Monks Lose Relevance as Thailand Grows Richer

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BAAN PA CHI, Thailand -- The monks of this northern Thai village no longer perform one of the defining rituals of Buddhism, the early-morning walk through the community to collect food. Instead, the temple’s abbot dials a local restaurant and has takeout delivered.

<< Commercial Buddhism in Thailand: Buddhism has been a way of life in Thailand for centuries, but inside the most popular temples is a trend that critics call “fast-food Buddhism.”
Young monks rehearsed an evening candlelight ceremony at Wat Chedi Luang in Chiang Mai, Thailand. More Photos »
“Most of the time, I stay inside,” said the abbot, Phra Nipan Marawichayo, who is one of only two monks living in what was once a thriving temple. “Values have changed with time.”

The gilded roofs of Buddhist temples are as much a part of Thailand’s landscape as rice paddies and palm trees. The temples were once the heart of village life, serving as meeting places, guesthouses and community centers. But many have become little more than ornaments of the past, marginalized by a shortage of monks and an increasingly secular society.

“Consumerism is now the Thai religion,” said Phra Paisan Visalo, one of the country’s most respected monks. “In the past, people went to temple on every holy day. Now, they go to shopping malls.”

The meditative lifestyle of the monkhood offers little allure to the iPhone generation. The number of monks and novices relative to the population has fallen by more than half over the last three decades. There are five monks and novices for every 1,000 people today, compared with 11 in 1980, when governments began keeping nationwide records.

Although it is still relatively rare for temples to close, many districts are so short on monks that abbots here in northern Thailand recruit across the border from impoverished Myanmar, where monasteries are overflowing with novices.

Many societies have witnessed a gradual shift from the sacred toward the profane as they have modernized. What is striking in Thailand is the compressed time frame, a vertiginous pace of change brought on by the country’s rapid economic rise. In a relatively short time, the local Buddhist monk has gone from being a moral authority, teacher and community leader fulfilling important spiritual and secular roles to someone whose job is often limited to presiding over periodic ceremonies.

Phra Anil Sakya, the assistant secretary to the Supreme Patriarch of Thailand, the country’s governing body of Buddhism, said that Thai Buddhism needed “new packaging” to match the country’s fast-paced lifestyle. (Phra is the honorific title for monks in Thailand.)

“People today love high-speed things,” he said in an interview. “We didn’t have instant noodles in the past, but now people love them. For the sake of presentation, we have to change the way we teach Buddhism and make it easy and digestible like instant noodles.”

He says Buddhist leaders should make Buddhism more relevant by emphasizing the importance of meditation as a salve for stressful urban lifestyles. The teaching of Buddhism, or dharma, does not need to be tethered to the temple, he said.

“You can get dharma in department stores, or even over the Internet,” he said.

But Phra Paisan is markedly more pessimistic about what is sometimes called “fast-food Buddhism.” He is encouraged by the embrace of meditation among many affluent Thais and the healthy sales of Buddhist books, but he sees basic incompatibilities between modern life and Buddhism.

His life is a portrait of traditional Buddhist asceticism. He lives in a remote part of central Thailand in a stilt house on a lake, connected to the shore by a rickety wooden bridge. He has no furniture, sleeps on the floor and is surrounded by books. He requested that a reporter meet him for an interview at 6 a.m., before he led his fellow monks in prayer, when mist on the lake was still evaporating.

Monks are suffering a decline in “quantity and quality,” he said, partly because young people are drawn to the riches and fast-paced life of the cities. The monastic education of young boys, once widespread in rural areas, has been almost entirely replaced by the secular education provided by the state.

Government figures put the number of monks in the country at 290,000 last year, but Phra Paisan said that Thailand, in fact, had no more than 70,000 full-time monks — about the same as the number of villages in Thailand.
Scandals surrounding some monks have contributed to the decline. Social media has helped spread videos of monks partying in monasteries, imbibing alcohol, watching pornographic videos and cavorting with women and men, all forbidden activities. There have also been controversies involving allegations of embezzlement of donations at temples.

William Klausner, a law and anthropology professor who spent a year living in a village in northeastern Thailand in the 1950s, described the declining influence of Buddhist monks as a “dramatic transformation.” Monks once played a crucial role in the community where he lived, helping settle disputes among neighbors and counseling troubled children, he wrote in “Thai Culture in Transition.”

Today, most villages in the area “have only two or three full-time monks in residence, and they are elderly and often sick,” he wrote.

Here in Baan Pa Chi, about an hour’s drive from the northern city of Chiang Mai, villagers describe a paradox. The monastery now has plenty of money, unlike decades ago, because locals and villagers who have moved to cities donate cash for new buildings, ornaments and statues, believing that they can “make merit” and improve their karmic status. But the monastery feels empty on most days.

“People used to leave their children here,” said Anand Buchanet, a 54-year-old construction worker who as a boy was a novice in the temple. “Now, they just leave stray pets.”

Novices once spent months in a monastery as part of what was considered an essential step for boys along the way to adulthood. Today, if they are ordained at all, boys typically spend a week in monk’s robes, giving rise to the term “factory monks” because they are churned out so quickly.

Phra Nipan, the abbot, said his only real role today was to preside over rituals like funerals, weddings and the blessing of a new home. “People today have telephones,” he said wistfully. “If they have troubles, they call their friends.”

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Poypiti Amatatham contributed reporting from Bangkok.

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Chief monk survives ouster attempt

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Ven. K Sri Dhammaratana found support from among the Buddhist temple committee members to defeat resolutions to remove him as the chief monk.

KUALA LUMPUR, Malayssia -- An attempt by several disgruntled members of the Sasana Abhiwurdi Wardhana Society to remove their chief monk failed today after they were defeated in their own extraordinary general meeting.

The disgruntled members had called for the EGM to pass resolutions to remove Ven. K Sri Dhammaratana from being the chief monk of the Buddhist Maha Vihara temple in Brickfields, and to ask him to leave the temple premises within seven days.

The Sasana Abhiwurdi Wardhana Society manages the temple and had obtained a court order to hold the EGM today.

The three-hour meeting however ended with a dramatic twist as 76 of the temple management committee members voted against proceeding with the meeting to discuss the resolutions, with only eight voting in favour.

Dhammaratana has come under fire for wearing a suit – and not his robe – when attending the conferment ceremony of his Datukship title in 2010. Buddhists have the general belief that a monk should never don the layman’s attire unless he resumes a secular life.

Some members of temple management committees also claimed that Dhammaratana have “misbehaved” in several circumstances and thus should be removed.

As the committee’s constitution does not allow discussions of chief monk’s removal in its annual assembly, the disgruntled members obtained the court order in October to conduct the EGM.

“Should the chief monk continue to stay, the other monks residing in the temple must think it is okay to behave inappropriately in public,” they noted in the statement for the resolutions.

However, other members of the society who supported the chief monk said the group was merely finding faults to remove Dhammaratana who was installed in 2006.

Speaking to reporters after EGM today, the temple management committee president Leslie J Tilak said the committee decided that it was best for them to hold a dialogue instead of voting for the resolutions to remove the chief monk.

He claimed that some members of disgruntled group have changed their mind to support the monk at the eleventh hour.

Meanwhile, Dhammaratana praised the members for using the Buddha teaching to act wisely in the meeting.

He urged everyone to work together after this instead of criticising each other.

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His Holiness Urges Tibetans From Tibet to Study Buddhist Philosophy

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Dharamshala, India -- The spiritual leader of Tibet, His Holiness the Dalai Lama has urged Tibetans who have recently arrived in India to study Buddhist philosophy, rather than simply familiarizing themselves with prayer.

The 77-year-old Tibetan spiritual leader made his point in front of around 30,000 people from 53 countries, who are currently attending his 14 day teaching on the 18 Great Stages of the Path to Enlightenment (Lam Rim) at Gaden Changtse monastery in Mundgod, Karnataka, on December 1.

The crowd included monks from Karnataka's great university monasteries, Drepung, Ganden and Sera, which were all resurrected in the south Indian state after their Tibetan predecessors were overrun and controlled by Chinese forces following China's occupation of the country in 1959.

“In Tibet, many Tibetans feel that studying Buddhism is only the responsibility of monks,” he said.

“Some monasteries offer only prayer, no philosophical study, and many lay people are good at prayer, but have no concern about studying Buddhist philosophy. This is a big mistake.

“Nowadays in Tibet the situation is very critical and many people who have studied Buddhism, the older generation, have passed away, and it is very rare to see a new generation of Buddhist practitioners.

“Usually nowadays I’m not only talking to Tibetans, but to Chinese, Japanese, Vietnamese, Korean, Burmese, Sri-Lankan and Taiwanese Buddhist friends. We are all the same Buddhists as our grandparents, and now we should all be 21st Century Buddhists.

“We should study and understand what Buddhism is,” he continued.

“Buddhism is different from other religions which believe that God created everything, as the Buddha said that we are all our own protectors.

“Everything we do, we do by ourselves, so studying Buddhist philosophy is very important.”

The Dalai Lama arrived in India's largest Tibetan settlement on November 29, before commencing the teaching the following day.

Upon arrival he visited Drepung monastery, where he met with the head of the Gelugpa school of Tibetan Buddhism, Gadan Tri Rinpoche, and the monastery's abbot, Lobsang Tenpa, who made long life offerings in his honour, before he visited a stupa containing the relics of his former tutor, the sixth Ling Rinpoche.

Alluding to his decision last year to retire from his role as Tibetan political leader, after which Sikyong Dr Lobsang Sangay was democratically elected to lead Tibet's exiled community, His Holiness the Dalai Lama explained how the Gadang Podrang, part of the original Drepung monastery in Lhasa, had been the traditional seat of the Dalai Lamas until 1642, when the fifth Dalai Lama became Tibet's political and spiritual leader and established the city's iconic Potala Palace, where they remained until the current Dalai Lama's escape from the country following Chinese occupation.

“When I was 16, I took political responsibility for Tibet from Sikyong Tadrak Rinpoche (who ran the country while he was still considered a minor,)” he said.

“Sixty years later, I was able to proudly and happily hand over that responsibility to a political leader elected by a majority of Tibetan people.

“When we first arrived in India we tried to establish a democratic system and now this has happened my long term wishes and hopes have been fulfilled.

“If I were in Tibet it would now be time for me to return to Drepung monastery.”

He then visited the nearby Gaden Chartse monastery, where he opened a scholar's debate on the Jangchup Lam Rim Chemo text (Atisha's lamp for the Path to Enlightenment.) 

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Movement Seeks Freedom for Revolutionary Buddhist Monk in Myanmar

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U Gambira released but not free, pending trial without medical treatment.

CHICAGO, USA -- U Gambira, aka Nyi Nyi Lwin, was released on bail from Insein Prison, Yangon, Myanmar. He is with family and headed back to his family home 3 hours north of Yangon.

<< U Gambira

Despite the good news of this current release, U Gambira is not free. The government still has a trial date set for Friday December 14, 2012. This is the third re-arrest since his conditional release in January 2012 with other high profile political prisoners. The current official reason and charges surround the Feb 2012 U Gambira and other monks accessing their old monasteries, which were locked by the military government after the 2007 Saffron Revolution. U Gambira was arrested and released immediately after this Feb 2012 event.

U Gambira's conditional release is such that he is likely to be sentenced to the remaining years of his 68 year sentence handed down at his 2008 trial for his leadership role in the 2007 Saffron Revolution, in addition to new charges from 2012.

U Gambira's over 4 year political imprisonment included sustained and prolonged psychological and physical torture, no medical attention for injuries or illnesses. He suffered repeated head trauma that caused immediate and persistent traumatic brain injury.

He has been suffering from post traumatic stress disorder and clinical depression directly related to his initial imprisonment and post-conditional release re-arrests, constant military intelligence overt and covert harassment and spying. He was unable to obtain a position in a monastery, which forced him to de-robe in order to live with his family. Health care providers have refused to see him for fear of government retaliation. A doctor family friend saw him and prescribed a medicine that improved his sleep disturbances. This relief was inadequate and short lived as the medicine ran out.

U Gambira has been in need of specific torture survivor and traumatic brain injury evaluation and treatment, which is not available inside Myanmar or nearby Thailand. U Gambira has agreed to specialized treatment for his illnesses overseas. But, he remains dedicated to spreading to increasing the love, understanding and peaceful co-existence and oneness, ie the Buddhist teachings and Metta, inside Myanmar. Therefore, he will not leave Myanmar illegally to pursue treatment that he desperately wants and needs. He cannot apply for a passport without his national identity card, which the government confiscated. June 2012, he first applied for the return of his national identity card, without success as of Dec 1, 2012.

Background

Since their release from prison late last week, Ashin Gambira and Ashin Issariya (aka Daung Dsaw) have moved in to Meggin Monsatery in Rangoon. They plan to rebuild and reopen this monastery that was destroyed by the Burmese regime following the Saffron Revolution of 2007. Both monks are now joined by the abbot of the monastery, Ashin Win Deka. Shortly after the monks started working in the disheveled monastery, authorities arrived and questioned them. U Gambira and U Issariya told them that this is their monastery, and they can not to go another monastery — they do not have any other place to go.

Meggin Monastery was demolished by soldiers during the brutal crackdown on the monks’ uprising in 2007. Most monks were arrested, and the monastery locked. It had been closed ever since. Meggin Monastery is one of the more than 60 monasteries that were raided, closed, and destroyed during the crackdown.

Ashin Gambira insisted in a recent interview that the military regime still needs to apologize to the Buddhist< Sangha.

“The government has transformed its external appearance into a civilian one, but their efforts to implement democracy are still rather weak, while many cases of human rights violations continue,” he told DVB. The alms boycott (Pattanikkujjana) is still in place.

Ashin Issariya (aka King Zero) says the pressure on monks is still very strong. There is no freedom of speech. Shwe Nya Wah Sayadaw, for example, was recently banned from giving Dhamma talks for one year, and was threatened with closure of his monastery.

He was accused of giving a sermon at the Mandalay headquarters of the National League for Democracy (NLD) on November 20, 2011. The Maha Nayaka Sangha Council refused his apology letter with more than 10,000 signatures and asked him to appear in front of the council on January 19.

U Gambira said, “People are talking about change in Burma, but I never see any change. It still is the same as before.”

“We want to see a real change,” adds Ashin Issariya aka King Zero.

Thirty monks have had a re-ordination ceremony in Rangoon since being released recently from prison.

However, it is difficult to find out how many monks are still incarcerated.

“The monks from our network have been released,” says Ashin Issariya. “But there is no reliable data of how many other monks still remain in prison.”

This is due to the fact that Burmese leaders waver on even acknowledging that Burma has political prisoners.

If people are arrested, they are often charged with criminal offenses, such as the Electronics Act. Ashin Pannasiri was arrested shortly after the Saffron Revolution and indicted not for his anti-military and pro- democracy activities, but for holding foreign currency.

When asked about going back to Burma, Ashin Issariya answers: “We don’t know if it is safe to go back now for those who had to flee Burma. I will go back one day. But that needs preparation and will take time.”

Ashin Sopaka remains under village arrest at this time. We have not been able to make contact with him for several weeks now. The only way of contact is through the village phone, but the villagers can’t give us any detailed information. We only know that he is still in the monastery in his home village.

“I am sure if Ashin Sopaka had a chance to leave his village, he would go back to Mandalay to connect with others. He is in a very small village, far away from the city. He can not do anything there. So the fact that he hasn’t come back yet means that he is still under village arrest,” said Ashin Issariya.

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New building for Buddhist College of Singapore

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Singapore -- THE Buddhist College of Singapore located at Kong Meng San Phor Kark See Monastery in Bishan will have a new building by 2014.

The new premises at the monastery will include a new library, computer room and student hostel which can house up to 200 students. Currently, the school, which is Singapore's first tertiary college of Buddhist Studies, only has 80 students at a time.

The groundbreaking ceremony for the new building as well as for the monastery's new carpark was held today at its grounds.

The new carpark, to be completed by early 2014, will increase the monastery's parking space from 100 to 270 lots.

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Mahabodhi temple plans hospital, medical college

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Patna, India -- Bodh Gaya's Mahabodhi temple, one of Buddhism's holiest shrines plans to set up a world class hospital and medical college with international financial aid in the holy town in Bihar, an official said Wednesday.

"The temple management committee have decided to establish a Buddhist world hospital and medical college in Bodh Gaya with the help of Buddhist countries of southeast Asia," the Bodh Gaya Temple Management Committee secretary N. Dorjee said.
Dorjee told IANS over telephone that it will be first such development project in Bodh Gaya with the sole aim to serve poor and provide them best medical and health care.

"I am happy to disclose that a number of officials of embassies of Buddhist countries of southeast Asia have shown keen interest to help the proposed project in Bodh Gaya," Dorjee said.

Dorjee said that funding for the project would not be a problem. "Most of the 22 countries of southeast Asia are going to fund the project as it would come up at Bodh Gaya," he said.

The committee has already approached the Gaya district administration for land and other requirements.

"We would start work on the project soon after the land is provided to us by the state government," Dorjee said.
The Mahabodhi temple was declared a World Heritage Site in June 2002 by the UNESCO. Lord Buddha had attained enlightenment 2,500 years ago near this temple.

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Monks Stage Protest in Rangoon

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RANGOON, Burma -- Buddhist monks took to the streets in Burma’s former capital on Saturday to show solidarity with fellow monks who were injured during a crackdown on protests late last month and to demand an apology from the country’s president.

<< Buddhist monks and their supporters march through downtown Rangoon to demonstrate against a crackdown on protests late last month. (Photo: The Irrawaddy)

In the latest display of political activism by the Buddhist clergy, more than a dozen Rangoon monks gathered under the shadow of Shwedagon Pagoda and marched to downtown Sule Pagoda at 1:30 pm yesterday.

Joined by nearly 100 laymen, the monks carried Buddhist flags and posters showing graphic pictures of monks suffering from severe burns caused by incendiary devices used by police in a pre-dawn raid on six protest camps near the controversial Letpadaung copper mine in Sagaing Division.

The Nov. 29 crackdown was the most violent response to civil disobedience since reformist President Thein Sein took office last year. More than 90 monks were hospitalized for injuries inflicted during the raid.

“We want to know who was behind the brutal attack on our fellow monks. We want the president say something to restore justice,” said Pyinnya Wuntha, a 62-year-old monk, during the march.

“Burma is a predominantly Buddhist country but we have been inhumanly attacked since 2007 by authorities who boast that they are devout Buddhists,” said another monk, referring to the crackdown on the 2007 monk-led Saffron Revolution.

Since the raid, small protests against the crackdown have erupted across Rangoon, and six people actively involved have been charged with inciting unrest.

However, the police did not interfere with yesterday’s demonstration, nor were there any security forces to be seen during the hour-long rally.

Earlier this month, officials, including the religious affairs minister, apologized to the Sangha Mahanayaka, a senior monks body, for what happened during the raid.

“The government is going in the wrong direction. They are apologizing to those who were not affected by their attack,” said Buddhist monk Aggha, 27, after reading out a five-point statement that included calls for a presidential apology, the immediate release of those detained and medical care for injured monks.

Meanwhile, hundreds of Buddhist monks in Mandalay, Burma’s second largest city, and Monywa, a town near the copper mine, also staged protests yesterday.

In the wake of the raid, the government urgently formed a 16-member investigation commission headed by the Burmese opposition leader Aung San Suu Kyi to probe the incident and whether the mine should continue to operate. It has to submit its findings by Dec. 31.

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