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Point of View by S. P. Jayasinghe

Some of the recommendations and conclusions of the Presidential Commission on the Buddha Sasana were highlighted in the local press recently. Some of them deserve very serious consideration of those interested in the future of Buddhism. The recommendation that bhikkhus should refrain from participating in party politics is praiseworthy.

In fact the greatest damage to Buddhism in its over 2000 year history in our country was done not by the invaders from South India or the Portuguese, Dutch and British invaders from the west but by our own power hungry politicians who made use of Buddhism for political gain in the 1950s. They made use of the most emotional and inflammable issues of race and religion for this purpose.

They appeared before the electorate as the champions of the cause of the Sinhala race and Buddhism promising to give Buddhism and Sinhala their rightful place in the country.

Some of them even went to the extent of projecting their leader as the mythical Diyasena who was believed by some to appear in the country during the Buddha Jayanthi year to save Buddhism and the Sinhala race. But the changes these messiahs brought about in the country after coming to power have caused irreparable damage not only to Buddhism and the Sinhala race but also to the whole nation.

They brought bhikkhus, teachers and native doctors into their party organization as three of its main pillars (Sanga, Guru, Veda).

In a Sri Lankan rural community, bhikkhus, teachers and native doctors have been functioning as its leaders from ancient days.

They worked for the social, moral and spiritual uplift of the community, irrespective of religious, racial, political or other differences among its individual members.

When party politics enter the village temple and the school what happens to peace and harmony in the community needs no elaboration. Before this change political activities in the village lasted only for a couple of weeks during the election period after which the villagers forgot their political differences and got back to their normal peaceful existence. But now there is a perennial political war among different political camps in every village.

As a result of this the bhikkhus and teachers lost the respect and social position they had in the community. Many bhikkhus are so busy with their political activities that they hardly have any time for religious activities.

Therefore the recommendation that bhikkhus should refrain from party politics is commendable.

However, the Commission seems to have missed another vital problem. It is the appointment of bhikkhus to schools and other state organizations as paid State employees.

Whatever the reason for this action may be it has resulted in a disaster. Their competing with the more deserving lay candidates for the very limited number of vacancies in the State sector is only a minor negative outcome.

Now we see the spectacle of young bhikkhus taking part in protest marches, demonstrations, Sathyagrahas and even violent clashes demanding State jobs, higher wages, promotions and other benefits. The main activity of many appears to be party politics and not the propagation of the Dhamma and meeting the social and spiritual needs of the community.

They have become more materialistic and comfort-seeking even than the laity. Some politicians have realized this situation and offer them even items such as luxury cars, in place of the four requisites, (Sivupasa) food, clothing, shelter and medicine meant for the clergy, to gain their support. We often hear of bhikkhus being arrested for criminal activities, such as printing counterfeit money, possession of blue films, cheating, thefts and robberies.

Even ancient Buddha statues are being destroyed in the search for treasures. Even a layman in extreme poverty would be reluctant to engage in such activities.

Related to the same issue is the behaviour of student bhikkhus in our universities. The normal bhikkhu Vinaya rules do not seem to apply to them. They do not even shave their heads. They are more interested in following the teachings of their political leaders than those of Lord Buddha. As revealed by a recent survey, many of them are even abusing alcohol and other drugs. They have no time even for their studies. Participating in protest campaigns seems to be their main task.

The question whether the type of education provided by our universities equip the student bhikkhus to perform the duties and functions expected of them by the community has to be considered. Will they be able to give the people social, moral and spiritual guidance more efficiently after leaving the university?

Is the university environment conducive to the development of the strict discipline expected of a bhikkhu? As we see it, the lay students are much better disciplined than some student bhikkhus. Should not bhikkhus be given a higher education relevant to their vocation in a Buddhist university, where an environment suitable for moral and spiritual advancement could be maintained?

The question whether Buddhism or for that matter any religion needs especial treatment or State protection in a functioning democracy needs to be raised. Perhaps what is needed is legislation to prevent politicians exploiting the religion and the clergy to gain their political ends.

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