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Vesak
thoughts The deep and dark forces of unscrupulous foreign-funded NGOs is now no longer an unseen hand. The resistance to this, and other factors that were portrayed as forces inimical to the well-being of Buddhism has unfortunately propelled the religion of the majority into a spin. The re-enactment of the Cultural Revolution of 1956, and the fresh wave of Nationalism and Religious renaissance as a throwback to sheer neglect by the main political parties, has arguably made matters worse. This movement has gone full circle, and what we are seeing, on the eve of the 2547th Year of Vesak, is a series of slanderous insults hurled together with books and papers at saffron robed monks and their Temples being attacked by politically-motivated thugs. The verbal abuse, the drama and the skullduggery continues unabated on State television channels in this thrice-blessed island-nation under the patronage of those very saviours of Buddhism, whose chequered record against Buddhism not so long ago cannot easily be erased by merely wearing white. The problem began when a group of Buddhist monks opted to contest the last General Elections to fill a void in the electorate - of people unhappy with the way their religion was being treated by political parties. For some, this was to run away with their clothes, for they were to fill that void, and collect that vote-bank with it. The climax, however, was the election of parliamentary Speaker ten days ago. The result we have, whoever won the parliamentary and speaker election, is the division of the Buddhist clergy on partisan political lines. The origin of ' Sangha Bedaya ' or splitting the ranks of Buddhist monks is as old as the Buddha himself. It was during his time that Ven. Devadatta, at the instigation of King Ajasatta, insisted on five conditions ranging from the demand that monks live under trees in forests to wear rags (Ref. Vinaya Pitaka Vol. 3 Page 171), but the Buddha rejected this 'cabinet paper ' if you like, and maintained his ' Middle Path ' doctrine.' Sangha Bedaya ' can only occur in relation to the Dhamma or Vinaya matters where monks would promote different practices and interpretations. It has been the long-established practice for the monks to obtain unanimity in these matters avoiding a conflict. ' Uposatha' is therefore conducted once a fortnight for monks to get together and resolve issues. The question in today's context is how this can be done when one set of monks vote for D.E.W. Gunasekera and another for W.J.M. Lokubandara for speaker, and on a host of issues that are to come in a hung-Parliament as we have. One of the fundamental provisions of the Vinaya Rules - and equally applicable to laypersons - is Respect for Elders. The legitimate question is whether the monks now in Parliament abided by this when they contested the elections ( Elders in this context is seniority in higher ordination, as well as in age), and equally, whether the champions of Buddhism and its practitioners are abiding by what the Buddha taught themselves. The Buddha advised his followers, and more so the monks, not to be seen in inappropriate places. Parliament is clearly an inappropriate place for monks. As a matter of fact it should not be. Parliament should be a hallowed place - but it is not. A fish-market is more distinguished a place, at times. The ominous signs of ' Sangha bedaya ' currently pervading, is very soon going to extend into. ‘Dayaka Bedeya' or the split among the ranks of lay supporters of Temples and the Clergy, and eventually the mass of followers. From the sublime teachings of the Buddha, the Dayakas are going to argue on the ridiculous - whether the UNF, the PA or the JVP is better for the country. In the circumstances, it is probably best that the monks in Parliament considered time-off from the cesspit of parliamentary politics, and having now galvanised the long-ignored majority , engage in a gradual phasing-away. Not entirely, and not due to the threats of the born-again Buddhists. And not necessarily immediately. But their role is essentially a role for laymen. Their voters can still vote them in. Not that we support communal parties, but as long as other communal parties exist, calling the shots as they are in the present political environment, a party that genuinely safeguards the interests of the country's 70per cent Buddhists is, best put, an evil-necessity. |
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