I. THE DEPARTMENT OF INTERNAL GOVERNANCE
I. THE DEPARTMENT OF INTERNAL GOVERNANCE
Governance is of three sorts:
A. Governing by regulations of the Saṅgha.
B. Governing by Vinaya.
C. Governing by Dhamma.
A. Governing by regulations of the Saṅgha is as follows: The ecclesiastical chief of each region has the right, the authority, and the responsibility to administer his jurisdiction in accordance with all of his stipulated duties, including the procedures to be followed in appointing officials on the regional, provincial, district, and township levels; in appointing the abbots of temples, preceptors, and minor officials; and in delegating responsibilities on each level. This being the case, each of these officials should use his powers strictly in accordance with the regulations and guidelines set down by the Saṅgha authorities. Anyone who sees that he is unqualified in a particular area should not accept appointment in that area. At the same time, those who make the appointments, if they see that a particular individual is unqualified, should not appoint him to a position of responsibility. If he is appointed, it will be damaging to that area and destructive to the religion.
B. Governing by Vinaya: One should explain to those who come under one’s authority how many Vinaya transactions there are—and what they are—so that they will understand how to follow them.
1. Point out, for example, how an āpalokana-kamma is to be performed so as to be in line with the Vinaya. If there are discrepancies from the norm, point them out and correct them.
2. Point out how and in what sort of places a ñatti-kamma is to be performed.
3. Point out what sorts of transactions should be performed as ñatti-dutiya-kamma, how they are to be performed, where, when, and with how large a chapter of monks.
4. Point out what sorts of transactions should be performed as ñatti-catuttha-kamma, on what sorts of occasions, and with how large a chapter of monks so as to be correct according to procedure.
On the whole, there are still great discrepancies in following these procedures even within the individual sects. When we compare the different sects, the differences are even greater. This being the case, whose responsibility is it to govern the Saṅgha so that there is uniformity throughout?
To have standards means to weld discipline to justice – or in other words, Dhamma and Vinaya. For example, we should have standards in the way we worship and chant – how the words are to be pronounced according to the Magadha and Saṅyoga traditions, and which tradition to use on which occasions. There should be guidelines concerning this that are consistently followed everywhere, and similar guidelines concerning the way we dress and use the necessities of life, so that we will all be orderly and in proper line with one another. Otherwise, there will be discrepancies, high and low. If there is order, however, even the differences of high and low will present an acceptable appearance. Having standards is thus an important part of governance. If the authorities were really sincere about carrying out their duties, instead of simply letting things slide, it would help lead to the growth and prosperity of the religion. On the whole, though, there is a tendency in the area of governance not to look after things and simply to let them be. This has led to factions and splits within the monkhood, each group taking offense at the way other groups behave.
Thus close adherence to the Vinaya and to the standards of order would lead to concord with no need for force or compulsion: concord that would come of its own from the good and noble standards of the religion.
When the lotuses are gathered unbruised,
the water stays clear:
This is where the virtues
of those who can govern appear.
Every official – and every monk and novice as well – should be strict in keeping his personal conduct within the bounds of the Vinaya, so as not to abolish any of the training rules by means of his behavior. In other words, whatever has been set down by the Buddha should not be abolished through not observing it; and at the same time, whatever was not set down by the Buddha should not be established as a new observance through the example of one’s behavior.
There are many kinds of standards and procedures related to the Vinaya that must be studied, practiced, and observed. Taken together, they are called ‘vinaya-kamma.’ Some vinaya-kamma are our own personal responsibility in training ourselves. For example –
1. Kāya-kamma: Act only in ways that are correct in light of the Vinaya and that are called karaṇīya-kicca, things to be done (such as observing the precepts of the Pāṭimokkha). Whatever goes against the Buddha’s ordinances should be discarded. Such things are termed akaraṇīya-kicca, things not to be done.
2. Vacī-kamma: Any words whose purpose would be incorrect in light of the Vinaya should not be spoken in any circumstances. Speak only those words that would be classed as Right Speech.
3. Mano-kamma: We are bound to have thoughts that tend toward the accumulation of defilement and lead to transgressions of the training rules, such as abhijjhā: greed focused on the four necessities of life (food, clothing, shelter, and medicine);
byāpāda: ill will;
micchā-diṭṭhi: wrong views that would draw the mind into ways running counter to the standards of the Vinaya.
If we don’t correct such mental states, we are bound to break the training rules. For this reason, we should establish ourselves in all four of the Principles of Purity (parisuddhi-sīla) –
a. Pāṭimokkha-saṁvara-sīla: Restraining our thoughts, words, and deeds so as to show respect for the Pāṭimokkha and all of the major and minor training rules.
b. Indrīya-saṁvara-sīla: Keeping watch over our senses of sight, hearing, smell, taste, feeling, and ideation, so as to keep them quiet and restrained, and to do away with any defilements pertaining to the training rules.
c. Ājīva-parisuddhi-sīla: Maintaining our livelihood in an honest and above-board manner, not asking for anything, by word or deed, in circumstances ruled out by the Vinaya; training ourselves to have few wants; keeping our conduct in line with the standards of the Vinaya; searching for the necessities of life with the proper attitude in all three stages of the search –
(1) Pubba-cetanā: When the thought first occurs to the mind, keep it in line so as not to deviate from the Vinaya.
(2) Muñcaya-cetanā: When going through the actions of searching, maintain purity in thought and deed.
(3) Aparāpara-cetanā: Once the desired item has been obtained, use it in line with the regulations laid down in the Vinaya. This is called –
d. Paccavekkhaṇa-sīla: Reflecting carefully before using things. The act of reflection gives results on many levels:
– We should first reflect on our thoughts, words, and deeds while using the item to see if they are in line with the Vinaya.
– Then we should reflect further, in line with the standard formula for reflection, seeing that all things are made up of impersonal elements or properties, foul and repugnant; that they are inconstant, stressful, and not-self – not beings, not individuals, not ‘my self’ or anyone else’s.
suñño sabbo:
All things are empty, with no one in charge.
When we consider things correctly in accordance with the standards of the Vinaya, we are genuinely exercising good internal governance over ourselves. The ultimate standards for judging clearly whether or not we are governing ourselves well are as follows:
(1) Whatever maxim or rule leads one to behave with a mind tinged by passion for material pleasures is neither Dhamma nor Vinaya.
(2) Whatever behavior aims at the creation of suffering for oneself or for others is neither Dhamma nor Vinaya.
(3) Whatever behavior leads to the accumulation of defilement is neither Dhamma nor Vinaya.
(4) Whatever behavior leads to overweening ambition is neither Dhamma nor Vinaya.
(5) Whatever behavior leads away from contentment with little is neither Dhamma nor Vinaya.
(6) Whatever behavior aims at entanglement with others is neither Dhamma nor Vinaya.
(7) Whatever behavior leads to laziness and carelessness is neither Dhamma nor Vinaya.
(8) Whatever behavior makes one a burden to others is neither Dhamma nor Vinaya.
A person who behaves in any of the above ways has not truly taken the Buddha as his teacher, for as the Buddha said, the Dhamma and Vinaya are our teachers in his place. Any behavior that does not follow the Buddha’s teachings should be regarded as akaraṇīya-kicca, something not to be done. We should restrict our behavior to those things that should be done in our own areas of responsibility. For example, behave so as to extract yourself from passion for material pleasures; so as to gain release from suffering; so as not to accumulate defilements within yourself; so as to have few wants: If you happen to receive many possessions, share them with others. Behave so as to be content with what you already have and know how to care for and repair what you have so that it will become better. Behave in a way that leads to physical and mental solitude. Be persistent and energetic in doing good in line with your duties. Behave so as not to be a burden to others – so as to be light in body and mind. To behave in these ways is to be properly established in the Dhamma and Vinaya.
To be able to conduct yourself in this manner means that you are able to govern yourself. And when a person can govern himself, he develops authority from within, in the area of the Vinaya, enabling him to govern others well.
This is what is meant by ‘governing by Vinaya.’
C. Governing by Dhamma: This means to govern with one’s own inner quality as a person, i.e., having rectitude constantly in the heart; keeping the mind firmly established in Right View by fostering discernment in the mind through the practice of meditation; developing Right Concentration so as to wipe out the fetters of lust (methuna-saṅyoga) – which include, for example, sensual desire (kāma-chanda), a willingness to give in to sensual moods, which tends toward mental pain and stress. When a person’s mind falls under the power of such fetters, it means that there is no quality to him. For the mind to lack quality means that it has fallen in with the mental hindrances (nīvaraṇa) –
1. Kāma-chanda (sensual desire) or sexual lust: indulging in sensual moods, taking pleasure in sensual desires that arise within and lead one to take pleasure in sensual objects – a sign that the heart isn’t trained in the proper way in Right Concentration. This then leads to paṭigha: The mind is ‘struck,’ sometimes to its satisfaction, sometimes not, which is the basis for –
2. Byāpāda: ill will.
3. Thīna-middha: discouragement, apathy, laziness; not making the effort to center the mind in the factors of jhāna; not developing a theme of meditation in the mind. The mind thus inclines toward lethargy and discouragement, abandoning its duties and responsibilities. This makes it restless and a prey to distraction, unable to put a halt to its train of thought and bringing mindfulness to stillness. This is called –
4. Uddhacca-kukkucca. When this is the case, then no matter how much Dhamma one may study, the heart is still dark and blinded. Whatever one knows or sees is unclear. One’s conduct is lax and lacking, unable to progress to the qualities of the higher attainments. For the heart to be caught on a snag like this is termed –
5. Vicikicchā: doubt, uncertainty, indecision, an inability to go forward or turn back. When this is the case, the mind is classed as having no quality. In other words, it lacks the concentration that will give rise to discernment and the skill of release.
Those, however, who can escape from the hindrances and center the mind into jhāna or concentration will give rise to discernment: the power to keep their defilements within the bounds of rectitude and to unbind their goodness so that it can govern others effortlessly, achieving their own well-being and that of others through the power of their governance. They will awaken from the mundane world, and the supreme good – Dhamma – will appear within them. This is what it means for the heart to have quality.
Most of us, by and large, have no constant quality in our hearts. Instead, we go looking for quality in things outside and so can never succeed or find security. When this is the case, we’re unfit to govern ourselves – and if we’re unfit to govern ourselves, then to govern others for the sake of their betterment will be extremely difficult.
This concludes our discussion of the Department of Internal Governance and the duties of the contemplatives who accept responsibility in this area.
This is all there is to the Department of Internal Governance. Whoever has responsibilities in this area must constantly bear his duties in mind if he is to contribute to the true prosperity of the religion. Otherwise, the establishment of this department will be empty and in vain, yielding no full-fledged benefits.
The point to remember is that the governance of the Saṅgha in Thailand is of three sorts:
A. Governance by regulation and law – the legislative act setting up the constitution of the Saṅgha; the Saṅgha directives and by-laws.
B. Governance by Vinaya.
C. Governance by Dhamma.
This is all it comes down to. If we were to discuss this point in detail, there would be much more to say.
Now, however, we will go on to discuss Part II for the edification of Buddhists at large.
