Politics and the role of Sangha community in Sri Lanka

Ven. Moragollagama Uparathana

Senior Lecturer of Buddhist and Pali University of Sri Lanka

B.A (Special) Kelaniya, Two M.As, Kelaniya, M.A. Hong Kong, MPhil, Kelaniya, PhD China

Tele: 0714432198/ Email: Moragollagama6@gmail.com

Buddhism plays an eminent role in Sri Lanka from the ancient time. According to the
history of Sri Lanka the king of the state should be the official protector of Buddhism. Although
monks renounce the worldliness they have the close relationship with the society and
government from the ancient time up to now.

. During the twentieth century there was a proliferation of lay support organizations to
Buddhism such as All-Ceylon Buddhist Women's Association, The Colombo Buddhist
Theosophical Society and the Young Men's Buddhist Association etc. The government has the
retained close tie with sangha and these associations. But Buddhist monks were neutral and
passive agents in politics until the dawn of twentieth century. However Monks engaged even in
party politics individually or as groups during the past five decades such as JVP, JHU.

There are lots of religious and political reasons which forced monks to go to active
politics. But this idea of monks involving in electoral politics has been very controversial in Sri
Lankan community and among Buddhists elsewhere. Those who allege for monks who are
involving in politics say that neither the Buddha nor any of his disciples accepted any official or
political responsibility during the time of the Buddha and the supporters point out that the
Buddha advised kings and their ministers and sometimes he delivered sutras with a political
content. The Aim of This paper is to expose in details the responsibility and the role of the
Sangha community in Sri Lanka and the reasons for the radical development of political
involvement of Sangha and its positive and negative effect to the order.

Keywords: - worldliness, responsibility, sangha community, politics, Sri Lanka.

 The Buddhism plays an eminent role in Sri Lanka from the ancient time. Most of the
people say that the Buddha never advised monks to do politics but Monks in Sri Lanka
engaged in various political activities. This can be seen even before the colonization of Sri
Lanka. Buddhist monks are a common scene on political platforms today in Sri Lanka.
Now, Monks have been elected as parliamentarians directly or indirectly by the people.
The words like “Political monk” or monk’s politics had been a controversial fact since 1946.
But prior to early forties, the sight of a Buddhist monk on a political platform would have
amazed the people, and in fact shocked the Buddhists devotees. The political participation
of the Bhikkhus in early forties was significantly different from the present and was not
based on narrow minded opinions. Therefore the influx of Bhikkhu Sangha in party
Political activities has been a debate and a topic of discussion especially among the
Buddhist people. Paul Harrison, professor of Buddhist studies at Stanford University, discussed
Buddhism and the acceptable role of monks in politics with Jayshree Bajoria of the Council of
Foreign Relations. In that interview he says “Direct involvement in political activity, strictly
speaking, is not sanctioned” by the Buddha's teaching. 1 Traditionally, the role of Buddhist
monastics and clergy was limited to advising rulers on the proper application of Buddhist
teachings to government. Further he says that however, in recent decades increasing political
instability and oppression in Asia caused a change in the relationship between Buddhism and
politics2.

The Buddha came from a warrior caste named Kshastriya and was naturally brought into
association with kings, princes and ministers for propagation his new teaching easily to the
people. 3 The Buddha never associated the political power to introduce his teaching to
people and never allowed to be misused to gaining political power. The Buddha preached
non-violence and peace as a universal message not only in regard to living beings but also
in regard to non- living things. The Buddha did not approve of violence or war. He

1
.Harrison, professor of Buddhist studies at Stanford University, an Interview byPaul Jayshree Bajoria of the
Council of Foreign Relations ( http://buddhism.about.com/bio/Barbara-O-Brien-38125.htm)

2
. Ibid
3
. Venerable K. Sri Dhammananda Maha Thera, What Buddhist Believe “ Buddhism and Politics”,
http://www.budsas.org/ebud/whatbudbeliev/229.htm
delivered “Conquest begets enmity; the conquered live in misery; the peaceful live happily having
renounced conquest and defeat”4. He was the first religious teacher who went to the battlefield
personally to prevent the outbreak of a war. The Lord Buddha transcended to an imminent
battle field to settle a bitter dispute between people of the Sakya clan, being his paternal relatives
and of the Koliya clan, being his maternal relatives. They were to wage a war over the water of
Rohini River. The Buddha came to Sri Lanka two times even for resolving a battle arose between
two parties Mahiyangana and Nagadipa.5 He brought the peace and resolved the dispute according
to Dhamma. The Buddha has discussed about the importance of a good government and has given
lot of advises to be righteous. He has very clearly showed how the country could become unhappy when
the government becomes corrupt and unjust. The Buddha once said,

“At a time the kings are not righteous, the royal princes too are not righteous. When the royal
princes are not righteous the Brahmin householders are not righteous. When the Brahmin householders
are not righteous those in the hamlets and states are not righteous. When those in the hamlets and states
are not righteous, the moon and sun shine unevenly. When the moon and sun shine unevenly the stars and
the constellation shine unevenly. Then the night and day dawn unevenly. When the night and day dawn
unevenly, the fortnights and the months become uneven. When the fortnights and months become uneven,
the seasons and the year become uneven. When the seasons and the year become uneven, an untimely
wind blows in a wrong frame. When untimely winds blow in a wrong frame the rainy clouds become
disturbed. When the clouds that bring rain are disturbed, the rightful rain does not come down. When
rightful rain does not come down the grains ripe unevenly. When humans eat the grains unevenly ripened,
their life spans shorten, lose their beauty and power and are struck by many ailments”, vs. 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”.6

In the Cakkavatti Sihanada Sutta7 and Kutadanta Sutta8 Dighanikaya, The Buddha shows
that violence raises its head when the economy of a country is at low ebb and the destitute are
neglected, consequently crime increases and it is the king's duty to eliminate it. These two suttas
say that there will be a gradual loss of values due to economic instability. Men and women

4
. Jayam veram pasavati-dukkham seti parajito-upasanto sukam seti hitva jaya parajayam” Dhammapada, 201 verse.
5
.Mahavamsa, First Chapter 19-30 verses.
6
.Anguttaranikaya, Catukkanipata, Adhammasutta.( http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-
Nikaya/Anguttara2/4-catukkanipata/007-pattakammavaggo-e.html)
7
. Dighanikaya Silakkhandavagga, Cakkavattisihanadasutta, Chattasangāyana CD Rom
8
. Dighanikaya Silakkhandavagga, Kutadanta sutta, Chattasangāyana CD Rom.
would resort to violence if living conditions are not conducive to preserving their lives and they
would take to stealing rather than perish.

"As a result of goods not being accrued to those who are destitute poverty becomes rife. From
poverty becoming rife stealing.........violence ........murder.......lying.........evil
speech........adultery........incest, till finally lack of respect for parents, filial love, religious piety
and lack of regard for the ruler will result." (Cakkavatti Sihanada Sutta)

The Buddha was the fully Enlightened One who had gone beyond all worldly concerns.
Although monks renounce the worldliness they have the close relationship with the society and
government from the ancient time up to now. According to the history of Sri Lanka the king of
the state should be the official protector of Buddhism. Buddhism was first brought and formally
introduced to Sri Lanka in the third century B.C. by a mission led by Ven Mahinda Thera, the
son of great Indian Emperor Asoka of the Maurya dynasty of India during the reign of King
Devanampiyatissa, the ruler of Anuradhapura in Sri Lanka. His mission to Devanampiyatissa of
Anuradhapura succeeded in its goal of persuading the king to adopt Buddhism as Sri Lanka’s
state religion, as well as his own personal religion.9 ). He brought not only the Buddhist religion
but also the complete Buddhist culture, which had been highly developed in India. Sri Lanka was
comparatively a less advanced county at the time. The Sinhala people progressed as a nation and
won international recognition only after embrace Buddhism. Sinhala literature, arts and crafts,
architecture, town planning, education, health and sanitation, the ethics of good life, economics,
and politics - all these developed gradually under the guidance of Arahant Mahinda thera and the
bhikkhus. 10 Since great Indian Emperor Asoka 3rd B.C, the king of the country has been
considered by Buddhist thinkers as the official protector of Buddhism11. One of the recurring
problems in the history of Sri Lanka has been a definition of the state as the official

9
.A political Geography of Deities: Space and the Pantheon in Sinhalese Buddhism, Journal of Asian Studies, Vol,
LXIII,No,2, Journal of Asian Studies, February 1984.
. http://www.lankarising.com/2008/06/heritage-of-bhikkhu-in-sri-lankan_14.html, “The Heritage of the
10

Bhikkhu” by Professor Walpola Rahula thera, first published in 1974, Second Impression 2003.p 11.

11
. Sri Lanka-Historical Perspective, 1802-1978 Data as of October 1988, http://www.mongabay.com/ history/ sri
Lanka/ sri_lanka-historical_perspective,_1802-1978.html.
supporter of Buddhism, which in turn has been the religion of the ethnic Sinhalese. To be
successful among the Sinhalese, a government must provide visible signs of its obligation to
the sangha by protecting the Sasana, judging disputes among the orders of monks, and
fostering education in the Pali Buddhist tradition.12 Throughout the pre-colonial history of
Sri Lanka, the political power of the rulers of Sri Lanka was legitimized by their role as the
main patron of Buddhism and the Buddha Sasana. 13 Even there are lots of historical
evidences in Sri Lanka to prove that whenever the occasion arose for monks to contribute their
share, in whatever form or manner, for the protection of the country, nation and the religion, they
have valiantly raised to the need of the hour. Likewise it was customary for kings of the past to
consult the bhikkhu sangha on all important occasions and problems14 and Mahinda threa’s idea
was only to establish Buddhism firmly and permanently as the national religion and as the
heritage of the Sinhala people and their land. 15

According to an inscription of king Mahinda IV (956-972 A.C.) not ordinary

Buddhists but Bodhisattvas (The person having good qualities for becoming the Buddha)
should become kings of Sri Lanka. Further, the same inscription states that the kings,
receive their office from the great community of Buddhist Monks (Maha Sangha) in order
to protect Buddhism. Thus, it is conspicuous that the approval of the monks (Maha Sangha)
was necessary for a man to become king of Sri Lanka.16

The young prince Dutugemunu proclaimed to his fellow countrymen that he was not warring for
the pleasure of kingship, but that it was for the re-establishment of Buddhism. There are many examples
illustrating how during the reign of King Dutugamunu bhikkhus assumed a leading role in all national and
cultural activities.

12
.Ibid.
13
. Buddhist Responses to Western Colonialism in Sri Lanka from the Sixteenth to the Nineteenth Century by
Gamini Keerawella (http://kbri.co.kr/zDn/hakbo53/53-02-02.pdf)
.http://www.lankarising.com/2008/06/heritage-of-bhikkhu-in-sri-lankan_14.html, “The Heritage of the
14

Bhikkhu” by Professor Walpola Rahula thera, first published in 1974, Second Impression 2003.
15
.“The Heritage of the Bhikkhu” by Professor Walpola Rahula Thera, first published in 1974, Second Impression
2003,p11.
16
.“The Heritage of the Bhikkhu” by Professor Walpola Rahula Thera, first published in 1974, Second Impression
2003,p12.
 Rajjasukhāya vāyāmo- nāyaṃ mama kadācipi
Sambuddha sāsanasseva-thapitāya ayaṃ mama17

According to Samantapāsādikā, the commentary of Vinaya Pitaka, The Judgeship in Sri Lanka was given
to a monk named Ābhidhammikagodatthathera during the time of King Bhātiya (38-67 A.C.) [“The
Heritage of the Bhikkhu”18
“tena ca samayena Bhātiyarājāpi cetiyavandanatthaṃ nagarato nikkhanto taṃ saddaṃ
sutvā “kim idan’ti pucchitvā sabbaṃ patipātiyaṃ sutvā nagare bheriṃ carāpesi.mai santé
bhikkhūnampi bhikkhunīnampi gihīnampi adhikaranaṃ ābhidhammikagodattherena vinicchitam
suvinicchiyaṃ tassa vinicchaye atitthamānāya rājānāya thapemeti’19

From the time of King Dutugemunu monks in Sri Lanka began to take the part
interestingly not only in religious and social activities and national services. After the death
of King Saddha-Tissa (77-59 B.C.), Prince Lajji-Tissa should have to become the king of Sri Lanka.
However, for some reason or other, on the approval of the assembly of monks who gathered in the
Thupārāma Vihara, Prince Thullanātha was selected as the king.20

King Kashyapa was a patriarch, he killed his father and became the king of Sri
Lanka but he suffered a lot because the displeasure of bhikkhu sangha. Monks
unanimously rejected to accept him as a king and enthroned his brother Moggallana in his
place. Another incident is that the monks settled the hazardous political turmoil between
Manabarana and King Gajabahu II (1137-1153 A.C.), and the civil combat between King
Gajabahu II and King Parakramabahu I (1153-1186 A.C.) and restored peace in the country. In the
latter incident they even had a peace alliance (sandhana) signed between the contending princes.

17
.Mahavamsa, Chapter 25, 17 verse, Chatthasamgāyanā CD Rom.
18
. “The Heritage of the Bhikkhu” by Professor Walpola Rahula thera, first published in 1974, Second
Impression 2003,p26.
19
. Samntapāsadikā, Vinayatthakatha, Pārājikakandam,Chatthasamgāyanā CD Rom.
20
.Mahāvamso, Chapter 33, 17,18 verses., “The Heritage of the Bhikkhu” by Professor Walpola Rahula thera, first
published in 1974, Second Impression 2003 p,17 and 3.
Two inscriptions in Mandalagiri Vihara and Samagamu Vihara record the peace treaty made
between Parakramabahu and Gajabahu.

King Kalikala Sahithyasarvajna Pandita Parakramabahu (1236-1271 A.C.) consulted the bhikkhus
and obtained their advice in order to select his best successor among six princes. According to the
approval of the monks, Vijayabahu IV (1271-1273 A.C.) was appointed as the king.21

This system of governance in Sri Lanka changed greatly under the period of
colonialization (1517–1948), especially under the British beginning in 1802.22 The English
speaking sub-culture and other powerful reactionary elements made every possible effort to
destroy the freedom and rights that the Bhikkhus had enjoyed from ancient time. The consequent
effect of the system on the monastic Sangha was palpable and traumatic to say the least. Over the
first forty years of colonial rule, the British took away Buddhism’s special status as national
religion and established a new administrative and self-governing structure for it. As the general
population began to be increasingly educated in Christian colonial schools, the bond between lay
people, especially upper class lay, and the Sangha declined, as did the role and status of the
monk in society. The result for the Sangha was a deep alienation from its previous roles in
politics, education, and culture.23

As a result of this situation, a public Declaration was issued by the Vidyalankara

Pirivena in 1946 entitled “Bhikkhus and Politics.” One of the reasons was this for the
radical development of political involvement of Sangha in Sri Lanka. At that time
Peliyagoda Vidyalankara Pirivena was the leading Buddhist Monastery in the Sri Lanka.
This Declaration clearly stated that it was nothing but fitting for bhikkhus to identify
themselves with activities conducive to the welfare of the people – whether these activities
are labeled politics or not – as long as this activity did not impede the religious life of a

21
. “The Heritage of the Bhikkhu” by Professor Walpola Rahula thera, first published in 1974, Second Impression
2003,p44.
22
. Jonathan S. Watts,The “Positive Disintegration” of Buddhism: Reformation and Deformation in the Sri
Lankan Sangha Adapted from Rethinking Karma: The Dharma of Social Justice(Chiang Mai: Silkworm
Press, 2009)

23
.Ibid
Bhikkhu. Subsequently, a well attended Sangha Sabha held in the Baudha Mandiraya, in
Colombo and a decision took there that Bhikkhus alone should determine their role
regarding participation in politics. The decision to follow one path or another is, probably
a personal decision, and not based on arcane principles or hierarchical authority. A large
public meeting was held in Mahanuwara On March 09, 1946. This was convened by the
Buddhists of Mahanuwara with Dr. A.P. de Soyza as Chairman. This was truly a memorable
moment because it was here that the Most Venerable Walpola Rahula Thera, made the most
momentous speech of all times on the subject of Bhikkhus and Politics. In June 1946 this
talk was published as “Bhikshuvage Urumaya and was later published in English in 1974,
as “The Heritage of the Bhikkhu” –Grove Press, New York 10003 As Dr. Chandre
Dharmwardana so correctly observes, “… it must be emphasized that this is not in conflict with
any monk who may decide to follow the path of full renunciation. People who talk of "pure
Buddhism" usually proceed to argue that Bhikkus should not concern themselves with social and
political matters. However, if one is entirely centered on oneself, then there is no room for
compassion.” Among some of the most leading Buddhist Mahatheras and prominent Buddhist
leaders who were supportive of Venerable Rahula’s rationale were the following : Venerable:
Pandita Palannoruve Wimaladharmma Nayake Thera Thelvatte Sri Amaravamsa Maha Thera
Tripitakacarya Hadipannala Prajnaloka Maha Thera - (Specialist in the Vinaya) Mapalagama
Vipulasara Maha Thera Henpitagedera Gnanawasa Maha Thera Labuhengoda Chandaratana
Thera Kakkapalliye Anuruddha Maha Thera Yakkaduve Sri Prajnarama Maha Thera – Director
of the Vidyalankara Pirivena Tripitakacaarya Kotahene Prajnakirthi Maha Thera Modovita Sri
Gnanananda Maha Thera Prof. Gunapala Malalasekera, University of Ceylon L. H.
Meththananda (later Principal of Ananda), C. D. S. Siriwardana, P. de S Kularatna, Dr. E. W.
Adhikaram D.B. Dhanapala – Principal Dharmaloka College Kelaniya Dr. A.P. de Soyza.24

Ven. K Sri Dhammananda Thera mentions that the thrust of the Buddha Dhamma is not
directed to the creation of new political institutions and establishing political arrangements. But
it seeks to approach the problems of society by reforming the individuals constituting that society
and by suggesting some general principles through which the society can be guided towards

24
. http://www.sinhalaya.com/news/english/wmview.php?ArtID=9210
greater humanism, improved welfare of its members, and more equitable sharing of resources. 25
Prior to early forties, the sight of a Buddhist monk on a political platform would have amazed the
people, and in fact shocked the pious Buddhists. When social and political conditions weakened
the economy of the country, partly as a result of the severe disruption and destruction of two
decades of ethnic turmoil (beginning from the 1983 ethnic riots), the monastic involvement in
extremist, nationalist politics gave birth to radical innovations.

Especially, participation of Buddhist monks in political activities has been a topic of

controversial since the emergence of Jatika Hela Urumaya. Still most of the people criticize
monks saying that the politics is not suitable for monks and should not participate in public
affairs. There was an attempt seriously to emphasize the role of the monks or social
function of the monk only in academic side.

Anyway the role of monks and politics takes a prominent place in present-day society.
While some Buddhist and non Buddhist scholars and some of the leading monks in Sri
Lanka attempt to show that monks cannot be directly engaged in politics and it is not related to
the role of monks, others strongly and logically state that Buddhist monks can be involved in
politics. Scholars, who emphasize the fact that politics is entirely concerned with social issues,
highlight that their major objective is to serve the society. Therefore, they do not question the
opportunity available to monks for that purpose. However, at present, Buddhist monks have
emerged as a political pressure group actively involved in politics. 26 Buddhist monk was the
leading character in the politics for the construction of ‘Buddhist state and all political activities’
in Sri Lanka. It should be noted that monks served in a significant way in leading rulers to
an ideological path that helped the well-being of the state. Thus, Buddhist monks can be
identified as a community that has made strong contributions to the development of the

25
. Venerable K. Sri Dhammananda Maha Thera, What Buddhist Believe “ Buddhism and Politics”,
http://www.budsas.org/ebud/whatbudbeliev/229.htm
26
. A.M.M.C. Magammana, A Historical Analysis of the Political Role of the Buddhist Monk in Sri Lanka
during the Anuradhapura Period (3rd Century B.C. to 10th Century A.D.),Proceedings of the Peradeniya
University Research Sessions, Sri Lanka, Vol. 16, 24th November 2011
political system of this country. It is clear that the role of the Buddhist monk was a key
factor that clearly contributed to the development of the state.27

Conclusion
The doctrine preached by the Buddha is not one based on 'Political Philosophy'. Nor is it a
doctrine that encourages men to worldly pleasures or worldliness. It sets out a way to attain
Nibbana or. In other words, its ultimate aim is to put an end to craving (Tanha) that keeps them
in bondage to this world. A stanza from the Dhammapada best summarizes this statement: 'The
path that leads to worldly gain is one, and the path that leads to Nibbana(by leading a
religious life)is another.'28
Annāhilabhupanisā-annā nibbānagāmini
Evametam abhinnāya-bhikkhu buddhassa sāvako.29

This does not mean that the Buddhist monk cannot be involved in politics.
According to my idea if a Buddhist monk involve in politics, he should not misuse the
Buddhism to gain the political powers. Not only as a monk but also as a Sri Lankan, monk
also has to keep his duty on the behalf of country, nation and religion. If not people
castigate the monks; saying that they don’t do their duty on behalf of country. The other
problem is that some people criticize the monks when they engage in politics, become
politicians or parliamentarians; saying that they break the Vinaya rules which are
mentioned in the Vinayapitaka. Even some monks’ behavior is not good or fit with
Buddhist Vinaya when they engage in party politics. Therefore monks in Sri Lanka should
pay attention seriously without engaging in politics radically and to become the advisers of
the rulers for the good governing.

27
. Ibid.
28
. Venerable K. Sri Dhammananda Maha Thera, What Buddhist Believe “ Buddhism and Politics”,
http://www.budsas.org/ebud/whatbudbeliev/229.htm
29
.Dhammapadapali, Chattasamgāyana CD Rom.