lay buddhist activism - by bong c l and suwida sangsehanat

8/3/2019 Lay Buddhist Activism - by Bong C L and Suwida Sangsehanat

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THE FIFTH LAY BUDDHIST FORUM 2011, 0CTOBER 27-30, 2011, SEOUL, SOUTH KOREA

Lay Buddhist Activism in Making Dharma Relevant in Modern Day World

Suwida Sangsehanat and Bong C. L.

Paper presented at

The Fifth Lay Buddhist Forum

-Monasticism and Lay Buddhism-

October 27-30, 2010

Seoul, South Korea.

Suggested citation:

Suwida, S., and C. L. Bong, (2011 ). Lay Buddhist Activism in Making Dharma Relevant in

Modern Day World in The Fifth Lay Buddhist Forum: Monasticism and Lay Buddhism, October

27-30, 2011. Seoul, South Korea. Pages 396-405 (English version) (or pages 406-414 for

Korean version).


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Lay Buddhist Activism in Making Dharma Relevant in Modern Day World

Suwida Sangsehanat 1 and Bong 2 C. L.

Abstract:

A society can only be as good or as bad as its members. This paper presents several examples of layBuddhist activism by individuals or small groups in transforming society for the better by applyingand engaging people in living Dharma, in a life based on Buddhist teaching and values. The first caserelated in this paper is the work of Mr. Chamlong Srimuang in inculcating and applying the value of

integrity in daily living and working among professionals to root out social ills such as injustice andcorruption. He founded a Leadership Training School to train different levels of professionals in theright attitude to living and right livelihood based on character-building in embracing integrity andappreciation of nature and what it offers. The second case related is the work of BaanareeFoundation in bringing Dharma to urban centre and supporting right livelihood enterprises in themiddle of the metropolitan city of Bangkok. The activities include providing resources for learningand practicing Dharma (regularly scheduled Dharma talks and guidance in meditation by monks of certain renown and competence) attract more discerning people who are uncomfortable with goingto temples (as most temples usually conduct devotional or religious chanting by monks of uncertain quality) , support vegetarian market that conduct business not out of greed but

providing a hospitality service with the attitude of sharing of labour and merit. The third caserelated in the paper is the work on Buddhist arts and architecture and the practice of dana, animmense generosity of the renown Thai artist, Mr Chalermchai Kositpipat, the sponsor, designer andbuilder of the famous temple in Chiangrai, Wat Rong Khun, also known as the White Temple. Thedesign is a fusion of traditional Thai and modern arts. The funds for this huge temple complex comefrom the proceeds of the sales of his works of arts, rentals from the shops in the temple compound,and donations from visitors to the temple. This work and generosity is a mark of tremendous faithand devotion of a lay Buddhist to Buddhism and his country. The works and contributions describedabove show how lay Buddhist individuals and groups like them meet the challenges and makeDharma relevant to everyday life in the modern world; how it can be applied to transform oneself from within, and then transform the society for the better through collective effort and living basedon the sharing of similar views, conviction and values of Buddhist teaching.

Keywords: activism, lay, Buddhist teaching, Dharma, transform, society, relevance, values, modernday world.

1

College of Bodhivijjalaya, Srinakharinwirot University, Thailand. Email: [email protected] Email: [email protected]


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Introduction

For Buddhism to be relevant, its teachings have to be understood and lived or both internalised andexternalised to build an inner world and outer world that is fit for living for all sentient beings. Theworld is plagued with crises after crises such as wars, eruptions of social unrest and violence,

environmental disasters and famines. Social ills and injustice of all kinds tear humanity apart. Howdoes Buddhism respond to such global and social turbulence for it to be relevant today?

Large and small Buddhist institutions such as Buddhist temples or monasteries or lay Buddhistorganisations respond to thes e social and global issues seemingly with compassion by providingaids and various other educational and social-welfare services with funds raised publicly. Asignificant proportion of their time and effort is expended in fundraising and dispensing activitiesleaving little time for Dharma practice. In fact, some monastics and lay individuals are moreinterested in acquiring or gaining fame and power through sitting on positions of influence in aboard that manages the funds raised publicly. Often instead of practicing anatta and humility, some

monastics or lay individuals or organisations actually go on ego-trip, building up their pride andsense or illusion of importance, which really defeats the goal of the practice and teachings of Buddha.However there are monastics, lay individuals and organisations that truly practice selflessness intheir service to humanity. The funding for these services is generally of two kinds in terms of theirsources, through public donations or resources or through the really altruistically motivated personalfund or resources. This paper presents three cases of lay activism (obviously there are more) in dailyliving and spreading Dharma through altruistic selfless services, without seeking personal gain, fame,power or influence; and making Dharma relevant in today s world by addressing the issues of thetimes and meeting its needs.

1. Transforming society through transforming its members Leadership Training School

The founder of a human resource training school called the Leadership Training School located inKachanaburi in Thailand is Mr Chamlong Srimuang, an Asoke lay Buddhist social activist wholeads an austere ascetic life, taking only one vegetarian meal a day. Having witnessed themeaningless wastages of human potential brought on by the prevalence of social ills and vices inthe society, unethical practices of money politics and politics of money, and the single-mindedpursuit of money and profits without regards to the wellness of oneself, others and the society,he decided to do something to effect change and transform the society for the better. Heconsidered human resource as most important single resource for effecting the change he

envisioned. He sees no shortage in people who are smart and clever with technical knowledgeand knowhow, but these are not put to good use because of the poverty of character or lackingin knowledge or appreciation of morality or ethical living. It is the latter that causes the rots inthe society. He identified such negative character traits as slovenliness, laziness, unrestrainedconsumerism, greed, selfishness, lack of integrity and resourcefulness to be eradicated; and suchpositive values as integrity (purity of mind and body), uprightness, frugality, honesty, faith andgratitude to be inculcated into the trainees of his Leadership Training School. His courses aredesigned to instil the values of leadership, morality or integrity of character, sacrifice andunselfishness (generosity) or public spiritedness and selfless service to the society. He appliesDharma to inculcate these values into people his school trains; in short, he teaches right livingand right growth based on Buddhadharma. The philosophy and methodology used is based on


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the Asoke philosophy and practice and Sufficiency Economy philosophy. In brief, the objectivesof the school are as follows:

a. Sound body and mind: purify the mind, be diligent, frugal, honest, generous; berespectful to others; being grateful for what is given;

b. Reduce or give up vices and unwholesome deeds of ways of life or lifestyles that aredestructive to health and life and that eventually lead to lower rebirths;c. Adopt a life based on Philosophy of Sufficiency Economy.d. Participate in activity and contribute to empowering people, community and society.e. Promote Thai products and Thai lifestyle.

Since the school was started in 1995, it has trained well over 50000 people who come from across section of the society professionals and administrative executives from public institutionsand private business corporations including banks, petroleum industry, various ministries such asthe Ministry of Justice, and farmers. Many of the corporations or public institutions require theirexecutives to undergo and pass a training course at the School before being considered forpromotion. 1 In this way, professionals in responsible decision-making positions are educated inhuman values. They would apply them in their work, in that way contributing to transformingthe society for the better through ethical practices and lessening of vices in their personal,professional and family lives. The success and effectiveness of the training program intransforming human potential and quality is evidenced from the trainees admission of their ownchange and their recommendations for their subordinates and relatives to undergo similartraining there. The school operates regular monthly courses and also special courses for groupslarger than 100. It is a non-profit operation.

While himself an Asoke member, the school is not affiliated in any way to the Asoke Community.Its pool of trainers includes well-known people in the government or politics, industry, publicinstitutions, Asoke members, and experts in various fields and ex-trainees.

2. Living and bringing Dharma to urban population - Baanaree Complex

Situated in Soi Aree in an upscale part of Bangkok metropolitan city, amidst the hustles andbustles of high tension and sometimes mercenary business world, is the Dharma-inspiredBaanaree complex. The Baanaree complex consists of a Dharma educational and practicecentre run by the Baanaree Foundation and a vegetarian food court with an outdoor garden andindoor dining facilities. It is a cool and safe haven for the weary (office workers and businesspeople) who need a refreshing respite or rest (physical and spiritual), and Dharma learners andpractitioners to cultivate their fields of merits and wisdom. It has an environment thatconduces and influences whoever visits to be mindful of his or her conduct and to receive andoffer his or her best in service or regards to others. This wonderful place was put together bythe initiative of a group of like-minded lay Buddhists intent on living Buddhadharma the waythey can in making a living each day and on bringing Buddhadharma to the life of the urbanpopulation and visitors in the metropolitan city on the principles of sharing of what is good orwholesome (meritorious) for one another. The Baanaree Dharma centre houses the BaanareeLibrary, Dharma Hall, meeting rooms and workshops operated by the apolitical non-profitBaanaree Foundation whereas the Vegetarian Food court is made up of more than twenty food

stalls operated by different lay individuals. The Baanaree Dharma centre holds regular Dharmatalks given by prominent and well-respected monks in both Thai and English. The centre


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publishes and prints Dharma books, and also sponsors reading and recording of Dharma talks onCDs for distribution. The centres workshop also provides a space for volunteers to meet andwork together on other projects such as knitting hats or mats or other products for Dana. It alsoholds family activities on learning and practicing Dharma. It regularly teaches insight meditation(motion meditation). The library is well stocked with Thai Dharma books including Tripitaka andalso has some English books. The founder of the Foundation is a multimillionaire lay Buddhistwho had found Dharma that helped him overcome a particularly difficult patch in his life duringthe economic crisis in 1997 to emerge a more successful business person later. At the peak of his success, he retired from active business as he found that money or material wealth did notbring him happiness. 2 Since his retirement from active business, he has devoted his time, effortand resources to serving the society, a service from which he derives much happiness andsatisfaction. The vegetable food stall operators are everyday ordinary people who are notprospering business persons or millionaires in any way. However they stand out as Dharmapractitioners in daily lives. They believe in merit-making and fair healthy living, in being

generous and sharing. They find happiness in serving the public with fairly priced wholesomevegetable foods, and in making and sharing merits with the public. On Buddhist holy days andfull moon days, they contribu te their foods to offer as Dana and sell their foods at lower pricesthan the already very fair prices for the foods on normal days. Each day, they offer herbs andvegetables and drinking water free to the customers. The customers return the good service bycontributing in kind like cleaning up the dining table and keeping away the dishes they use inproper places to lessen the work of the food stall owners and contribute to maintaining thecleanliness of the place. This little complex is a very special place in Bangkok metropolitanwhere ordinary people of all walks of life in the city gather to simply make daily living and/orpracticing a wholesome living in sharing and merit-making, in cultivating a wholesome mind, in

getting a taste of Dharma in the brief respite from their otherwise stressful and tension-filleddaily working routine.

These individual lay Buddhists work together on promoting Buddhadharma, sharing the wisdomand merits of Buddhist way of life in learning, showing personally their endeavour at living right(right livelihood) and practice of generosity or non-attachment (dana) in an urban settingwithout the formality, rites and rituals commonly associated with a temple or religious settingthat some urbanites or visitors or tourists of the city are sometimes uncomfortable with. This isone endeavour in the propagation of Buddhadharma that is wholly originated, organised andsupported by lay individuals that benefit urban populations of all religious creeds (Buddhists,

non-Buddhists, v isitors, local and overseas tourists, etc). These lay Buddhists effort or activismin bringing Dharma to urban centres in such a successful and beneficial way is praiseworthy.

The success of this little niche could serve as an inspiring model for city planners in theirplanning, designing and development of a city, for Buddhist organisations and city temples andmonasteries to consider to adopt and develop niches like this in their cities to bring and enlivenDharma in a city for the good of the many leading a stressful city life and who want toparticipate in right livelihood. Niches like this without the rigidity and formality of conduct andreligious rites and rituals associated with religious places or temples attract crowds who areuneasy with those restrictive formality. Further niches like these enable people of differentinclinations and dispositions to choose and participate in spiritual life and practices in the waysmeaningful to them and not in ways simply imposed on them by traditions or conventions the


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just a few. There are many others who contribute in various ways and also selflessly like many whoare in the business of printing and distributing Dharma materials for free. There are also monks andnuns who adapt their delivery of Dharma to make it alive and relevant and in a language and mannerthat is understandable and acceptable by the young of today. Many of those who contributeselflessly with the right attitude of mind and motivation are a great inspiration to many and they areliving proofs that right livelihood based on Buddhas teachings is possible and is supp ortive of spiritual and material growth in harmony with the environment. There is no need to exploitresources and others selfishly in blind pursuit of material wealth which in the end does notguarantee or bring happiness that selfless service and right livelihood do as indicated in the aboveexamples. The lives and works of the lay Buddhists described above show how Dharma can beapplied sincerely with pure motivation to benefit oneself and others without the taints of pursuingpersonal fame or glory or spiritual materialism. Todays world is in need of such kind of Dharmapractice that actively engages oneself and others to make the world a better one; one that is alive,that is internalised and expressed for ones own and others happiness and welfare; one that is

ordinary in everyday living yet extraordinary in its cumulative beneficial impact on the developmentof humanity.

References:

1 . Suwida Sangsehanat. 2006. Integrated Wisdom on Buddhist Philosophy: An AlternativeStrategy for Thai Social Development. Ph.D. dissertation, Thammasat University, Thailand.

2 . Veeranat Rojjanaprapa. (2011). Dare to think new, Retire earlier than others.ISBN : 978-

616-7036-31-1. DMG Books.

3 . Daniel Nahabedian. (2010). The White Temple. http://www.canvas-of-light.com/2010/12/the-white-temple-thailand/ . Accessed 16:20hr, July 28, 2011.

4. Chalermchai Kositpipat. (2006). Wat Rong Khun, Tourismchiangrai.comhttp://web.chiangrai.net/tourcr/e_version/index.php?option=rongkhun . Accessed 13:39hr, July30, 2011.
http://www.canvas-of-light.com/2010/12/the-white-temple-thailand/http://www.canvas-of-light.com/2010/12/the-white-temple-thailand/http://www.canvas-of-light.com/2010/12/the-white-temple-thailand/http://web.chiangrai.net/tourcr/e_version/index.php?option=rongkhunhttp://web.chiangrai.net/tourcr/e_version/index.php?option=rongkhunhttp://web.chiangrai.net/tourcr/e_version/index.php?option=rongkhunhttp://www.canvas-of-light.com/2010/12/the-white-temple-thailand/http://www.canvas-of-light.com/2010/12/the-white-temple-thailand/

lay buddhist activism - by bong c l and suwida sangsehanat

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