk, whereupon those people who

a t t e n d e d t h e ceremony w i l l be b l e s s e d b y t h e monks.

The

head monk g i v e s a sermon on a s u b j e c t a p p r o p r i a t e t o t h e

occasion.

I n c o n c l u s i o n t h e people l u n c h t o g e t h e r .

RELIGIOUS PRACTICE
Each r e l i g i o n has i t s own code o f b e h a v i o u r
to i t s doctrine.

according

There a r e t h e f o l l o w i n g c h a r a c t e r i s t i c s o f

t h e main w o r l d r e l i g i o n s :
1 . There i s a f o u n d e r .
2. There i s a u n i v e r s a l

code o f m o r a l i t y .

3. There a r e d i s c i p l e s ' ( m i n i s t e r s ) who communicate

and l i v e t h e i r r e l i g i o n .
k. There are r e l i g i o u s i n s t i t u t i o n s such as churches,
temples,

monasteries,

e t c . where f o l l o w e r s can

go f o r r e l i g i o u s p r a c t i c e .
5. Oyer 100,000,000 f o l l o w each r e l i g i o n .

167.
B r e a k i n g down t h e a t t i t u d e t o r e l i g i o u s p r a c t i c e , o f t h e
100 i n t e r v i e w s I h e l d i n Great B r i t a i n i n 1970-71, t h e f o l l o w i n g p a t t e r n emerged.
and

1 Hindu.

There were 19 C h r i s t i a n s , 75 B u d d h i s t s

3 o f t h e C h r i s t i a n s go t o c h u r c h every Sunday.

One i s a P r o t e s t a n t and t h e o t h e r two a r e C a t h o l i c s .

others a t t e n d church less f r e q u e n t l y .

The

The method o f r e l i g i o u s

p r a c t i c e v a r i e s ; three attend church s e r v i c e s , f o u r

take

Communion and t w e l v e p r a y p r i v a t e l y .
Of t h e s e v e n t y - f i v e B u d d h i s t s , t w e n t y n s i x v i s i t B u d d h i s t
o r g a n i z a t i o n s a t l e a s t once a week, f o r t y - n i n e a t t e n d l e s s
often.

Twenty-nine i n f o r m e d

precepts.

me t h a t t h e y observe t h e f i v e

k5 p r a c t i s e m e d i t a t i o n d a i l y and a n o t h e r 37 o c c a s i o n -

a l l y meditate.

20 a t t e n d classes

on a w e e k l y b a s i s

o f t e n and 16 sometimes a t t e n d c l a s s e s

o r ceremonies.

o r more
Note:

Some B u d d h i s t s p r a c t i s e t h e i r r e l i g i o n i n 2 o r 3 ways, f o r
example by t h e o b s e r v a t i o n

of the f i v e precepts, p r a c t i s i n g

m e d i t a t i o n d a i l y and a t t e n d i n g
The lone H i n d u m e d i t a t e s ,
vegetarian.

See Table 1 9 .

classes.
p r a c t i s e s Yoga d a i l y and i s a

168,

co
-p
03
H

.3
13

1
s
CQ
H
4*
03
rl

h
O

o
CD
i-H

10

CM
O

C
O

ON)

u
s

H
iH

o
0)

H
-P

h
Pi

T3
CO

<D

O
H

s
(D
O

9
CD
P

-s
CD

8> >

03 (D

16.

I t i s e v i d e n t f r o m t h i s t h e s i s t h a t t h e B u d d h i s t movements
a r e emphasised, t h e r e f o r e i t i s l o g i c a l t o d i s c u s s t h e p r e c e p t s
of Buddhism.

To "be a B u d d h i s t one must t a k e r e f u g e i n t h e Buddha, Dhamma

and Sangha f o r guidance.
are encouraged

A l l those who a r e a l r e a d y B u d d h i s t s

t o r e c i t e t h e acceptance o f t h e i r H o l y T r i p l e

Gem i n t h e i r d a i l y

life.

B u d d h i s t s b e l i e v e t h a t t h e Buddha was t h e h o l i e s t , most

v i r t u o u s and wise p e r s o n who ever l i v e d .
is

H i s Dhamma ( d o c t r i n e )

the u l t i m a t e t r u t h e x p l a i n i n g the r e a l nature of the w o r l d

and o f l i v i n g .

The Sangha i s t h e H o l y Order o f the Buddha,

whose members l e a d a r e l i g i o u s l i f e

as t a u g h t b y t h e Buddha,

and who a r e a l s o r e s p o n s i b l e f o r p r e s e r v i n g h i s o r i g i n a l t e a c h ing.

When one d e c l a r e s t h a t one accepts the guidance o f t h e
'Holy T r i p l e Gem' t h i s does n o t i m p l y s l a v i s h l y f o l l o w i n g anyone, o r an a b s o l v i n g o f r e s p o n s i b i l i t y .

However, i t i s

necessary t o have some guidance as an a i d t o s p i r i t u a l d e v e l o p ment.

Every r e l i g i o n has c e r t a i n o b j e c t s o f v e n e r a t i o n i n w h i c h
its

f o l l o w e r s a r e expected t o have c o n f i d e n c e .

I t i s the

f e r v e n t b e l i e f i n t h e s e sacred t e n e t s w h i c h awakens t h e r e l i g i o u s impulse i n man and w h i c h i n t u r n i n s p i r e s h i m t o l e a d a

religious l i f e .

They g i v e c o n c r e t e shape as i t were t o

abstract p r i n c i p l e s .

The r e f u g e s i n Buddhism c o n s t i t u t e

t h e s e sacred o b j e c t s o f v e n e r a t i o n . They a r e c a l l e d
1

Sarana . '

'Ti-

170.
Panca-Sila - t h e F i v e P r e c e p t s
The f o l l o w i n g f i v e p r e c e p t s a r e r e c i t e d and observed i n
Buddhist houses f i r s t t h i n g i n the morning and t h e l a s t
at

night.

These p r e c e p t s a r e a l s o r e c i t e d b e f o r e t h e commence-

ment o f any meeting o r f e s t i v a l .

to

thing

Buddhists a r e reminded not

go a g a i n s t these p r i n c i p l e s and a t t h e same t i m e t o p u r i f y

themselves, i n o r d e r t o p e r f o r m t h e succeeding ta&ks o r r e l i gious a c t i v i t i e s b e t t e r .

These p r e c e p t s a r e n o t commandments

hence B u d d h i s t s observe them v o l u n t a r i l y .

Every Buddhist

remembers these p r e c e p t s i n t h e i r d a i l y l i f e and t r i e s to l i v e

up t o t h e p r i n c i p l e s i n h e r e n t i n them.

I f they adjust

their

l i v e s a c c o r d i n g t o these f i v e p r i n c i p l e s , t h e y c o u l d on t h e
one hand l i v e h a p p i l y and p e a c e f u l l y i n t h i s w o r l d , and on t h e
o t h e r hand h e l p o t h e r s a l s o t o l i v e h a p p i l y and p e a c e f u l l y .
To observe t h e s e p r e c e p t s i s l i k e p u t t i n g up a fence t o p r o t e c t
one's house a g a i n s t r o b b e r s .
These p r e c e p t s i n d i c a t e t h e f i v e a r t e r i a l d i r e c t i o n s , i n
w h i c h a B u d d h i s t has t o e x e r c i s e h i s s e l f - c o n t r o l .

Thus t h e

f i r s t r u l e c a l l s upon him t o c o n t r o l t h e p a s s i o n o f anger, t h e

second t o curb h i s d e s i r e f o r m a t e r i a l p o s s e s s i o n ^ t h e t h i r d
c o n t r o l s t h e l u s t s o f t h e f l e s h , t h e f o u r t h cowardice and
malevolence

( t h e causes o f u n t r u t h f u l n e s s ) and t h e f i f t h t h e

c r a v i n g f o r unwholesome e x c i t e m e n t .
Every B u d d h i s t observes these f i v e p r e c e p t s i n o r d e r t o
e l e v a t e h i m s e l f m o r a l l y and t o be i n c o n f o r m i t y w i t h t h e
results of his r i g h t

thinking.

These a r e t h e P a n c a - S i l a - F i v e P r e c e p t s :
I take the precept t o a b s t a i n from the d e s t r u c t i o n
of

l i v i n g beings.

I take t h e precept t o a b s t a i n from t a k i n g things

that are not given.

174.

I t a k e t h e p r e c e p t t o a b s t a i n firom s e x u a l
misconduct.
I take t h e precept t o a b s t a i n from l y i n g .
I t a k e t h e p r e c e p t t o a b s t a i n f r o m d i s t i l l e d and
f e r m e n t e d l i q u o r s t h a t cause i n t o x i c a t i o n and
heedlessness.
In

many B u d d h i s t c o u n t r i e s devout B u d d h i s t s observe e i g h t

p r e c e p t s on f u l l moon and new moon days b y g o i n g t o t h e temple

e a r l y i n t h e morning and spending a p e r i o d o f 2Z+ hours t h e r e ,
as a r e c l u s e .
off

The meaning o f t h i s observance i s t o be c u t

f r o m t h e i r busy d a i l y l i f e

i n t h i s m a t e r i a l and s e n s u a l

w o r l d and t o c u l t i v a t e s p i r i t u a l development, s e l f c o n t r o l and

relaxation.
The t e n P r e c e p t s a r e observed by n o v i c e s (samanera).
B u d d h i s t monks, however, observe 227 r u l e s f o r monastic
life.
There a r e t h r e e branches o f d i s c i p l i n e i n Buddhism.
observance o f t h e p r e c e p t s m o r a l i t y i s developed.

<By

Concentra-

t i o n c o n s t i t u t e s t h e second d i s c i p l i n e , and t h i s i s a m p l i f i e d
by m e d i t a t i o n .

T r a i n i n g i n wisdom i s a development

c e n t r a t i o n and i s t h e t h i r d b r a n c h o f d i s c i p l i n e .

f r o m conBuddhists

b e l i e v e t h a t through t h e p r a c t i c e of these three d i s c i p l i n e s

t h e y can a t t a i n N i r v a n a , t h e f i n a l t i m e l e s s g o a l .

172.

CHAPTER V I
1

MEDITATION OEM RES

There a r e 3 B u d d h i s t
Kingdom a t p r e s e n t .

m e d i t a t i o n centres i n the United

These are t h e Samye-Ling T i b e t a n Centre

i n D u m f r i e s s h i r e , S c o t l a n d , t h e Vipassana C e n t r e i n Hindhead,
S u r r e y , and t h e Dhammapadipa Vipassana and r e s e a r c h

centre

i n Hampstead, London.
Buddhists

o r non-Buddhists a l i k e can go t o t h e t h r e e

m e d i t a t i o n c e n t r e s f o r m e d i t a t i o n r e t r e a t under t h e guidance
of m e d i t a t i o n t e a c h e r s .

Each c e n t r e has i t s own m e d i t a t i o n

masters, however sometimes v i s i t i n g t e a c h e r s a r e i n v i t e d t o

t e a c h and l e a d m e d i t a t i o n seminars.

I have o f t e n "been i n v i t e d

t o t e a c h m e d i t a t i o n a t Samye-Ling T i b e t a n Centre and t h e

Vipassana Centre.
Now I s h a l l d i s c u s s t h e 3 m e d i t a t i o n c e n t r e s i n t h e

U.K.

separately.
Samye-Ling T i b e t a n Centre
T h i s c e n t r e was opened i n 1965.. I t s p r i m a r y f u n c t i o n i s
t o be a m e d i t a t i o n c e n t r e where T i b e t a n lamas i n t h i s c o u n t r y
may t e a c h and s t u d y , t h e emphasis b e i n g on i n s t r u c t i o n i n
t h e p r a c t i c e of m e d i t a t i o n .

Secondly, t h e c e n t r e p r o v i d e s a

q u i e t p l a c e f o r r e t r e a t where l a y people o f a l l r e l i g i o u s
b e l i e f s and backgrounds may come f o r p e r i o d s o f i s o l a t i o n ,
i n s t r u c t i o n i n and the p r a c t i s e o f m e d i t a t i o n .
The r e s i d e n t t e a c h e r s

i n t h i s m e d i t a t i o n c e n t r e are

T i b e t a n lamas who l i v e t h e r e permanently.

I n 1970-197'! a

monk, and a l a y t e a c h e r , t o u g h t m e d i t a t i o n t h e r e .

I was

i n f o r m e d by t h e S e c r e t a r y and A d m i n i s t r a t o r t h a t t h e a t t e n d -

173.
ance v a r i e s s e a s o n a l l y , i n w i n t e r t h e r e a r e about t h i r t y
v i s i t i n g m e d i t a t o r s and i n summer about s i x t y . The v i s i t o r s
may remain f o r an extended l e n g t h o f t i m e o r f o r a b r i e f
s t a y . There i s a l a r g e s h r i n e room w h i c h i s open n i g h t and
day f o r m e d i t a t i o n .
Rules f o r V i s i t i n g M e d i t a t o r s

There a r e no s t r i c t r u l e s f o r m e d i t a t o r s

i n the centre,

b u t t h e r e i s a t i m e t a b l e w h i c h enables v i s i t o r s t o f o l l o w t h e
d a i l y programme i f t h e y w i s h .

I n December, 1970, when I was

t h e r e , I was t o l d by many v i s i t o r s t h a t t h e y d i d n o t go t o
group m e d i t a t i o n b u t p r a c t i s e d p r i v a t e l y .

Some o n l y

attended

at meal times and d i d n o t c o n s u l t t h e m e d i t a t i o n t e a c h e r s

j o i n group m e d i t a t i o n .
nearby h i l l s .

or

Others p r e f e r r e d t o w a l k i n t h e

There were o t h e r s who p r a c t i s e d m e d i t a t i o n

seriously.
M e d i t a t o r s came from a l l over t h e U n i t e d Kingdom,
Europe, America and Canada.

They were p r e d o m i n a n t l y

young

people.
From t h i s i n f o r m a t i o n we can see t h a t t h e r e i s no s t r i c t
d i s c i p l i n e at the centre.

I t c o s t s 8.75 p e r week t o s t a y a t

the centre but i t i s possible f o r students

t o stay a t a

reduced r a t e .
The n a t u r e o f m e d i t a t i o n a t t h i s
Many m e d i t a t i o n teachers

centre

of d i f f e r i n g persuasions are

i n v i t e d t o teach a t t h i s c e n t r e .

The.meditation i n s t r u c t i o n

and p r a c t i s e v a r i e s a c c o r d i n g l y .

The i n s t r u c t i o n may be i n

Zen M e d i t a t i o n , Calmness M e d i t a t i o n , I n s i g h t M e d i t a t i o n or
Tibetan Meditation.

The emphasis i s n a t u r a l l y on T i b e t a n

Meditation.
B o t h v e g e t a r i a n and n o n - v e g e t a r i a n
t h e r e i s no s t r i c t r u l i n g on t h i s .

food i s provided;

17*.

The

Vipassana Centre

This M e d i t a t i o n Centre was e s t a b l i s h e d i n 1968 "by Ven.

Chao Khun Sobhona Dhammasudhi, t h e f o r m e r s e n i o r incumbent o f
t h e Buddhapadipa Temple, London.

I t i s r u n b y t h e Vipassana

F o u n d a t i o n Committee.
The

purpose o f t h i s c e n t r e i s t o p r o v i d e f a c i l i t i e s f o r

the i n t e n s i v e p r a c t i s e o f i n s i g h t m e d i t a t i o n .

The house has a

l a r g e garden and i s s i t u a t e d i n a v e r y q u i e t r e s i d e n t i a l area

i n L i n k s i d e West, Beacon H i l l , Hindhead, S u r r e y .

There a r e

f i v e s i n g l e rooms f o r m e d i t a t o r s .
The

r e s i d e n t m e d i t a t i o n teacher

i n t h i s c e n t r e i s Mr.

V i c i t r a R. Dhiravamsa (Ex. Ven. Chao Khun Sobhona Dhammassudhi)

from T h a i l a n d , and sometimes t e a c h e r s

from t h e Buddhapadipa

Temple a r e i n v i t e d t o t e a c h m e d i t a t i o n t h e r e as w e l l .
Meditators receive personal
m e d i t a t i o n master.

i n s t r u c t i o n each day from t h e

The day, w h i c h begins a t 5.30 a.m. and ends

at 11 p.m., i s d i v i d e d i n t o sessions o f group and p r i v a t e

m e d i t a t i o n , and s i t t i n g

and w a l k i n g m e d i t a t i o n .

Talking i s

r e s t r i c t e d t o t h e a b s o l u t e e s s e n t i a l s , r e a d i n g and w r i t i n g a r e
n o t a l l o w e d unless s p e c i a l p e r m i s s i o n
Meditators

a r e requested

i s g i v e n by t h e Master.

t o move about t h e c e n t r e as q u i e t l y

as p o s s i b l e , and t o be m i n d f u l l y aware o f t h e i r a c t i o n s a t a l l
times.
The

m a j o r i t y of meditators

come f o r one o r two weeks, b u t

v i s i t s o f s e v e r a l months can be a r r a n g e d i n t h e q u i e t w i n t e r
period.
p e r week.

There i s a b o o k i n g f e e o f 2 and t h e charge i s 11

Students and Senior C i t i z e n s a r e accepted a t t h e

reduced weekly r a t e o f 9. Should t h e r e be any case o f h a r d s h i p , a s e p a r a t e a p p l i c a t i o n may be made s t a t i n g t h e c i r c u m stances, when s p e c i a l c o n s i d e r a t i o n w i l l be g i v e n .

Rules of t h i s c e n t r e f o r m e d i t a t o r s
1. Students of m e d i t a t i o n are r e q u e s t e d t o a b s t a i n f r o m smoking
i n bedrooms and

i n the M e d i t a t i o n H a l l .

Smoking w i l l

be

p e r m i t t e d o u t s i d e the hous:e.
2. Unnecessary t a l k i n g must be a v o i d e d .
3. W a l k i n g up and down i n the house s h o u l d be p e r f o r m e d as
q u i e t l y and as m i n d f u l l y as p o s s i b l e .
4. When making r e p o r t s , s t a t e p r e c i s e l y what has
and what was
5. The

happened

observed i n t h e course o f m e d i t a t i o n .

M e d i t a t i o n Master w i l l be a v a i l a b l e whenever r e q u i r e d .

D a i l y General Programme
5.30

a.m.

Rising

6.00-07.30 a.m.

Group M e d i t a t i o n i n M e d i t a t i o n H a l l .

7.30-08.00 a.m.

Short m i n d f u l w a i t i n g exercise.

8.00-08.30 a.m.

Breakfast.

8.30-10.00 a.m.

Meditation reports.

01.00 p.m.

Dinner

An hour r e s t a f t e r

dinner.

3.00-

5.30

p.m.

Private meditation.

5.30-

6.30

p.m.

Light tea.

6.00-

6.30

p.m.

Mindful walking exercise.

6.30-

8.00

pirn.

Group m e d i t a t i o n i n M e d i t a t i o n H a l l .

T h e r e a f t e r , resume p r i v a t e m e d i t a t i o n u n t i l b e d t i m e .
11.00

p.m.

L i g h t s out.

Three v e g e t a r i a n meals a r e p r o v i d e d each

The

day.

o n l y m e d i t a t i o n method t a u g h t a t t h i s c e n t r e i s

I n s i g h t M e d i t a t i o n (Vipassana Bhavana).

175.

The Dhammapadipa Vipassana and Research Centre

The main p a r t o f t h i s c e n t r e was

founded i n 1956 (see page

61) "but i n 1971 c e l l s were p r o v i d e d f o r those w i s h i n g t o undertake periods of m e d i t a t i o n .

Sangha T r u s t L t d .

The

c e n t r e i s r u n "by t h e E n g l i s h

A t the t i m e t h a t the m e d i t a t i o n c e l l s were

opened t o t h e p u b l i c A c a i y a Kapilavaddho was

and M e d i t a t i o n Master.
i t was

the A d m i n i s t r a t o r

A f t e r h i s d e a t h on 1 9 t h December, 1971

r e c o g n i s e d by those who

had t o make t h e d e c i s i o n t h a t

the t a s k o f f i n d i n g a s u i t a b l e successor was

One

t h i n g , however, was

a difficult

one.

uppermost i n t h e i r minds and t h a t

was

t h a t t h e l i n e o f t e a c h i n g Kapilavaddho had l a i d down - s t r i c t

a p p l i c a t i o n t o Satipathana

( t h e s e t t i n g up o f

mindfulness)

w i t h no r i t u a l and no p u j a p l u s c o n t i n u a l r e f e r e n c e t o t h e
P a l i Canon - s h o u l d be c a r r i e d on i n t o t h e f u t u r e .
W i t h a l l these f a c t o r s in. mind, i t was
most s u i t a b l e man

decided t h a t t h e

t o t a k e over t h e p o s i t i o n was A l a n James.

I n December, 1967 a t t h e age o f 28 and a f t e r a m a i n l y s c i e n t i f i c c a r e e r , Mr. James came t o t h e Dhammapadipa where he

s t u d i e d and p r a c t i c e d under t h e guidance of Kapilabaddho
Bhikkhu.
W i t h i n two months o f a r r i v i n g he had adopted t h e y e l l o w
robe and become known as Dipadhamma Samanera.
moon day o f May

On t h e

(Vesak) 1968, Samanera Dipadhamma was

full
ordained

as B h i k k h u Dipadhamma a t t h e Buddhapadipa Temple, East Sheen.

Prom t h e n on h i s days were devoted
and Vipassana M e d i t a t i o n .

t o t h e p r a c t i s e of Samatha

Dipadhamma B h i k k h u became r e c o g -

n i s e d as 'Kapilvadho's A s s i s t a n t and r i g h t hand man,

and

he

began t o i n s t r u c t o t h e r s and r e g u l a r l y t o o k m e d i t a t i o n c l a s s e s ,
gave, t h e o c c a s i o n a l l e c t u r e , produced a r t i c l e s f o r 'Sangha,'
and spent t h r e e months as an i n s t r u c t o r a t B i d d u l p h M e d i t a t i o n
Centre i n S t a f f o r d s h i r e .

177.

A f t e r 2 years as a B u d d h i s t monk, he d i s r o b e d - thus

p r e c e d i n g h i s t e a c h e r "by a few months i n a d o p t i n g t h e s t a t u s .
of layman. He remained c l o s e l y a s s o c i a t e d w i t h Dhammapadipa
d u r i n g t h e whole o f t h e l a t t e r p e r i o d and, d u r i n g K a p i l a vaddha's f i n a l i l l n e s s , once a g a i n t o o k c l a s s e s and h e l p e d
W i t h v a r i o u s a d m i n i s t r a t i o n d e t a i l s and now he i s A d m i n i s t r a t o r and M e d i t a t i o n Teacher i n t h i s c e n t r e .

The
for

m e d i t a t i o n c e l l s were s p e c i a l l y d e s i g n e d

those p e o p l e w i s h i n g t o undertake

and " b u i l t

a course o f r e s i d e n t i a l

m e d i t a t i o n and a r e s i t u a t e d a t t h e r e a r o f 131 H a v e r s t o c k
H i l l , N.W.3.

Each c e l l c o n t a i n s a "bed, t a b l e , c h a i r and

cupboard and i s c e n t r a l l y heated.

There a r e t h e necessary

t o i l e t f a c i l i t i e s , i n c l u d i n g a shower, i n t h e same b u i l d i n g .
For p e o p l e who have never t a k e n such a course b e f o r e ,
t h e f o l l o w i n g a d v i c e w i l l c l a r i f y b o t h t h e purpose and t h e
approach.

The whole aim o f an i n t e n s i v e m e d i t a t i o n course i s

t o p r o v i d e t h e optimum circumstances

f o r developing

vipassana

( i n s i g h t ) through the p r a c t i s e of satipatthana (the s e t t i n g

up o f m i n d f u l n e s s ) .
M e d i t a t o r s who come t o t h i s c e n t r e a r e a d v i s e d t o t r y t o
come w i t h o u t any p r e c o n c e i v e d

ideas o r concepts whether on

the question o f r e l i g i o n or r e l i g i o u s theory, food or i n s t r u c tion.

way

These can o n l y l e a d t o c o n f u s i o n and w i l l s t a n d i n t h e

o f g a i n i n g t h e f u l l b e n e f i t from the course.

t i m e i n t h i s c e n t r e t h e y w i l l be expected

t o observe t h e

t r a d i t i o n a l E i g h t Rules o f T r a i n i n g .
Rules o f t h i s
The

centre

rules of t r a i n i n g are t o r e f r a i n from:-

1. K i l l i n g o r harming l i v i n g

creatures.

2. Taking t h a t w h i c h i s n o t g i v e n .
3. Sexual p l e a s u r e s .

During

their

k. L y i n g , slandei? and

gossip.

5. S p i r i t s , l i q u o r s and

drugs.

6. S o l i d f o o d a f t e r t h e midday meal.
7. A l l forms o f e n t e r t a i n m e n t .
8. The

use of make-up, perfume, j e w e l l e r y , f l o w e r s , e t c .

W h i l s t t h e y are i n r e s i d e n c e ^ the r e c e p t i o n o f or t h e
w r i t i n g o f l e t t e r s w i l l not be a l l o w e d , nor w i l l t h e r e c e i v i n g
or making o f telephone

calls.

Reading w i l l n o t be a l l o w e d

so

do n o t t r o u b l e t o b r i n g any r e a d i n g m a t e r i a l or such t h i n g s
as t r a n s i s t o r r a d i o s e t s .

C o n v e r s a t i o n w i l l be kept t o t h e

minimum.
The

t i m e of r i s i n g w i l l be

Breakfast
Dinner
I t s h o u l d be understood
of

6.00

a.m.

7.30

a.m.

12.30

p.m.

t h a t , having asked f o r a course

i n s t r u c t i o n , t h e y w i l l be expected

t o accept and comply w i t h

t h e d i s c i p l i n e and i n s t r u c t i o n o f t h e M e d i t a t i o n Teacher.
Any

f a i l u r e t o do so w i l l end i n t h e i r b e i n g asked t o l e a v e .

I f a t any t i m e t h e y f e e l t h a t t h e y cannot c o n t i n u e t h e
ask t o see t h e m e d i t a t i o n t e a c h e r and leave w i t h as

course,

little

d i s t u r b a n c e as p o s s i b l e .
The
p e r week.

charge f o r t h e course i s 1 b o o k i n g f e e and 9.50

S h o r t e r terms may be a r r a n g e d

a t 1.50

per

day.

Type of m e d i t a t i o n
Vipassana ( I n s i g h t M e d i t a t i o n ) i s t a u g h t because t h e
c e n t r e i s connected w i t h the Vipassana C e n t r e i n S u r r e y .
m e d i t a t i o n t e a c h e r i n Surrey was

t h e p r e c e p t o r and t e a c h e r

The
of

t h e m e d i t a t i o n t e a c h e r s i n t h e Dhammapadipa m e d i t a t i o n c e l l s
i n Hampstead.
B o t h v e g e t a r i a n or n o n - v e g e t a r i a n f o o d i s p r o v i d e d i n
this centre.

By comparing the t o p i c s discussed: the teaching methods

and the teachers, c h a r a c t e r i s t i c s of the meditators, and
d e t a i l s of d i e t and r u l e s i t i s possible to see the d i f f e r e n c e s
and s i m i l a r i t i e s "between the three centres.
I n conclusion, Tibetan lamas run Samye-Ling Tibetan
Centre; the Vipassana Centre i n Surrey i s run "by Thai

Medita-

t i o n teachers and the Dhammapadipa Vipassana and Research

Centre i s run "by English M e d i t a t i o n teachers.

The Vipassana G.entrt

and the Dhammapadipa Vipassana and Research Centres have

t i g h t e r d i s c i p l i n a r y c o n t r o l than the Tibetan Centre i n
Scotland; the Tibetan Centre i s l a r g e r however and can take
30-60 people at a time.

The Vipassana Centre has p r o v i s i o n

f o r a maximum of s i x v i s i t i n g meditators and the Dhammapadipa

and Vipassana Centre can take only three at a time.
Prom my i n t e r v i e w s w i t h 101 people i n the U.K.

i n 1970-71

60 people had attended meditation r e t r e a t s i n various places.

TABLE 20
Places v i s i t e d f o r m e d i t a t i o n r e t r e a t i n 1970-71
Place

Number

1 . Saraye-Ling Tibetan Centre,

2. Vipassana Centre,
3.

Scotland

Surrey

The Buddhapadipa Temple, London

8
31

h. Biddulph Old H a l l , S t a f f o r d .

5. Sarum House, Surrey

6. The Buddhist

Countries

Total

60

This t a b l e includes three places not p r e v i o u s l y discussed

i n t h i s context - The Buddhapadipa Temple, Biddulph Old H a l l ,
and Sarum House. When the Chao Khun Sabhana Dhammasudhi was

180.

the Senior Incumbent, the Buddhapadipa Temple used t o "be a

Meditation Centre, and many people used t o a t t e n d f o r meditat i o n courses. Now m e d i t a t i o n classes are held, at the weekends
only.

Biddulph Old H a l l also used t o "be a M e d i t a t i o n Centre hut

t h i s has since "been s o l d , and the meditation c e l l s at Hampstead
took over t h i s f u n c t i o n .

This used to "be a very popular

meditation centre.
Sarum House i s a Buddhist community i n Surrey where Buddh i s t s of d i f f e r e n t
page 53').

schools may l i v e and meditate together

Sometimes people stay there f o r meditation

retreat.

Another seven people have v i s i t e d Buddhist Centres i n

Japan and

Thailand.

(see

1 8i1.

TYPE OF MEDITATION
Meditation as viewed here i s not a negative deliverance
from l i f e "but a p o s i t i v e , dynamic f o r c e t h a t raises a man from
his

o r d i n a r y p o s i t i o n t o t h a t of the d i v i n e ; i t i s the means

"by which he emerges from the darkness of ignorance and develops wisdom t o the p o i n t of p e r f e c t enlightenment, the u l t i m a t e
aim and p u r s u i t of man.
the

I n a l l times and a t a l l p l a c e s i i t i s

only means t o the attainment of f i n a l deliverance; the

e t e r n a l happiness taught by the Buddha as Nirvana.

As Paravahera Vajiranana Mahathera s a i d i n h i s book
"Meditation or Bhavana, i s an i n t e g r a l p a r t of Buddhist

reli-

gious d o c t r i n e and p r a c t i c e , and does not form a separate study

as do some Yogic systems i n Hindu t r a d i t i o n .

The references t o

theory and p r a c t i c e of Bhavana are s c a t t e r e d throughout the

Buddhist canonical t e x t s and commentaries, which form a vast
corpus of l i t e r a t u r e i n P a l i and S a n s k r i t . "
Buddhist m e d i t a t i o n i s d i v i d e d i n t o two categories:
Samatha

- the development of calm and

concentration; and

Vipassana

- the development of i n s i g h t .
Samatha

Samatha m e d i t a t i o n encompasses a l l t h a t which, i n the.

C h r i s t i a n Church goes under the heading of miracles and v i s i o n s ,
i t s subjects being f i x e d o b j e c t s , e i t h e r i n t e r n a l or e x t e r n a l .
At the beginning, e s p e c i a l l y i f one i s working w i t h o u t a t e a cher, e x t e r n a l subjects are perhaps more.suitable.
"Possibly the best-known and most f r e q u e n t l y
p r a c t i s e d of the e x t e r n a l samatha meditationg
subjects takes the form of colour kasinas."
as described by Ven. Dr. Saddhatissa i n h i s book.
1. Paravahera Vajiranana Mahathera, Ph.D.'Cantab., BUDDHIST
MEDITATION, M.D. Gunasena &,Co. L t d . , Colombo, 1962,
Introduction.
2. H. Saddhatissa, THE BUDDHA'S WAY, George A l l e n & Unwin L t d . ,
London, 1971, p.7k.

182.
The p r a c t i c e of Kasina m e d i t a t i o n r e q u i r e s us f i r s t t o
construct a kasina, or d i s c , of the chosen colour - red, w h i t e ,
yellow or "blue. The ancient m e d i t a t i o n manuals e x p l a i n the
exact q u a l i t y and tone of the s t i p u l a t e d colours; they e x p l a i n
too how the would-be meditator should f a s h i o n h i s kasina: as
w i t h much l a t e r development o f Zen f l o w e r arrangements and t e a
ceremonies, the p r e p a r a t i o n of the kasina should he an i n t e g r a l
p a r t of the m e d i t a t i o n ; every a c t i o n should he c a r r i e d out w i t h
quiet awareness and relaxed p r e c i s i o n . The s i z e o f the disc
may vary; some say the diameter should measure the same as t h e
hand span o f the meditator plus the w i d t h of our f i n g e r s :
others say t h a t the s i z e o f the kasina should he modified
according t o the degree o f concentration: those of d u l l conc e n t r a t i o n using l a r g e r d i s c s , and those o f sharp c o n c e n t r a t i o n
smaller ones.

The disc should he set up a t a reasonahle distance from

the meditator.
they recommend.

Here again the sources d i f f e r i n the distances

Prohahly about ten t o f i f t e e n feet w i l l he

found t o he s a t i s f a c t o r y .

The centre of t h e disc should be

s l i g h t l y lower than the h o r i z o n t a l eye l e v e l o f the meditator

when he i s seated i n f r o n t of the kasina.
Having constructed the kasina, placed i t i n a s u i t a b l e
spot and seated himself before i t , the meditator can begin t o
p r a c t i s e p r o p e r l y . The gaze should be allowed t o focus on the
d i s c , wiflhout s t a r i n g or i n any way s t r a i n i n g the v i s i o n .
A f t e r a few seconds, the eyes are closed but the concentration
remains focused on the memory o f the d i s c .

I f a disc appears

w h i l e the eyes are closed - as, f o r example, when we look f o r

a second a t the moon and then close our eyes - the meditator
should concentrate on t h a t u n t i l i t fades.

The process i s

then repeated u n t i l the a l l o t t e d time f o r the m e d i t a t i o n

183.
session i s over. The meditator w i l l probably f i n d t h a t sometimes he i s able t o hold the image of the disc much longer
than at other times. A l l these things should "be noted; w i t h
experience i t w i l l "become possible t o r e l a t e the various
states and sequences of one's m e d i t a t i o n session t o one's
h a b i t s and character t r a i t s .

A more elaborate form of kasina m e d i t a t i o n i s the mandala.

A mandala consists of a symmetrical p a t t e r n which i s used as
an a i d t o concentration i n much the same way as the kasina.
Mandalas are u s u a l l y many-coloured, and f r e q u e n t l y depict
symbolic or mythological f i g u r e s arranged i n an i n t r i c a t e and
s t y l i z e d p a t t e r n . Many of the I n d i a n and Tibetan works of a r t
now on d i s p l a y i n the West were o r i g i n a l l y fashioned as mandalas and used by monks i n t h e i r m e d i t a t i o n p r a c t i s e s .
The m e d i t a t i o n p r a c t i c e most respected by Buddhists - i t
was the p r a c t i c e used by the Buddha on the n i g h t of h i s
enlightenment

- i s t h a t of anapanasati.

Anapanasati - the

r e c o l l e c t i o n of i n - b r e a t h i n g and out-breathing - i s , as i t
were, a u n i v e r s a l m e d i t a t i o n s u b j e c t .

I t i s recommended as a

c h a r a c t e r - c o r r e c t i n g .practice; i t i s one of the foremost

samatha (calming) subjects and i t i s perhaps the most n a t u r a l i f not the most spectacular - of vipassana ( i n s i g h t ) meditat i o n subjects.
We s k a l l here consider the use of anapanasati as a samatha
subject.

The meditator i s asked t o focus h i s a t t e n t i o n at the

t i p of the n o s t r i l s .

A word of warning may be given: i t i s

not necessary t o squint and focus the closed eyes on the nost r i l s ; the gaze of the closed eyes can be d i r e c t e d i n a relaxed
manner s t r a i g h t ahead; i t i s the mind or consciousness which i s
'focused' on the t i p of the n o s t r i l s .

Then we q u i e t l y watch

the breath f l o w i n g i n and out past the t i p of the n o s t r i l s .

184.

I t i s sometimes found u s e f u l t o count the breaths, as t h i s

may help t o anchor the concentration.
counting may be employed.

Various methods of

Usually i t i s not recommended t o

count beyond t e n , and i f the concentration i s broken, the medit a t o r should begin again at one.

I t i s e s s e n t i a l t o remember

t h a t i t i s not the counting t h a t matters, but the c o n t i n u i t y

of the concentration on the breath.
As w i t h the kasina p r a c t i c e , the meditator p r a c t i s i n g
anapanasati should c a r e f u l l y observe everything t h a t happens
during the m e d i t a t i o n session: whether the breathing i n or the
breathing out i s c l e a r e r ; whether t h i s remains constant
throughout the session, or whether there i s a change i n the
p a t t e r n ; whether the concentration i s keener at the beginning
or a t the end of the p r a c t i c e , and so on.
Ven. Saddhatissa s a i d i n h i s book " F i n a l l y , i n t h i s b r i e f
survey of samatha meditation s u b j e c t s , we should mention the
p r a c t i c e of repeating a word or sequences of words.

This type

of p r a c t i c e w i l l be f a m i l i a r t o those who have some knowledge

of the m e d i t a t i o n systems of the Greek Orthodox Church.

The

'Jesus prayer' or the 'prayer of the heart,' i s much used by

monks of the Greek Orthodox f a i t h . "
In.the Visuddhi-Magga of Buddhaghosa Thera, the f o r t y
subjects of samatha meditation known as Hammathana, (exercises
of m e d i t a t i o n ) , appear i n seven d i v i s i o n s as below:
I . Ten Objects c a l l e d Kasina:( I ) Earth, (2) Water, (3) F i r e , ( 1 + ) A i r , (5) Blue-Green,
(6) Yellow, (7) Red, '8) White, (9) L i g h t , (10 Space;
I I . Ten Asubhas, or Objects of I m p u r i t y : - ( I I ) A Swollen Corpse, (12) A Discoloured Corpse,

(13)

A Festering Corpse, (11+) A Fissured Corpse, (15) A Mangled

Corpse, (16) A Dismembered Corpse, (17) A Cut and Dismembered
Corpse, (18) A Bleeding Corpse, (19) A Worm-infested Corpse,
1. H. Saddhatissa, THE BUDDHA'S WAY,

1971,

p.?6.

185.

(20) A Skeleton;
I I I . Ten-Recollections or-Anussat i s : (21) The R e c o l l e c t i o n on the V i r t u e of the Buddha,
(22) of the D o c t r i n e , (23) of the Order, (2Ij.) of M o r a l i t y ,
(25) of L i b e r a l i t y , (26) of the Devas, (27) the r e c o l l e c t i o n
of Death, (28) of the Body, (29) of the Breath, (30) of
Peace;
IV.

Pour Brahraaviharas or E x c e l l e n t Q u a l i t i e s : (31) F r i e n d l i n e s s , (32) Compassion, (33) Sympathy,

(3k)Equanimi t y ;
V.

Pour Formless Spheres;(35) The Sphere of I n f i n i t e Space, (36) the Sphere of

I n f i n i t e consciousness, (37) the Sphere of Nothingness,

(38) the Sphere of n e i t h e r p e r c e p t i o n nor non-perception;
VI.

(39) The Perception of the loathsomeness of Nutriment;

V I I . (i+0) The Analysis o f the. Four Elements.

The d e t a i l e d e x p o s i t i o n of the subjects of Kammatthana
w i l l "be found i n the Visuddhimagga (11.

110-117).

186.
Vipassana Meditation
Vipassana i s I n s i g h t meditation, and the p r a c t i c e of
Vipassana i s based on the p r i n c i p l e of s a t i or mindfulness.
The subjects of Vipassana meditation are a l l moving o b j e c t s ,
i n t e r n a l or e x t e r n a l .

The most e f f e c t i v e subject of Vipassana

i s anapanasati; the r e c o l l e c t i n g of breathing i n and out, or

meditating on the r i s i n g and f a l l i n g of the abdomen.
Vipassana requires the f o u r foundations

of mindfulness:

mindfulness of the body, mindfulness of the f e e l i n g s , m i n d f u l ness of s u b j e c t i v i t y , and mindfulness of the mental o b j e c t s .
T&e p r a c t i c e of Vipassana i s begun i n the same way
for

as

samatha meditation which has been mentioned p r e v i o u s l y .

The a t t e n t i o n i s focused at the movements of the abdomen or

on the t i p of the n o s t r i l s , and the p r a c t i t i o n e r observes the
r i s e and f a l l of the abdomen, or the flow of a i r when b r e a t h ing

i n and breathing

out.

Vipassana meditation demands a more a n a l y t i c a l approach.

The mind does not c l i n g to any p a r t i c u l a r o b j e c t , but i t j u s t
observes b o d i l y movements and mental movements c l o s e l y while
samatha meditation holds the image of the object i n the mind
as mental image ( n i m i t t a ) .

Simple awareness i s a l l t h a t i s

required without any mental f i x a t i o n .

One

notes which p a r t

of r i s e and f a l l of the abdomen i s subject t o the clearest

awareness; the beginning,

the middle or the

end.

The p r a c t i c e of samatha aims to produce calmness of

mind, but the p r a c t i c e of Vipassana, looks at things more
carefully with resultant insights.

During the period of

Vipassana p r a c t i c e many f e e l i n g s such as joy or f e a r etc.

may

a r i s e , but they should not be clung t o , nor r e j e c t e d , but

noticed as they come and go.

from the idea of 'ego.'

So the mind gains more freedom

187.

According t o Theravada Buddhism the p r a c t i c e o f Vipassana

leads to the attainment of Enlightenment.
Note:

I n B r i t a i n a t the Samye-Ling Tibetan Centre

Samatha meditation i s normally taught.

I n both the Vipassana

Centre i n Surrey and the Dhammapadipa Vipassana and Research

Centre, Vipassana m e d i t a t i o n i s taught.

168

MEDITATION CENTRES AND THE DRUG TAKIMSPROBLEM

Many people were under the mistaken impression t h a t medit a t i o n was connected w i t h drug t a k i n g , and so connected
M e d i t a t i o n Centres w i t h drug t a k i n g t o o .

I n fact, meditation

i s not involved w i t h drug t a k i n g at a l l . They are very

different.

Some centres which do not have s t r i c t c o n t r o l

over t h e i r v i s i t o r s , have had a problem "because v i s i t o r s may

"bring drugs w i t h them unbeknown t o the s t a f f o f the c e n t r e .
I n December, 1970, I went t o the Samye-Ling Tibetan Centre
i n Scotland.

On 1i+th December I was walking along the road

w i t h a young man aged 23, a Cambridge graduate.

car stopped i n f r o n t o f us.

Suddenly a

The window o f the car was opened

and one of the occupants spoke t o the young man. He introduced

himself as a P o l i c e Inspector from Lockerbie, who had come t o
l o o k around the centre, because on the previous night a young
man had taken an overdose of drugs, run away from the centre
and was found l y i n g unconscious on the road.

A car n e a r l y

k i l l e d him, b u t , f o r t u n a t e l y , the d r i v e r saw him i n time,

stopped and took him t o h o s p i t a l .

A f t e r examination the doc-

t o r diagnosed an overdose o f drugs.

When he regained con-

sciousness, the young man was asked where he l i v e d .

He explained

t h a t he was a v i s i t o r a t the Tibetan Centre, and t h i s informat i o n was passed on t o the p o l i c e .

The policemen i n the car questioned my companion i n t h i s
connection.

He denied a l l knowledge but the p o l i c e , as was

obvious from t h e i r comments, did not b e l i e v e him.

"You must

be Joking, you know more about i t than we do."

The young man then t o l d the p o l i c e t h a t a few days
p r e v i o u s l y an American who works as a cook at the centre had
brought some LSD, but he d i d not know where from, and had s o l d

189.
i t s e c r e t l y a t the centre. The A d m i n i s t r a t o r a t the Centre
d i d not know anything about t h i s . The p o l i c e then demanded
t h a t Akong (the a d m i n i s t r a t o r ) should be informed. They
admitted t h a t Akong was a good man and t h a t he t r i e d t o p r e vent t h i s s o r t o f t h i n g happening. The p o l i c e l e f t a warning
to my companion t h a t he should be aware of what was happening
and suggested t h a t he should leave.

I was surprised a t what was happening and asked him what

was going on. He t o l d me again what had happened.
him "Do you take drugs y o u r s e l f ? "
but

I asked

"Yes, I used t o take drugs,

I have given i t . up now," the young man said.

When I got back t o the Centre I met Akong and t o l d him

about what I had heard, and I asked Akong t o keep the Centre'
f r e e from drugs and t o ban drug-taking t h e r e .
the

Akong had met

inspectors t o o . He t o l d me t h a t "the Centre rules t h a t

v i s i t o r s are not allowed t o b r i n g any k i n d o f drugs i n t o the

premises, b u t we s t i l l have t h i s problem."
I n t h i s connection, when I interviewed a 22 year o l d
German g i r l , she t o l d me t h a t she used t o take drugs and
became i n t e r e s t e d i n meditation, because o f her drug t a k i n g
experiences, but she had since given up drug t a k i n g .

During

t h i s i n t e r v i e w another German g i r l came i n t o the room and

asked about the b e n e f i t s o f m e d i t a t i o n .
explanation.

I gave her a b r i e f

She then said t h a t she d i d not need t o s i t i n

meditation f o r a 'nice t r i p ' but would take LSD instead.

When she had l e f t I asked the f i r s t g i r l i f her f r i e n d

often

took drugs and she r e p l i e d , "Yes, she always takes them; I

t o l d her t o give i t up but she doesn't want t o do so."
This i s a c o n t i n u i n g problem a t Samye-Ling because there
are

so many people t h e r e .

Akong t o l d me t h a t i t i s very

d i f f i c u l t t o t e l l who takes drugs and who does not because

190.
there are no obvious signs when v i s i t o r s a r r i v e a t the Centre.
He asked me whether there was a s i m i l a r problem a t the Buddha padipa Temple. I t o l d him t h a t as only m e d i t a t i o n classes were
held there so the s i t u a t i o n could: not a r i s e . When t h e r e were
m e d i t a t i o n huts before, there were s t r i c t c o n t r o l s over meditators .

I n 2 other Buddhist m e d i t a t i o n centres (the Vipassana

Centre i n Surrey and the Dhammapadipa Vipassana and Research
Centre i n Hampstead) I was informed t h a t there i s no problem
about drug t a k i n g , because t h e number o f v i s i t o r s i s r e s t r i c t e d ,
and i t i s possible t o look a f t e r v i s i t o r s c l o s e l y .
People's Opinions
When i n t e r v i e w i n g 101 people i n the U.K. i n 1970-71 the
f o l l o w i n g question was asked "What do you t h i n k about drugtaking?"

The f o l l o w i n g p o i n t s emerged:
1j. people approved of drug-taking.
15 people

disapproved.

72 people d i d not have an o p i n i o n .

When asked i f they every took drugs?
21 people answered p o s i t i v e l y , and
the remaining 80 s a i d they had not taken them.
Of the 21 people who had taken drugs 6 were male and 15
female.

12 o f them had given i t up a f t e r they had "practised

m e d i t a t i o n i n m e d i t a t i o n centres.

Two, one boy and one g i r l

continued as before, but 7 t r i e d t o reduce a f t e r t h e i r

meditation p r a c t i c e .
Of the 21 when asked "What k i n d of drugs d i d you take?"
I found the f o l l o w i n g answers: 15 persons took both LSD and
marijuana, U persons took only mari-jiuana.
I asked them i n what form they took them, and two ways
emerged, e i t h e r by smoking or by t a k i n g a p i l l .

19T.

Asked why they took drugs, 18 r e p l i e d t h a t they were looking f o r c e r t a i n experiences and had l a t e r grown t o r e l y on
t h e i r experiences (had "become addicted) and another three took
drugs f o r s o c i a l reasons.
The g i r l who s t i l l takes drugs has sometimes "been involved
w i t h p o l i c e on drug cases.

The "boy who i s a student i n L i v e r -

pool takes drugs s e c r e t l y .

One of the twelve who has given up drugs completely i s a
man of 26. He had "been addicted f o u r years ago and l i v e d as a
hippy.
his

When he "became i n t e r e s t e d i n and p r a c t i s e d m e d i t a t i o n ,

need f o r a r t i f i c i a l stimulus reduced n a t u r a l l y .

2 years

ago he decided t o go t o I n d i a and Thailand; he "became a novice

and l a t e r received f u l l o r d i n a t i o n as a monk i n Bangkok.

He

then went t o p r a c t i s e m e d i t a t i o n i n North Eastern Thailand.

met him i n London r e c e n t l y and he t o l d me t h a t he i s very

happy t o "be r i d of t h i s e v i l t h i n g from h i s l i f e .
Differences of M e d i t a t i o n and Drug-Taking
From my interview w i t h the 21 people who took drugs and
p r a c t i s e d meditation i n 1970-71 I found t h a t 19 persons t o l d
me the experiences which they had i n m e d i t a t i o n and drugtaking d i f f e r e d .

2 persons had ho o p i n i o n on the s u b j e c t .

1 male English student aged 21 t o l d me t h a t when he took

LSD he f e l t t h a t h i s heart pounded and he was very aware of
the

colours of the spectrum.

He wanted t o escape from h i s

room. When he p r a c t i s e d m e d i t a t i o n , however, h i s mind remained

calm and q u i e t .
drug experiences.

One Thai student aged 22 was curious about

He t o l d me t h a t he took only h a l f a t a b l e t

of LSD w i t h some English f r i e n d s , and he f e l t t h a t he wanted

to escape.

"This f e e l i n g continued f o r n e a r l y 8 hours" he

said.

He went t o see the doctor afterwards and asked f o r a

cure.

The doctor gave him 2 t a b l e t s t o take, saying t h a t LSD

192.

i s very dangerous and can destroy the t r a i n and memory and he

was never t o take i t again.
An English g i r l aged 2Z| who p r e v i o u s l y used to take drugs,
t o l d me t h a t she saw many colours, which were a u s e f u l stimulus
when she was p a i n t i n g and the awareness of music was

heightened,

hut i t made her r e s t l e s s . When she meditated she f e l t more

calm and peaceful i n her mind.

She abandoned drug t a k i n g .

Now she p r a c t i s e s m e d i t a t i o n and yoga, and f e e l s more s a t i s f i e d .

The differences' between meditation and drug-taking are as
follows:
1. Meditation i s a p r a c t i c a l way t o p u r i f y the mind, as
Dhammasudhi s a i d i n h i s book, "Buddhist meditation i s
d i r e c t e d bot& i n general and i n p a r t i c u l a r towards
cleaning the heart and mind of a l l d i s t u r b i n g influences
1

known as ' i m p u r i t i e s , a d i s c i p l i n e d process which i s

brought f o r t h by c u l t i v a t i n g such p o s i t i v e q u a l i t i e s
as F r i e n d l i n e s s or Loving-kindness, Compassion or
f e l l o w - f e e l i n g , Sympathetic j o y over the success of
others, and Equanimity towards the v i c i s s i t u d e s of
l i f e so as t o maintain e q u i l i b r i u m and t r a n q u i l i t y or
peace of mind.

I n t h i s way the p r a c t i c e develops con-

c e n t r a t i o n w i t h i n mental calmness but w i t h i n s i g h t which

r e a l i s e s t r u t h and enlightens the Way t o P e r f e c t
Emancipation."
Drug-taking

i s considered a short c u t t o gaining

c e r t a i n experiences.

Bergel and Davies explained i n

t h e i r book "The word 'drug' i s p o p u l a r l y associated w i t h

two meanings: f i r s t , w i t h medicines applied i n the
treatment of i l l n e s s e s ; secondly, w i t h preparations
which, because of the mental states they produce, are
1. Sobhana Dhammasudhi, INSIGHT MEDITATION, 1968, p.16..

193.

consumed occasionally or r e g u l a r l y "by numbers of people.

These i n d i v i d u a l s can, a f t e r a w h i l e , become drug
habituates, addicts or dependants.

They do not need the

drugs f o r medical reasons, but because they have come t o

depend on the ' l i f t ' they get from t a k i n g them or because
the drug has become necessary t o stave o f f w i t h d r a w a l
1
symptoms."
I n t h i s paper I r e f e r t o the second meaning.
2. Meditation i s f r e e , but i t i s necessary t o buy drugs.
3. People who take drugs cannot c o n t r o l themselves.
Meditation i s the way t o g a i n f u l l awareness and s e l f c o n t r o l , you can c o n t r o l y o u r s e l f when you meditate, and
you never loose s e l f - c o n t r o l .

I f you are not i n c o n t r o l ,

i t means you are not m e d i t a t i n g .

k. From my observation I found t h a t those who take drugs are
l i k e l y to have h e a l t h problems.

People who p r a c t i s e medi-

t a t i o n are very healthy.

1. Franz Bergel and D.R.A. Davies, ALL ABOUT DRUGS, Thomas

Nelson and Sons L t d . , 1970, p.5.

194.

CHAPTER V I I
THE BUDDHIST MAGAZINES I N BRITAIN

The p u b l i c a t i o n of journals i s one o f many ways t o make

Buddhism known i n B r i t a i n .

As Benedict wrote i n h i s t h e s i s

"Both Buddhism and Islam received r e l i g i o u s impetus i n England

by a r r i v a l of missionaries.

I n each case t h i s r e s u l t e d i n

the establishment o f an a s s o c i a t i o n and p u b l i c a t i o n o f a

journal."

(Benedict 1954, p.314).

I n t h i s Chapter I would

l i k e t o discuss the r o l e o f Buddhist magazines i n England.

I n 1972 there are 4 Buddhist magazines i n England as
1

f o l l o w s : 'The Middle Way,

'The F r i e n d l y Way,' 'Buddhist

Quarterly,' and 'Sangha'.

There i s a y e a r l y j o u r n a l o f the

Cambridge U n i v e r s i t y Buddhist Society named 'Kalpa,' and

Newsletters of the Friends of the Western Buddhist Order
(F.W.B.O.) which are p r i n t e d every 3 months.

However, i n

t h i s paper I w i l l r e s t r i c t d i s c u s s i o n t o the 4 magazines

mentioned above.
The Middle Way
The Middle Way i s the j o u r n a l of the London Buddhist
Society.
year.

Four issues of t h i s magazine are published each

I was informed by the E d i t o r t h a t a r t i c l e s dealing

e x c l u s i v e l y w i t h Buddhism are given preference, but a r t i c l e s

on other philosophies and r e l i g i o n s are considered i f they
are t r e a t e d i n r e l a t i o n s h i p t o Buddhism.

A r t i c l e s mainly

deal w i t h the basic p r i n c i p l e s of Buddhism, Buddhist p h i l o sophy, Zen Buddhism, Buddhist psychology e t c .

No payment

i s made f o r any a r t i c l e published i n t h i s magazine, and such

195.

a r t i c l e s may "be r e p r i n t e d b y t h e a u t h o r o r any o t h e r p e r s o n ,

w i t h o u t f e e , p r o v i d e d t h a t due acknowledgement i s made o f i t s
s o u r c e and n o t i f i c a t i o n i s sent t o t h e E d i t o r .

6-7 a r t i c l e s

are generally published

About 30 pages a r e d e v o t e d t o a r t i c l e s ,
reviews,

i n each i s s u e .

8 pages t o book

k pages t o a d v e r t i s e m e n t , k pages t o c o r r e s p o n d e n c e ,

k pages t o B u d d h i s t news, and 2 pages t o p i c t u r e s , making a

t o t a l o f about 52 pages i n e v e r y i s s u e .

F i n a n c i a l Support
T h i s magazine i s f i n a n c e d
of and s u b s c r i b e r s

by s u b s c r i p t i o n s

from members

t o t h e London B u d d h i s t S o c i e t y .

s c r i p t i o n f e e ' i s 1.12 p . a y e a r f o r f o u r
copies

28p. p o s t f r e e .

free.

There i s a separate

The s u b -

issues, single

U.S.A. and Canada #3.,00 a y e a r ,

post

s u b s c r i p t i o n f e e t o t h e magazine

f o r members o f t h e London B u d d h i s t S o c i e t y ,

quite apart

from

t h e f e e f o r membership of t h e S o c i e t y .
A p a r t from s u b s c r i p t i o n s a d v e r t i s e m e n t s h e l p t o c o v e r
the

costs.

T y p i c a l a d v e r t i s e r s a r e the Ceylon Tea Centre,

The

Theosophical Publishing

House L t d . , George A l l e n & Unwin

L t d . , The B u d d h i s t P u b l i c a t i o n S o c i e t y ,
London e t c .

A d v e r t i s e m e n t r a t e s a r e 1 5 f o r f u l l page, h a l f

page 8 , and a q u a r t e r
1,950

C e y l o n '.and Mantra

page i4-.50p.

members o f t h e B u d d h i s t S o c i e t y

b e r s t o t h i s magazine.

are also subscri-

T h e r e a r e a n o t h e r 700 s u b s c r i b e r s i n

t h e U.K. E a c h i s s u e c o n s i s t s o f 3,000 c o p i e s .
to the s u b s c r i b e r s ,

350 a r e on s a l e a t t h e S o c i e t y .

The
The

2,650 a r e s e n t

F r i e n d l y Way

F r i e n d l y Way i s t h e j o u r n a l o f t h e Buddhapadipa

Temple ( T h a i monastery i n L o n d o n ) .
E d i t o r would welcome a r t i c l e s

I was i n f o r m e d t h a t t h e

on any a s p e c t

of Buddhism f o r

196.
^X^possible publication.
\
principles

The F r i e n d l y Way

c o v e r s t h e "basic

o f Buddhism, B u d d h i s t p h i l o s o p h y , B u d d h i s t

medita-

t i o n and a l s o p u b l i s h e s news and n o t e s r e l a t i n g t o t h e T h a i

Dhammaduta's a c t i v i t i e s and B u d d h i s t movements i n .the West.
T h e r e a r e a s a r u l e 28 pages p e r i s s u e , c o n s i s t i n g of
v articles,

t r a n s l a t i o n o f B u d d h i s t T e x t s , News and Notes e t c .

3-k a r t i c l e s were p u b l i s h e d i n t h e j o u r n a l , 18 pages b e i n g

devoted

to t h i s ,

3 pages t o t r a n s l a t i o n s o f t e x t s and 7 pages

t o news and n o t e s e t c . T h e r e a r e no a d v e r t i s e m e n t s i n t h i s
journal.
Financial

Support

F i n a n c i a l s u p p o r t comes i n 2 ways a s f o l l o w s :
1 . 50% o f t h e Temple A s s o c i a t i o n membership f e e s payS. f o r
this

j o u r n a l i . e . 116 a y e a r .

T h e r e a r e 116 B r i t i s h

members of t h e Temple p a y i n g 2 p e r y e a r ; members r e c e i v e

f r e e c o p i e s o f "The F r i e n d l y Way"
setting

and a membership c a r d

o u t . t h e r u l e s of t h e A s s o c i a t i o n .

2. T h e r e i s s u p p o r t from t h e T h a i Government.
t h a t the money from s u b s c r i p t i o n s
pay f o r p r i n t i n g ,
cost

I was

told

i s not s u f f i c i e n t

to

so t h e T h a i Emhassy s u b s i d i s e s t h e

of p r i n t i n g t h i s j o u r n a l , from Buddhapadipa Temple

funds.
The j o u r n a l i s p u b l i s h e d e v e r y 3 months.

There a r e

U00 c o p i e s i n e a c h i s s u e ; 116 a r e s e n t t o members and s u b s c r i b e r s , and 28U a r e on s a l e a t t h e Temple o r g i v e n t o

s u p p o r t e r s of the Temple.
Buddhist Q u a r t e r l y
The B u d d h i s t Q u a r t e r l y i s t h e j o u r n a l of t h e London
Buddhist V i h a r a (Ceylonese monastery).

From my o b s e r v a t i o n

the B u d d h i s t Q u a r t e r l y i s c o n c e r n e d w i t h t r a n s l a t i o n s of
Buddhist Texts ( a t l e a s t

one S u t t a i s t r a n s l a t e d i n e a c h

197.

i s s u e ) , p l u s wide r a n g i n g a r t i c l e s about B u d d h i s t
Teaching,
B u d d h i s t a c t i v i t i e s i n and o u t s i d e the V i h a r a , and "book
reviews.

Each
2-3

i s s u e of. the

articles

j o u r n a l i s "between 2 0 - 3 0 pages

are published i n each

issue.

E l e v e n pages a r e

devoted t o a r t i c l e s , k pages t o t r a n s l a t i o n s o f
S u t t a s , U pages t o a c t i v i t i e s

different

of the V i h a r a , k pages t o book

r e v i e w s , 2 pages t o o t h e r news, and

and

long,

3 pages t o P i n a l Comment

1 page i s r e s e r v e d f o r a d v e r t i s e m e n t s , but some i s s u e s

have no a d v e r t i s e m e n t s

at a l l .

F i n a n c i a l Support
I was
1.

informed t h a t funds a r e obtained

i n 3 ways:

Prom the s u b s c r i p t i o n s of the 1 7 3 members of t h e

2 * Prom C e y l o n e s e
Vihara,
3.

p e o p l e who

Vihara,

g i v e dana t o t h e monks a t

the

and

Prom the Maha Bodhi S o c i e t y of C e y l o n .

50% of each membership f e e pays f o r t h i s j o u r n a l , the

annual

membership f e e i n c l u d e s i+ c o p i e s p e r

This

year.

journal i s published q u a r t e r l y ; 500 copies

p r i n t e d i n each i s s u e .
and members and

are

1 7 3 c o p i e s a r e s e n t to s u b s c r i b e r s

3 2 7 c o p i e s a r e on s a l e a t t h e V i h a r a and

to v a r i o u s Buddhist

o r g a n i z a t i o n s throughout the

sent

world.

Sangha
Sangha i s t h e

j o u r n a l of t h e Dhammapadipa V i p a s s a n a

R e s e a r c h C e n t r e , Hampstead.
p u b l i s h e s l e c t u r e s and

Prom my

e s s a y s on B u d d h i s t

t e a c h i n g of Buddhism, news and

advertisements
F r i e n d l y Way.
r

in this

observation this

notes

etc.

philosophy,
There are

j o u r n a l , as i s the case w i t h

and

journal
basic
no

'The

N o r m a l l y about 2 - 3

l e c t u r e s or e s s a y s a r e p u b l i s h e d

in

198.

e a c h i s s u e . The 'Sangha' has 11 pages o f l e c t u r e s and. e s s a y s ,

2 pages of r u l e s and a c t i v i t i e s a t the c e n t r e , 2 pages of
E d i t o r i a l , and 2 pages of news and n o t e s .

F i n a n c i a l Support
Income f o r t h i s
from 1 5 0

p e o p l e and

j o u r n a l i s r e c e i v e d from

from t h e E n g l i s h Sangha T r u s t L t d .

s u b s c r i p t i o n s a l o n e a r e not

sufficient

so t h e E n g l i s h Sangha T r u s t L t d . has
of t h i s

tions

journal,

t o s u b s i d i s e the

journal i s 1.70

to t h i s

are 15p.

i s s u e s ; s i n g l e copies

copies

to p r i n t t h i s

The

printing

journal.

Subscription

printed

subscriptions

post f r e e .

each i s s u e , 1 5 0 being sent

a r e on s a l e a t the

centre

per

12 monthly

300

copies

to s u b s c r i b e r s ,

or s e n t

are

and

to B u d d h i s t

150
organiza-

abroad.

A C o m p a r i s o n o f t h e k. B u d d h i s t
1 . A l l four journals are

dedicated

Journals

t o p r o m u l g a t i o n of B u d d h i s t

religion.
2.

Each j o u r n a l emphasises d i f f e r e i n g a s p e c t s
Prom my

observation

'The Middle Way'

of Buddhism.

accentuates r a d i c a l

i n t e r p r e t a t i o n s of B u d d h i s t c o n c e p t s ( e s p e c i a l l y
relevant

to present

a prominent p l a c e
Quarterly'

day

circumstances.

Meditation

i n ' T h e ' F r i e n d l y Way.'

emphasises o r i g i n a l r e p o r t s

The
of t h e

s c e n e p a r t i c u l a r l y i n the West t o g e t h e r w i t h
and
3.

'SangharV s t r e s s e s B u d d h i s t

Three Buddhist
Middle Way'
'The
&

F r i e n d l y Way'

and

Sons L t d . , London.

i n C e y l o n by

takes

'Buddhist
Buddhist
articles,

philosophy.

journals are published

p r i n t e d by

Zen)

in Britain,

R. HL J o h n L t d . , Newport,

'The
Mon.;

'Sangha' p r i n t e d by J o h n P e a t y
The

'Buddhist Q u a r t e r l y '

t h e Maha Bodhi S o c i e t y ,

Colombo.

i s printed

199.

John Peaty has a p e r s o n a l i n t e r e s t

Buddhist
to

i n t h e s p r e a d of

t e a c h i n g , and h i s B u d d h i s t "background h e l p s him

e d i t and p u b l i s h t h e two J o u r n a l s w i s e l y .

The

Buddhapadipa Temple and t h e Dhammapadipa V i p a s s a n a and

R e s e a r c h C e n t r e a r e c l o s e l y a s s o c i a t e d and t h u s u s e t h e
same p r i n t e r ; t h i s h a s e c o n o m i c a l
The

advantages.

'Buddhist Q u a r t e r l y ' i s p r i n t e d i n C e y l o n .

In

1 9 6 3 t h e management o f t h e London B u d d h i s t V i h a r a wag

t a k e n over by t h e Maha Bodhi S o c i e t y o f C e y l o n ,
b e t t e r economically to p u b l i s h t h e i r
k

so i t i s

journal i n Ceylon.

'The M i d d l e Way' h a s had more c o p i e s p r i n t e d p e r i s s u e

than the other 3 Buddhist

j o u r n a l s i n England,

and com-

pares as f o l l o w s :
3 , 0 0 0 copies f o r each

issue

'The B u d d h i s t Q u a r t e r l y '

500 copies f o r each

ijysue

'The

1+00 c o p i e s f o r e a c h

issue

3 0 0 copies f o r each

issue.

'The

and

Middle Way'

F r i e n d l y Way*
'Sangha'

5 . The E d i t o r o f 'The Middle Way'

i s an Englishman, t h e

E d i t o r s o f 'The F r i e n d l y Way' and 'Sangha' a r e a l s o

Englishmen,
one

b u t 'Buddhist Q u a r t e r l y ' h a s j o i n t

i s C e y l o n e s e and t h e o t h e r a n E n g l i s h m a n .

Editors,
A l l are

Buddhists.
6.

I n my own o p i n i o n 'The Middle Way' i s t h e b e s t b e c a u s e i t

g i v e s more i n f o r m a t i o n on Buddhism t o r e a d e r s .
In

i n t e r v i e w s w i t h 101 p e o p l e

found t h e f o l l o w i n g s t a t i s t i c s : -

i n t h e U.Ki i n 1 9 7 1 - 7 2

200

TABLE 21

Description

Numbe r

( a ) Those who s u b s c r i b e t o o n l y 1 B u d d h i s t
22

magazine.
( b ) Those who s u b s c r i b e t o more t h a n 1
Buddhist

k9

magazine.

( c ) Those who do n o t s u b s c r i b e t o any

Buddhist

magazine.

30

Total

101

F o r example, 8 members o f t h e Buddhapadipa Temple

viewed

a r e s u b s c r i b e r s of both

Middle Way.'
viewed

inter-

'The F r i e n d l y Way' and 'The

8 members o f t h e London B u d d h i s t S o c i e t y i n t e r -

a r e s u b s c r i b e r s o f 'The Middle Way' and 'The F r i e n d l y

Way' t o o . 2 members o f t h e London B u d d h i s t

scribers

Vihara a r e sub-

o f 'Buddhist Q u a r t e r l y , ' 'The Middle Way,' and 'The

F r i e n d l y Way.'

Most B u d d h i s t s I i n t e r v i e w e d a r e s u b s c r i b e r s

t o more t h a n one B u d d h i s t

magazine.

BUDDHIST PUBLICATIONS
T h e r e a r e many thousands

of books and t e x t s on Buddhism

published i n England.
The f o l l o w i n g a r e p u b l i s h e r s o f books, on Buddhism i n t h e
U n i t e d Kingdom:
1. L u z a c and Company L t d . , London
2. George A l l e n & Unwin L t d . , London
3. P e n g u i n

Books L t d . ,

Middlesex

k R i d e r & Company, London

5. The Gordon F r a s e r G a l l e r y L i m i t e d , B e d f o r d
6. S t u a r t & W a t k i n s ,

London

7. The V i p a s s a n a C e n t r e , Hindhead, S u r r e y .
L u z a c and Company L t d . m o s t l y p u b l i s h B u d d h i s t

Texts

201 .

and many B u d d h i s t S c r i p t u r e s t r a n s l a t e d "by The P a l i

Society.

Text

George A l l e n & U n s i n have p u b l i s h e d many "books on

Buddhism "by d i f f e r e n t

a u t h o r s , such as

'The Way

of Power' by

John B l o f e l d ,

'The Diamond S u t r a and the H e a r t S u t r a '

Edward Conze,

'The B u d d h i s t Way

of L i f e ' by

Humphreys, 'The Buddha's Way' by H.

informed

(1972)

t h a t up t o now

b e e n p u b l i s h e d by t h i s

26

by

Christmas

Saddhatissa etc.

was

books on Buddhism have

company.

P e n g u i n Books L t d . have p u b l i s h e d many books on Buddhism

e.g.

'The Way

of Zen' by A l a n W. W a t t s B u d d h i s t S c r i p t u r e s by Cor

'The H e a r t

of Buddhist

M e d i t a t i o n ' by Nyanaponika T h e r a ,

'Mind Unshaken' by J o h n W a l t e r s ,

' E s s a y s i n Zen Buddhism' by

D a i s e t s u T. S u z u k i e t c . a r e examples of books p u b l i s h e d by
R i d e r and Company.
Gordon F r a s e r p u b l i s h e d 'What t h e Buddha T a u g h t ' by
Walpola Rahula; S t u a r t & Watkins are r e s p o n s i b l e f o r

'Medita-

t i o n i n A c t i o n ' by Chogyam Trungpa; C a s s e l l & Company L t d .

have p u b l i s h e d 'Buddhism' by C h r i s t m a s Humphreys;
A u s t i n & Sons L t d . have p u b l i s h e d 'The

R e a l Way

Stephen

t o Awakening'

by Sobhana Dhammasudhi, and t h e V i p a s s a n a C e n t r e p u b l i s h e d

' I n s i g h t M e d i t a t i o n ' and

'The

Beneficial Factors for

Medita-

t i o n P r a c t i c e ' by Sobhana Dhammasudhi e t c .

Books t h a t have i n f l u e n c e d E n g l i s h
Buddhists
It
greatest

i s p o s s i b l e t o d i s c o v e r w h i c h books have had

i n f l u e n c e over B r i t i s h B u d d h i s t s .

One

the

of t h e most

i n f l u e n t i a l has b e e n 'Buddhism' by C h r i s t m a s Humphreys; t h i s

g i v e s i n f o r m a t i o n about a l l s c h o o l s of Buddhism and
t e a c h i n g s b r i e f l y and
Walpola Rahula

clearly.

Buddhist

'What t h e Buddha T a u g h t

by

i s recommended t o b e g i n n e r s a t t h e Buddhapadipa

202.
Temple and t h e r e f o r e s e l l s w e l l , h a v i n g a p a r t i c u l a r
on T h e r a v a d a

Buddhists.

impact

I t e x p l a i n s what the Buddha t a u g h t

in

s i m p l e modern l a n g u a g e .

Among Mahayana B u d d h i s t s

'Essays

in

Zen Buddhism' "by D r . D. T. S u z u k i , w h i c h g i v e s t h e i d e a s

from B u d d h i s t p h i l o s o p h y w h i c h c a n e a s i l y "be a p p l i e d t o t h e
W e s t e r n way o f t h i n k i n g , and 'The Diamond S u t r a and t h e H e a r t
S u t r a ' by Edward Conze, have g r e a t e s t
Among t h o s e books w h i c h

appeal.

deal s p e c i f i c a l l y with meditation

the o r d e r o f p r e f e r e n c e i s 'The H e a r t
by Nyanaponika T h e r a ( a d i r e c t

of Buddhist

Meditation'

e x p l a n a t i o n o f m e d i t a t i o n and

the p r a c t i c e o f m i n d f u l n e s s w i t h i n a l l s c h o o l s ) ,

'The R e a l

Way t o Awakening' by Sobhana Dhammasudhi (shows t h d way o f

s p i r i t u a l development by p r a c t i c e o f m e d i t a t i o n ) , and t h i r d l y
Chogyam Trungpa's book ' M e d i t a t i o n i n A c t i o n ' w h i c h
new way t o a p p l y m e d i t a t i o n t o e v e r y d a y

life.

shows a

A t t h e London

Buddhist S o c i e t y 'Meditation i n A c t i o n ' s e l l s best with

Heart

of Buddhist

Meditation

i n second p l a c e .

'The

The O r d e r

d i f f e r s a t t h e Buddhapadipa Temple where, of t h o s e books

c o n c e r n e d w i t h m e d i t a t i o n , Sobhana Dhammasudhi's 'The R e a l
Way t o Awakening' i s the top s e l l e r .
r e l a t i o n s h i p t o the f a c t

This bears a d i r e c t

t h a t Sobhana Dhammasudhi was p r e v i -

o u s l y t h e Ghao Khun t h e r e .
As

a handbook w h i c h c a n be r e a d and r e - r e a d and put i n t o

d a i l y p r a c t i c e t h e 'Dhammapada' i s t h e most w i d e l y s t u d i e d
Buddhist

text.

'The L i g h t

T h e r e a r e many t r a n s l a t i o n s o f t h i s .
o f A s i a ' b y S i r E d w i n A r n o l d h a s had much

i n f l u e n c e on B r i t i s h B u d d h i s t s .
the l i f e

I t i s a f i n e poem b a s e d on

o f t h e Buddha and h i s t e a c h i n g s .

I n g e n e r a l . b o o k s h o p s 'The Way o f Zen' by A l a n W a t t s

s e l l s b e s t , because
in

many young p e o p l e

Zen a s a f a s h i o n .

i n Britain are interested

The s a l e o f books on Zen a t t h e London

203.
Buddhist

S o c i e t y shows a s i m i l a r

trend.

T h e r e a r e some hooks d e a l i n g w i t h Buddhism f r o m a n

a n t h r o p o l o g i c a l p o i n t of view "but t h e s e a r e not g e n e r a l l y
bought o r r e a d by B u d d h i s t s ,

e.g. 'Buddhism and S p i r i t

Cults'

by Tambiah, ' A n t h r o p o l o g i c a l S t u d i e s i n T h e r a v a d a Buddhism'

by Nash,

' P r e c e p t and P r a c t i c e ' by Gombrich, 'Burmese S u p e r n a t y r a v l

i s m ' by S p i r o , ' B u d d h i s m and S o c i e t y * by S p i r o , ' M o n k s ^ ' P E i e s t s . ant

P e a s a n t s ' by

Evers,etc.

20k

THE
The

P A L I TEXT SOCIETY

P a l i T e x t S o c i e t y i s not

a s o c i e t y of s c h o l a r s who
\ h i s t s Texts
IEnglish.
is

and

a Buddhist organization,

consult

t o g e t h e r t o . t r a n s l a t e Budd-

commentaries from t h e P a l i

I t was

language i n t o

founded i n 1881 by P r o f e s s o r Rhys D a v i d s ,

s u p p o r t e d by B u d d h i s t s and

but

many s c h o l a r s i n v a r i o u s

and

univer-

sities .
The
The

P a l i T e x t S o c i e t y i s r u n by

Committee i s l e d by a P r e s i d e n t ,

Treasurer,
vist,
Hon.

the"Hon. S e c r e t a r y ,

the Hon.

S e c r e t a r i e s and

S e c r e t a r y and

a Management Committee.
then follow

the Hon.

Hon.

L i b r a r i a n and

t r e a s u r e r s f o r Ceylon,

t r e a s u r e r f o r Burma, the Hon.

and

treasurer for Thailand,

and

12 P a l i s c h o l a r s as Committee members.

President

the

i s Miss I . B. H o r n e r , M.A.,

D.Litt.

the

Secretary

the r e p r e s e n t a t i v e f o r
The

Archi-

Malaysia,

present
The

office

of the P a l i T e x t S o c i e t y i s 62 S o u t h Lodge, C i r c u s Road,

London, N.W.8 9ET.

The
The

Work of the

B u d d h i s t S c r i p t u r e s and

Society
t h e i r commentaries have been

t r a n s l a t e d by s c h o l a r s of the P a l i T e x t S o c i e t y s u c h a s
Miiller, Professor
Pe

Rhys D a v i d s , Mrs.

Max

Rhys D a v i d e s , F a u b o l l ,

Maung T i n , Woodward, B h i k k h u Nanamoli, L o r d C h a l m e r s ,

M i s s Horner e t c .
The

work of the P a l i T e x t S o c i e t y c a n be

7 categories
1.

Texts.

as

divided

into

follows:

1 7 5 volumes of B u d d h i s t T e x t s

and

commentaries have

e d i t e d i n Roman c h a r a c t e r s .
2.

Journals.
1 9 2 7 ; but

23
now

j o u r n a l s were p u b l i s h e d
a l l a r e out

of

print.

between 1882

and

<

205.
3 . D i c t i o n a r y . To h e l p s t u d e n t s who a r e i n t e r e s t e d i n s t u d y i n g t h e P a l i language t h e S o c i e t y h a s p u b l i s h e d 3 t y p e s of
dictionary:

( 1 ) P a l i - E n g l i s h D i c t i o n a r y e d i t e d by T. W. E h y s D a v i d s and
William

Stede.

( 2 ) E n g l i s h - P a l i D i c t i o n a r y c o m p i l e d b y Ven. A. P. Buddhad a t t a Mahathera.

( 3 ) A D i c t i o n a r y of P a l i p r o p e r Names o f w h i c h

there are

two volumes c o m p i l e d by G. P. M a l a l a s e k e r a .
U. The s o c i e t y h a s p u b l i s h e d 'An I n t r o d u c t i o n t o P a l i ' (A
P r i m e r and R e a d e r ) by A. K. Warder and ' P a l i Metre' by t h e
same s c h o l a r w h i c h h e l p s t u d e n t s t o l e a r n t h e P a l i
language.
5. The P a l i T i p i t a k a m C o n c o r d a n c e .

B e i n g a concordance i n

P a l i to t h e Three B a s k e t s of Buddhist S c r i p t u r e s i n t h e
I n d i a n order of l e t t e r s ,

l i s t e d by P. L . Woodward and
r.'

others,

and a r r a n g e d and e d i t e d by H a r e , Norman and .'Warder.

T h e r e a r e 3 volumes o f the concordance

6. T r a n s l a t i o n S e r i e s .
throughout

at present.

T h i s work h e l p s t o make Buddhism known

the world.

S i n c e 1909 t o 1971 t h e P a l i

Text

S o c i e t y h a s t r a n s l a t e d B u d d h i s t T e x t s and commentaries
and p u b l i s h e d kO volumes o f t r a n s l a t i o n s .
7. S e p a r a t e S e r i e s .

S a c r e d Books of t h e B u d d h i s t s

such a s the 'Dialogues

I,

II,III

series

of t h e Buddha' ( D i g h a - N i k a y a )

Vols.

and ' F u r t h e r D i a l o g u e s of t h e Buddha' ( M a j j h i m a -

N i k a y a ) V o l s , I and I I have been- t r a n s l a t e d by many

s c h o l a r s and a l t o g e t h e r 28 volumes have been p u b l i s h e d up
till

1971 .'

A l s o p u b l i s h e d a r e t h e 'Jataka S t o r i e s ' v a r i o u s l y

trans-

l a t e d under t h e E d i t o r s h i p of E . B. C o w e l l and t h e ' B u d d h i s t

L e g e n d s ' (Dhammapada Commentary) t r a n s l a t e d by E . W.

Burlingame.

206.
T h e s e a r e on s a l e a t t h e S o c i e t y and L u z a c and Company L t d .
The S o c i e t y c o n t i n u e s t r a n s l a t i n g .
Prom my o b s e r v a t i o n , I found t h a t

some t r a n s l a t i o n s

used

o l d f a f i h i o n e d language w h i c h i s n o t s u i t a b l e t o the p r e s e n t
t i m e , b u t most o f t h e t r a n s l a t i o n s a r e good.

207.

CHAPTER

VIII

A COMPARISON OF B R I T I S H BUDDHISTS I N GREAT B R I T A I N

THAI BUDDHISTS I N THAILAND

I n the previous
ous B u d d h i s t
B r i t i s h and

chapters

Buddhist

o r g a n i z a t i o n s and

a c t i v i t i e s have "been d i s c u s s e d .
Thai Buddhists

p r a c t i s e any

i n Thailand are

C o n s t i t u t i o n of T h a i l a n d has

any

religious

sect

recognised

full

contrary to h i s c i v i c

This i s

of 1 9 3 2 .

religious

and

Every

freedom.

l i b e r t y t o p r o f e s s any

or r e l i g i o u s c r e e d ,

of worship i n accordance w i t h
i s not

chapter

essentially

r e l i g i o n they l i k e .

s p e c i a l l y so i n T h a i l a n d s i n c e t h e R e v o l u t i o n

Thus " E v e r y p e r s o n e n j o y s

In this

vari-

w i l l "be compared.

P e o p l e i n G r e a t B r i t a i n and
f r e e to f o l l o w and

AND

religion,

t o e x e r c i s e a form

.his b e l i e f , p r o v i d e d

that i t

d u t i e s to p u b l i c o r d e r

or good

morals."

The

t o p r o f e s s any

people i n Great
religion,

B r i t a i n a l s o have the

d e n o m i n a t i o n or d o c t r i n e .

C o m p a r i s o n of B r i t i s h and T h a i
It

i s p o s s i b l e t o compare T h a i and

t h e f o l l o w i n g ways: the s c h o o l s and

followed,
the extent

freedom

s o c i a l h a b i t s , and

Buddhists
B r i t i s h Buddhists

in

s e c t i o n s of Buddhism

the a s p e c t s

of the r e l i g i o n

and

of t h e i r p o p u l a r i t y e t c .

Comparing the S c h o o l s and

B r i t a i n and

S e c t i o n s of Buddhism i n
Thailand

T h e r e a r e many f a c t o r s i n f l u e n c i n g t h e f o l l o w i n g f i g u r e s .
Buddhism has

l o n g b e e n the

s t a t e r e l i g i o n i n T h a i l a n d whereas

1 . THE CONSTITUTION OF THE KINGDOM OF THAILAND, S e c t i o n 2 6 ,

B.E. 2 5 1 1 , T r a n s l a t e d by The J u d i c i a l C o u n c i l , The
Government G a z e t t e , V o l . 8 5 , S p e c i a l I s s u e , 2 0 t h J u n e ,
B.E. 2 5 1 1 , p . 1 0 .

208.
\ i t has o n l y been f o l l o w e d i n B r i t a i n f o r a mere 60 y e a r s , and
o n l y c e r t a i n s c h o o l s a r e a c c e s s i b l e t h e r e . Sample s e c t i o n s ,
a l t h o u g h of s i m i l a r numbers, w i l l be d i f f e r e n t i n many w a y s .
,For i n s t a n c e i t t a k e s a c e r t a i n u n c o n v e n t i o n a l i t y of mind t o
! f o l l o w a r e l i g i o n w h i c h i s not a s t a t e r e l i g i o n and some t e a c h i n g t o make c o n t i n u e d c o n t a c t w i t h a B u d d h i s t group i n B r i t a i n
i

jbecause t h e s e r e m a i n a r a r i t y and

may

not be r e a d i l y a c c e s s -

ible.

On the o t h e r hand, T h a i p e o p l e a r e s u r r o u n d e d by

lities

t o p r a c t i s e t h e i r r e l i g i o n from b i r t h and

faci-

social factors

o r i e n t a t e them towards Buddhism c o n s t a n t l y .

In 1971,

75 B u d d h i s t s

were i n t e r v i e w e d .

22 t o the Zen S c h o o l

I n T h a i l a n d t h e r e were two

(claiming 96)

108 i n T h a i l a n d

Of the B r i t i s h B u d d h i s t s ,

the T h e r a v a d a S c h o o l ,
Tibetan.

i n B r i t a i n and

U8 b e l o n g e d

and

5 to

to

the

main s e c t i o n s : Mahanikaya

and Dhammayuttika N i k a y a w i t h

the r e m a i n i n g s i x .

S i x people belonged to both s e c t i o n s .

It

i s p o s s i b l e t o compare how

Buddhist

often v i s i t s

a r e made t o

o r g a n i z a t i o n s i n b o t h c o u n t r i e s i n the f o l l o w i n g T a b l e .
TABLE 22
Thailand

Britain

12

32

26

Once a month or more

23

Occasionally

26

k9

Every

day

More t h a n

once a week

E v e r y Buddha day

Resident

i n the

( o n c e a week)

Wat

A t t e n d t o Dhamma programme on
the r a d i o or t e l e v i s i o n
Showing v i s i t s

to o t h e r B u d d h i s t
both countries

organizations i n

209.

Britain
13 v i s i t

other Buddhist

organizations at least

62 v i s i t

other Buddhist

organizations

N.B.

8 visit

non-Buddhist r e l i g i o u s

once a week.

occasionally.

organizations

occasionally,

Thailand
80 o c c a s i o n a l l y v i s i t

o t h e r Wats and

Social
T h e r e a r e no s t r i c t
Buddhists.

T h e r e i s no commandment f o r b i d d i n g

B r i t i s h Buddhists
Thai Buddhists.
vegetarianism

who

vegetarian.

T h i s may

and

the e a t i n g

percentage
than

synonymous.

that

At

There i s a s l i g h t

food.

3 2 were v e g e t a r i a n ,

d i f f e r e n c e between the c o n c e p t

of

i s a l s o to take a l i f e , whereas i n B r i t a i n

b e l i e v i n g t h e r e i s . no l i f e

ish

smoking and
countries.

p e o p l e who

i n t h i s k i n d of

smoke and

drink.

d o c t r i n a l f a c t o r s a t work.
i s not

commandments do not

egg.

T h e r e i s a much h i g h e r p r o p o r t i o n

of

The. f i g u r e s r e f e r t o a
of e a c h c o u n t r y

d i f f e r e n t from the n a t i o n a l a v e r a g e .

of a B u d d h i s t s

market

drinking habits d i f f e r considerably

sample of the t o t a l p o p u l a t i o n

and

23

vegetarian.

many e a t t h e i n f e r t i l e eggs t h a t can be bought from the

the two

and

i n t h e two " c o u n t r i e s ; i n T h a i l a n d i t i s b e l i e v e d

t h a t t o e a t an egg

The

of

y e a r some p e o p l e w e r e v e r y s u r p r i s e d

interviewed i n 1 9 7 1 ,
were

of

the

a T i b e t a n monk e a t i n g n o n - v e g e t a r i a n

o f 108 T h a i B u d d h i s t s

of

of

be b e c a u s e i n B r i t a i n Buddhism

have been m i s t a k e n t o be

75 B u d d h i s t s

vegetarianism

The

are vegetarian i s higher

Summer S c h o o l l a s t

t o see m y s e l f
Of

Habits

r u l e s r e g u l a t i n g the e a t i n g h a b i t s

meat but many p r e f e r t o be

Buddhist

Societies.

One

and

may

Again there are

of t h e f i v e b a s i c

t o d r i n k i n t o x i c a n t s w h e r e a s the

c o n t a i n a comparable i n s t r u c t i o n .

in
Britsmall

w e l l be
social
precepts
ten
I t is

210.
i n t e r e s t i n g to note t h a t although T h a i people d r i n k l e s s
B r i t i s h t h e y g e t drunk more o f t e n .

than

Most o f t h e B r i t i s h p e o p l e i n t e r v i e w e d smoke c i g a r e t t e s ,
c i g a r s o r a p i p e , w i t h a s many women smoking a s men. I n
T h a i l a n d l e s s women smoke t h a n men, b e c a u s e t h e r e p u b l i c
o p i n i o n i s a g a i n s t women who smoke.

As f a r a s d r i n k i n g goes

t h e r e i s no s u c h d i s t i n c t i o n and women i n T h a i l a n d d r i n k f o r
the same s o c i a l r e a s o n s a s men.
TABLE 2 3

Questions

a n d answers

British

Thai

1. Do y o u smoke?
Yes.

70

26

No.

31

e>k

Yes.

80

19

No.

21

91

2. Do y o u d r i n k ?

The
and

f i f t h p r e c e p t w h i c h p r e c l u d e s the use o f i n t o x i c a n t s

that which causes heedlessness a l s o covers the t a k i n g of

drugs w h i c h h e l p s t o e x p l a i n why so few T h a i p e o p l e do s o .

O n l y k o f t h e 1 1 0 had e v e r done s o .
opium and a n o t h e r
up l a t e r .

One smoked m a r i j u a n a and

j u s t marijuana as an experiment,

giving i t

2 others a r e a d d i c t e d t o h e r o i n which they

e i t h e r f o r s o c i a l reasons

or f o r the experience.

o f 1 9 s a i d t h a t when he t o o k drugs he f e l t

took

A boy s t u d e n t

m a r v e l l o u s and

c o u l d seemingly, s o l v e h i s l i f e ' s problems and s t o p h i s w o r r i e s .

A g i r l student

of t8 s a i d t h a t t h e d r u g made h e r f e e l

very

happy and s h e c o n t i n u e s t o t a k e i t f o r t h i s r e a s o n , b u t s h e
a l s o needs m e d i t a t i o n b e c a u s e t h i s makes h e r more calm and
peaceful.

She s t a t e d t h a t t h e e x p e r i e n c e s w h i c h s h e o b t a i n e d

from drug t a k i n g and t h o s e from m e d i t a t i o n p r a c t i c e were

211 .

different.

The 19 B r i t i s h people who had a l s o e x p e r i e n c e d

drugs agreed w i t h h e r i n t h i s .

The t h r e e o t h e r T h a i p e o p l e

had never p r a c t i s e d m e d i t a t i o n so t h e y were unable t o compare

m e d i t a t i o n and d r u g - t a k i n g

experiences.

Aspects o f t h e R e l i g i o n and t h e E x t e n t
B r i t i s h people have a p r e f e r e n c e

of t h e i r Popularity

f o r m e d i t a t i o n whereas

T h a i people p r e f e r t h e t r a d i t i o n a l aspect o f Buddhism.

There

i s o n l y a s m a l l percentage o f T h a i B u d d h i s t s who understand

meditation w e l l .

Many Thai

B r i t a i n are asked q u e s t i o n s
unable t o answer.

o f f i c i a l s and s t u d e n t s who come t o

about m e d i t a t i o n w h i c h t h e y a r e

B o t h , however, concur i n t h e i r second

choice,

t h a t i s t h e p h i l o s o p h y w h i c h has grown from Buddhism as i t

shows i n T a b l e 21+.
TABLE 2k

Aspect

British

1 . Meditation
2.

86

3. Tradition

k. Cjeremdny and
5 . Way o f l i f e
6. Art

chanting
'

38

37

25

58
15

Thai and B r i t i s h B u d d h i s t

their organizations.

17

organizations

We can a l s o compare B r i t i s h and T h a i B u d d h i s t s

by monks.

11
21

Philosophy

Great B r i t a i n .

Thai

through

There a r e 36 B u d d h i s t o r g a n i z a t i o n s i n

Only 2 o f them a r e B u d d h i s t monasteries r u n

The o t h e r 3k B u d d h i s t o r g a n i z a t i o n s i n t h e U.K. a r e

r u n by laymen.

I n T h a i l a n d , however, t h e r e were 21+, 267 B u d d h i s t

o r g a n i z a t i o n s i n 1970 w h i c h can be d i v i d e d i n t o t h e f o l l o w i n g
two

categories:

212.

1. 2 4 , 1 5 7 Wats o r B u d d h i s t monasteries i n T h a i l a n d

which

f a l l i n t o k types:
( a ) T h a i B u d d h i s t monasteries
Buddhism)
( b ) Chinese monasteries
Buddhism)

(Theravada
21;, 105

(Mahayana
2k

( c ) Vietnamese B u d d h i s t monasteries
(Mahayana Buddhism)

10

( d ) Burmese B u d d h i s t monasteries
(Theravadet Buddhism)

18
21+, 157

Total

These monasteries have 2 6 3 , 1 3 5 Bhikkhus (monks) and

Samaneras ( n o v i c e - m o n k s ) .
2 . 110 B u d d h i s t o r g a n i z a t i o n s managed "by v o l u n t a r y Buddhist,
laymen.
Thus we can see t h a t t h e r e a r e more B u d d h i s t

organizations

i n B r i t a i n r u n "by laymen, and more B u d d h i s t o r g a n i z a t i o n s i n

T h a i l a n d r u n "by monks.
Other I n t e r e s t s o f B u d d h i s t s
We can now compare t h e e i g h t major i n t e r e s t s

of B r i t i s h

and T h a i B u d d h i s t s i n 1971 (see Table 2 5 ) .

TABLE 25
Other i n t e r e s t s o f 101
B r i t i s h people
1 . Interest

in

2.

i n music

3.

Interest
Interest

travel

in art

Other i n t e r e s t s o f 11 0
T h a i people
1 . Interest

50

I n t e r e s t in- m e r i t making
3. Interest i n current
affairs
k. I n t e r e s t i n n a t u r e
5. I n t e r e s t i n p o l i t i c s

38

k. I n t e r e s t
5. I n t e r e s t

i n t h e t h e a t r e 26
i n languages
13

Interest
7. I n t e r e s t
8. I n t e r e s t

i n dancing
i n sport

6.

in philately

i n studies

77

12
11
2

3k

2.

Interest
7. I n t e r e s t
8. I n t e r e s t
6.

25
13
10
6

in travel
i n business

i n music

213

Prom t h e 101 B r i t i s h people and 110 T h a i people whom we

i n t e r v i e w e d i n 1971 we f o u n d t h a t , a p a r t f r o m t h e i r

interest

i n r e l i g i o n , people i n B r i t a i n were p r i m a r i l y i n t e r e s t e d i n
t r a v e l , music and a r t . T h a i people a r e p r i m a r i l y
i n s t u d y i n g , m e r i t - m a k i n g and c u r r e n t a f f a i r s .
g r e a t m a j o r i t y o f people we

interested

Though t h e

i n t e r v i e w e d i n t h e two c o u n t r i e s

were s t u d e n t s , t h e i n t e r e s t s a r e s t i l l w i d e l y d i f f e r e n t .
B u d d h i s t P o p u l a t i o n s i n B r i t a i n and T h a i l a n d
We can compare t h e Buddhist p o p u l a t i o n s o f each c o u n t r y
by r e f e r r i n g t o Tables 1 and 2.
1. B r i t a i n
School

Number

Monks
"

Thai
Ceylonese
11
Tibetan
if
English
Japanese
Nun
British
Lay-followers
The

7 members
2
k
'1
1
1

f i g u r e f o r B r i t i s h B u d d h i s t s ranges f r o m 10,000 t o

30,000.
2. T h a i l a n d
175,266 members
Thai
it
75
Chinese
ti
Vietnamese
"75
Novices
87,661
Thai
it
US
Chinese
ii
12
Vietnamese
Homeless L a y - F o l l o w e r s
Male w h i t e robed
Homeless l a y - f o l l o w e r s (Taa Pa
.Koas)
UO members
Monks

21U

Female w h i t e

robed

Homeless l a y f o l l o w e r s (Chees) and

female l a i t i e s who d u r i n g B u d d h i s t
l e n t l i v e w i t h Ghees.

77,759 members

Lay-Followers
Followers o f various n a t i o n a l i t i e s
3 1 , 0 5 4 , 5 7 1 members
From t h e l a t e s t r e c o r d s i n T h a i l a n d we can see t h a t t h e
m a j o r i t y (93.6%) o f people a r e B u d d h i s t s , whereas i n England,
f r o m i n f o r m a t i o n accrued b y m y s e l f , o n l y 0.05% o f t h e p o p u l a t i o n are Buddhists.
For economic reasons t h e r e a r e no w h i t e c l a d homeless
lay followers.

I n T h a i l a n d such people do n o t need money

because t h e y a r e g i v e n e v e r y t h i n g t h e y need wherever t h e y go

so t h a t t h e y can p r a c t i s e t h e i r r e l i g i o n

unhindered.

215.

BUDDHIST STUDY SYSTEM

Buddhism i s propagated i n T h a i l a n d i n the f o l l o w i n g 3
ways:
(1)

Teaching

t h r o u g h t h e e d u c a t i o n system

(2)

Teaching

o u t s i d e o f the e d u c a t i o n system

(i.e.

schools)

(i.e.

l e c t u r e s b y monks and l a y p e o p l e , b y r a d i o ,
television, etc.

I n f o r m a l i n s t r u c t i o n from

f r i e n d s and r e l a t i v e s .
(3)

Through the s o c i a l s e r v i c e s .

However, i n England, Buddhism i s not t a u g h t a t a l l a t

t h e lower l e v e l s o f t h e e d u c a t i o n a l system ( i . e . p r i m a r y and
secondary

s c h o o l s ) , and t h e r e f o r e can o n l y be p r o p a g a t e d b y

t e a c h i n g o u t s i d e o f t h e s c h o o l system and by the w o r k i n g o f

the Buddhist s o c i a l s e r v i c e .

However, i n r e c e n t years o t h e r

l e c t u r e r s i n Buddhism and I have been asked t o t a l k on Buddhism i n some B r i t i s h s c h o o l s .

1. (A) The System o f R e l i g i o u s E d u c a t i o n
I n T h a i l a n d t h e B u d d h i s t Order a t t a c h e s g r e a t importance
t o r e l i g i o u s i n s t r u c t i o n f o r b o t h the monkhood and l a y p e o p l e .
A number o f r e l i g i o u s schools have been, s e t up b y the Order
t o improve and m a i n t a i n t h e s t a n d a r d o f B u d d h i s t s c h o l a r s h i p s
among Bhikkhus, Samaneras and l a y f o l l o w e r s , w h i l e o t h e r
courses are designed p u r e l y f o r r e l i g i o u s

instruction.

The Sangha and t h e Government , j o i n t l y h e l p t o arrange

t h e courses f o r r e l i g i o u s i n s t r u c t o r s i . e .

216.

Period o f
study
3 years

Course
1 . Nak Dhamma
2. Dhamma Suksa

3 years

3.

9 years

Pali

Type o f s t u d e n t s
Bhikkhus and
Samaneras
Lay f o l l o w e r s
Bhikkhus and
Samaneras o n l y

/+. M a h a c h u l a l o n g k o r n r a j a v i d yalai

8 years

Bhikkhus and
Samaneras o n l y

5 . Sabha Karn Suksa

Mahamakutrajavidyalai

7 years

6 . Dhammaduta

1 ^ years

Bhikkhus and
Samaneras o n l y
Bhikkhus o n l y

Note: ( 1 ) Courses U and 5 r e a t u n i v e r s i t y

a

I n 1965,

level.

t h e r e were 7,21+9 s c h o o l s f o r P a r i y a t t i Dhamma

(Nos.1, 2, 3 i n t h e T a b l e ) w i t h 18,821+

instructors.

( 2 ) The course o f Dhamraaduta i s designed t o t r a i n

Bhikkhus a f t e r g r a d u a t i o n f r o m t h e B u d d h i s t u n i v e r s i t i e s f o r m i s s i o n a r y work i n f o r e i g n c o u n t r i e s ;
Bhikkhus who have t h i s course have been sent t o
k c o u n t r i e s so f a r .

5 Dhammaduta Bhikkhus were

sent t o B r i t a i n , k were s e n t t o I n d i a ,

1+ were sent

t o I n d o n e s i a , and k were sent t o M a l a y s i a .

There i s a t y p e o f r e l i g i o u s
set

e d u c a t i o n w h i c h has j u s t bean

up i n r e c e n t y e a r s ; t h i s i s t h e B u d d h i s t Sunday S c h o o l ,

i n t h i s s c h o o l b o t h monks and laymen t e a c h Buddhism t o p u p i l s

and s t u d e n t s f r o m e l e m e n t a r y l e v e l up t o u n i v e r s i t y

level.

T h i s takes p l a c e e v e r y Sunday d u r i n g t e r m t i m e i n c e n t r a l l y
p l a c e d monasteries where p u p i l s and s t u d e n t s can a t t e n d t h e
courses

easily.

A l l these r e l i g i o u s

e d u c a t i o n a l systems a r e a r r a n g e d b y

the Buddhist Sangha and the S t a t e i n T h a i l a n d , b u t t h i s

be done i n B r i t a i n a t t h e moment.

cannot

However, a t t h e Buddhapadipa

217.
Temple ( T h a i monastery) i n London, Dhammaduta Bhikkhus t r i e d
to

s e t up a B u d d h i s t Sunday School 2 years ago t o teach Buddhism

to

"both B r i t i s h and T h a i c h i l d r e n i n London.

However, t h e r e

are s t i l l v e r y few p u p i l s a t t e n d i n g t h e c l a s s e s . .
1 . (B) P u b l i c E d u c a t i o n
One o f t h e i m p o r t a n t r o l e s o f t h e B u d d h i s t Order i n
T h a i l a n d i s i t s s u b s t a n t i a l c o n t r i b u t i o n toward p u b l i c education.

For many c e n t u r i e s , B u d d h i s t monasteries

i n Thailand

have been c e n t r e s o f s t u d y w i t h t h e Bhikkhus as t e a c h e r s .

When t h e modern system o f e d u c a t i o n was i n t r o d u c e d i n T h a i l a n d
cerilu
liHckh
at t h e end o f t h e nineteenth," Bhikkhus
s t i l l p l a y e d an import a n t r o l e as t e a c h e r s , and g r e a t numbers o f Government s c h o o l s ,
b o t h primary and secondary, were conducted

i n monasteries.

At

p r e s e n t t h e r e a r e fewer Bhikkhus who t e a c h i n s c h o o l s , and t h e

number o f Temple s c h o o l s has f a l l e n , though t h e m a j o r i t y o f
schools a r e s t i l l a t t a c h e d t o m o n a s t e r i e s ,
schools.
of

especially primary

I n 1965, a g e n e r a l s u r v e y was made by the Department

R e l i g i o u s A f f a i r s and i t was f o u n d t h a t t h e r e were 9,035

s c h o o l s , b o t h p r i m a r y and secondary, a t t a c h e d t o m o n a s t e r i e s .
T h i s t y p e o f e d u c a t i o n does n o t t a k e p l a c e i n B u d d h i s t
monasteries

i n B r i t a i n because B u d d h i s t

o r g a n i z a t i o n s have no

s t r o n g i n c e n t i v e t o b u i l d schools o r h o s p i t a l s j u s t f o r t h e
p r o p a g a t i o n o f Buddhism, as C h r i s t i a n m i s s i o n a r i e s d i d i n
T h a i l a n d and o t h e r c o u n t r i e s i n A s i a .
Table 26 shows t h e number and t y p e o f r e l i g i o u s
f i c a t e s and degrees o b t a i n e d by T h a i

Buddhists.

certi-

218.
TABLE 26
Religious c e r t i f i c a t e s

obtained

Number

1 . Certificate

o f Nak Dhamma ( o b t a i n e d as monks)

2. C e r t i f i c a t e

ofPali

3. C e r t i f i c a t e
Schools

o f Buddhism f r o m B u d d h i s t

k. C e r t i f i c a t e

o f Dhamma Suksa.

1U

( o b t a i n e d as monks)

Sunday
3
2

5. C e r t i f i c a t e o f Navakabhumi ( o b t a i n e d as
temporary monks)

6. C e r t i f i c a t e

o f r e l i g i o n i n Army S c h o o l .

7. C e r t i f i c a t e

o f Buddhism f r o m Buddha Samagama.

8. C e r t i f i c a t e

of Islam

religion

Degree o b t a i n e d :
1

1 . B.A. Degree f r o m M a h a c h u l a l o n g k o r n r a j a v i d y a l a i
None o f these e x a m i n a t i o n s e x i s t

i n B r i t a i n , but there

are some B r i t i s h B u d d h i s t s who have o b t a i n e d a c e r t i f i c a t e o f

Dhamma f r o m Ceylon.

I met 1 B r i t i s h l a d y and 1 E n g l i s h man

who o b t a i n e d t h i s c e r t i f i c a t e t h r o u g h t h e i r
Examination

i n t h e London B u d d h i s t

p a s s i n g a Dhamma

V i h a r a i n 1969.

At t h i s

V i h a r a t h e y have a b a s i c course on Buddhism f o r people o u t s i d e

London; i t i s a correspondence course c o n s i s t i n g o f t e n l e s s o n s .
The s t u d e n t r e c e i v e s a f o l d e r w i t h t h e l e s s o n s , r e a d i n g

matter

and q u e s t i o n s , w h i c h he a t t e m p t s t o answer b y p o s t , and he

t h e n r e c e i v e s back c o r r e c t i o n s o f h i s answers.
c o s t s 1.50.

The course

A l s o t h e y t e a c h a t t h e V i h a r a Dhamma, Abhidhamma,

M e d i t a t i o n , P a l i and S i n h a l e s e .
A l s o a t u n i v e r s i t y l e v e l t h e r e a r e courses on comparative
religion.

A w o r k i n g men's c o l l e g e i n c e n t r a l London i n t r o d u c e d

a.one-year course on Buddhism (one hour p e r week).

Goldsmiths

C o l l e g e , w h i c h i s p a r t o f t h e U n i v e r s i t y o f London, i s i n t r o d u c i n g a course l a s t i n g two t e r m s .

219.

2. Methods o f Teaching Buddhism

I n T h a i l a n d sermons a r e d e l i v e r e d a t every monastery on
Wan Phra o r Uposatha Day, t h e day on w h i c h B u d d h i s t s

observe

t h e p r e c e p t s and l i s t e n to. t h e Dhamma preached b y B h i k k h u s .

There a r e f o u r Uposatha Days i n a month a c c o r d i n g t o t h e l u n a r
c y c l e , namely, t h e 8 t h , and 1lj.th or 1 5 t h day o f t h e waxing and
waning moon.
I n a d d i t i o n a good number o f l e c t u r e s on t h e Dhamnia and
v a r i o u s programmes on Buddhism a r e o r g a n i s e d t h r o u g h t h e mass
media b y r e l i g i o u s b o d i e s and o t h e r i n s t i t u t i o n s .

Buddhist

sermons, t a l k s and d i s c u s s i o n s a r e b r o a d c a s t t h r o u g h r a d i o and

t e l e v i s i o n on Wan Phra and a l s o on Sundays i n T h a i l a n d .
I n England

sermons and l e c t u r e s on Buddhism a r e d e l i v e r e d

by B u d d h i s t o r g a n i z a t i o n s on Saturdays and Sundays, and, occas i o n a l l y , on weekdays.

There a r e some r a d i o programmes on

Buddhism on t h e B.B.C.

There have a l s o been some d i s c u s s i o n s

on Buddhism i n r e l i g i o u s programmes t e l e v i s e d b y A.T.V. and

B.B.C.

However, t h e r e a r e v e r y few such programmes i n England.

Nov/ we can compare how B r i t i s h and T h a i B u d d h i s t s p r a c t i s e

their

religion.

( 1 ) I n B r i t a i n i t was f o u n d t h a t 75 B r i t i s h B u d d h i s t s .
interviewed i n 1970-71, p r a c t i s e d t h e i r r e l i g i o n i n
5 ways:
( a ) 23 people observe 5 p r e c e p t s .
( b ) k5 people p r a c t i s e m e d i t a t i o n d a i l y .
( c ) 20 people a t t e n d c l a s s e s -.once a week o r more.
( d ) 37 people p r a c t i s e m e d i t a t i o n o c c a s i o n a l l y .
( e ) 16 people a t t e n d c l a s s e s o n l y o c c a s i o n a l l y .
Two o r more aspects may b e . p r a c t i s e d s y n c h r o n o u s l y .
(2)

108 T h a i B u d d h i s t s i n t e r v i e w e d i n 1971 p r a c t i s e d
t h e i r r e l i g i o n i n t h e f o l l o w i n g ways:

220

( a ) 30 people observe.. 5 p r e c e p t s , do

merit-making

and l i s t e n t o sermons.
( b ) 27 people observe 5 p r e c e p t s and do c h a n t i n g
b e f o r e t h e y go t o s l e e p .
( c ) 2U people p r a c t i s e t h e b a s i c t e a c h i n g o f Buddhism.
( d ) 8 people do m e r i t - m a k i n g

and p r a c t i s e m e d i t a t i o n

daily.
e

( )

6 people

observe 5 p r e c e p t s and p r a c t i s e

medita-

tion daily.
( f ) k- people do m e r i t - m a k i n g .
( g ) 2 people p r a c t i s e m e d i t a t i o n and s t u d y Abhidhamma.
( h ) 5 people p r a c t i s e m e d i t a t i o n , observe p r e c e p t s
and do m e r i t - m a k i n g .
( i ) 2 persons became monks f o r a s h o r t p e r i o d i n
the Thai

tradition.

From t h i s comparison i t i s found t h a t T h a i

Buddhists

p r a c t i s e t h e i r r e l i g i o n i n many more ways t h a n B r i t i s h

3.

Buddhists.

S o c i a l Services
The B u d d h i s t Order i n T h a i l a n d has a h i g h r e p u t a t i o n f o r

v o l u n t a r y s e r v i c e s and f o r t h e w e l f a r e o f the community i n

general.

Bhikkhus p r o v i d e s c h o o l s , h o s p i t a l s , r e s t i n g p l a c e s

and w e l l s f o r t h e p u b l i c and' encourage o t h e r s t o do t h e same.

I n t h e p r o v i n c e s , Bhikkhus g i v e a d v i c e and a s s i s t a n c e i n caseso f f a m i l y problems and m i s f o r t u n e s among members o f t h e commun i t y ; f o r example, t h e y v i s i t t h e s i c k i n h o s p i t a l s and
mediate i n p e r s o n a l d i s p u t e s .

They a l s o r e n d e r o t h e r v o l u n t a r y

s o c i a l s e r v i c e s , b o t h m a t e r i a l and s p i r i t u a l , f o r t h e
ment o f the c o u n t r y .

develop-

I n a d d i t i o n , a good number o f Bhikkhus

t a k e care o f young s t u d e n t s f r o m t h e c o u n t r y s i d e when t h e y are

s t u d y i n g i n schools and u n i v e r s i t i e s .

A c c o r d i n g t o t h e General

Survey o f 1965, t h e r e were more t h a n 5 0 , 0 0 0 s t u d e n t s b e n e f i t i n g

*BUDDHISM I N THAILAND, I n f o r m a t i o n o f T h a i l a n d , London, August,
1971. P.52.

221 .
from t h i s

service.

I n B r i t a i n b o t h Buddhist monks and l a y t e a c h e r s p e r f o r m

social

services t o t h e best o f t h e i r a b i l i t y .

They g i v e

a d v i c e and a s s i s t a n c e i n cases o f f a m i l y and p e r s o n a l problems

t o b o t h B u d d h i s t s and non-Buddhists; f o r example, t h e y v i s i t
the

s i c k i n h o s p i t a l s and v i s i t people i n p r i s o n s .
When we compare t h e Buddhist s t u d y system i n B r i t a i n and

i n T h a i l a n d , we f i n d t h a t

some systems a r e t h e same, b u t some

are d i f f e r e n t , because i n T h a i l a n d t h e Sangha and t h e S t a t e

j o i n t l y h e l p t o arrange r e l i g i o u s
the

education w h i l s t

i n Britain

C h r i s t i a n Church and t h e S t a t e j o i n t l y h e l p t o a r r a n g e

Christian religious

education.

222.

BUDDHIST TRADITION
There a r e no B u d d h i s t t r a d i t i o n s as such i n B r i t a i n
"because t h e r e i s a v e r y s h o r t h i s t o r y o f Buddhism i n t h i s .
c o u n t r y and, u n t i l r e c e n t l y , i t was ver.y i s o l a t e d .

Isolated

"both "by reason o f s o c i a l c l a s s and e d u c a t i o n , and "by r a r i t y .

Such t r a d i t i o n s as a r e p r a c t i s e d by B r i t i s h B u d d h i s t s a r e
'borrowed' f r o m t h e E a s t .
The

involvement o f a whole community w i t h t h e s u p p o r t o f

a r e l i g i o u s i n s t i t u t i o n i s almost u n t h i n k a b l e i n B r i t a i n where
monasteries have been c l o s e d o r d e r s almost e n t i r e l y c u t o f f
f r o m t h e g e n e r a l populace.
the

I n medieval t i m e s t h e f u n c t i o n o f

c l e r g y as d i r e c t o r s o f m o r a l i t y , t e a c h e r s and l e a d e r s was

comparable t o t h e s i t u a t i o n s t i l l e x i s t i n g in'.the East.

Given

t h i s d i f f e r e n t a t t i t u d e many o f t h e E a s t e r n t r a d i t i o n s have no
d i r e c t c o u n t e r p a r t i n ' t h e West.

F o r i n s t a n c e , t h e concept o f

m e r i t - m a k i n g i s an a l i e n one t o t h e P r o t e s t a n t c u l t u r e based
on s e l f r e l i a n c e .

I t was f o u n d f r o m i n t e r v i e w s t h a t t h e r e i s

a g r e a t e r i n t e r e s t i n m e r i t - m a k i n g i n T h a i l a n d t h a n i n England.
B r i t i s h B u d d h i s t s are i n f l u e n c e d t o a c e r t a i n e x t e n t by t h e
example o f E a s t e r n B u d d h i s t s and some g i v e daha ( f o o d ) t o t h e
B u d d h i s t monks i n t h e two B u d d h i s t monasteries

i n London.

M e r i t - m a k i n g i s t h e T h a i way o f e x p r e s s i n g e t h i c a l

con-

v i c t i o n s i n t h i s l i f e and assuming a b e t t e r l i f e i n t h e f u t u r e .
I t bears l i t t l e resemblance t o t h e C h r i s t i a n i d e a o f c h a r i t y .
A T h a i g i v e s f o o d t o t h e monks n o t t o h e l p them b u t t o g a i n
merit f o r himself.

Perhaps as much as 25 p e r cent o f t h e

average f a m i l y ' s cash o u t l a y goes t o m e r i t - m a k i n g .

As B l a n c h a r d

s a i d i n h i s book, "The main p r a c t i c a l consequence o f Buddhism

i n T h a i l a n d i s emphasis upon serene, humble and v i r t u o u s
b e h a v i o u r ; m e r i t - m a k i n g i s an i n s t i t u t i o n a l i s e d e x p r e s s i o n o f
virtue."
1. B l a n c h a r d , Wendell, THAILAND, H a r a f P r e s s , New York,
P.12.

1958,

223.

Ways o f making m e r i t a r e l e g i o n .

One g a i n s m e r i t each

time one feeds a monk o r goes t o t h e Temple.

monkhood "brings much more m e r i t .

To serve t h e

R e l e a s i n g caged "birds and

a n i m a l s , p l a s t e r i n g g o l d l e a f on a s t a t u e o f t h e Buddha, cont r i b u t i n g t o t h e c o n s t r u c t i o n o f a new temple

- a l l earn m e r i t .

A l t h o u g h t h e monk r e c e i v i n g an o f f e r i n g i s n o t t h e one i n t e n d e d
t o b e n e f i t , i t becomes obvious f r o m t h e values a t t a c h e d t o
c e r t a i n p r a c t i s e s t h a t g r e a t e r w e i g h t i s g i v e n t o those m e r i t
making p r a c t i s e s w h i c h r e l a t e t o t h e s u p p o r t o f t h e Sangha,
w h i c h must encourage T h a i s t o p e r f o r m t h o s e a c t i o n s i n p r e f e r ence t o o t h e r s ; which must c e r t a i n l y be b e n e f i c i a l t o t h e
g e n e r a l c o n d i t i o n o f t h e Sangha.
Prom t h e i n f o r m a t i o n gained i n i n t e r v i e w s i t i s seen t h a t
o f t h e 110 T h a i People, 31 people s u p p o r t Wat Mahadhatu i n
Bangkok, 30 s u p p o r t t h e i r l o c a l Wat and US do n o t s u p p o r t any
Wat.

Thus n e a r l y 55% o f T h a i people s u p p o r t t h e Wat, g i v i n g

d o n a t i o n s and o t h e r w i s e h e l p i n g i n v a r i o u s ways.

This

tradi-

t i o n does n o t e x i s t i n B r i t a i n , though a s m a l l percentage^.of

B r i t i s h B u d d h i s t s s u p p o r t B u d d h i s t monasteries m o n e t a r i l y ,
a l t h o u g h t h e y do c o n t r i b u t e t o B u d d h i s t o r g a n i z a t i o n s i n t h e i r
own areas, by b u y i n g magazines and p a y i n g s u b s c r i p t i o n s e t c .
I n T h a i l a n d , young B u d d h i s t men e n t e r t h e Sangha'when t h e y
are t w e n t y ; even t h e K i n g has done t h i s .

There i s no f i x e d

p e r i o d f o r w h i c h a p e r s o n s h o u l d remain i n t h e o r d e r .

Most

young men j o i n t h e o r d e r f o r t h r e e months d u r i n g t h e B u d d h i s t

lent.

Some s t a y l o n g e r , and a few devote t h e remainder o f

t h e i r l i v e s t o t h e Sangha.

A c c o r d i n g t o an u n o f f i c i a l

source,

a p p r o x i m a t e l y n i n e t y - s e v e n p e r cent o f a l l B u d d h i s t men over

s i x t y have f o r some t i m e i n t h e i r l i v e s been B h i k k h u s .

This

lends a coherence t o t h e whole community and b r i n g s each

f a m i l y i n t o p e r s o n a l c o n t a c t w i t h t h e Sangha and t h e Wat.

22k.
Therefore i t i s a l i v i n g r e a l i t y t o t h e Thai people,
i n t e g r a l p a r t of t h e i r l i v e s .

an

Thus i t h e l p s t o e x p l a i n why

so many w i s h t o support t h e i r l o c a l monasteries

and t o h e l p

t h e monks.

w e l l be a

The

B h i k k h u i n t h e s a f f r o n robe may

c o u s i n and h i s c o n t r i b u t i o n t o t h e community i s seen t o be

r e a l ; he teaches the c h i l d r e n and a c t s as a d v i s e r and
No such t r a d i t i o n e x i s t s i n B r i t a i n y e t .

Many B r i t i s h

young men would l i k e t o be o r d a i n e d b u t the monasteries

t h i s c o u n t r y are t o o s m a l l , w i t h o u t s u f f i c i e n t
t o r e c e i v e them.

b u t two have d i s r o b e d .

As

in

accommodation

Since 1969, 5 B r i t i s h young men

to Thailand to receive f u l l o r d i n a t i o n .

friend.

have gone-

Three r e m a i n monks

i t i s necessary f o r Westerners t o

go t o t h e East t o j o i n the Sangha so c e r t a i n E a s t e r n g r e e t i n g s

have been adopted by B r i t i s h B u d d h i s t s
t o g r e e t monks and o t h e r B u d d h i s t s .

way

"Wai" i s the T h a i word

f o r g r e e t i n g ; i t i s a word o f welcome.
t h e y bow

as b e i n g a f i t t i n g

When B u d d h i s t s

meet

s l i g h t l y t o each o t h e r w i t h palms j o i n e d i n a p o l i t e

and g e n t l e g e s t u r e .

People i n A s i a do t h i s even i f t h e y a r e

not B u d d h i s t s , because t h i s i s t h e t r a d i t i o n a l f o r m o f g r e e t ing i n the

East.

P i c t u r e 7:

T h i s shows a B r i t i s h B u d d h i s t g r e e t i n g
Zen m a s t e r i n L o n d o n i n 1968.

P i c t u r e 8:

I n t h i s p i c t u r e the Buddhist leaders i n

B r i t a i n g r e e t each o t h e r a t a B u d d h i s t
S e m i n a r w h i c h was o r g a n i s e d b y t h e
Friends o f the Western Buddhist Order
i n 1968.

227.

The p o s i t i o n o f men and women i s t h e o r e t i c a l l y t h e same

w i t h an equal chance f o r e i t h e r sex t o f o l l o w Buddhism, b u t
i n p r a c t i c e t h e h i e r a r c h y i s always headed "by men. The reasons
f o r t h i s a r e c u l t u r a l and h i s t o r i c a l . Women were n o t encouraged
t o he educated i n t h e p a s t or t o show q u a l i t i e s o f l e a d e r s h i p .
There a r e more B u d d h i s t monks t h a n nuns; t h e o p p o s i t e i s f o u n d
i n C h r i s t i a n i t y where t h e r e a r e more C h r i s t i a n nuns t h a n monks.

I n T h a i l a n d H i s M a j e s t y t h e King a p p o i n t s a s e l e c t e d
'Thera' o r 'Elder' who i s h i g h l y q u a l i f i e d t o be t h e Supreme
P a t r i a r c h , Head o f t h e Buddhist Order.

He i s r e s p o n s i b l e f o r

a l l e c c l e s i a s t i c a l a f f a i r s o f t h e Order.
Under t h e Sangha A c t o f 1962 t h e Sangha Supreme C o u n c i l ,
t h e Mahathera Samagama, serves

as a C o n s u l t a t i v e C o u n c i l t o t h e

Supreme P a t r i a r c h who, a c c o r d i n g t o t h e l a w , possesses a b s o l u t e

power.

The c o u n c i l c o n s i s t s o f Somdej S a n g h r a j a , t h e Supreme

P a t r i a r c h , as i t s P r e s i d e n t , a l l Somdej Phra Raja Ganas as

ex o f f i c i o members, and f o u r t o e i g h t monks nominated b y t h e
Supreme P a t r i a r c h form Phra Raja Ganas t o h o l d o f f i c e as
members t o a c t as a d v i s e r s t o t h e Supreme P a t r i a r c h i n t h e
council.

T h i s i s t h e C e n t r a l A d m i n i s t r a t i o n o f t h e Order.

The a d m i n i s t r a t i o n o f t h e Sangha i n p r o v i n c e s i s d i v i d e d i n t o
r e g i o n s , p r o v i n c e s , d i s t r i c t s , and p r e c i n c t s , c o r r e s p o n d i n g
t o t h e d i v i s i o n s o f the country by t h e State f o r a d m i n i s t r a t i v e
purposes.
According

t o t h e Sangha A c t o f 1 9 6 2 , t h e D i r e c t o r - G e n e r a l

o f t h e Department o f R e l i g i o u s A f f a i r s i s t h e ex o f f i c i o
Secretary.-General

t o t h e Mahathera Samagama.

The Buddhapadipa Temple, London i s connected w i t h

Mahathera Samagama t h r o u g h t h e Department o f R e l i g i o u s A f f a i r s .
I n B r i t a i n , o f t h e l e a d e r s o f 36 B u d d h i s t
throughout

organizations

t h e c o u n t r y , 25 a r e men, and o n l y 11 a r e women.

228.
So most o f the B u d d h i s t l e a d e r s i n B r i t a i n a r e men.

However,

t h e P r e s i d e n t o f t h e World F e l l o w s h i p o f B u d d h i s t s i s a woman.The l a y B u d d h i s t l e a d e r s are chosen "by e l e c t i o n w i t h i n each

Buddhist o r g a n i z a t i o n

i n "both

countries.

There are g r e a t d i f f e r e n c e s "between t h e ways i n w h i c h

Buddhism i s p r a c t i s e d

i n B r i t a i n and T h a i l a n d .

I n the East

Buddhism i s i n t e g r a l t o the community as a whole, and

h a r d l y "be s e p a r a t e d f r o m i t .

can

I t i s a coherent way t o l i v e .

I n t h e West Buddhism comes as a p h i l o s o p h y and a t t i t u d e i n t o

a c u l t u r e which i s q u i t e d i f f e r e n t from t h a t of the East.
Westerners

m o d i f y t h e t r a d i t i o n s o f t h e East a c c o r d i n g t o the

pre-existing culture.

229.

CONCLUSION

O r i g i n a l l y , t h e impetus came from t h e West; Western

people t r a v e l l e d t o t h e East t o f i n d o u t about E a s t e r n
religion.

' "

These i n f o r m e d Westerners r e t u r n e d and b y t h e i r

e f f o r t s i n t e r e s t was aroused p r i m a r i l y t h r o u g h t h e s e t t i n g
up o f a s o c i e t y i n London i n 1 9 0 7 .
was

The need f o r i n s t r u c t i o n '

r e c o g n i s e d on b o t h s i d e s of t h e w o r l d and i n 1908 t h e

f i r s t m i s s i o n a r y came f r o m Burma.

Much w r i t t e n i n f o r m a t i o n

was p u t i n t o c i r c u l a t i o n b y t h e London B u d d h i s t S o c i e t y .

This

t o o k t h e f o r m o f a j o u r n a l , books, pamphlets and a r t i c l e s i n

o t h e r magazines.

Working w i t h t h e P a l i Text S o c i e t y , who had

a l r e a d y s e t up l i b r a r i e s and t r a n s l a t e d and p u b l i s h e d Buddh i s t S c r i p t u r e s and books, t o f a c i l i t a t e t h e s t u d y o f E a s t e r n

c u l t u r e s and languages e t c . , ideas r e l a t e d t o Buddhism, i n
a l l i t s forms were i n t r o d u c e d t o t h e West.

The c o n t a c t was

m a i n l y i n d i r e c t , b y way o f t h e w r i t t e n word, and on a much

s m a l l e r s c a l e by p e r s o n a l c o n t a c t w i t h t h e f o u n d e r members o f
the S o c i e t y .

G r a d u a l l y these ideas and a t t i t u d e s

i n t o Western consciousness;

filtered

t h e r e began t o be a g r e a t e r

f a m i l i a r i t y w i t h E a s t e r n A r t and Symbolism and t h i s i n f l u e n c e d

t h e d e s i g n o f many Western a r t i f a c t s .
goes on t o d a y .

This r e c i p r o c a l

process

Many Western a r t i s t s a r e u s i n g t h e Mandala

form i n t h e i r work.

C l o t h i n g and f u t n i t u r e d e s i g n have a l l

been i n f l u e n c e d b y E a s t e r n f o r m s .
The w r i t t e n word by v i r t u e o f i t s a c c e s s i b i l i t y has
always been t h e dominant v e h i c l e o f Buddhism i n t h e West.
Most B r i t i s h B u d d h i s t s whom I i n t e r v i e w e d a r e s e l f - c o n v e r t e d ,
becoming Buddhist by pure i n t e l l e c t u a l r e a s o n i n g o r v i a
m e d i t a t i o n p r a c t i c e , usually the p r a c t i c e of m e d i t a t i o n

230.

f o l l o w e d a w r i t t e n i n s t r u c t i o n . There a r e very few who "became

B u d d h i s t by c o n v e r s i o n "by m i s s i o n a r i e s . The o t h e r p a t h o f
i n f l u e n c e i s on a p e r s o n a l l e v e l ; Buddhism i s v e r y much a way *
of l i f e and i t s i n f l u e n c e i s e f f e c t i v e "by example. Q u i t e
a p a r t f r o m o r g a n i s e d s o c i e t i e s which seek t o t e a c h m o r a l i t y
d i r e c t l y , t h e r e i s t h e i n t e r e s t and c u r i o s i t y t h a t a r i s e s
n a t u r a l l y out o f a day t o day r e l a t i o n s h i p w i t h someone who
i s f o l l o w i n g t h e middle way. For example, those who have
g a i n e d peace o f mind o r s e r e n i t y w i l l show t h e s e q u a l i t i e s
i n t h e i r v e r y "being and o t h e r s w i l l seek f o r these a t t i t u d e s
t h r o u g h them.

There i s an i n c r e a s i n g number o f B u d d h i s t
in Britain.

organizations

I n 1 9 0 7 t h e r e was 1 group; t h i s rose t o t w e l v e i n

19614., t w e n t y - f i v e i n 1966 and a g a i n t o t h i r t y - s i x i n 1 9 7 2 .

O r i g i n a l l y t h e r e were 25 persons on r e c o r d as "being i n t e r e s t e d
i n Buddhism; i n 1972 t h e f i g u r e i s 1 0 , 0 0 0 .

I t i s possible to

l o o k a t t h e way i n w h i c h t h e s e p e o p l e have "been a f f e c t e d "by

Buddhism.
A new way o f l i f e i s o f f e r e d and t h e m a t r i x t h a t
a l l t h e d i s p a r a t e changes i s t h e a t t i t u d e ^ .

connects

This a t t i t u d e i s

" b a s i c a l l y one o f t o l e r a n c e and u n d e r s t a n d i n g .

Buddhism

encourages a t o l e r a n t a t t i t u d e towards a l l t h i n g s showing a

way o f p e a c e f u l c o - o p e r a t i o n w i t h o t h e r s o f d i f f e r e n t backgrounds and r e l i g i o u s u p b r i n g i n g .

The B u d d h i s t way o f t h o u g h t

i s based on r e a s o n and does n o t i n any way r e l y on b l i n d

faith.

A t t e n t i o n i s d i r e c t e d t o t h e p r e s e n t moment, on t h e

'Here and Now', r a t h e r t h a n t o t h e f u t u r e .

the

More o b v i o u s l y

a t t i t u d e towards God i s a f f e c t e d when one changes t o become

a Buddhisti .

Since t h e l a s t war an i n c r e a s i n g number o f

young people have come t o Buddhism because t h e y f e e l

fied with Christianity.

dissatis-

The r e c e n t s i t u a t i o n i n N o r t h e r n

231.

I r e l a n d has a g g r a v a t e d t h i s l a t e s t d i s s a t i s f a c t i o n . They
t h i n k t h a t Buddhism can g i v e them g r e a t e r peace and h a p p i n e s s .
Sometimes t h i s i s a r e a l s e a r c h and sometimes i t i s j u s t a
f a s h i o n , a n o v e l i n t e r e s t such as Zen tends t o he a t the
moment. N e a r l y every B u d d h i s t o r g a n i z a t i o n i n t h e U.K.
has
n o t i c e d t h a t many come t o m e d i t a t i o n c l a s s e s and l e c t u r e s a
few t i m e s and t h e n ' d i s a p p e a r .

For o t h e r s , Buddhism p r o v i d e s a d e e p l y s a t i s f y i n g way

live.

to

I n g e n e r a l B r i t i s h B u d d h i s t s are c h e e r f u l people because

t h e y have l e a r n e d the way

o f l o v e , u n i t y and

I t h i n k t h a t t h e B u d d h i s t way

friendliness.

of l i f e i s applicable to B r i t a i n

because t h e r e i s no dogma, i t has i t s own freedom and i s based

on reason and a s c i e n t i f i c o b s e r v a t i o n .

Buddhism i s a p p l i c a -

ble

even i n Western Urban l i f e ,

a l t h o u g h i t i s not p o s s i b l e

for

B u d d h i s t s i n the West t o f o l l o w a l l aspects o f Buddhism

e x a c t l y as i t i s p r a c t i s e d i n t h e E a s t , because o f t h e p r e e x i s t i n g d i f f e r e n c e s between t h e two

cultures.

The West i s o r i e n t a t e d towards C h r i s t i a n i t y .

Buddhists

i n B r i t a i n f o r m a v e r y s m a l l m i n o r i t y g r o u p , under 1% o f t h e
t o t a l p o p u l a t i o n , and B u d d h i s t a c t i v i t i e s have t o be o r g a n i s e d
i n a p r e d o m i n a n t l y C h r i s t i a n environment, a d a p t i n g and a p p l y ing

Buddhism t o t h e Western way

pure.

o f l i f e and y e t keeping i t

A l s o B u d d h i s t O r g a n i z a t i o n s i n B r i t a i n emphasise medi-

t a t i o n and p h i l o s o p h y i n p r e f e r e n c e t o t r a d i t i o n whereas i n
the

East i t i s t h e o t h e r way
The C h r i s t i a n background

hism i s p r a c t i s e d t h e r e .

round.
i n B r i t a i n a f f e c t s t h e way

Budd-

The e x t e n t o f t h i s m o d i f i c a t i o n i s

dependent upon t h e people and the g e n e r a l c i r c u m s t a n c e s .

For

example, many C h r i s t i a n s e c t s and o r g a n i z a t i o n s o f t e n c r i t i c i s e each o t h e r and t h i s c h a r a c t e r i s t i c i s c a r r i e d t h r o u g h

i n t o B r i t i s h Buddhist

organizations.

232.
I n i t s t u r n the C h r i s t i a n Church has "been a f f e c t e d by
Buddhism. As the Archbishop o f C a n t e r b u r y s a i d "We have
c o n c e n t r a t e d so much on p r a c t i c a l a c t i v i t y t h a t t h e C h r i s t i a n
r e l i g i o n i s b e i n g bypassed and young people a r e t u r n i n g t o
o t h e r t h i n g s because we have not p r a c t i s e d our r e l i g i o n i n
s u f f i c i e n t depth."

The C h r i s t i a n church r e a l i s e d the need t o improve

system o f t e a c h i n g , one r e s u l t o f t h i s was

their

t o ask C h r i s t i a n

t e a c h e r s t o get people t o c o n s i d e r what the words o f t h e i r

f a i t h r e a l l y meant t o them.
t h e i r problem

Unless t h e Church can s o l v e

i t w i l l l o o s e more and more o f i t s f o l l o w e r s .

Because t h e number:, o f Buddhist O r g a n i z a t i o n s and

their

members ;is. i n c r e a s i n g , more t e a c h e r s f r o m t h e East are needed

t o h e l p t o promote t h e i r r e l i g i o n i n t h e West.
Buddhism was

Ever s i n c e

f i r s t e s t a b l i s h e d i n B r i t a i n t h e need has been

f e l t f o r a p l a c e where B u d d h i s t monks c o u l d l i v e i n t h e i r
p a r t i c u l a r way, and t e a c h b o t h d o c t r i n e and m e d i t a t i o n t o a l l
who wished t o f o l l o w t h e p a t h .
the f i r s t V i h a r a was

T h i s w i s h was

r e a l i s e d when

opened f o r t h e monks from S r i Lanka i n

1951+; i n 1962 t h e Hampstead V i h a r a was opened and i n 1966 Jrhe

K i n g o f T h a i l a n d opened t h e T h a i monastery i n East Sheen.
the same year t h e T i b e t a n monastery was

In

opened i n D u m f r i e s -

shire.
There has l o n g been a w i s h t o e s t a b l i s h a Western Sa'ngha
which has not as y e t m a t e r i a l i s e d .

Many B r i t i s h

Buddhists

have been o r d a i n e d i n t h e East b u t g e n e r a l l y t h e y do n o t

r e t u r n t o t e a c h i n B r i t a i n ; t h i s i s f o r p e r s o n a l reasons or
because t h e y t h i n k t h a t B r i t a i n i s n o t ready f o r them.

few

B r i t i s h B u d d h i s t s were o r d a i n e d i n London a t t h e T h a i Sangha,

but they l e f t the order a f t e r a w h i l e .

There i s a need f o r

n a t i v e b o r n t e a c h e r s because E a s t e r n t e a c h e r s cannot r e s i d e
1.

THE

TIMES, Wednesday 16

Sept.,

1970,

p.*T2:.

233.

in Britain

permanently.

I n my o p i n i o n B r i t a i n was ready f o r t h e B u d d h i s t
view f o r t h e f o l l o w i n g reasons.

point of

B r i t a i n i s a free country i n

w h i c h one has a r i g h t t o f o l l o w any f a i t h one chooses.

B r i t a i n i s a P r o t e s t a n t c o u n t r y and B r i t i s h people h a v e open
minds and a r e more a b l e t o compare r e l i g i o n s

and ways o f l i f e

t h a n o t h e r c o u n t r i e s i n Europe, s i n c e most o f them a r e

Catholic.

There i s a l s o a "background o f s o c i a l change; s i n c e

the two w o r l d wars t h e r e i s l e s s i n t e r e s t

i n the religious

l i f e , t h e dominant i n t e r e s t s b e i n g i n p o l i t i c s and economics.

S o c i a l a n t h r o p o l o g i s t s began t o s t u d y r e l i g i o n i n t h d
middle
was

o f t h e l a s t c e n t u r y , so a g r e a t d e a l o f academic

generated.

interest

A s i m i l a r l y s c h o l a r l y i n f l u e n c e was t h e P a l i

Text S o c i e t y which has made t r a n s l a t i o n s o f P a l i and S a n s k r i t

a v a i l a b l e s i n c e t h e end o f t h e n i n e t e e n t h c e n t u r y .
universities

Many

i n B r i t a i n such as Manchester, Birmingham, Leeds,

London, L a n c a s t e r and Sussex have opened courses i n Comparative Religion.

I n 1970 Departments o f Comparative R e l i g i o n

were opened i n secondary s c h o o l s .

Also t h e Theosophical

S o c i e t y h e l p e d t o spread ideas connected w i t h Buddhism a t t h e

beginning of t h i s century.

A l l these f a c t o r s helped t o make

B r i t a i n ready f o r t h e Buddhist

p o i n t o f view.

S i x years ago

when I f i r s t came t o England I f o u n d v e r y few people would

t a l k about Buddhism b u t i n 1972 t h e r e i s a much h i g h e r

level

o f i n f o r m a t i o n and i n t e r e s t .
All

t h e Buddhist

l e a d e r s i n B r i t a i n must work t o g e t h e r

more t h a n t h e y do a t p r e s e n t , c o - o p e r a t i n g more c l o s e l y so
t h a t t h e y can p r o v i d e f o r those people who a r e s e a r c h i n g
a new way o f l i f e and new b e l i e f s .

for

I n t h i s way t h e i r o r g a n i -

z a t i o n s w i l l be more a c c e s s i b l e and meet t h e needs o f t h e

younger g e n e r a t i o n w h i c h w i l l h e l p t o spread Buddhism i n
Britain.

23k.

BIBLIOGRAPHY

1.

B e r g e l , Franz, and Davies, D.R.A., ALL ABOUT DRUGS,

Thomas and Sons L t d . , 1970.

2.

B e n e d i c t , B u r t o n , MUSLIM AND BUDDHIST ASSOCIATIONS I N

LONDON, Ph.D. T h e s i s 195U.

3.

B l a n c h a r d , W e n d e l l , THAILAND, H r a f P r e s s , New York, 1958.

k. Donath, C. D o r o t h y , BUDDHISM FOR

P r e s s , New York,
1971.

THE WEST, The

Julian

5.

Dhammasudhi', Sobhana, INSIGHT MEDITATION, John Peaty &

Sons L t d . , London, 1968.

6.

Humphreys, Christmas., SIXTY YEARS OF BUDDHISM I N ENGLAND,

The B u d d h i s t S o c i e t y , London,
1968.

7.

Humphreys, C h r i s t m a s , THE
November, 1971.

8.

L i n g , T r e v o r , BUDDHISM, Ward Lock E d u c a t i o n , London,

9.

M a l e f i j t , Annemarie De.Wall, RELIGION AND CULTURE, TheM a c m i l l a n Company, New York, C o l l i n - M a c m i l l a n , London,
1968.

MIDDLE WAY,

Vol.XLVI, No.3,

1970.

10. P a i n e , R o b e r t , I N SEARCH OF FRIENDSHIP: AN EXPLORATORY

ANALYSIS I N 'MIDDLE-CLASS * ' CULTURE, MAN,, Vol.k,
The J o u r n a l of the Royal A n t h r o p o l o g i c a l i n s t i t u t e ,
1969.
11.

Paravahera Va.jiranana;, Mahathera, Ph.D., BUDDHIST

MEDITATION, M.D.
Gunasena & Co. L t d . , Colombo,
Ceylon, 1962.

12.

Radhakrishanan, S., Dr., EASTERN RELIGION. AND WESTERN

THOUGHT, O x f o r d U n i v e r s i t y P r e s s , 1969.

13. Rahula, Walpola, WHAT THE BUDDHA TAUGHT, The Gordon

F r a s e r G a l l e r y L i m i t e d , B e d f o r d , 1967.

235.
1U. S a d d h a t i s s a , H.. THE BUDDHA'S WAY, George A l l e n & Unwin
L t d . , London, ^^J^ ,
15. Q u i t t n e r , I . R. and Webb, R u s s e l l , BUDDHISTS I N BRITAIN
i n BUDDHIST QUARTERLY, J o u r n a l o f t h e London B u d d h i s t
V i h a r a , V o l . 3 , No.3, W i n t e r 1970-1971 .
16. Yamamoto, Kosho, BUDDHISM I N EUROPE, The Kasiribunko,
Japan, 1967.
17. THE BUDDHIST REVIEW, J o u r n a l o f t h e Buddhist S o c i e t y o f
Great B r i t a i n and I r e l a n d , January, 1909.
18. BUDDHISM AND BUDDHIST MOVEMENT TODAY, B o o k l e t o f t h e
London Buddhist S o c i e t y .
19. BUDDHISM I N THAILAND, I n f o r m a t i o n o f T h a i l a n d , London,
1971 .
20.' THE CONSTITUTION OP THE KINGDOM OP THAILAND, S e c t i o n 26,
B.E. 2511, T r a n s l a t e d by The J u d i c i a l C o u n c i l , The
Government G a z e t t e , V o l . 8 5 , S p e c i a l I s s u e , 20th
June, B.E. 25'11 .
2 1 . THE TIMES, Wednesday September 16, 1970.