Two Great Proposals for Two Great Responsibilities

 I am thoroughly delighted to have this rare opportunity to gather and meet with all of my dear fellow Buddhist siblings and colleagues on this auspicious occasion. However different we are in terms of ethnicity and origins of countries, we all have something unique in common, i.e., we are all the loving children of the most holy and omniscient one: Buddha. Sadly, one century after Buddha's Parinibbana, Buddhism had developed different viewpoints and evolved into two major forms: Theravada Buddhism and Mahayana Buddhism. What’s worse is that both schools of thoughts have seldom, if ever, over the 2,500 years of the Buddhist missionary journey, stood shoulder to shoulder with each other, held hand in hand with adherents from the other side, or engaged compassionately in a round-table discussion. Before mid-1950s, as a young novice, I had rarely the World Buddhist Conferences where two schools interacted. In 1954-55, Buddhists from all over the world including representatives from five Theravada countries and others from Mahayana countries, all united in celebration and attended the Sixth Great Sangha Council held in Yangon, Myanmar. Nevertheless, up until early 21^st century, we have never seen Theravada and Mahayana sects collaborating and co-operating in unison for the sake of preserving and propagating Buddhism.

According to the Discourse of Aparihaniya, continuous and regular symposiums and summits with a focused agenda provide the best avenue to promote and spread the teachings and prominence of Buddhism. Buddha also preached, with emphasis, on how both physical and mental equanimity play a very important role in conducting and partaking in these summit meetings. Buddha further stressed unity and harmony, in the Discourse of Gosinga, stating that whenever seeking unity, one needs to prioritize and be considerate of others' interests by suppressing one's own self-interest and by upholding the great acts of self-sacrifice, tolerance, and lovingkindness. Therefore, we, all religious and spiritual representatives from the sixteen mainline countries, must first and foremost encourage everyone to participate in these honorable tasks of 'Maintenance and Restoration' and 'Propagation and Promotion' of Buddhism.

During his reign (270-232 BCE), King Ashoka set the wheel of Buddhist doctrine in motion beyond its homeland, India, by sending out missionaries in all directions. Buddhist missionaries went westward as far as the Mediterranean region like Syria, Egypt, the Greek and even all the way to Russia; and others travelled as north as central and east Asia beyond Himalayas, and as south as Indian Ocean and all over South-east Asia. The entire Asia continent was once proudly proclaimed as the Dhamma Continent or the Dhamma Empire. The word 'Asia' derives from Aryan. As such, the Asia continent was synonymous with the Aryan continent (the Noble Continent). At one point, four fifths of the world population used to take refuge in Buddhism. Nowadays, the followers of Buddhism have dwindled to one fifth of the world’s population. Ironically, while Buddhism is spreading throughout the world, it is fading in the land of its birth. The countries that are part of Buddhist territory transformed into totally different countries-the Yonaka region turned into Afghanistan and central Asia; Gandara and Takisila collectively became Pakistan. My brothers and sisters, in light of this disheartening situation, our true responsibilities for the advancement of Buddhism are twofold:

         1. Maintenance and Restoration

         2. Propagation and Promotion

To fulfil the first responsibility, Maintenance and Restoration, every country must have a systematic and effective methodology in imparting the Tipitaka. Each and every learned monk and Bhikkhus first needs to study Buddha's teachings thoroughly and thoughtfully. Afterwards, these monks could in turn impart and educate the citizens-young and old, rich and poor, high and low. Much to our dismay and surprise, evidence suggests that religious beliefs and values are waning, especially among younger generations. Therefore, we solicit each and every religious leader to focus on resuscitating and revitalizing moral, ethical and religious education in all walks of life. Furthermore, it is essential that Sangha should not lose sight of lokathacariya (striving for the welfare of all beings). The Sangha should play a very crucial role in implementing the most important social services and philanthropic work of their time. The Sangha should take care of the health and education for the public, provide aid and rescue efforts to the needy, and distribute food in times of natural disasters such as drought, famine, and flood. Performing lokathacariya is a very powerful tool and would play an instrumental role in organizing and uniting people.

In striving for the second responsibility, Propagation and Promotion, each monk, nun, and novice should be well trained and prepared for any challenging tasks that lie ahead, and must also be fluent in conversing about Buddha's Dhamma in several international languages. Moreover, all religious teachers should learn how to use the latest information technology and multimedia effectively-- computers, audio-visual equipment, slide projectors, film, broadcast media, etc.-- in order to reach into every heart and mind of the people at large.

I humbly propose, hereby, in this assembly, that an organization or committee be established, composed of representatives from every Buddhist country. This committee should take the lead in setting policy and by-laws with the following clear-cut missions:

1. To strive towards instituting an International Buddhist University;

2. To strive towards establishing a Buddhist Tele-broadcasting Station

The proposed sacred sites for these two entities should be either Lumbini (the birth place of Buddha), Bodh Gaya (the place of his Enlightenment), or The Deer Park in Varanasi (Benares) (where the first sermon was given).  The reason for choosing these particularly preferred sites is their symbolic value, commemorating the previous waning of Buddha's heritage and legacy, and adding to it something that will rejuvenate the original, authentic glory and splendour of Buddha. The University and Tele-broadcasting Station will house a wide array of departments specializing in programs in the various native languages.

In a nutshell, Buddha urged his followers, "Go forth for the gain of the many, for the welfare of the many, in compassion for the world. Preach the glorious doctrine of the Dhamma; proclaim the life of holiness."

Clearly, we should follow the footsteps of Buddha who tirelessly preached the priceless Dhamma throughout his 45-year Dhamma journey. Taking heart in Buddha's extraordinary perseverance and practice, I earnestly beseech my brothers and sisters to put their shoulders to the wheel of the Dhamma with renewed enthusiasm, in the best interest of restoring, preserving, and propagating Buddhism once again throughout the world.

Lecture delivered by Sitagu Sayadaw Ashin Nyanissara at the Sitagu Buddhist Vihara, Austin, Texas, USA, in July, 2005