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The above descriptions exemplify two important points. sanditthiko and akāliko emphasise that the teachings are for “here
Firstly, monks can participate in politics in the sense of teaching and now”. sandhitiko means appearing here and now, to be self-
the politicians about virtues and righteousness in administering the realised (i.e. there is no intermediary or savior); and akāliko means
country (as in the case of Buddhist monks in China), and how to with immediate fruits (i.e. we don’t need to wait till our death to
solve conflicts in a peaceful way. Secondly, monks do not engage realise true happiness).
in the execution or control of power and resources, much less in its
administration. Nevertheless, one should also acknowledge that in the long
history of Buddhism, the Sangha enjoyed a special position of
There is an argument that since the Vinaya rules do not forbid influence that allowed them to carry out community services and
monks from giving advice to political leaders, monks should be education. The Sangha members were held in high esteem and were
allowed to become fulltime politicians. Hence, some monks have looked upon as community leaders, teachers, counselors, and at
contested in elections in Sri Lanka and have become members of times medical practitioners. However, during the colonial period,
parliament. This argument is flawed because the Vinaya rules were their position was eroded. Their role as teachers in village temples
enacted based on the demands of a particular situation. During the gradually diminished as children turned to modern schools for their
time of the Buddha, it was unthinkable for one to shave his hair education. However, some of the monks tried to regain their once
and wear the yellow robe, and yet continue as a king or minister. glorious position. This led to a movement called Socially Engaged
In fact the intention of becoming a monk is to renounce worldly Buddhism.
affairs by going forth (pabbajja). Thus it is a contradiction for one
to renounce the world and yet hold on to worldly power. Since no Meanwhile, let me deal further on this subject of secularism.
monk during the Buddha’s time would do that, there was no Vinaya The dichotomy between secularism and theocracy, though useful
rule to forbid it. as a concept for us to understand the political culture of a particular
nation, might also blur our understanding of reality on the ground.
With the example of the Buddha and His early disciples, as Secularism is disliked by religious leaders because it represents a
well as what was mentioned in the Buddha’s teachings, there were loss to the religion. But what is seen as a loss to religion, is in
no cases of monks wielding political power like the Caliphs and reality the loss of power by the people who claimed to be leaders of
Popes. The only exception would perhaps be in Tibet. Thus, there that religion, not religion per se. Hence, secularism does not mean
is no disdain for secularisation as experienced in Christianity and the people of that state lose their freedom to practice what they
Islam. professed. Secular states, as we called them, continued to be run
by political leaders who could be Christians, Muslims, Hindus or
In fact, for Buddhists, the Buddha Dharma can be considered Buddhists. Their citizens continue their lives as followers of their
“secular” if the word is used to mean “this time” or “this world”. respective religions, except that these political leaders now have
Of the six characteristics of the Buddha Dharma, two of them, so much power that they need not bow to the religious authorities.

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