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During my ten months as a monk during the COVID-19 pandemic, I heard troubling rumors from monks and friends at Chulalongkorn University. They claimed that the university had forced the International Tripitaka Hall to vacate its space on the second floor of the Maha Chulalongkorn Building—the university’s oldest and most beautiful structure—because it wanted the space back. At first, I couldn’t believe it. I had assumed that, at the very least, the university’s administrators—many of whom position themselves as conservatives—would preserve this significant repository of Buddhist wisdom. Yet, the sacred Buddhist canons were unceremoniously packed into dense boxes and relocated to small, dark storage rooms nearby. At the time, the university justified the move by stating that the building required renovation. That seemed reasonable enough, and I was willing to wait and see what would happen next.
But now, our worst fears have been confirmed. The renovations are complete, yet the Tripitaka Hall has been permanently downsized to a mere single-person room. The space that once housed invaluable Buddhist scriptures remains empty, reserved for other, unspecified purposes.
The International Tripitaka Hall was established in 2000 and inaugurated by the 19th Supreme Patriarch of Thailand. It was one of the few places in Thailand where scholars could find a comprehensive collection of the Theravāda canon in multiple languages. Among its treasures was the King Chulalongkorn Edition of 1893—the world’s first complete Pāli canon edition—as well as the 100-volume Taishō Tripiṭaka, which parallels the Pāli canon. This hall was a priceless resource for anyone interested in Buddhist studies, offering access to original texts that have become increasingly rare, even in Thai temples. The hall’s president, a former professor at Chula who later became a nun, is widely regarded as one of the most learned Pāli scholars in Thailand, alongside P.A. Payutto, the esteemed monk-scholar.
So, what is the university’s plan for this space? Based on past actions, it seems likely that the room will be converted into a co-working space—or, given the luxurious nearby restrooms, a meeting room for high-ranking officials. But is this truly worthwhile? Relegating the repository of the Buddha’s wisdom to storage not only dishonors the university’s heritage but also disrespects the religious and intellectual traditions that many Thais and international scholars deeply value. It is a disgrace.
This decision tarnishes the university’s reputation, signaling that it does not value Buddhist studies or recognize the Buddhist canon as a treasure of Thai society. The Pāli canon is one of the most sophisticated and systematic bodies of knowledge ever compiled. Chulalongkorn University may pride itself on not actively destroying local religious heritage—such as the threatened Taoist shrine, which I documented in The Last Breath of Sam Yan—but it is now choosing to discard Buddhism itself.
The three jewels of Buddhism—Buddha, Dharma, and Sangha—are not confined to books, as the Dharma is best understood through practice. However, disregarding Buddhist scriptures in this manner reflects a deep ignorance on the part of the university’s administrators. Their priorities appear to be maximizing empty spaces for display and leasing them to the highest bidder rather than preserving the institution’s intellectual and spiritual roots. Even in Myanmar, where monks memorize the Buddhist canon out of fear of losing it, the importance of safeguarding these texts is acknowledged. Yet, Chulalongkorn University seems intent on burying its own legacy.
The world’s great universities continue to honor their religious traditions—not as a means of asserting supremacy but to showcase the depth of their roots and to foster academic inquiry. At Duke University, a grand chapel remains a focal point of campus life, hosting religious and cultural activities for students. Harvard Divinity School offers diverse spaces for various traditions, demonstrating its commitment to intellectual and religious diversity. By contrast, Chulalongkorn University is actively dismantling its own heritage, undermining its status as a world-class institution.
This must stop. This is not merely a plea from students or Buddhists—it is a call to protect a vital part of humanity’s intellectual and spiritual legacy. Buddhist teachings matter, and the Dharma, as represented in the sacred Tripitaka, should be honored. The International Tripitaka Hall at Chulalongkorn University must be restored—immediately and with the dignity it deserves.