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The
Decline And Development Of Buddhism
By
Sayadaw U Sumana (Ye U)
Introduction
:
These
"Essays on Buddhism" are written with the noble aim to propagate the Buddha-Dhamma
in many countries.
The
standard and style of English is simple, clear and easy to understand.
It has the standard required for publication.
The
subject of the Essays are thought provoking and interesting. They can be
of great help and benefit for those who want to work for the purification,
perpetuation and propagation of the Buddha Sasana, since they deal with
topics such as ‘Buddhism Today’, ‘The New Millennium’, ‘Young
People and Buddhism’, etc., a new and stimulating interest can be aroused
both for Missionary Bhikkhus and general readers alike. We feel that it
will benefit many persons here and abroad.
U
Han Htay
Special
Thanks
To
the following, my "special thanks" for the support and encouragement they
have rendered in the publication of this book ‘Essays on Buddhism’.
My
deepest appreciation for proof reading and editing to U Han Htay (Research
Officer); Daw Mya Tin (MA); Miss Khaw Lek Ai (Bukit Mertajam, Malaysia);
Bikkhu Pesala (UK); Daw Khin New Yi (Shwepuzon); Ko Soe Naing-Ma Khin Htay
Yi (Japan); and especially to the Teachings of Buddha Publishing Group,
Johor and devotees of Buddhist Hermitage, Lunas, for their unstinting support.
Hopefully,
all devotees may find value in reading these essays, and take note of the
ways to prolong the present Buddha sasana to some extent. Sadhu! Sadhu!
Sadhu!
May
you all enjoy the bliss of mettá.
Venerable
Sayadaw U. Sumana
Biography of
Ven. Sayadaw U. Sumana
Sayadaw
U. Sumana was born in 1951 to a religious family in Ye U Township, in upper
Myanmar. He was the youngest of five brothers, all monks.
On
completing his primary education at the age of eleven, he proceeded to
learn Monastic education. At twenty-three, he graduated with a "Dhammacariya"
degree.
Subsequently,
Ven. Sayadaw U. Sumana taught Buddhism to junior monks at various temples
in Myanmar for several years. During this time, he commenced studies in
the English Language.
In
1980, much time was devoted to the practice of insight meditation under
the guidance of famous teachers in Mahasi Meditation Center. Having acquired
these skills, Ven. Sayadaw U. Sumana accepted an assignment as assistant
meditation teacher in Palivijja Center in Ye U Township. A few years later,
he was relocated to Mahasi Meditation Center where he took up further studies
in English in preparation for foreign missions.
As
a member of the Dhamma preacher society, Ven. Sayadaw U. Sumana, as part
of his commitment, participated in taking Dhamma tours all over Myanmar
each year. Occasionally, he attended short retreats in many places to teach
meditation.
Part
of 1993 was spent in Sweden, engaged in missionary work for four months.
Then, followed a commitment to study Buddhism in English with Sayadaw acquiring
an M.A. degree at the Buddhist and Pali University in Colombo.
At
present, Ven. Sayadaw U. Sumana is engaged in teaching meditation at the
Buddhist Hermitage in Lunas, Malaysia.
Preface
I came
to know of the Ven. Sayadaw U. Sumana in the beginning of 1998 while attending
a course in Abhidhamma conducted by Sayadaw U. Silananda at the Buddhist
Hermitage, Lunas. At the course, yogis were told that a very experienced
Vipassana teacher would be arriving soon to be the resident Sayadaw of
the Hermitage.
It
was in February, that I came to see him, intending to do some serious meditation.
Most of the Sayadaws that I had taken training from always had very serious
looking faces, however Sayadaw U. Sumana was the complete opposite of them.
He always has a smiling face. He is always easy to talk to, hence during
interviews he is the true kalyanamitta, and you have the feeling that he
understands the great effort you are exerting and that he is always ready
to give you any help that you require.
However
in the teaching of the practice itself, he sticks to a serious schedule
which he seldom deviates from.
One
could really say that Sayadaw employs a very balanced teaching method,
that is easy to follow and brings positive results to the trainee.
It
has been my privilege to have been taught by the Sayadaw and a bonus of
merits to have the opportunity to assist him in the publication of these
very readable and thought-provoking essays.
The
Essays are of a serious nature, written with a lot of thought, with the
specific purpose of highlighting the plight of Buddhism should Buddhist
not take a more dynamic view in its propagation.
From
the Essays one can discern the earnestness that Sayadaw feels in prolonging
the Buddha Sasana. He has advocated various practical approaches in the
hope that these will help to arrest the decline of the sasana and one can
only believe that there will be more like minded individuals who will be
moved to initiate actions in achieving Sayadaw’s ambitions.
With
mettá to all readers and may all of us attain the bliss of Nibbána.
Sadhu!
Sadhu! Sadhu!
Y
K Leong,
Publisher,
The
Teachings of Buddha
Publishing
Group.
Buddhism Today
Buddhism
was established by the Lord Buddha in the sixth century BC and is one of
the major world religions. It has passed through different stages of development
and survived up to now. When we recall its history, Buddhism was sometimes
followed by large numbers of people and sometimes largely ignored and unknown.
It is now like a fish in a small pond with little water. The water will
evaporate if there is no nearby tree to shade it from the burning sun.
The fish tries to remain alive as long as possible and hopes that rain
will come soon. If it rains, the fish can survive to its natural lifespan.
This is how Buddhism is just surviving under the protection of ordinary
Buddhists.
Among
the major world religions, Christianity, Islam, Hinduism and Buddhism,
the latter has an estimated 500 million adherents, accounting for the lowest
numbers. That is why I say that Buddhism is like a fish in a small pond
that is drying up. If the practice of Buddhism is allowed to deteriorate
unchecked, the result will be a decline in the number of adherents, and
other religions will flourish at the expense of Buddhism. Buddhist activities
that might lead to the revival and development of Buddhism are not as progressive
as they could be, and there are many who are harming Buddhism by corrupting
its original message. They are like the burning sun. Yet, there is still
much hope for a systematic revival of the true Dhamma (saddhamma), which
will be like the falling of the rain that will fill up the small pond to
overflowing.
Thus,
it is vital to know what should be avoided and what should be cultivated
to bring about the development of Buddhism. The sublime doctrine, which
was discovered by the Buddha after such a hard struggle for many aeons
should not end after such a short time as 2,600 years. In my view, the
popular theory that Buddhism will only last for five thousand years after
the demise of the Buddha is not very convincing because His Teachings are
extremely practical and can be verified by one’s own personal experience.
It is impossible to find other teachings that are so beneficial to humanity.
Buddhism
is good for all living beings, not only for human beings. It is not the
exclusive property of any particular race or nation. Such an admirable
religion must be maintained and developed. The longer it exists in the
world, the more beings will enjoy peace and happiness.
We
should not think that Buddhism will endure without any help from us, and
that we need not be concerned about it. Nor should we be satisfied with
traditional practices such as studying Pali scriptures, chanting, offering
alms and observing the uposatha. Most of us can only manage to proceed
in the traditional way, but it is time to find new ways to promote the
religion.
We
should not utilize our time solely in the pursuit of academic knowledge.
Scholars work only for the benefit of other scholars, not for the common
people. Professor Laksman Jayatileka made the same point when he addressed
the convocation ceremony of the Buddhist and Pali University (on 14th December
1995). He said, "What we expect above all from you, Venerable Sirs, is
not so much deep knowledge of books and academic literary source materials,
but a way of life that can shed light on our hearts and minds."
In
order to promote Buddhism, the Buddha himself sent monks to different places
soon after his enlightenment, saying, "Walk, monks, on tour for the blessing
of the many, for the happiness of many, out of compassion for the world,
for the welfare of gods and men. Let not two of you go the same way. Monks,
teach the Dhamma which is beautiful in the beginning, beautiful in the
middle and beautiful in the end."
After
the Third Buddhist Council, King Asoka of India sent nine groups of monks
to different countries initiating missionary work. Throughout the history
of Buddhism, only these two main instances of missionary work have been
recorded. Though some people today claim that Buddhism is becoming much
more developed, there is not much official evidence to prove it.
It
is up to Buddhists to protect and preserve their legacy. Buddhists have
to live by their own philosophy of impermanence and look for new methods
to stimulate the interests of the masses. For example, we could set up
international organizations such as an International Buddhist Broadcasting
Service to create opportunities for worldwide dissemination of the Dhamma.
If
the readers feel even a slight interest in the ideas expressed herein,
hopefully they too will share the opinion that the Teachings of the Buddha
can certainly endure for much more than five thousand years. If such is
the case a well researched plan, involving short, medium and long range
goals for the development of Buddhism be formulated. Such action plans
should incorporate integrated daily practices, weekly and monthly programs,
special occasions etc. all such activities should of course be initiated
under the auspices of Buddhist leaders and widely made known to devotees.
The
New Millennium
The
twentieth century has come to an end and a new century has just begun.
The events of the past should serve as a lesson for future generations.
What do we think of the recent history of Buddhism when we look back at
the past? We should consider whether Buddhist monks and nuns fulfilled
their duties and responsibilities, which were the ones most beneficial
in the propagation of Buddhism. If we find that some activities were not
conducive for the development of Buddhism, we should avoid them. If we
see those that were beneficial, we should cultivate them.
In
the late twentieth century, Buddhist meditation, in both the Mahayana and
Theravada traditions, has become popular, but it is unknown just how many
are interested. Many westerners are dissatisfied with their lifestyle:
going to work, watching TV, drinking, etc., some are searching for a new
way of life. Meditation can lead one to experience happiness in this very
life, so it may be a remedy for them. We, Buddhists, should take this opportunity
to teach them meditation. Buddhist meditation will be helpful in attaining
peace of mind in the new century.
At
the present time, many people in Buddhist countries such as Burma, Sri
Lanka, Laos and Cambodia, though working very hard, yet can barely sustain
their lives properly. Although they are Buddhists, they do not have much
opportunities to experience the higher Teachings of the Buddha due to their
poverty. We should work to improve their living standards by providing
them with the basic necessities of life, or, better still, by showing them
ways to become more prosperous. Then, they will be able to practice the
Noble Eightfold Path. Otherwise, they will be like a rich person who suffers
from a chronic disease. It is tragic that so many people have to live in
both material and spiritual poverty.
Even
with the help of the government, the poor will still be poor. We, Buddhist
monks and nuns need to help the poor as much as we can. In these situations,
we can learn how other religious leaders support their followers and stimulate
them by seeing that wherever there is a disaster in the world, they are
the first to go and give aid.
These
days, everyone is seeking a shortcut to become wealthy. Occasionally, they
approach Buddhist monks and ask how to become prosperous. Some monks become
astrologers and palmists. This practice is well known to all. Actually,
it is contrary to the disciplinary rules of the Vinaya, but many people
regard such monks as worthy of the highest respect. In this new millennium,
there may be many monks and lay people who seek to continue this corrupt
practice of disguising false practice as true.
Another
problem is that modern Buddhists are less likely to follow morality, and
more likely to depend on rites and rituals. Buddhist monks who have their
own temples should use religious celebrations to teach people the true
Buddhist religion so that they become pious. This degeneration of people
was predicted by the Buddha himself in the Mahasupina Jataka. The fulfillment
of His predictions can be seen today.
The
Pancaka Nipata of the Anguttaranikaya is another prediction by the Buddha
regarding monks.
"In
the future, monks will put forth no effort to attain the unattained, to
master the un-mastered, to realize the unrealized and those who come after
the will fall into wrong views and become indulgent, lazy and degenerate.
Thus,
monks, from corrupt Dhamma comes corrupt discipline, from corrupt discipline
comes corrupt Dhamma."
These
predictions have come true in some places today. Generally speaking, these
are said to be times of degeneration or moral decline (Kali Yuga). Deeper
teachings such as morality (síla), concentration (samádhi) and wisdom
(paññá) will interest only a few people, while the majority will be
content with charity (Dana), social welfare activities (veyyavaca), reciting
or listening to paritta, or paying homage to shrines and pagodas (Puja).
We
should try to raise funds for social welfare projects to improve the conditions
of the poor and middle class people. We should remind the wealthy people
how they can remain rich through the power of taking refuge in the Triple
gem. We should distribute Buddhist literature and organize Dhamma talks
as part of our regular activities.
These
are some ways we can promote Buddhist affairs now and beyond this new Millennium.
However noble our ideals are, without cooperation and unity among Buddhists,
we will be left far behind by other religions by the middle of this century.
Two
Kinds of Buddhists
In
1995, I received a letter from a French tourist who had been to Kandy in
Sri Lanka. When he returned to France, he wrote to me. In his letter, he
mentioned that Buddhism is theoretically very good but practically not
so good. It gave me some food for thought. I don’t know exactly why h
formed this opinion, but we have to admit that some Buddhists do not follow
all the Teachings of the Buddha. If we practice the Buddha’s Teachings
fully, we might help to correct others’ opinions.
I would
like to put my views according to the commentary on the Anggutaranikaya.
There are two kinds of Buddhists: ordinary Buddhists and advanced Buddhists.
According
to the commentary, there are six kinds of right understanding (sammaditthi):-
1.
Kammasakata sammaditthi
2.
Jhana sammaditthi
3.
Vipassana sammaditthi
4.
Magga sammaditthi
5.
Phala sammaditthi
6.
Paccavekkana sammaditthi
I won’t
describe the meaning of each of these terms in detail, but only briefly.
The
above six kinds of right view can be divided into two groups. The first
one, kammasakata sammaditthi , forms the first group. The other five forms
the second group.
Those
who have a knowledge of kammasakata sammaditthi are called, "Ordinary Buddhists."
Therefore, an ordinary Buddhist believes in the Triple Gem: the Buddha,
Dhamma and Sangha and believe that there are results of wholesome and unwholesome
deeds. In other words, an ordinary Buddhist holds the view, "As you sow,
so shall you reap." So, ordinary Buddhists offer food, robes, dwellings
and medicine to the monks and observe the five precepts, the eight precepts,
the ten precepts or the Vinaya rules. They recite parittas and some Suttas,
remembering the attributes of the Buddha, Dhamma and Sangha. Moreover,
they live up to the teachings of the Mangala Sutta, Singala Sutta, Parabhava
Sutta and so on. Teaching and learning scriptures are also includes in
the activities of the ordinary Buddhists. So, an ordinary Buddhist is a
traditional Buddhist. But, how can one become an advanced Buddhist?
When
one practices tranquility meditation (samatha) or insight meditation (vipassana)
in accordance with the Buddha’s instructions, one achieves higher knowledge
of jhana (jhana sammaditthi) or insight knowledge (vipassana sammaditthi).
Thus, one is simultaneously developing morality, concentration and wisdom,
which is the Noble Eightfold Path emphasized by the Buddha. This practice
is higher than kammasakata sammaditthi. If one proceeds with the development
of insight, one can attain the knowledge of the Path and its Fruition (Magga
sammaditthi and phala sammaditthi). Then, one also has reflective knowledge
that so many defilements have been uprooted (paccavekkhana sammaditthi).
These five right views are called advanced knowledge in Buddhism. Those
who posses such knowledge are advanced Buddhists.
So,
Buddhists, whether monks, nuns or lay people, are either ordinary Buddhists
or advanced Buddhists. We, monks and nuns especially, will have to practice
insight meditation to realize the advance knowledge of Buddhism, only then
will we be able to impart the understanding of the true Dhamma, and the
experience of mental peace and real happiness to others.
Westerners
generally want to know about this higher knowledge of Buddhism to attain
peace of mind. So, Western Buddhists often ask testing questions.
"Why
do Buddhists pray before the Buddha’s statue? Shouldn’t you rely on
your own efforts? Didn’t the Buddha say that you must work out your own
salvation?"
"Why
do you Buddhists quarrel with one another? You Buddhists should practice
forbearance." (They might have been some Buddhist monks or nuns quarrelling
with one another).
The
answers to these questions point to the distinction between ordinary Buddhists
and advanced Buddhists. When one practices meditation, there is no need
for one to pray.
At
the very high stage of a non-returner (Anagami), one overcomes all anger
and aversion. The ordinary Buddhist is not free from anger and passion.
He or she cannot yet resist attachment to pleasant objects or aversion
to unpleasant ones.
What
all Buddhists should understand here is that it was the Buddha’s great
aspiration to free all beings from suffering. In other words, he desired
that all Buddhists become advanced Buddhists. We should never remain self-satisfied
with being ordinary Buddhists.
I want
to urge all Buddhist monks and nuns to learn the Buddha’s Teachings practically
as well as theoretically. Lay people are pre-occupied with earning a living
so they have less time to practice meditation, but they should try to do
it at least once in their life time in an effort to attain higher insight
knowledge. Monks and nuns have ideal opportunities to meditate as it is
their primary responsibility.
However
much one preaches and studies, I do not believe one will ever be able to
spread Buddhism successfully if one is still an ordinary Buddhist. One
can only succeed if one is an advanced Buddhist who has attained insight
knowledge to some extent.
A person
who feels compassionate on seeing the immense suffering in the world today
will surely take up meditation to obtain this advanced knowledge.
The Burmese
Satipatthána Method
Meditation
is now practiced all over the world. In the latter part pf the twentieth
century, it has been developing much more rapidly than before, both in
the East and the West, and is practiced by both Buddhists and non-Buddhists.
The practice of Yoga is also very popular, even with Westerners. Many of
the different meditation methods originated from Buddhism, but just as
the methods are different, so too their results and aims are different,
since people have different aspirations.
The
word bhávaná is usually translated as meditation but strictly speaking,
it means mental development. In worldly beings, minds are usually undeveloped,
thus are defiled with unwholesome thoughts. However, if the mind is applied
continuously to a suitable meditation object, there is no room for defilements
to arise. Then, the mind is said to be developed.
There
are various definitions given by scholars. Herbert V. Guenther said, "Meditation
may be said to be a process by which an ordinarily diffused state of mind
is brought into focus."* In the book, ‘Secrets of the Lotus’ edited
by Donald K. Swearen, it says "The system of Buddhist meditation that we
practice is called "insight Meditation". The real meaning of insight meditation
is seeing with wisdom the truth as the truth. There is perfect awareness,
alertness and clarity. Otherwise, there is no seeing, only imagining and
speculating."
Among
all meditation traditions, the Burmese tradition is perhaps the most significant
one. About half a century ago, some meditation masters became famous for
their unusual experiences in meditation. Moreover, they were able to share
their knowledge with people who wanted to learn. Gradually, the number
of meditators increased. Now, almost every town in Myanmar has its own
meditation center. There are also Burmese meditation centers in foreign
countries. As a result, some meditation masters have become world famous
teachers, and foreigners come to Myanmar to learn from them. By conducting
intensive retreats for ten days or a month in foreign countries, they have
been able to instruct and help many meditators throughout the world.
By
the Burmese meditation tradition, I mean the practice that is in accordance
with the original Pali texts of Theravada Buddhism. Although there are
numerous different methods, their purposes are basically the same: to attain
the elimination of mental defilements through the attainment of the knowledge
of the Path and its Fruition (Magga sammaditthi and phala sammaditthi).
To
what extent has the Burmese tradition benefited those who have practiced
it? We can quote the words of a number of authors.
Venerable
Nyanaponika Thera, the author of, The Heart of Buddhist Meditation, gave
his opinion in that book. "Satipatthána today is a strong force in the
religious life of Burma. There are several training centers in the country
where many thousands have undergone courses of strict Satipatthána practice.
These courses are attended by monks and lay people alike. Prominent among
the teachers of Satipatthána today is the Venerable U Sobhana Mahathera
(Mahasi Sayadaw) who, through his personal instructions and meditation
courses and through his books and lectures, has contributed much to the
development of the practice in Burma. Many thousands have benefited by
his wise and experienced guidance. Men and women, young and old, poor and
rich, as well as simple folks have taken up the practice with great earnestness
and enthusiasm."
Joseph
Goldstein, the author of "The Experience of Insight" made a remark in the
book, "In This Very Life" that the Burmese meditation master, Sayadaw U
Pandita is the rarest kind of teacher, one who can show us that freedom
is as immediate as breathing, as fundamental as a footstep. In his book,
he describes the path of the Buddha and calls all of us to that heroic
journey of liberation.
Many
people have been inspired by these famous teachers. That is why, in due
course, I intend to present their life stories together with relevant background
information.
The
presentation will be as follows:-
1.
Historical background.
2.
Biography of the meditation master.
3.
Details of his method.
4.
The influence he has had.
5.
Meditation centers he has established.
6.
What the future holds for them.
7.
Comments on them.
My
Ambition
Ambition
means a strong desire to achieve a desired goal. If that desire is very
strong, it is called great ambition. The greater the ambition, the more
successful one is. However, if that ambition is self-centered, it can do
more harm than good.
Ambition
is necessary because even the Bodhisattva preserved in his ambition or
aspiration to become a Buddha. Without ambition, he could not have become
enlightened. His ambition began with a wish in the presence of Dîpankara
Buddha. Pali synonyms of ambition are chando, asimsa or abhiniharo.
A commentator
once made a remark concerning the word, adhipati: "Chandavato kim nama
kammam na sijjhati." It means that one who has a strong desire can achieve
whatever he or she wants. One can achieve anything if one’s ambition
is strong enough.
World
famous generals like Napoleon and great inventors like Edison succeeded
in their own fields because of great ambition. Likewise, the ambition of
rocker scientists was the driving force by which they were able to reach
the surface of the moon.
As
disciples of the Buddha, we learn the Buddha’s teaching which becomes
deeply rooted in our minds. We understand how to live properly. The Buddha
gave a variety of teachings, from the most basic knowledge to the deepest
stages of insight. So, we are indebted to him for his great kindness. Everyone
who has a sense of gratitude towards the Buddha should, therefore, work
hard to propagate Buddhism.
There
are plenty of opportunities to propagate Buddhism. Usually, Buddhist monks
teach the junior monks and novices. They may spend their entire lives in
this way. This kind of life does not appeal to me, as it seems rather limited.
On the other hand, teaching is very necessary. It is a basic requirement
for the successful development of Buddhism.
In
Burma, there is a monk living in Sagaing Hills who has a charismatic personality,
deep knowledge of Buddhism and a melodious voice. Giving Dhamma talks is
his favorite occupation. Since his teaching is clear and pleasing to hear,
he is famous as a good preacher. All over the country, people want to hear
his talks again and again. Thus, he has been preaching repeatedly for more
than twenty years. The power of his preaching has influenced numerous people
of all walks of life to do a lot of meritorious deeds and they are glad
to do so. Following his good advice, people offered hundreds of thousands
of kyats to build a new hospital which has enough facilities to treat hundreds
of patients. Some year ago, it was opened to the general public. Many people
including monks and nuns were able to benefit from it.
The
same monk fulfilled his ambition t provide a water supply system in the
Sagaing Hills. Formerly, the twenty-thousand monks and nuns who lived in
the Sagaing Hills had much difficulty in getting water. Nobody was able
to solve the problem, but this monk tried very hard and at last succeeded
in establishing a water supply. Every temple in the Sagaing Hills now has
fresh, running water. The monks and nuns no longer have a shortage of water
and so they can study and meditate without worry.
He
has a third plan, which is to establish an International Buddhist Academy.
This may cost millions of kyats. Students at the Academy will study Buddhism
in English. In Burma, Buddhism was never before taught in the English medium.
Though there are many scholar monks, only a few can speak and write in
English.
So,
this monk is working to establish a modern monastic education system. It
is hardly possible for an ordinary monk to carry out such an ambitious
plan but we are all expecting his Academy to be completed in a few years.
We are proud of his abilities. Even if he should pass away, his incomparable
example and dedication towards the development of Buddhism will be remembered
for hundreds of years. He is a shining example to Buddhist monks.
There
are over three hundred thousand monks in Burma and about twenty thousand
nuns but such a good preacher is very rare. However, according to the saying,
"One can achieve anything if one’s ambition is strong enough", as long
as we maintain persistent effort, dedication and determination, we can
become a great leader of the Buddhist community in the near future. To
become such a good preacher requires great ambition and determination.
I believe
that if monks have ambition, they can develop Buddhism and also achieve
their own aims, no matter what difficulties they have to overcome. The
question that each one has to consider is what role should one play, and
what does one intend to achieve?
Sri
Lankan Buddhism
Sri
Lanka is very famous in Buddhist history, Venerable Maha Mahinda, a son
of King Asoka, introduced Buddhism to the country after the Third Buddhist
Council, so Buddhist teachings have had a strong influence on the people
of Sri Lanka. The literature, culture, architecture and religion gradually
developed until Buddhism reached its zenith. According to the commentaries
many monks achieved the stage of arahants whilst meditating in their centers,
temples or forests. Even to the extent that whilst having their meals in
the dining halls, many attained Arahantship and those who had psychic power
were so numerous that grains could not be dried in the sun because of the
shadows of the monks flying overhead.
We
can still see plenty of old religious buildings and foundations of stupas
in the northern part of the country. Buddhist kings, monks and lay people
passed down Buddhism from generation to generation enabling people of today
the opportunity to study the scriptures.
During
its long history in Sri Lanka, Buddhism had faced many difficulties. At
one time, Buddhist monks from Burma helped them to revive the Sangha by
the foundation of the Amarapura and Ramanna Nikáyas which are still two
major schools.
Let
us survey the current situation of Buddhism in Sri Lanka. I am not sure
if my statements are completely accurate but I am giving my honest opinion.
I have no prejudice against Buddhists in Sri Lanka because we are all brothers
under the guidance of the Buddha.
Merits
First
of all, let us talk about the practice of collecting alms food. Traditionally,
food is obtained by going around for alms (pindapata). In Burma, about
eighty percent of the monks still live in this manner. However, in Sri
Lanka, this tradition is generally only practiced by forest monks. Elsewhere,
devotees offer food in the temples. The monks, therefore, have more time
to study or practice meditation. Sometimes, they are no worries about food,
thus they lead easy lives.
Other
requisites (atthaparikara) like robes (civara) are also offered from time
to time. The High Priest of a temple has more than enough robes and shares
them with his disciples. People also donate money to construct new buildings.
The
people generally go for Boddhi Puja, to listen to Paritta or to Dhamma
talks and go on pilgrimages, etc. This shows that the people are well grounded
in the Teachings. However, there are not so many people who take part in
meditation. There may be about one hundred meditation centers and some
monks living in the forest devote themselves to meditation. They are similar
to those who practiced the Dhamma in the time of the Buddha. They do not
seem to be attached to gain or fame. Their strict obedience to the Vinaya
rules is admirable.
Sunday
Schools
What
I like most about Sri Lanka Buddhism is the Sunday school for children.
On Sundays, children of Buddhist parents attend their local temples and
learn about basic Buddhism. It is the duty of monks and nuns to impart
the knowledge rather than monks teaching in such places. The monks and
nuns should be more involved in the children’s education.
Imparting
a sound knowledge of Buddhism to young people is the key to the development
of Buddhism. We should all understand that teaching children when they
are young is vital. Other religions take this matter seriously thus there
is little opportunity that their students be easily converted to Buddhism.
Wherever
we go in Sri Lanka, we can see young people learning Buddhism on statistics.
In Burma, we have classes for school pupils during the Summer holidays.
In Sri Lanka, there are classes in the English medium too (at the Sambodhi
temple in Colombo 7, for example).
To
support young monks in their studies, there are many colleges (pirivenas),
which are supported by the government. There are Buddhist Departments at
some universities where one can study Buddhism in the English medium. In
Burma and Thailand, the medium of instruction is in the local language.
In Burma today, there is the International Theravada Buddhist Missionary
University catering to instructions in English.
The
Y.M.B.A.
The
Young Men’s Buddhist Association of Colombo is working for the interests
of Buddhism. We need such groups. Below is an extract from a report of
the Board of Management for the year 1968/69.
"The
Y.M.B.A. was founded seventy-one years ago by a group of enlightened Buddhists
who realized in their far-seeing wisdom that the only way to bring about
a Buddhist renaissance at a time when the Buddha sasana in Ceylon and Sinhala
Buddhist society is in a highly decadent state, is by leading the Buddhist
youth of the country to ethical conduct and social service".
Under
this Association, nine branches have been carrying out their respective
duties:
1.
Religious activities
2.
Dhamma examinations
3.
Sports (Fort)
4.
Sports (Borella)
5.
Literature (Sinhala)
6.
Literature (Englsih)
7.
Drama
8.
Social Service
9.
Finance
Criticism
It
is difficult to say whether Buddhism in Sri Lanka is developing or not
as we Buddhists, do not keep a systematic record of our activities. Whether
we say about such development is, therefore, largely speaking, speculation.
Moreover, most Buddhists follow the traditional way, not seemingly concerned
whether they succeed or not, never learning from previous errors. It is
a great defect in our working methods. If we do not know our defects, how
can we progress? It seems that people have no ambition to improve. We should
consult with one another and practice patience. As long as we have no respect
for one another’s ability (especially among monks), we will not be able
to do anything. In practice, personal gain and fame appears to be the first
priority for many monks.
At
Sri Lanka Universities, the charges for foreign students doing Buddhist
studies are very high. If they really want to spread Buddhism, the universities
should not be motivated only by profit. Foreign students should be treated
as guests and representatives of their nations. The universities and colleges
are where students are trained in Buddhism. It is harmful to Buddhism if
they don’t study the original Pali texts and especially if ideas contrary
to the texts are taught. Critical teaching is needed only when they have
mastered the basics so that they have a strong faith in the Buddha and
the Dhamma. In my opinion, most monks do not know how to develop and protect
Buddhism well because their teachers did not show the ways and the means
to do this.
Many
monks expect to posses their own temple. This is the most important thing
in their lives (the same is also true of some Burmese monks). It is as
if they were using the monk’s robe to make a living. If they follow the
Sanghika system of common ownership, there will be no problems regarding
temple ownership.
Nowadays,
many monks think that some Vinaya rules are outdated and should be ignored.
This idea is quite popular but we should consider what the difference between
a monk and a lay person is. Is it just in our outward appearance? If there
is no respect for the rules, what will happen? It is inevitable that monks
will become accustomed to committing even serious offences. So, it is better
to follow all of the rules as much as possible.
Evaluation
of Progress
How
can we evaluate the current position of Buddhism?
Is
Buddhism progressing through increasing the population of Buddhists?
Through
erecting new buildings?
Through
providing the best facilities for monks?
Or
by explaining the essence of Buddhism to the people?
These
are questions that should be asked if we are concerned about the future
of Buddhism in Sri Lanka. I pay my respects to those who are devoting themselves
to the welfare of Buddhists without any thought of personal gain or fame.
Young
People and Buddhism
The
Buddha varied His Teachings to suit his audience’s age and social standard.
Although the ultimate aim of His Teachings is to realize Path and Fruition
knowledge, He also gave advice relating to worldly happiness. Buddhism
is not meant only for adult monks and nuns as some people might think.
Discourses to young people can be found in many places which makes it clear
that Buddhism is for everybody.
Why
do young people these days seem less interested in the practice of Buddhism?
Since sensual pleasures are the foundation of modern societies, there are
many things for young (and old) people to enjoy; music, videos, films and
even drugs. It is quite difficult to resist the temptation. It is natural
that people will become slaves to enjoyment and then even basic morality
becomes difficult to observe. Many questions arise from these problems.
Who is responsible for the children? Is it only the parents or do Buddhist
monks and nuns also have a duty to help? Do we have to let children go
their own way? What did the Buddha say? Young people includes children
from the age five up to twenty.
Young
people are generally active with a strong a strong inclination towards
sensual pleasures and they generally resent being restrained by their elders.
So, religious leaders should be concerned about their spiritual development.
Since many young people often have little natural inclination towards religion,
they can easily become non-believers or skeptics. How can we reverse this
trend and inculcate faith into their minds?
To
retain its position as one of the four great religions of the world, Buddhism
should recruit the young people to participate in religious activities.
Those
who have developed their religion even at the cost of their lives, have
won the sympathy of young people. This shows the importance of religion
to the masses. The increasing numbers of fundamentalists and terrorists
is due to their leader fulfilling these conditions. Many Buddhists are
heedless of the danger to youths. If we do not take the spiritual well
being of youth seriously, we are not interested in youth affairs. We should
understand that youths represent the future of Buddhism; if we do not impart
the Buddha’s Teaching to the children, we are uprooting Buddhism. Youths
will become religious leaders in the future, so their education is of paramount
importance.
The
leaders of other religions understand the important role of children, so
they do their best to teach religion to their children, not only at weekends
but also on other days. Thus, their religion is deeply impressed on the
next generation. These young people believe firmly in their own religion
so it is difficult for them to be converted to other religions. Having
been thoroughly indoctrinated, most refuse to see the good side of Buddhism.
Yet, some who talk about the supremacy of Buddhists sometimes embrace other
religions. What a pity it is! This shows that a proper understanding of
Buddhism has not been deeply conveyed to all Buddhists but just traditional
practices and beliefs. Every Buddhist has a responsibility for the protection
of Buddhism y imparting a sound knowledge to the young generation. Then,
Buddhist culture will be stable and free from the danger of fundamentalists.
Let
us consider what the Buddha said to youths. In the Dhammapada, there is
a story about some youths who were beating a snake. Once, when the Buddha
was going for alms in Savatthi, he came across a number of youths beating
a snake with sticks. When questioned by him, the youths replied that they
were beating the snake because they were afraid that it might bite them.
The Buddha admonished them, "If you do not want to be harmed, you should
not harm others. If you harm others, you will not find happiness in the
future." All the youths attained the stage of stream-winner.**
In
this story, the Buddha stressed that one should put oneself in other’s
shoes. It is an easy message for youths to understand. If you do not like
any action that hurts you, then others will not like it either. Only wicked
people have no consideration for others. The same principle applies to
all immoral actions: killing, stealing, sexual misconduct, lying, abusing,
backbiting, etc. Every child should be taught to follow the basic morality
of the five precepts (pancasila). It is our duty to teach children Buddhist
ethics, such ass the ten good conducts and the ten evil conducts.
The
Buddha gave instructions to children whenever the occasion arose. The Ambalathika
Rahulovada Sutta of the Majjhima Nikáya also concerns young people. In
this discourse, the Buddha taught his son who was then only seven years
old. The Buddha said, "Rahula, you must be mindful of whatever you are
about to do and reflect whether it will be harmful to yourself or to others.
If you find that the deed will be harmful to yourself or others, you should
not do it but if it will not be harmful then you may do it." Thus advice
to Rahula is a simple way to discriminate between good and bad. It is necessary
for every Buddhist to understand this fundamental knowledge.
Young
people naturally have a strong sexual desire. There is a story in the Dhammapada
(vv.309-310) about a man who was attractive to women.*** His name was Khema
(Khemaka in Burmese editions). Knowing that women were being attracted
to him, Khema committed adultery without compunction. The king’s men
arrested him three times for adultery and brought him to the presence of
the king. When informed that Khema was the nephew of Anathapindika, the
king did not punish him but only reprimanded him. When Anathapindika came
to know his nephew’s misconduct, he took him to see the Buddha who admonished
Khema on the depravity of sexual misconduct and the seriousness of the
consequences. Khema mended his ways and observed the five precepts.
It
is noteworthy that the Buddha and Anathapindika did not turn a blind eye
to Khema’s misbehavior but showed their compassion by admonishing him.
Anathapindika knew that the Buddha’s admonishment would be very effective.
Many
modern problems are the direct or indirect result of lack of restraint
in sexual matters. AIDS has spread rapidly due to promiscuity. Teenage
pregnancy causes much unnecessary sufferings in western countries. Divorce
rates are also much too high because of infidelity. Many couples separate
soon after marriage, often leaving children with only one parent. These
problems are all related to the excessive addiction to pleasure.
For
the Buddhist, adultery is strictly prohibited. If one commits it, he or
she is guilty of a serious misconduct and will suffer bad consequences
both in this life and the next. The Buddha’s advice can restrain people
from over indulgence in sexuality but those with little knowledge of Buddhism
are vulnerable to temptation. So, all young people should study the Buddha’s
teaching on this matter.
As
well as the teachings already quoted, the Singalovada Sutta, Parabhava
Sutta, Mangala Sutta and many of the Jataka stories are good sources for
teaching youths about ethics. Among them, the Singala Sutta is well known.
Singala
was the son of a Buddhist family residing in Rajagaha. His parents were
devout followers of the Buddha but he was indifferent to religion. The
parents tried to persuade their son to accompany them to visit the Buddha
but to no avail. The son thought it was useless to visit the Sangha, as
such visits meant having to give something, entailing material loss. He
was only concerned with material prosperity and he didn’t understand
about spiritual progress. He would say to his father, "I don’t want anything
to do with monks. Paying homage to them makes my back ache and my knees
stiff. I have to sit on the ground and so my clothes become soiled and
worn. During conversation with them, one gets to know what they need and
so one only losses by it."
Finally,
as the father lay on his deathbed, he asked his son to at least obey his
parting advice. His son agreed, so the father told him, "Son, every morning
after your bath, worship the six directions". The father hoped it would
provide an opportunity for the Buddha or His disciples to teach his son.
Singala carried out his father’s last wish and worshipped the six directors
(north, south, east, west, above and below) daily.
One
day, on his way for alms, the Buddha met Singala and seeing him worshipping
the six directions, delivered the famous Singala Sutta which contains in
brief the entire domestic and social duty for a lay person. Commenting
on this discourse, G.P. Malasekera quotes Mrs. Rhys Davids, "The discourse
is an exposition of the whole domestic and social duty of a layman according
to the Buddhist point of view and as such it has become known as the householder’s
discipline". (Gihivinaya)
There
is no other discourse that mentions the obligations of lay followers in
such detail. Although this advice was given only to Singala, it is applicable
to all Buddhists. If they follow this advice, there will hardly be any
social problems at all. If we follow this advice, we will naturally cultivate
loving-kindness, compassion, sympathetic joy and equanimity.
However
good the teachings are, we will get the benefits of social harmony only
if we fulfill our duties. Statistics show that 25% of children in the USA
have no father at home, so the fathers are not fulfilling their duties.
Many children in the world have only one parent. Buddhism is totally opposed
to this selfish attitude. That is why the Buddha talked about the various
duties between parents and children, between husband and wife, between
teachers and pupils, etc.
Those
who understand the value of the teachings in the Singalovada Sutta encourage
their children to live by them. The traditional culture of Burma is based
in this discourse and many people still follow its advice to the letter.
So,
now we know the important role that young people have to play in the development
of Buddhism, we should know ways and means that will be effective, as Singala’s
father managed to do. We must ensure that the Buddhist knowledge and culture
is handed over in its pristine purity to the next generation. Otherwise,
the teaching will soon become corrupt and disappear.
There
is no excuse for us, Buddhists. The solution to these problems can be found
by cooperation and discussion. We must not under-estimate the task, nor
over-estimate our own achievements. We should always be on the lookout
for ways to improve our methods and practices.
We
should expect Buddhism to become the greatest of all world religions again,
which is certainly possible, provided that Buddhists realize things as
they really are.
The
Decline And Development Of Buddhism
Whenever
I visit a Buddhist community in any country, I would take note of the organizations
involved in the development of Buddhism and I would enquire about their
religious activities for each week and month. In this article, I would
like to survey the state of Buddhism. Whether my observations are correct
or otherwise depend on how objectively one views it. I am neither a pessimist
nor an optimist. My aspiration is to share the Buddha’s Teaching with
all living beings.
With
regards to this topic, I believe there is a need to clear the doubts about
the decline and the development of Buddhism.
As
long as Buddhism is practiced at the basic or higher level, it is said
to be development of Buddhism. Any form of Buddhism, if it is not practiced
socially, ethically, morally or through meditation amounts to a decline.
It is literally called Lingasasana (superficial Buddhism devoid of following
the Buddha’s advice).
Buddhist
Altruists
First
of all, we find that those who carry out their Buddhist activities correctly
and devote themselves sincerely to the welfare of people are the best examples
for us. They provide excellent role models as their first priority is to
consider the well being of others. There may not be differences between
monks and lay people in practicing altruism. Anyone can do it. Motives
and propensity make them different. Some monks in Myanmar are looking after
children who are orphans or who come from impoverished homes. Some establish
primary schools to give free education. There are also free tuition classes
for middle or high school students conducted by monks. However, these kinds
of activities are small in numbers compared to the demand. In order to
succeed, we need time and the necessity to raise funds. I have been observing
these efforts for about thirty years.
The
most successful endeavors in Myanmar are meditation retreats. All over
the country, young and old people have the inclination towards meditational
practices. Occasionally, they participate in retreats to have a better
understanding of Buddhism. It is believed that many young people are practicing
it too. Consequentially, they have the opportunity to embrace Buddhism.
Otherwise, they remain just so-called Buddhists. Hopefully with the practice
of meditation, both young and old will make further progress.
Wherever
I go, I usually enquire from the native monks about their daily life. A
monk’s life in countries like Thailand, Sri Lanka and Malaysia is much
better than in Myanmar. In the first two, both the government and devotees
support the Sangha in various ways. However, the monks in those countries
fail to contribute spiritually to the people as much as they should because
their devotees are so generous that those monks live easy lives. However,
some forest monks over there follow the Vinaya rules very strictly and
practice meditation seriously. Such monks, even though few in numbers,
have the opportunity to lead the people to better conditions. This is because
offerings to monks endowed with morality is more meritorious.
There
is a more effective venture currently in Malaysia; this involves the publishing
of Buddhist books by some Buddhist organizations and individuals specializing
in this activity. Every year, thousands of ringgit are spent on this noble
purpose. All the publications are distributed to Buddhist organizations
and meditation centers in Malaysia and abroad. This has proved to be the
most effective mechanism for the propagation of Buddhism. No other Buddhist
nation can do it like Malaysia. It is very commendable.
Up
to now, I have given some information about Buddhist activities. More extensive
research is needed as it is not proper to criticize without knowing the
facts. I have some ideas for an appropriate education system in Buddhist
nations.
Buddhist
Educational System and the New Era
Let
us look at the current situation of Buddhism again. Development of Buddhism
is mainly dependent on monks, nuns and lay organizations.
Monastic
education should precede missionary work. We don’t have any research
on such education and we do not know whether our education system is effective
or not. Education is the keystone to the advancement of Buddhism. If we
are not properly trained, what will become of our future? In Myanmar, a
s I know, a student monk and nun has to take more than ten years to pass
five grades. Ability to deeply understand the Pali language is not for
everybody. Under such a system most Myanmars are not able to study the
Pali Canon (Pali text) in depth. Self study must be continued, as it is
mandatory for a student to study fifty percent of the Suttas and Vinayas.
A thorough understanding of the Pali grammar is necessary. This is because
we now face the problem of wrong interpretations presented by so called
scholars. It is our duty to address these but with our unsatisfactory education
system, what can we do for Buddhism. Most of us do not know how to disseminate
Buddhism according to the needs of the modern age, due to the weakness
of our educational system. In some Buddhist nations, lessons for students
are neither based in morality nor are they guided by exemplary teachers.
Many student monks in Myanmar and Thailand have very limited command of
a foreign language.
We
lose a lot of energy by spending a long period of time studying. It is
high time that the old monastic education system be changed for a better
one. If we modify it in time, Buddhist history may change with the advent
of the new millennium.
Lay
Buddhist Organization
In
every Buddhist township, there are lay Buddhist associations conducting
various religious activities. For example, offering food to the monks,
celebrating special Buddhist occasions, Dhamma talks, conducting retreats,
Dhamma classes and so on. In Sri Lanka, Y.M.B.A. movements are widespread
and well known. Not much information is available about this in Thailand.
In Malaysia, some are very active; they offer a different program or class
everyday. Many others lack the financial means. Even with adequate funds,
there is a lack of expertise in their administration to implement and maintain
effective programs. Almost every group has its own library and Dhamma tapes
which can be borrowed. A few of them have monks coming from Myanmar, Sri
Lanka and Thailand. There are some local monks who do not want to join
lay associations. In my opinion, there must be a consensus between the
monks and the committee members in the administration of the association.
Mutual understanding and patience for the sake of Buddhism are also important
factors. If each and everyone understands one another and learn to give
and take, the future of Buddhism in Malaysia will certainly flourish. We
should never forget that disunity among Buddhists is the main reason for
the decline of the Buddha Sasana.
Negligence
of Future Generations
Teaching
basic Buddhism to the young is mostly conducted in Sunday schools. Everywhere
this training has become weaker and weaker. Parents want their children
to emphasize on school education merely to get good jobs. Many of the young
do not attend the Sunday classes. They are not familiar with the Buddha’s
advice. They think that temple monks only give blessings and do chanting
when the need arises. Both monks and parents should spend time and money
on Sunday classes to attract the young. Not taking an interest in teaching
the children is similar to destroying the root of a tree. Nevertheless,
it is up to us to make it possible.
General
Comments
We
don’t have any short or long term plan for missionary work. It is very
hard to come on an agreement because some religious leaders are conceited;
self-esteemed spirit is rooted in them. They cannot acknowledge the achievement
or success of others. Some, not being broadminded, are using Buddhism to
earn a living. Some are so attached to their region that only someone belonging
to their township has the right to take an interest in them. Some so-called
chief monks discriminate between insiders and outsiders (a sort of nepotism).
Some chief monks or executive committee members do not seem to know how
to run their organization; their primary aim appears to be a desire to
be in control, regardless of the opinions of other members. It is very
strange to me that such persons can own a nice place complete with buildings
in the center of town which has good transportation and everything. How
fortunate for them but how unfortunate it is for Buddhism. If only they
have adequate skills to manage the organization or temple properly, it
will be so much better for all.
Even
though we are followers of the Buddha and usually talk about overcoming
selfishness or egoism, we are more inclined to self-interest especially
materially. As long as we do not have brotherly love among fellow members,
monastic life will be devoid of peace of mind.
Mahayana
Buddhists are extremely successful in carrying out social work. It is the
same as sharing Buddhism with other people. In my opinion, Buddhist teaching
must be reasonable. We should not go beyond that which is acceptable.
Some
people think they are better than others and tend to blame other schools
of thoughts. We should not let the differences between Theravada and Mahayana
Buddhism escalate as this will beget aggressiveness which will lead to
the decline of Buddhism. It is regrettable that we cannot establish goodwill
among Buddhist nations. However noble Buddhism is, if the followers (practitioners)
do not become superior morally we will be looked upon with contempt. It
is shameful. Hence, let us have high regard for the matchless Buddha.
Suggestions
I would
like to classify all monks into two groups.
1.
The first group of monks follow the Buddha’s teaching correctly in keeping
morality and practicing meditation. They should be left to practice as
they are spiritually helping the devotees. There is no need for them to
do more.
2.
The second group of monks do not spend sufficient time in practicing meditation
and are not attentive in the keeping of precepts. For this group, it is
better to lead the people to a better life by giving them social and educational
support. These days, these tasks are important in order to propagate the
religion. From the Buddhist’s point of view, there will not be any serious
objections. Since this group is in constant contact with people, it must
be extremely mindful, to ensure that rules are not broken or serious offences
committed.
3.
Usually, a monk can take part in many activities, such as giving free tuition
(especially English). This will be welcomed by many. In particular, activities
whereby students can learn writing, reading and speaking English at diploma
level. Primary and middle schools need to be established to cater to these
pressing needs.
4.
In the establishing of homes to care for orphans, maintenance expenses
are usually high, therefore soliciting for funds is of prime importance
here. An orphanage should be built in every township. In this respect,
it is suitable for the nuns to take care of the girls or the parentless.
In the beginning, there may be difficulties but with persistent effort,
problems can be overcome.
5.
Opening technical schools for commercial arts, or skills like sewing, repairing
watches, television, bicycles, radio-cassettes, motorcycles and so on should
be done. By so doing, we can provide the needy with opportunities for better
lives. In between time, we can teach basic Buddhism, two to three times
a week. This is a good way of introducing Buddhism to those who have a
poor knowledge of Buddhism.
6.
For able monks, they should set up health-care service centers such as
clinics and hospital. Only famous meditation teachers and famous preachers
may establish these as they have more funds as a result of being supported
by many devotees. Many Buddhists from the Mahayana society set up such
health-care service centers which are acknowledge by the government. In
actual fact, monks or nuns need not get themselves involved in such activities,
except to manage them.
7.
Contribute to a central fund for the assistance of all Buddhist communities
in the country, should they be in need of funds for any worthwhile projects.
This program will enable the poor societies to carry on with projects which
they may not be financially capable of. We have seen some of these being
left in bad conditions.
8.
As to the future ahead of us, we must be involved with the Electronic Age,
computers, websites, and all other forms of electronic communication systems
that will serve to help us keep abreast with the international scene.
Devotees
and Charity
It
is natural for devotees to be biased in the performance of Dana, however
in the interest of the development of Buddhism as a whole, a devotee should
support more the recipient who undertakes and is keen on the development
of Buddhism, with the understanding that this monk or nun is really doing
something good for the sasana (Buddha’s Teachings).
A useful
advice to devotees is not to easily believe in whatever is said as it may
sometimes be more harmful than good. A good devotee must have the knowledge
of being able to distinguish between good and bad spiritually.
Conclusion
In
this modern age, people are occupied with endless social attractions to
fulfill the needs of life. As the standards of living rise, people have
difficulties keeping up because new inventions are being churned out constantly
for enjoyment; they cannot stop their attachment to luxury. They are forced
to earn more and more money throughout their lives. At the same time, they
face problems relating to crimes and dreadful diseases that they have never
been exposed to before. For these reasons, we cannot hope that the majority
of people will have a deeper understanding of Buddhism sorely through the
practice of meditation.
This
is why I have presented ways and means which are useful to encourage people
to practice Buddhism. (Moreover there are monks and nuns who are playing
an important role by way of teaching young fellow monks and nuns).
To
sum up, we should not be satisfied with merely maintaining our own temple
only. Working for the needy in every possible way is imperative for only
then will Buddhism take hold and be rooted in their mind with a deeper
understanding. At the least, their traditional belief may be transformed
into genuine one.
The
population of Buddhist monks is about four hundred thousand all over the
world. On third of them are wholeheartedly carrying out some of the ideas
which I have mentioned in this article. The rest of them can maintain the
status quo without making a special effort or worrying about Buddhism in
the new millennium.
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