6 10 Daily Mirror

Mr. Lakmal Sooriyagoda

Ven. Prof. Kotapitiye Rahula Thera

Monks need not enter pment to change society

With the direct involvement of Buddhist monks in the social political issues in the
country, there is social discourse whether this direct involvement of monks is
appropriate for Buddhism and for the monks. In this backdrop, Ven. Prof. Kotapitiye
Rahula Thera, the Director of Postgraduate Institute of Pali and Buddhist Studies -
University of Kelaniya, spoke to the and shared the following views regarding the
role of the Buddhist monks within society.
By Lakmal Sooriyagoda

Ven. Prof. Kotapitiye Rahula Thera

Q What has the Buddha taught about the role of a Bhikkhu in society?

The Buddha, who established the Buddha Sasana, established the Sangha
Organisation and told the Sixty Arahats of the first mission that Caratha bhikkhave
carikam, bahujana hitaya, bahujana sukhaya, lokanukampaya atthaya hitaya sukhaya
devamanussanam . It means Go forth, Bhikkhus, for the welfare of the many, for the
happiness of the many, out of compassion for the world, for the good, benefit and
happiness of Gods and men, and preach the Dhamma to all for their well-being.
Caratha
bhikkhave carikam, bahujana hitaya, bahujana sukhaya, lokanukampaya atthaya
hitaya sukhaya devamanussanam .

In simple language, the Buddha said that the Bhikkhus should act for the betterment
and well-being of the people. They were considered to be responsible for guiding lay
followers. At the inception of the Sasana, Bhikkhus were morally developed, and
therefore they could guide the lay community on the path of the Dharma in order to
morally develop them as well. Due to this fact, no serious issues were reported in the
Sasana during that period because they were excellently disciplined and honestly
committed to develop the Sasana. Later, people began to rally around the Sasana and
entered the Sangha Community attracted by the Buddhas teachings. But, during this
period some people entered the Sasana with the objective of expecting worldly
benefits. Others, who were having social issues and family problems also decided to
enter monkhood intending to escape from the issues. For these reasons some
accusations were levelled against some Buddhist monks even during the time of the
Buddha. It is mentioned in the Vinaya-pitaka as to why the Buddha decided to
promulgate ecclesiastical rules and guidelines to monks. During that period people
began to condemn and criticise some misconduct the Bhikkhus and thereby the
Buddha promulgated some rules in respect of the monks discipline.

If someone wants to protect Sinhala culture, he should provide a Sinhalese living
example in practice other than a person who claimed to be a Sinhalese

Four main factors, referred to by the Buddha, explained the facts that are responsible
for the deterioration of the Sasana. One of them refers to the Bhikkhus, who entered
the Sasana to gain worldly benefits, and the second factor to the quantitative increase
of the Buddhist monks without having developed their moral behaviour. There is no
benefit for the Sasana with the increase of quantity without moral and spiritual
development and discipline. The third is about the increase of so-called scholar monks
who were responsible for creating issues. When these scholars were increased they
tried to interpret the Dharma in accordance with their knowledge. This situation is
apparent at present. Some people can be seen on media attempting to interpret the
Dhamma in their own way. They give wrong interpretation to the society. Some
monks were of the view that they were well-aware of all spheres in the society. The
fourth factor for the deteriorating of the Sasana was that persons who were entering
the Sasana to get petty advantages.

20 years after the Buddhas enlightenment, a similar situation arose in the Sasana and
the Buddha had to promulgate rules and precepts for the monastic order in preserving
the Vinaya. The Buddha promulgated these rules and regulations not just to suppress
the Bhikkhus but to preserve the Buddha Sasana. There were ten objectives for
imposing those precepts over Buddhist monks. Any organisation can be changed
when it evolves for a considerable period of time. The situation would be common to
every political organisation, civil organisations and religious organisations. We should
be happy for the fact that the Bhikkhu Sasana has been prevailing in our society with
an unbroken lineage of tradition over a period of 2600 years. There is no other
organisation in the world, which is older than the Bhikkhu Sasana that has evolved
with an unbroken lineage. We should not wonder for the differences, divisions and
various factions of an organisation when it evolves from ancient time. There are
reasonable facts for these changes. One may allege that is why Buddhism has divided
into two, namely, Theravada and Mahayana, and into several other sects. No
organisation in the world still reflects its original form after a lapse of a considerable
period even if it has been established with good intentions. It is common to all
religious organisations but only few changes have taken place with regard to the
Bhikkhu Sasana. I must say that there are some Buddhist monks who are still
following the teachings of the Buddha as much as possible. That is why the Bhikkhu
Sasana still exists in our society. Throughout the lineage tradition of the Bhikkhu
Sasana, there have been some facts leading to the deterioration of the Sasana,
therefore, we should not wonder about the present deterioration of the Bhikkhu
Sasana.
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Q Is it suitable for a Buddhist monk to engage in politics in accordance to
Buddhas teachings?

The Bhikkhu is a spiritual leader. In the Bhikkhuhood, he is dependent on the lay
community for the basic requirements such as food and clothing. In return, the
Bhikkhus engage in boosting peoples spiritual development. That is the main duty of
a Bhikkhu. The Bhikkhus should guide the public for their betterment to get rid and
free them from misconduct. Some Buddhist monks have given wrong impression
about the Buddhas words stating that the Bhikkhus should intervene into every aspect
of the lay community including their food issues, job issues, political issues and
family problems. If the monks interpreted the Buddhas word in this way, they have to
intervene into every affair of the lay-life. The activities of laymen are unlimited and
they are interconnected with so many desires and aspirations. If a monk interves into
these matters, he might be headed for deterioration. So we have to categorically
differentiate the Bhikkhus role from affairs handled by the lay community. A
Buddhist monk can give advice to a layman in a polite manner for good conduct. It is
the noble thing that a Buddhist monk can do. Is it agreeable for Buddhist monks being
engaged in farming activities when the people are suffering from food scarcity? The
incident would seem to be admirable but how can a monk maintains a monastic life
with these activities? Some Bhikkhus are of the view that some politicians and their
political parties are the best and conversing on behalf of them. But do you think
anyone can do politics truthfully with his conscience? Can anyone either a Buddhist
monk or a layman say lies or cheat the public for political survival.

Politics is something dealing with power and strategies. In order to fulfill certain
strategies, the politicians would use powers and other measures available in the lay
society. If a Buddhist monk began a political journey, he would definitely fall into this
situation. When some Buddhist monks entered Parliament what did they promise to
do? It was to establish a Dharma Rajya (Righteous Society). Have they headed our
country to a Dharma Rajya after several years lapsed? I dont see any diversity
between the politico Bhikkhus and lay politicians. It is a wrong example. The
Buddhist monks direct political involvement is the biggest deterioration I have
personally identified in the recent past of the Sangha Organisation.

Q The Bhikkhus, who actively involved in social politics, claimed that they
were compelled to do politics since the laymen who entered politics did not take
adequate measures to safeguard Buddhism. What is wrong with this argument
put forward by politico Bhikkhus?

I dont see any truth in this statement because both laymen and the monk
representatives are doing the same thing. I dont see any monk, who is involved in
politics, is working with a calm and pure mind. We cannot expect such a state. No
monks need to enter parliament to make a good society and to make a well-disciplined
lay community. Good laymen could be produced to the society through the Dhamma
Education in temples by the Bhikkhus while being within the monastic life. There is
nowhere in the Pali language a term called Rights. Instead of rights, Buddhism has
given us the good term Duties. This indicates us that we should perform our duties
properly. I personally believe that the monks should firstly perform their duties
without staging protests to demand various rights. As the Buddhist monks, they
should help the laymen to achieve their spiritual development. That is the main duty
of a Buddhist monk. They should cultivate an unbounded mind towards all beings,
and loving-kindness, patience and compassion towards everyone including the
enemies. Is it rational for a Bhikkhu to struggle for the rights of others without
performing his duties properly? The Buddhist monks behaviour should be exemplary
to the lay community.

The Buddhist monks direct political involvement is the biggest deterioration I have
personally identified in the recent past of the Sangha Organisation


Q How do you see the recent trend of Buddhist monks behaviour at protest
campaigns on the streets?

When the Buddhist monks are involved in a protest campaign on the street, can we
witness any difference between the laymen and the Bhikkhus? All participants whose
hearts are filled with hatred are involved in these protests while behaving in an
aggressive manner. Monks are treated with a great respect by people because of their
traditional robe. Why do people worship a Buddhist monk? They tend to do so
because they wear a traditional robe. The chairs with white cloths are generally
provided to the Buddhist monks as laymen respect the robe. What would happen to
that respect when a Buddhist monk clad in a robe sat on the road during a protest
campaign?

Q Some monks argue that the prime responsibility of a Buddhist monk is to
work to safeguard the nation and religion. Is it correct to say that a prime duty
of a Buddhist monk is to protect Sinhala Buddhist rights?

No, it is a wrong attitude. In order to protect something within our possession, we
should be protected ourselves. If someone wants to protect Sinhala culture or the
Sinhala tradition, he should provide a Sinhalese living example in practice other than
a person who claimed to be a Sinhalese. The person, who is agitating for the rights of
Sinhala Buddhists, should firstly provide and exhibit a Sinhala Buddhist living
example to the laity. If a monk wants to protect the Sangha community in the country,
he should firstly act and behave within the scope of bhikkhuhood.

The action of a Buddhist monk is the most important thing than just talking about
protecting Sinhala culture or Buddhism. Everything in this world is indefensible and
not permanent. That is the core teaching of Buddhism. We should not tend to think
that our religion or nationality or our country would prevail eternally. The eternal
concepts are not included in Buddhism.

Q What kind of mechanism is put in place regarding the monks discipline?

It is a big issue. Supreme Sangha Council of each Sect is handling disciplinary actions
against the ill-behaving monks. These Sangha Councils were established during the
Kandyan era in accordance with the then requirements. The deterioration of the
Sangha community is not an isolated matter and it could be the result of the
deterioration of the whole Sri Lankan Society. It is not a common factor to us. Due to
globalisation and the industrialisation the whole world has deteriorated. Therefore, the
Sangha community cannot escape from this prevailing situation as it is a part of the
society. In order to prevent this situation, we are not having sufficient legal remedies.
If any Buddhist monk is found guilty for misconduct he has allegedly committed, the
Mahanayaka Theras of each Sect should have power to remove him from the
Monkhood. The powers of the Sangha Councils need to be empowered.

The person, who is agitating for the rights of Sinhala Buddhists, should firstly
provide and exhibit a Sinhala Buddhist living example to the laity

Q What are the practical difficulties a Buddhist monk face with society?

With the development of modern technology, communication and the physical
development of the society, Buddhist monks have to face many challenges. This is an
organisation which was established by the Buddha more than 2500 year ago. There is
a huge gap between the modern society and the early society. This is the reality of the
world and it is a common fact for the Sangha Society also. The only thing we can do
is to minimize the changes. It is difficult for a Buddhist monk to follow the life
relating to the early Buddhist tradition. The Buddha also accepted the fact that some
conditions prescribed by him to the monks should be changed in line with the time
period and special circumstances.

Q Politicians do not listen to Buddhist monks now though they advise them to
stop some immoral activities and policies detrimental to the country as a whole?

It is because of the politicisation of the Sangha Community. There is no unity among
the Sangha Community. Once a group of monks opposed the government not to
implement a certain harmful policy, another group of monks would emerge to defend
the government. The Sangha Community itself should be held responsibility for this
unfortunate situation. The current situation would only benefit the politicians because
they can do whatever they think due to the division of the Sangha Community. Earlier,
the Sangha Community was the greatest challenge for the politicians.

Q What are your main suggestions for the prevailing situation?

It is essential immediately to pass in Parliament several acts to safeguard Buddhism
and the Sangha Community. The first thing is the Sangha Adhikarana Act that must be
passed in the Parliament to empower the Sangha Councils. The second one is the Act
which should deal with incorrect publications relating to religious matters. I
personally believe that the time has come for another Sangayana. In order to reiterate
and reaffirm the Dhamma-vinaya within all Sects of the Sangha Community, it is
essential to have a Sangayana.

Sangha Adhikarana Act

Sangayana