BodhiGayā Vijjālaya 980 Institute

The Samvad - Strengthening the stability of Buddhism.

The Bodhigayavijjalaya 980 Institute organized a "SAMVAD" (Dialogue) on the topic of "Strengthening the Security of Buddhism" to serve as a platform for "co-listening, co-thinking, and co-finding solutions," reflecting on problems, exchanging perspectives, and proposing constructive ways to revitalize Buddhism.
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The Samvad - Strengthening the stability of Buddhism.

Phra Methee Worayan, Dean of the Faculty of Buddhism at Mahachulalongkornrajavidyalaya University (MCU), stated that faith (Saddha) is an essential fundamental virtue in Buddhism that leads us to higher virtues. Firm faith is the first checkpoint that proves the mind's ability to access Buddhist principles. For faith to arise, there must be Right Speech (Samma Vaca), starting from listening (Suta) to cultivate faith, such as listening to parents, teachers, and teachings from monks. After listening, one must become well-versed (Bahu-sacca) by listening comprehensively and contemplating. It involves listening to good people (Sappurisa) who are capable and expert in Buddhism, which leads to practice guided by faith and wisdom. Education is a crucial tool. Monks must possess scriptural study (Pariyatti), practice (Patipatti), and realization (Pativedha), learning from teachers and then engaging in a thought process that leads to practice. They should reflect on themselves to see how much their knowledge leads to the cessation of suffering and true progress, as one should constantly remind oneself. He cited the education of the Sangha and MCU students as an example, where graduation requires at least 30 days or 3-5 months of Dhamma practice, emphasizing education coupled with practice, transforming into a temple within the university. Therefore, education or regulations are not the problem; if we desire progress, it depends on the path we choose or practice toward the goal of liberation. However, because we live together in a society, the Dhamma-Vinaya (doctrine and discipline) was laid down as a tool to promote and support Dhamma practice. In the present era, people do not try to understand the Dhamma-Vinaya but rather follow trends, leading to disappointment when things do not go their way, or they lack interest, or secretly wish things were a certain way. This requires great mindfulness and wisdom—using mindfulness as a filter and wisdom to cut through worldly currents, aligning the mind with Buddhist teachings. The things that happen are like tests for our minds. Studying the Threefold Training (Tri-sikkha) is thus the core of Buddhism.
Phra Somthob Parakkamo, a Buddhist scholar from Wat Klang, Suphan Buri Province, mentioned that the deep rooting of the Triple Gem must start with the leaders' reverence for it. In the time of King Bimbisara, the foundation of basic morality had to be adjusted to thoroughly penetrate the Noble Truths. Leaders at all levels must enter into the Dhamma to turn the Wheel of Dhamma according to the Buddha's teachings. Those who drive the Wheel of Dhamma must push and advance what is right and good into the stream of human life. In the modern era, the Sangha structure faces problems because laypeople designed it to bind monks within a system. Monks are considered people of the secular realm (Anacakra) entering the religious realm (Buddhacakra). When they enter and destroy the religion, the secular realm must be blamed for poor screening before sending them into the religious realm, which requires renunciation. The religious realm has no power, while those in charge of the secular realm tempt those in the religious realm to deviate from the Dhamma-Vinaya with wealth, rank, power, systems, and controlling laws that lead them astray. How then can we bring monks back to the Dhamma-Vinaya when the human-made structures do not align with what the Buddha prescribed? These structural systems include state laws, the Sangha Act, and the Dhamma-Vinaya. Separating scriptural study (Pariyatti) from practice (Patipatti) causes problems. The practice becomes crippled because they study but cannot cultivate Precepts (Sila), Concentration (Samadhi), and Wisdom (Panna). When practice goes awry, realization (Pativedha) does not occur, failing to produce the Noble Path and Noble Fruition. Therefore, the Dhamma-Vinaya and precepts are crucial in practice to achieve results, training one to have mindfulness and clear comprehension (Sati-sampajanna), which prevents various problems. Thus, study and practice should not be separated, just as the Vinaya is the discipline that accesses the Dhamma. Today, the monastic circle has quite a few problems. The secular realm must pull its people back from the religious realm and separate religious persons, religious objects, religious ceremonies, and religious Dhamma. Therefore, when a monk or a layperson does wrong, it means the individual has fallen from the Dhamma-Vinaya; it is not the religion that has declined, but the person who has fallen from it. One must train oneself to access Sila, Samadhi, and Panna to reach the religious Dhamma. That person will then become a true ascetic governed by the Dhamma-Vinaya.
Dr. Supachai Verapuchong, Secretary-General of the Bodhigayavijjalaya 980 Institute, stated that today's global society is full of ignorance (Avijja), defilements (Kilesa), craving (Tanha), lust (Raga), hatred (Dosa), and delusion (Moha). We must solve problems at their root cause, which is not the Sangha's problem, but our own problem of not understanding the Dhamma, still being lost in the cycle of rebirth (Samsara), and having unwholesome minds. The four groups of Buddhists (Phutthaborisat 4) do not understand the Dhamma and are lost in worldly gains and honors.
Dr. Supachai noted that sexual misconduct is not a criminal act [in the secular sense], but the root cause of this issue stems from money, so we must address the money issue. The four Buddhist groups must see what is right and wrong because the secular realm is not just the state but the people who must choose righteous leaders. It is deeply saddening to see Buddhists from two countries chanting the same prayers yet fighting each other. Therefore, we must practice to elevate our minds to the state of a Noble One (Ariya-puggala). If we truly practice, a Sangha Act may not even be necessary, because the goal is to practice to become an Ariya-puggala. Today's issues arise from worldly gains leading monks to make the news with women, and leaders using the Dhamma as a tool of power, rather than using power righteously.
Ms. Watchararat Sunthornpanawet, an artist/actress representing laywomen (Upasika), spoke about the role of women in Buddhism. She said that if women are viewed as the problem because they provoke the breaking of celibacy, the reality is that women are the first teachers as mothers, who must care for their children's bodies and minds. In the Buddha's time, the Buddha did not view defilements as residing specifically in women or men, as everyone has defilements in their hearts. Therefore, we must train ourselves through Generosity (Dana), Morality (Sila), and Mental Development (Bhavana) to know what should and should not be done. "In the duty of an Upasika, the role is not to follow the monks, but to follow the Dhamma." If morality is maintained, problems will decrease. Everything depends on us training ourselves. Thus, an Upasika is a mother who will raise good children to continue Buddhism, and women are the most powerful silent force.
Mr. Tankhun Jitt-itsara, President of the Santi Prachatham Club and representative of laymen (Upasaka), stated that in addition to the problems concerning monks, women, and wealth, there must be structural reform processes. Becoming a monk should be difficult, and disrobing should be difficult. If an offense is committed, there should be Sangha prosecutors or Sangha courts to adjudicate cases, such as accounting errors or incidents involving women (e.g., the golf-playing laywoman case). When monks have an abundance of loving-kindness (Metta), it sometimes turns into lust (Raga). Therefore, there must be a Dhamma-Vinaya process working together, with penalties for those who participate or conspire in making a monk commit an offense; they must face Defeat (Parajika) and heavier punishments. He also proposed the necessity of efficient temple fund management. Monks must not be accumulators of wealth, which will reduce the number of people coming in to exploit them for personal gain.