4. Buddhism and Modern Mass Communication Technology
Religion and technology have always maintained a close relationship in their process of development. Just as the invention of the printing press profoundly impacted the propagation of Christian teachings in Europe, the development of modern communication technology has brought about tremendous impact on all religious traditions. Not only does digital technology facilitate the propagation of religious teachings to the adherents of each respective religion, but it also allows for evangelization to non-adherents and the secular world (Le Duc, 2017, p. 44). Buddhism throughout history has proved itself to be in touch with the current technological develoments in order to communicate its teachings to the masses (Daniel Veidlinger, 2016, p. 6). The Buddha himself traveled far and wide in urban centers and rural areas of India to proclaim his message of salvation to the people across classes and castes. Buddhist monks and lay missionaries also took advantage of the Silk Road to carry their message to distant lands and peoples of Central Asia and China. They also translated Buddhist teachings into a variety of languages in order to communicate more effectively to the diverse peoples they encountered. While the printing press is accepted as the first revolutionizing means of information production, it was in Chinese Buddhist monasteries during the Tang Dynasty (618–907 CE) that printing evolved (You, 2010, p. 56–62). Mahayana texts such as the Diamond Sutra and the Lotus Sutra were carved into wooden blocks from which multiple copies were printed in what were arguably the first printed books in the world.
For centuries up until the present, books and other publications have continued to be an important way for Buddhist communicators to connect with the laity as well as appeal to potential adherents in the Western world. Many authors through their preaching and writings have found popularity among the Western audience who search for spiritualities emanating from a different worldview. On the Dalai Lama’s website, there is a list of 131 books that are either authored or co-authored by him. The late Vietnamese Zen monk Thich Nhat Hanh also published more than 100 books throughout his career. From the Theravada tradition, the Thai scholar monk Phra Prayudh Payutto wrote extensively on the Pali Canon. He also authored a number of books addressing contemporary issues such as abortion and the ecology from the Buddhist perspective.
As Buddhism gained a Western following with a contingent of Westerners entering the monkhood, some have also greatly contributed to the opus of writing on Buddhism in the English language. Notable is Bhikkhu Bodhi, an American born monk who joined the Sangha in Sri Lanka in the early 1970s. Bhikkhu Bodhi translated into English four great Pali-suttas and authored many other books and essays on a variety of topics. In addition, he served as the editor and president of the Buddhist Publication Society for many years. Another monk of Western origin, Bhikkhu Nanamoli, who was born in England, translated some of the most difficult Buddhist texts into readable English. Most notable was his translation of the fifth century commentary on Buddhist teachings and practice by Buddhaghosa entitled Visuddhimagga (The Path of Purification). The American monk Thanissaro Bhikkhu, who represented the Thai forest tradition, through his writings and translations of Dhamma talks, also publicized this Buddhist tradition to the world. In addition, he translated the Dhammapada as well as over 1000 suttas of the Sutta Pitaka.
In addition to print, Buddhist communicators also took advantage of modern communication technology in order to spread their teachings. Chinese Buddhist monks began to make use of radio in 1950 when the Venerable Cihang gave a Dharma talk on Taipei’s Minben radio station. Soon after, the Venerable Nanting had his own regular radio broadcast called “The Voice of Buddhism” (Pham, 2017, p.49). These initial efforts would eventually result in the establishment of a Buddhist Dharma broadcasting division by the Buddhist Association of the Republic of China in 1953. The use of television would also eventually be incorporated into the communication work of Buddhist communicators in Taiwan beginning with the Venerable Hsing Yun’s Dharma program “Sweet Dew” (Pham, 2017, p. 50).
Buddhist communicators in other parts of Asia, especially in those countries not hampered by political restrictions of religious freedom, also began and continue to make use of radio and television in their communication work over the decades. In Thailand, Buddhist radio and television broadcasts by various monks and from various temples remain a staple in the life of the predominantly Buddhist country. However, Buddhist teachings are not only communicated through explicit Dhamma broadcasts. As Buddhism not only defines the spiritual but also the cultural sensibilities of the Thai people, Buddhist beliefs, images, and tropes, etc. are abundantly incorporated into the content produced for television as well as cinema. Because the life of the Thai people is closely connected with such activities as going to the temple, making merit, listening to Dhamma talks, and seeking the advice of respected monks, they are widely depicted in movies, dramas, and other television programs. In addition, one could hardly watch a Thai television drama series without hearing a reference to kamma falling off the tongue of a character commenting of life events. Through the prevalent use of the Buddhist worldview and teachings in entertainment content, Buddhism continues to play an important role in how the people understand and organize their life. Moreover, the depiction of beautiful and exotic temples and meditation centers in entertainment programs also contribute to attracting foreigners to come to Thailand for the purpose of visiting the temples and even enrolling in a short-term meditation course. This results in the introduction of aspects of Buddhism to a completely new audience.
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