Religion
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work of a missionary monk Receiving his higher ordination from the Malwatta Maha Vihara Kandy, the Ven. Thero studied Buddha Dhamma, Pali, Sinhala and Sanskrit at the Maligakanda Vidyodaya Pirivena and then joined the Pirivena Teacher Training College, Ratmalana. Going onto obtain a B.A from the University of Sri Jayawardenapura, he received his Master’s from Jadvpur University, Calcutta. The Thero also holds a D. Litt. degree in Buddhist Studies, from the University of Lancaster, England. "I have been living in England for the past 36 years, and I left the country mainly with the aim of getting involved with the dissemination of the Dhamma and in order to join the field of missionary work," said the Ven. Thero, explaining his decision to go overseas. Having served as the deputy head of the London Buddhist Vihara for 14 years, he then returned to Sri Lanka, taking up the position of Principal of the Teacher Training College, Ratmalana. But accepting the invitation of the Anagarika Dharmapala Trust, the Thero assumed duties as the head of the London Buddhist Vihara in 1985, and still holds the position. "Buddhism is definitely one of the fastest growing religions in the West," said the Thero, speaking about the acceptance of Buddhism in the West. Sharing his views on Sri Lankan monks going overseas, the Ven. Thero emphasised that it was essential that these monks were thorough with the facts of the Dhamma and were also familiar with a foreign language of the people with whom they communicate. "The lack of Dhamma Dhutha workers who are well versed in the Dhamma, is a problem faced overseas, sometimes even bringing discredit to our country. To be a successful Dhamma Dhutha worker, one should familiarise oneself with the customs, traditions and language of the country you have decided to serve in. This is essential for a monk, or even a layperson who is willing to disseminate the Dhamma. The requirement to serve in a foreign country, doesn't require a degree or a similar educational qualification, but more importantly the knowledge of the Dhamma vinaya." Meditation being the most sought after aspect of Buddhism in the West, the Thero also emphasised that young monks going overseas should be experienced in meditation, both in theory and practice. The Ven. Vajiragnana Thero also commented on the pressing issue of religious conversions, taking place in the country. "We have heard that unethical conversions are taking place within the country, and are deeply disturbed by it. Such conversions do not take place in the West, as it is an accepted norm there that a religion is an individualistic issue and is left solely to the individual to either follow or reject." Then what of the work done by Buddhist monks in the West, such as himself? "There is no such thing as converting in Buddhism. What we do is teach the Dhamma to those who are interested in learning the teachings of the Buddha." Speaking of the numerous Westerners practising Buddhism, the Thero elaborated that there was no specific way to become a Buddhist. "All you have to do is undertake the Buddha, Dhamma and Sangha as your refuge, if you feel the need to do so, and there are so many back there who have done so, for various reasons. In most cases, our foreign disciples prefer not to declare openly that they have accepted the religion, keeping in line with their more private way of life. Instead, they come to the Vihara and involve themselves in the religious activities." Describing the work done at the London Buddhist Vihara, the Thero stated that while meditation demanded the most interest, Thripitaka Dhamma was introduced through regular, structured courses held at the Vihara premises. "These classes, essentially for adults are held on weekdays from about seven to nine, so that those interested could come in after work. We also have Sunday Dhamma school for children and also teach the Sinhala language. We have quite a number of British children opting to learn Sinhalese." Anyone interested is welcome. The Ven. Dr. Madegama Vajiragnana Thero is the President of the Sri Lankan Sangha-Sabha of Great Britain, the Vice President (UK) of the World Buddhist Sangha Council and the British representative of the Mahabodhi Society of Sri Lanka. The Thero is also one of the pioneers of the Interfaith Network, and was nominated as a patron of the World Congress of Religion and Peace, affiliated to the World Congress of Faiths. Meandering
monks and the threat to Buddhism 1) Prince Siddhartha, the heir to his sire's kingdom, and predicted to be the 'Sakvithi Raju', in which position he could have done immense service to his countrymen, sacrificed his rightful role and chose instead to shed his princely garb and don the robe of the wandering monk in his noble quest for truth. Today, this small coterie of monks are working in the reverse process, seeking, in the guise of the sacred shroud, the kingship of the materialistic world. 2) As we have been often told at ritual bana preachings, when we give alms to monks we give not only to the monks present there at but also to the entire Sangha descending from Sariputh Moggallan; and we do so to pave the path for them to attain Nirvana: not to obtain mundane membership of Parliament. 3) In order for monks to win seats and also the preferential vote, they would have to publicise themselves. Are we now to witness a plethora of posters of monks splattered on walls and a poster war amongst monks themselves? 4) Unlike the reverential position they hold when they are invited to preach sermons at home followed by chants of 'sadhu, sadhu, sadhu', they will be and must be treated as equals in Parliament and their speeches will, out of necessity, be attacked vehemently by the opposition, Buddhists included. This will also create a further rift between the various religions for if and when a Tamil or a Muslim dare criticise their opinion it would be hailed as yet another instance of an attack on Buddhism. 5) If this is to be the trend then, even as the Maha Nayakas of the Malwatte and Asgiriya chapters warned this week, it will mark the beginning of the end of the Buddha Sasana itself. The Sinhala people have withstood 500 years of foreign domination and this country still remains Buddhist to the core. Today the real threat posed to Buddhism comes not from 'unethical conversions' - for even as the Buddha expounded, it is every man's right to find the truth for himself, - but from Buddhism's meandering monks themselves. The present generation, conditioned as they are from birth to pay reverence to the robe, may carry with them the respect traditionally extended to monks but in time to come the respect for the robe and for the monk will vanish. Tomorrow’s children will grow up in a climate of monk bashing in politics and in Parliament and, devoid of that traditional respect, will treat it as sport to cast their slings at those whom they consider to be their equals, if not their inferiors. 6) And, practically, how will these monks, who draped in the noble robe and whose only qualification and attraction is the Buddha's banner, observe the precepts and guidelines laid down for monks by the founder Himself. Consider for instance, given the onerous duties incumbent on a member of Parliament to his electorate. a) How will they observe the annual 'vas' season when monks traditionally go into retreat? b) Is it right of them to turn their temples, patronised by the dayakayas irrespective of their political creed, into political headquarters? c) How will they be able to attend to their religious duties to their dayakayas, their ultimate 'vote base' which supports and nourishes them? d) How will they be able to observe the 'dasa sil' with special reference to 'musa vada' which encompasses not only total untruths but also ambiguity in speech and also the precept of not sitting on high chairs, not to mention the rigid code for monks contained in the vinaya pitakaya? e) If elected, what would indeed be the position of the monk in Parliament when he has to occupy a lower seat whilst a lay Speaker sits on the pedestal. The respect that is shown by all Buddhists to the robe and to the monk whoever he may be and the exalted position extended to him will lie traduced. f) On the question of corruption even if they are genuine in their aim to usher in a righteous society, they will soon find their innocence shed when their supporters who have campaigned for them bring the underhand requests for special favours; and then not all the King's horses nor all the King's men nor all the merit amassed in previous births will cleanse the tar that will inevitably taint the revered robe of the Sangha. Politics is a dirty game and is no arena for monks. Like the rotten apple they will end up marring the whole Order. g) Are we also to see these Monks of Parliament travelling in state funded Pajero convoys with cell-phones held to their ears, with armed bodyguards to boot? h) An election campaign also needs money. Are we also to soon witness the nauseating spectacle of monks going on 'chandha pathe' asking for money and votes? 7) Unlike the Vatican and its priests, there is no concept of ex-communication in Buddhism. Anyone is free to take the robes, leave it tomorrow and if so inclined, wear it again the following morn. The professed aim of these monks and the justification put forth are that they are contesting to enter Parliament to clean up the entire system. If the calibre of these monks is held in such high esteem by the masses, if their personal qualifications are such that people will repose their confidence in them and vote for the man and not for the robe that shrouds his true character, then should they not, out of respect for the robe, out of self-respect itself, take a 'sabbatical' and leave the robes during, as they say, the short stint needed for them to perform their Herculean task of cleansing, after which achievement they can safely and honourably return to the fold? Will they dare? Nay, for shorn of the shroud, they will be revealed for what they truly are. 8) The Buddha's Dhamma, however noble, however great, has, like all other great religions, not been able to cleanse society of its violence, corruptions and sins. Religion is an individual thing. And that is why secular laws are there to keep society in check. Thus do these monks think that by entering Parliament they can single-handedly cleanse the Aegean Stables, which even the Buddha and all other religious leaders have not been able to do, even though their respective messages have been repeatedly preached for over two thousand years. 9) Historically the monks may have been advisers to the kings of Lanka. But they themselves have never entered the fray. To discard their rightful role and descend to the pit is akin to an umpire at a cricket match deciding to bat, bowl and field as well merely because he believes the players to be below par. Are they unable to comprehend that in order for the referee's decision to be respected and adhered to, the referee himself must be a non participant, be impartial, be above board? 10) Finally if these contesting 'lay' monks lose and fail to gain even a significant number of votes, then not only themselves but also the position of all monks will become the laughing stock and their credibility to aspire and assume their self-proclaimed historical role to offer gratuitous advice to governments elected by the people will then be placed in question and will be truly revealed. As it is said: 'It is far better to keep your mouth shut and let people think you're clever, rather than open it and dispel all doubt.' Are
Bhikkus treading the correct path? Preach O monks the doctrine which is glorious…." Monks were required to take shelter in monasteries-where there were small cells (or kuti) which were built by devotees; and a large hall each ("bana salawa")-or in the open using caves as shelter, where it was conducive to meditate. Beside's a monk's personal commitment to strive to gain "freedom" in samsara's long journey, with the goal of Nibbana in mind, he was advised to steer those who needed correction onto the correct path. History records how numerous kings who were not righteous rulers were given advice from the Maha Sangha. After the Kalinga war Emperor Asoka who saw a river of blood, was persuaded by a Buddhist monk to give up his "Chandala" attitude, and be noble and kind (dharmista) towards all living beings. In Sri Lanka a group of Buddhist monks are determined to establish a Dharmista - rajaya as they are unhappy or disillusioned with the behaviour of elected representatives in Parliament. To achieve their goal, they who have renounced worldly comforts are now prepared to enter the air-conditioned Parliament by riding high on the votes of people. In short, they are not going out to preach the noble Buddha dharma, and seek pindapatha (alms) from the people, but to beg for votes. Would giving a vote to a monk, who wishes to associate himself in Parliament (where rowdy behaviour is often seen) gain merit as when giving a dhana? During the war with King Elara, a monk Theriputt-Abhaya disrobed to join King Dutugemunu's army. He did not go to war wearing his robes. Would it not be proper for these monks who propose to enter Parliament, to first disrobe ? Politics and religion are like chalk and cheese. They who don the yellow robe after shaving off their hair on the head, renouncing wordly comforts, make the promise that their mission is to end all facets of known suffering, give up comforts and lead a religious life. On becoming a monk, they voluntarily say, "Sabba Dhukka Nissaranaya, Nibbana Sachchi Kiriyaya" (in Pali). i.e. (as a monk I am committed to lead a pious life, in accordance with the Buddha dharma, and the Vinaya rules (code of conduct for Buddhist monks), to eradicate suffering and reach the goal of Nibbana). Will these monks who have entered the political fray conduct themselves according to the Vinaya rules? Have they not caused a rift among the Maha Sangha? If their intention is to change the form of governance, is this the only and correct method open to them? Have they forgotten their individual commitment, when they donned the yellow robe? Are they traversing on the "correct path?" to attain Nibbana? The Buddhist public of Sri Lanka will soon decide, whether the Bhikkus’ actions should be publicly censured. |
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