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KINIHIRAYA Interview and What the Buddha never taught

P.G.G.Palihapitiya

‘What the Buddha Taught’ is one of the most popular books on Buddha Dhamma by Dr. Walpola Rahula, an eminent Buddhist Scholar. Buddha Dhamma is the four noble truths discovered by the Buddha. This is also called Buddhism. Dr. Rahula should be credited for his in depth knowledge and the analysis thereto.

I had an opportunity to read the transcript of the discussion that had taken place during a TV interview called ‘KINIHIRAYA’ on February 24, 2004, by some contesting political monks at the forthcoming election. Their explanations, descriptions of matters, answers to questions are full of distortions and comprised of truths, half-truths and untruths. Their replies are based on assumptions, hypothesis, speculations, presumptions and mythical beliefs. When specific questions were asked they had given evasive replies. In other words, contents of this particular interview could be summarized as ‘ What the Buddha never taught’. Sri Lankan listeners who are intelligent, knowledgeable, experienced and wise will have to think twice whether these monks had made any reasonable appeal, brought new insights and presented innovative ideas at the interview.

One monk had gone to the extent of millions of millions years of history and had traced Jathaka Stories. He had the audacity to justify their decision to enter politics saying that even the Bodhisathva in his previous births had chosen the field of politics to become kings, Purohithas, etc. To my dismay, this monk had conveniently forgotten the fact that Prince Siddhartha left the household world at the age of 29 for a noble mission. He gave up his chances to become the King in his own country. He renounced the world in search of noble truths. Unless somebody thinks that this example is obsolete in this twenty first century, otherwise, it should remain as the guiding light for the mankind.

To the question, why they want to contest at the election, none had given a specific reply to satisfy the listener. Instead, they had discussed about the four categories of people, namely, Bhikku, Bhikkhuni, Upasaka, Upasika as a creation of the Buddha to eliminate inequalities. The truth of the matter is that the Buddha created only the Bhikkhu Order first with sixty-one Bhikkhus and later the Bhikkhuni Order after being persuaded by his Stepmother. With the expansion of the Buddha’s Order, these four categories became a spiritual classification of people to be found only in the Buddhist community. However, outside this religious structure, there are kings, queens, merchants, warriors, scavengers, barbers, etc. who maintain their social, religious, cultural and linguistic identities. Therefore, only within the spiritual environment at temples equalities prevail with the Triple Gem being placed on a higher pedestal. The eagerness and willingness on the part of these monks to enter the political arena cannot be comprehended as something to do with this spiritual classification.

Bhikkuthvaya (monkshood) is precious, unique and therefore, is worthy of honor. Upon entering the noble monkshood one transforms one’s character and it is an evolution that takes place within oneself. One will be uplifted spiritually to a higher level with the ordination as a Bhikkhu. Therefore, a Bhikkhu is superior to any other average person. Lay people provide four requisites to the Bhikkhu for his sustenance so that the Bhikkhu can tread the noble path of the Buddha.

In view of this, it could be argued that when a Bhikkhu enters the political fray, he hampers the relationship with the lay people, create disunity and dissension among members of the Sangha community. The answer is in the affirmative. The Buddha’s advice that ‘SUKHA SANGHASSA SAMAGGI’ (comfort, indeed the unity among monks) has been ignored with their entry into politics. The question remains unanswered, whether they can effectively intervene in social, religious and spiritual betterment of the society and provide an inspirational leadership to the people without entering the political arena. The answer here is also in the affirmative. More than 2,500 years of Sri Lankan history is a glittering testimony to this.

The Buddhist temple is the symbol of unity and trust. It has no place for confrontations, hostilities and disputes. It should exemplify all the Buddhist values. The monk should live like a lotus flower in a pond that stays above the muddy waters without touching the same. That is how Buddhist monks have been living in the past without getting involved in disputes. Once a monk commits himself to follow a particular political ideology, he will have to toe the party line. His freedom of thought and the independence as a Bhikkhu will be hampered. This will lead to the erosion of the sacred trust placed by devotees in him. There will be serious consequences as a result of this.

Buddhist temples in rural areas have faced with severe hardships and Bhikkhus live under trying conditions. When the temple is not strong, people are affected. In the North Central Province, it was reported that some 32 monks had to give up their robes after receiving teaching appointments, saying that they didn’t have temples in respective areas where they were posted to stay. When their teaching appointments were cancelled by the authorities concerned they had to seek legal remedy from the Supreme Court under the violation of fundamental rights. The case is pending. This is a classic example how the rural areas have been neglected. Most of these contesting monks should have looked into this type of problems, if they are really interested in propagating the Buddha Sasana before they take the plunge. This is worst than unethical conversions.

It is time for Buddhist Scholars to come forward and dispel the doubts created at the interview by these contesting monks in the minds of the Buddhist listeners about the concept of Nibbana, Buddha’s Vinaya rules, the conduct of Buddhist monks, various criticisms, insults and insinuations leveled against other monks and the lay people.

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