Known as an innovative reinterpreter of Buddhist doctrine and Thai folk beliefs, he fostered a reformation in conventional religious perceptions in his home country, Thailand, as well as abroad.

Typical of young monks during the time, he traveled to the capital, Bangkok, for doctrinal training but found the wats there dirty, crowded, and, most troubling to him, the sangha corrupt, "preoccupied with prestige, position, and comfort with little interest in the highest ideals of Buddhism.

"[4] As a result, he returned to his native rural district and occupied a forest tract near to his village, founding Suan Mokkh[note 1] in 1932.

"[7] Buddhadasa strove for a simple, pristine practice in attempt to emulate Gautama Buddha's core teaching, "Do good, avoid bad, and purify the mind."

[8] Buddhadasa, states John Powers – a professor of Asian Studies and Buddhism, offered a "rationalist interpretation" and thought "the whole question of rebirth to be foolish".

"[9] Buddhadasa explains paticcasamupadda as the "birth" of "I" and mine through sense-contact with objects, and the resulting vedana ("feeling"), tanha ("thirst," craving) and upadana (clinging).

[9] From the earliest period of his religious studies, Buddhadasa utilized a comparative approach and sought to be able to explain "Buddhist's teachings through other thought systems such as Taoism, Hinduism, Confucianism, Jainism and Natural Science.

[2]Buddhadasa's interpretations of the Buddhist tradition inspired such persons as the French-schooled Pridi Banomyong, leader of the Siamese revolution of 1932, and a group of Thai social activists and artists of the 20th century.

[15] Buddhadasa has been influential in the arannavasi (forest tradition) of Thai Buddhism, and his ideas have influenced the radical sectarian movement founder Santi Asoke, according to Swearer.

[16][17] Buddhadasa considered the Zen ideas as a way to reconcile Theravada Buddhism with modern humanism, and thought them to be the reason for Japan's economic strength.

[17] It has been contended, that with the decline of Buddhism in Thailand after the 2020 pandemic, good luck blessings and various rituals are becoming once again more popular than the "rationalist perspective of spiritual growth" taught by Buddhadasa, whose teaching is disappearing from Thai pagodas.