Why? Is it because, we do not want to antagonize anyone or to avoid creating bad karma? Or it is because the (some) Buddhist have been subjected to political patronage. This patronage allowed land to be allocated and be given to build Buddhist temples? Hence, we have gotten into situations where "you scratch my back and I scratch yours" and to avoid confrontation? Or is it true that some leaders have even joined the ruling political parties. While this is a general statement, I do admit not all Buddhist organizations and temples are like this. Yet, the silence is deafening.
On one hand, we shout and scream at the injustice of the military again the people and the monks of Myanmar. On the other we quiet ourselves to the injustices done in our community. Rulers needs to be fair and just and not serve personal interest. In the Buddhist context, a leader ought to manifest the doctrine of non-self to serve other beyond himself and herself.
Well read and informed Buddhists are aware that injustices are being committed. Lies and falsehood are being spread and elected officials have known to amass wealth for themselves, change the rules and constitution of the nation for their own benefit and have total disregard to the people who voted them in. With wealth and power, these leaders have forgotten to speak for the people and rather shut up. The few (yes, there are a few brave ones) within the ruling coalition who dared to speak-up. Those few have been castrated almost like how the gangsters and mobsters are terminate dissidents (like in movies we see). These good people are left out of this coming general elections. We have been given Power corrupts and have corrupted the very people we empowered.
As Buddhists, we are are for the purification of the mind. The purification of the mind required the a healthy body and positive and wholesome community. Stand up, make a stand to change the way things are being done.
The MCCBCHST have have issued a prayer, I have blogged the entire statement here.
Stand up, speak up, be counted and vote to change things.
Let me share the thoughts of our late Chief, Venerable K. Sri Dhammananda Maha Thera on
Buddhism and Politics - Venerable here reproduced below:
The Buddha once said, 'When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.'(Anguttara Nikaya)
In the Cakkavatti Sihananda Sutta, the Buddha said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.
In the Kutadanta Sutta, the Buddha suggested economic development instead of force to reduce crime. The government should use the country's resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.
In the Jataka, the Buddha had given to rules for Good Government, known as 'Dasa Raja Dharma'. These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:
1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one's own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practise patience, and
10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense. -- (Cakkavatti Sihananda Sutta)
In the Milinda Panha,it is stated: 'If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public.' In a Jataka story, it is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.
The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: 'Long live His Majesty.' (Majjhima Nikaya)
The Buddha'semphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Dhamma and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other's creed. He went on periodic tours preaching the Dhamma to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.
Other interesting and important read:
Ken Jones on Buddhist Social Action, the work of Sulak Sivaraksa, and the many engaged Buddhists here, here and here (and much more) about who have taken Buddhism beyond the temple walls to effect change in communities.
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