Eastern Horizon Interviews Venerable Aggacitta

The word "sanctuary" has very interesting connotations that are appropriate to what we intend to do. Among its meanings are: a sacred place, any place where refuge or protection is provided for the conservation of something original or natural.

A Buddhist Sanctuary is more of a monks' training centre. Its aim is to train monks on how to live as monks according to the original scriptural tradition. Nowadays, many young Malaysians (except those of Thai, Burmese, or Sri Lankan origin) ordain because of meditation. They go to Burma or Thailand to become monks. They are taught how to meditate but not the Vinaya. When they finish their meditation courses after a few months, they return to Malaysia. But they may not know how to conduct themselves in accordance with the Vinaya. And since they do not have proper guidance they may be prone to act according to their whims and fancies. This is detrimental to the Sasana.
I feel there's a great need for a monks' training centre in Malaysia where our local monks can come together in a place to be properly trained. Many of them were ordained in different places. When they come back, there's going to be arguments because of different interpretations and practices. The Malaysian Sangha is very young compared to those in Burma, Thailand and Sri Lanka. Each of the three countries is different and has its own Buddhist culture and art. Often we Malaysians are copying them wholesale without understanding the principles behind their Buddhist customs and traditions.

If, as young Theravada Buddhists, we Malaysians must copy customs and traditions, we should do so at the very roots, rather than after several centuries and generations of cultural adaptation and transformation. In other words, we should go back to the scriptural traditions enshrined in the Pali Canon, Commentaries and Sub-commentaries. When we understand the principles behind them, we can then evolve a Malaysian Theravada Buddhist identity that accords with the original scriptures.

Pali studies will also be offered to those who have the interest and aptitude so that they can gain direct access to the original scriptures. Hopefully, a new breed of learned Malaysian monks may be inspired to produce innovative interpretations of the Vinaya that not only conform to the scriptural tradition, but also contribute to the evolution of a Malaysian Theravada Buddhist identity.

As part of a long-term plan, monks who have sufficiently mastered the basic course will have the option of taking up dhammaduta courses. These courses will survey the application of contemporary missionary skills in a Malaysian Theravada Buddhist context. They will be more like post-graduate courses. Eventually, we hope to produce competent local monks (bhikkhus) to serve the modern needs of our growing Malaysian Buddhist community.

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The king then asked Venerable Mahamahinda, "Is the Sasana now established in Sri Lanka?"

Venerable Mahamahinda answered, "It is established but its roots have not yet descended."

"When will its roots descend?" asked the king.

Venerable Mahamahinda answered, "When a young man born of Sri Lankan parents in Sri Lanka renounces the world and becomes a monk in Sri Lanka, studies the Vinaya in Sri Lanka and teaches it in Sri Lanka, then will the roots of the Sasana descend."

I hope that all Malaysian Buddhists will appreciate the importance of teaching the Vinaya to Malaysian monks in order to firmly establish Theravada Buddhism in our country. Then the Sasana will last not only for you but also for your children and grandchildren. [See also a historic lesson.]