Q: There seems to be a Buddhist renaissance occurring in modern Western countries. Despite belonging to other religions, people are increasingly turning to Buddhist monks to gain a deeper understanding of Buddhism. Can contemporary Buddhist monks effectively guide these seekers on the path to liberation? If so, how? If not, how can they still assist them? Could you elaborate?
A: May the blessings of the Triple Gems be upon you. The world is undergoing significant transformation, leading people of diverse faiths to gravitate towards Buddhism. This is largely attributed to Buddhism’s core values of equality, peace, harmony, and compassion, which resonate deeply with people worldwide. Consequently, followers of various faiths are increasingly drawn to Buddhism. The role of Buddhist monks in disseminating its teachings is very important here.
However, it is imperative to assess whether these monks are adequately prepared for this responsibility. From what I observe, many Bhikkhus possess the requisite linguistic skills and a profound understanding of the Dhamma to effectively impart these teachings to seekers. Thus, they are well-positioned to guide individuals from diverse backgrounds on their quest for spiritual liberation.
For this reason, the Bhikkhu must serve as a role model and continually strive to enhance his character. When a Buddhist monk imparts teachings, laypeople especially scrutinize whether the monk embodies those principles in his own life. Therefore, it is essential for a Buddhist monk to lead by example. By doing so, people are more inclined to emulate him. The Buddha himself exemplified this principle, known as “Yathavadi Thathakari,” wherein one’s actions align with their teachings. Only when the monk’s conduct mirrors his teachings do devotees begin to place trust in the Dhamma and feel drawn to it. Bhikkhus should dedicate themselves to furthering their observance of morality (Shila), faith (Shraddha), and mindfulness (Sathi). Moreover, they should endeavour to enhance their wisdom and understanding of the Dhamma Vinaya aspect. Therefore, I believe that Bhikkhus must strive to cultivate greater virtue and fortitude.
Q: In the 21st century, one of the primary challenges faced by people worldwide is warfare, which continues to ravage numerous regions. What solutions does Buddhism offer to address war? Could you elaborate?
A: The Buddha extensively addressed the issue of conflict during his teachings. He actively advocated for conflict resolution and peace-building. Buddhism emphasizes the elimination of covetousness and greed as a fundamental step towards reducing conflicts. Many harbour desires for possessions, power, and even dominion over entire nations or the world, perpetuating a cycle of discontentment. This perpetual craving, known as “Athiththo Thanha Daso,” signifies an inherent human inclination towards insatiability. Buddhism provides guidance on overcoming such greed, illustrating how it engenders suffering. When desires remain unchecked, they give rise to conflict. Therefore, Buddhism emphasizes the cultivation of mental discipline to regulate sensory perceptions. Recognizing the impermanence of all phenomena is crucial in curbing desires. By cultivating contentment and relinquishing the insatiable craving for more, Buddhism suggests that conflicts can be alleviated.
Q: The only Buddhist monk in the world who was nominated for the Nobel Peace Prize was His Holiness the 14th Dalai Lama. Chinese communists invaded Tibet completely in the 1950s, resulting in the deaths of thousands of Buddhist monks. Even today, the temples are under strict scrutiny by the Chinese, and Buddhist monks cannot travel freely. Despite these dire circumstances, Buddhist monks continue to act in peaceful ways. How can you explain this?
A: It is evident that there exists a conflict between China and Tibet, with the origins and escalation of this conflict well-known. The injustices suffered by His Holiness the Dalai Lama and his people are widely recognized. How remarkable is the Dalai Lama’s character? He is deeply rooted in the principles of Dhamma, reflecting a disciplined mind that has shaped his persona. Despite the loss of his homeland, he consistently demonstrates compassion, patience, and a commitment to peace, embodying the spirit of loving-kindness.
His exemplary qualities make him an ideal candidate for the Nobel Peace Prize. Tibetan Buddhist monks, too, have surmounted numerous challenges and garnered respect worldwide. Together, they have forged a significant presence. His Holiness the Dalai Lama’s adherence to the principles of Dhamma renders him deserving of the Nobel Peace Prize. His life is a testament to the transformative power of Dhamma, nurturing a noble character.
His Holiness regularly engages in meditation and upholds the teachings of Dhamma. The offer of the Nobel Peace Prize was a recognition of his thoughtful approach, particularly in response to China’s invasion of Tibet. He has consistently advocated for the middle path, serving as a voice for his people and championing the cause of Tibetans. We offer our blessings for his tireless efforts and commend his actions, believing that they contribute to the mitigation of global conflicts and the promotion of peace.
Q: There are approximately 20,000 Buddhist monks in Sri Lanka. What steps do you recommend to address the complexities surrounding the Dhamma and Vinaya education among them?
A: It’s evident that complexities persist concerning the Dhamma and Vinaya education among young Buddhist monks. While some may attribute this to a perceived disengagement, I argue that it’s more accurate to acknowledge the systemic barriers that hinder their access to proper education in these vital aspects of Buddhist practice. Responsibility falls upon both the government and the senior and educated Buddhist monks to ensure the comprehensive education of the younger generation. Presently, there is a notable absence of effective methods for teaching Pali language and Tripitaka or Dhamma Vinaya, exacerbating the issue. The Ministry of Buddha Sasana and our esteemed elder monks must bear accountability for this shortfall, and urgent action is imperative.
Addressing this challenge requires concerted efforts. The Ramanna Nikaya has taken a proactive stance by proposing solutions. They have established the Buddha Shravaka Tripitaka Dharma Pita Higher Education Center, wherein a board of Bhikkus will oversee a comprehensive curriculum. This curriculum encompasses a five-year residential program focusing on Dhamma and Vinaya studies. Additionally, instruction in Pali, English, Atuwa, and Tika will be provided. Practical training in meditation and the dissemination of Dhamma will be integral components of the curriculum. The primary aim of this initiative is to nurture disciplined Buddhist monks who embody the teachings of the Buddha. Importantly, this center will be inclusive, welcoming monks from all Nikayas, respecting unity and collaboration across Buddhist traditions. The establishment of the Buddha Shravaka Tripitaka Dharma Pita Higher Education Center represents a significant step towards addressing the educational gaps among Buddhist monks in Sri Lanka. By prioritizing comprehensive training in Dhamma and Vinaya, as well as providing practical skills for propagating the teachings, this initiative promises to cultivate a new generation of enlightened practitioners dedicated to upholding the principles of Buddhism.
© satipatthana magazine
