Asgiriya Maha Piriwena is one of the leading centers for Bhikkhu education in Sri Lanka. As the Chief of this Piriwena, could you briefly describe the services it renders?
Piriwena education stands at the heart of high-quality education in Sri Lanka. Following the introduction of Theravada Buddhism to Sri Lanka by Arhat Mahinda Thero, Piriwens were established to preserve and pass down the Dhamma to future generations through memorization and documentation. Over time, these institutions evolved into centers of comprehensive learning, encompassing literature, arts, crafts, medicine, and engineering, particularly during the Anuradhapura and Polonnaruwa eras. These periods saw remarkable advancements in hydraulic technology, architecture, arts and crafts, high-caliber literature, and the preservation of the Tripitaka in written form, all primarily conducted within Piriwens.
However, the advent of Dutch, Portuguese, and British colonial rule introduced missionary education, leading to a decline in the prominence of Piriwens. Despite this, Piriwens continue to function today, providing education to Bhikkus. The primary aim of Piriwens is to uphold the Paryapthi, Pratipatti, and Prativeda Sāsana. While constructing temples and statues is significant, the living symbols of Buddhism are the Bhikkhus, who must be educated, disciplined, and endowed with noble qualities.
Asgiriya Maha Piriwena is a prime example of such an institution, dedicated to these goals. Due to its notable success and reputation, Asgiriya Piriwena enjoys high acceptance and trust, attracting a large number of students eager to gain admission due to the high standard of education offered here. As a result, Asgiriya Piriwena effectively fulfills its duty to the Buddha Sāsana, ensuring the continuation and vitality of Buddhist teachings.
We learned that during your visit to a Dhamma retreat for Bhikkus in Nashik, India, you agreed to offer facilities for Indian Bhikkus to study at Asgiriya Piriwena. Could you elaborate on this?
This is an important question. During the reign of King Dewanampiyatissa, Arhat Mahinda Thero introduced Buddhism to Sri Lanka. His intent was not to assert power over Sri Lanka’s Buddha Sāsana but to plant the seed of Buddhism. Prince Aritta and other young men entered the Sangha order, learned the Dhamma Vinaya, conducted the Dhamma Sanghayana, and established Buddhism throughout the country. This led to the formation and distribution of the Sangha across Sri Lanka.
In contrast, the situation in India was different. They held the first and second Dharma Sanghayana after the Buddha’s great demise, and the third Sanghayana took place within three centuries.
Despite being the birthplace of the Buddha, India saw the emergence of many Mahayana traditions, the rise of Hinduism, and the decline of Buddhism. In response, Sri Lankan Buddhist leaders like Anagarika Dharmapala went to India, fought with the Mahantha to reclaim the Bodh Gaya site, and established the Maha Bodhi Society to protect Buddhist heritage. While their efforts were commendable, the Maha Bodhi Society today does not serve the same noble purpose. Internal conflicts over positions have led some Bhikkus there to neglect their duty to the Buddha Sasana. These monks have not followed in the footsteps of Arhat Mahinda Thero. The monks residing in Bodh Gaya have not been ordaining Indian youth, missing the opportunity to spark a Buddhist renaissance in the region. Currently, Buddhism is well-preserved in countries like Sri Lanka, Thailand, Vietnam, Burma, Cambodia, and Korea. However, India lacks a sufficient number of educated and practicing Buddhist monks, creating a significant gap. Pilgrims to Bodh Gaya often encounter individuals in robes who are not true Buddhist monks but merely seek offerings, damaging the perception of Indian Buddhist monks. Proper education and discipline are essential for maintaining the integrity of the Bhikkus. During a visit to plant a Bodhi tree in India, we noticed many novice monks who were ordained but lacked proper education and discipline. This poses a significant challenge in cultivating a positive Bhikku image in India.
For example, during the Pol Pot era, Buddhism declined in Cambodia. Through bilateral relations with Sri Lanka, many Cambodian novice monks received Dhamma education at Piriwena and universities in Sri Lanka. Upon returning to Cambodia, they contributed significantly to the development of the Buddha Sasana, leading to a Buddhist renaissance there. I believe that novice monks from India and other countries should also receive training and education in Sri Lanka. With around 825 Piriwens in Sri Lanka, we could bring in two to three hundred novice monks from India, educate them, and perform higher ordinations. They could then serve in India similarly to how Arhat Mahinda Thero did in Sri Lanka, potentially sparking a Dhamma renaissance in India.
Do you require government support for this noble endeavor, or can the Asgiriya Temple initiate this as a pilot project on its own?
There is no Piriwen education system in India, nor a way to properly educate and discipline Buddhist monks as in Buddhist countries like Sri Lanka, Burma, and Thailand. Therefore, it is essential to bring these monks to Sri Lanka for education and training. Government support is crucial for this initiative. We cannot do it alone. However, this does not require huge capital. Monks from other countries can stay in Sri Lankan temples, and their visas can be extended annually for the duration of their studies. A proper system needs to be established by the Ministry of Buddha Sasana or another relevant organization, with government intervention. This would be a significant investment in the renaissance of Indian Buddhism if carried out with proper coordination. While we maintain religious ties with India through pilgrimages, the most effective way to protect Buddhism in India is to bring Indian monks to Sri Lanka for Dhamma education and training.
You recently met His Holiness the Dalai Lama during an international Bhikkhu conference in India. His Holiness is dedicated to the education and training of Bhikkhus and has been instrumental in fostering unity between the Pali and Sanskrit traditions of Buddhism. How do you view His Holiness’ contributions to the Buddha Sāsana?
I think you mean that the Pali tradition refers to Theravada, where the Buddha’s teachings are recorded in Pali, the mother tongue of Magadh. In contrast, Mahayana, Tantrayāna, Vajrayana, and Tibetan Buddhism, which the Dalai Lama follows, belong to the Sanskrit tradition. His Holiness collaborates with all Buddhist traditions and is a prominent figure in global Buddhist leadership. I highly value his noble endeavor to create unity among the various Buddhist traditions worldwide.
His Holiness the Dalai Lama collaborates with universities, educators, and scientists worldwide to promote virtuous living. He has also initiated a program called SEE Learning in affiliation with Emory University in America. How can Sri Lankans participate in these valuable discussions and educational programs?
I believe that Sri Lanka boasts a significant number of scholars specializing in Pali and Theri education, and this should be acknowledged without hesitation. Many lecturers and professors in the field of Pali in the world have received their education in Sri Lanka. While acknowledging that there are Pali experts and scholars in other countries as well, it is important to highlight that Sri Lanka hosts a majority of these scholars. Sri Lanka has also been successful in educating nuns over an extended period of time. Therefore, consulting our scholars for knowledge in these areas would be highly beneficial and productive.
I appreciate His Holiness’ dedication to promoting virtuous living. According to modern educators, while knowledge can be acquired from anywhere in the world, virtues are not as easily learned. Therefore, I highly commend His Holiness’ commitment to teaching virtuous living through Buddhist virtues.