Asoke is not Utopia.pdf

opted in the Sukhothai kingdom, which is the earliest kingdom of Thailand, and has been the main religion practised in Thailand for over 700 years. Throughout the centuries, Buddhist traditions have gone through a lot of changes due to the different beliefs and the social, economic and political background of each generation. Asoke is a small Buddhist community with practices and beliefs that are quite different from mainstream Buddhism. The group was founded by Samana Bodhirak, who resigned from the Buddhist order (Sangha) of Thailand in 1975 and formed his own group based on Nānāsamฺvāsa (see section on Nānāsamฺvāsa and Sectarianism). At the beginning, we were not recognized by the Thai Buddhist community because our practices were considered unorthodox. Asoke monks and nuns do not follow certain Buddhist traditions that have been handed down through Introduction to Asoke 3the generations. For example, when presiding over Buddhist ceremonies, they do not sprinkle holy water or burning candles and incense, nor do they accept or use money. All of these rituals and practices are prohibited under the Buddhist scripture (Tripitฺaka). With sincere belief that our practice is authentic Buddhism as taught by the Buddha, we have continued our practice with perseverance and steadfastness for more than 40 years. Increasing numbers of people have begun to appreciate and recognise the Asoke practices and ideology. Samana Bodhirak emphasises that religion is the power that unites a society. Buddhism is a dynamic religion that involves human interaction and society. This is clearly in line with the Noble Eightfold Path which requires one to practise right view, right thought, right speech, right action and right livelihood, etc. By isolating oneself and practising only sitting meditation, one cannot practise the Noble Eightfold Path, which is the ultimate Buddhist teaching and the direct path to the attainment of Nirvana or enlightenment. At present we have seven Buddhist centres and several small communities in various parts of Thailand. Santi Asoke in Bangkok is our only urban centre. Ratchatani Asoke, which is located in the northeastern part of Thailand, is considered the capital and a model of Asoke ideology. Every Buddhist centre comprises a temple, a village (or a community) and a school. We refer to the centre as a Boworn. Santi Asoke is an urban community rather than a village, where members live in the vicinity of the temple, 4either in houses, dormitories or apartments. Communities that do not have a school are not considered a Boworn. A Boworn is a communal living environment that integrates the temple, village and school into a single unified entity. Community activities are incorporated into the school curriculum and considered an essential part of learning. Our education is not limited to the classroom but may take place anywhere in the community. The monastics and community members teach at the school for free and the students work alongside adults in various community businesses. These are intentional communities of poor people bound by Buddhist beliefs and the intention to be self- sufficient and self-sustaining. Almost every community engages in chemical-free agriculture, compost production and waste management. We have our own economic system and a unique approach to communal consumption. Everyone in the community is a volunteer and the income generated through our work goes directly into the community fund for the benefit of the whole community. 5 6 7 8 9 10 In the Apanฺnฺaka Sutta, the Buddha set out the three characteristics of Buddhist practice that will definitely lead to the attainment of Nirvana. Apanฺnฺaka-patฺipadā means the sure practice or sure course. Any practice that is not characterised by the following three factors is not considered the right Buddhist practice: Control of the six sense faculties (Indriya-samฺvara); Moderation in eating and consumption (Bhojane- mattaññutā); and Devotion to the practice of wakefulness (Jāgariyā- nuyoga). The Buddha explained that one must be constantly mindful of whatever one sees, hears, smells, tastes, touches or thinks in order to guard the six sense-doors against mental defilement. The first practice requires one to be vigilant and conscious of the sensory contacts surrounding us. The second practice of moderate consumption requires one to be mindful of what one consumes throughout the Asoke Lifestylelll 11day. The third practice of wakefulness requires one to be fully awake and mindful at all times of one’s bodily conduct, verbal conduct and mental conduct. To sum up, the threefold practice requires one to practise Buddhism with open eyes and be conscious of the sensory contacts surrounding us. The right Buddhist practice (Apanฺnฺaka-patฺipadā) cannot be fulfilled through sitting meditation and shutting oneself out from the world. For this reason, we regard sitting meditation as an aid but not the direct path to the attainment of Nirvana. Our training is focused on how we eat, sleep, live and work. Work provides us with sensory contacts which cause sensations to arise and stir up defilements of the mind that may be dormant. It provides us with the opportunity to analyse our feelings and check for mental defilements. Everyone in the community observes the Buddhist precepts, eats vegetarian food and lives a modest life free of base vices: addictive substances, night life, entertainment, gambling, association with bad company and laziness. We emphasise modesty, which is manifest by our wearing simple clothes, going barefoot and living in modest houses. The women wear the Thai sarong without any accessories and the men wear traditional Thai trousers. People are encouraged to live modestly like the Buddha. Luxury and grandeur are regarded as un- characteristic of a practising Buddhist because the Buddha himself lived on only the basic necessities. Our daily routine is very simple. We wake up early, eat one or two meals during the day without snacking in 12between and work diligently the whole day. Eating one meal a day is a way of practising moderation in consumption and reducing desires. The daily routine of monastics and lay people may vary slightly from place to place, but is typically as follows:3:30 Wake up4:00-5:30 Chant and listen to the morning sermon6:00-7:30 Monks and nuns do the almsround9:00-10:00 Listen to the sermon before meal10:00-11:30 Monks, nuns and community members eat together in the community hall12:00-17:00 Work 18:00-19:30 Listen to the evening sermon21:00 Bedtime 13 14 15 16Boonniyom Boonniyom is a new term coined by Samana Bodhirak, which can be broadly translated as “meritism”. Boonniyom values merit over material wealth, status, fame and worldly pleasures. For us, the highest form of merit is purifying oneself from mental defilements. The concept of Boonniyom began with a small group of people living together and practising the Noble Eightfold Path. Samana Bodhirak emphasises that if you practise the Noble Eightfold Path correctly, you should be able to reduce your greed, anger and illusions and eventually eliminate the sense of self. Therefore, a practising Buddhist should become less selfish and more diligent, compassionate and willing to serve others because one no longer needs to serve one’s own selfish desires. Boonniyom values modesty, selflessness, proficiency, diligence and compassion. We do not reject materials and new technology but encourage moderation in consumption. Asoke Economics 17 Broadly, Boonniyom is a term we use to describe many things. Boonniyom is a non-capitalistic economic system based on Buddhist teachings. It is Asoke’s interpretation of Buddhist economics, which has been proven for more than 40 years to be a sustainable and viable alternative to capitalism. Boonniyom is the fundamental principle that underlies every activity within Asoke communities. We have a Boonniyom framework for each area of activity: commerce, education, communication, health, agriculture, etc. Boonniyom Economics Samana Bodhirak’s concept of economics is quite different from the orthodox school of economics. In his view, economics is not simply about the production, consumption and distribution of wealth, but refers to the management of wealth for the spiritual benefit of the producer and the maximum benefit of society. The goal of Boonniyom economics is to attain sufficient and sustainable living by following Buddhist teachings, which lead to liberation, less consumption, more efficiency and the proper distribution of wealth for the spiritual benefit of the giver and the maximum benefit of the receiver. Samana Bodhirak emphasises that proficiency and diligence are the most valuable assets. These assets are key to sustainable economic development, not money and materials that are transient and limited in quantity. 18 He believes that a sound economy begins from changes in the individuals. If each person is content with simplicity and sufficiency and strives to be diligent, efficient and self-less, then that person will achieve maximum production at minimal cost: that is, optimal efficiency. When two or more people living together achieve optimal efficiency, the outcome is a community with a wealth of resources and a surplus to distribute to society. The principles of Boonniyom economics are: Freedom from debt; Self-sufficiency; Optimal efficiency; No accumulation of wealth; and Distribution of wealth. Freedom from debt: This principle requires people to be free from debt of any kind. The aim of the principle is to be independent from the mainstream financial system and learn to appreciate that small is beautiful. Business start- ups are encouraged to be modest and rely on the resources available. Asoke communities do not borrow money from banks, financial institutions or outsiders as this is against our policy. We have a central fund in which money is pooled from various sources. Any Asoke community in need of money may borrow from the central fund subject to approval by the relevant committee. The borrowed money is called “financial aid” rather than a loan and no interest is charged. Self-sufficiency: Promoting self-sufficiency is one of lllll 19the overriding principles of Boonniyom economics. The principle emphasises the need to live modestly, and to be skilful, diligent and efficient. Asoke communities have been implementing King Bhumibol’s policy on self-sufficiency for more than 40 years. Samana Bodhirak has made it a policy that every Asoke community should engage in chemical-free agriculture, compost production and waste management, which he considers to be the three pillars of the nation. These are essential works that can save the nation. Samana Bodhirak also emphasises that food is the most crucial thing in the world. Therefore, agriculture should be the mainstay of Asoke communities. Depending on the amount of land available, almost every Asoke community engages in rice-planting, agriculture or gardening. Most large communities have their own health care facility, which practises both modern and alternative medicine but emphasise the use of Thai traditional medicine. We also produce our own shampoo, detergents, herbal medicine and home remedies for both internal use and sale. Optimal Efficiency: Optimal efficiency is the outcome of practising the Dhamma. The fifth path factor of the Noble Eightfold Path requires a practising Buddhist to work rather than just practise sitting meditation. Consequently, work is a major part of the Asoke practice. The main objective of work is not the end result nor the financial gain but the work itself, which is a means of practising the Dhamma. When one successfully practises the Noble Eightfold Path, one becomes less selfish and more diligent and is therefore able to produce more than one consumes, which is optimal 20efficiency. No accumulation of wealth: This principle requires people to understand the intrinsic value of not accumulating wealth. The more we accumulate, the less there is for others. Samana Bodhirak emphasises that proficiency and diligence are the most valuable assets. Anyone who possesses these qualities will be able to achieve a sufficient and sustainable life without the need to accumulate money or wealth. Distribution of wealth: Distribution of wealth is one of the vital principles of Boonniyom economics. Samana Bodhirak has made it a policy that Asoke communities should not hoard goods and accumulate wealth. We should only keep enough to sustain our lives and should share the rest with others. Because the Dhamma teaches us to be diligent and efficient, we are able to produce more than we consume and, therefore, have a surplus to share with society. We distribute products that we produce ourselves, rather than buy things to give away or denote money. Another means of distributing wealth is through the community businesses which operate under the framework of Boonniyom commerce. Boonniyom economics has been proven time and time again to be a sustainable economic system in the face of natural disaster, global pandemic and financial crisis. During the coronavirus pandemic, when the government requested that everyone stay at home, we completely shut down all of our communities. No one was allowed to enter or leave the community except those responsible for transporting food between various Asoke communities. However, we were able 21to carry on with our lives as usual without any shortages of food or basic necessities. The global economic recession in the aftermath of the pandemic has also had no effect on us because Asoke communities are self-sufficient. Boonniyom Commerce Boonniyom commerce occurs at 4 levels: selling below market price; selling at break-even cost; selling below cost; and giving for free. Every convenience store and vegetarian restaurant operated by Asoke communities sells below market price. The only exception to this is the Pisootjitarsa store in Ratchatani Asoke, which sells at break-even cost throughout the year. During the Songkran festival we hold a fair called Talad Areeya where everything is sold below cost. The fair has become an annual event highly anticipated by the people of Ubon Ratchatani and nearby provinces. Almost every vegetarian restaurant operated by the community also offers free meals. If you have one dish with rice, there is no charge. On special occasions, such as the King’s birthday or Buddhist holy days, it has become a tradition for Asoke members to set up food shelters to give food for free. One of the most frequently asked questions is how we conduct business according to Boonniyom commerce and remain financially viable. The key answer lies in everyone being a volunteer. The cost of labour that would otherwise llll 22have to be paid to each person leaves us with a small amount of working capital, which enables us to continue doing business in this manner.Communal Consumption We have a unique approach to communal consumption called Sataranapoki. Sataranapoki is a product of Boonniyom which began with a small group of people living together and practising the Noble Eightfold Path. The dynamic effect of practising the Noble Eightfold Path is that one becomes less selfish, more diligent, efficient and able to produce more than one consumes. When two or more people living together achieve this, the outcome is a community with a wealth of resources and a surplus to share with others. Sataranapoki is also the fruit of practising the Six Virtues of Fraternity (Sāranīyadhamma) which are: being compassionate in deed; being compassionate in words; being compassionate in thought; sharing lawful gains with others; keeping the precepts with one’s fellows; and having right view along with one’s fellows. Asoke’s approach to communal consumption is unique because it embraces the best aspects of socialism and democracy. We have a pooling system similar to socialism but everyone has the freedom of choice similar to democracy. Everyone who participates in the communal consumption llllll 23does so through their own will and wisdom. Anyone is free to participate in the communal consumption without being obligated to give up their personal wealth for the community. Some intentional communities with similar arrangements require members to first transfer all of their assets to the community. Everyone who participates in the communal consumption contributes by working without pay, without receiving any consideration in kind and without having common ownership of property. This is a key difference from other intentional communities in which members usually share ownership of property. We have several foundations that are responsible for managing the entire group’s communal property. Directors of these foundations may be selected from any community. We have a central fund from which any Asoke community may borrow money and a community fund which is the primary source of funds that a community draws upon to take care of its members. A community fund is pooled from various businesses of a particular community and is primarily managed by that community. However, in practice, the communal property is used for the benefit of the whole group because everyone in Asoke is considered one family. We help each other in our modest Boonniyom ways and rely on each other in times of birth, old age, sickness and death. 24 25 26 At present, we have about 88 monks and 21 nuns. The nuns are called Sikkhamats and the ratio of monks to Sikkhamats is fixed at 3 to 1. In practice, this means that unless the number of monks increases, no more women can be ordained as Sikkhamats. The Sikkhamats observe 10 precepts. The monks observe 43 precepts, which are divided into three main categories: Cula-sila, Majjhima-sila and Maha-sila. The 43 Buddhist precepts are not the same as the 227 Vinaya Rules or the monk’s discipline (the Discipline). The Buddha first prescribed the Buddhist precepts, but when he saw that monks were becoming increasingly lax in their practices, he later prescribed the Discipline, which contains sanctions for non-compliance. Cula-sila are the Ten Precepts that monks have to observe. Majjhima-sila are the Middle Precepts which elaborate on the Ten Precepts. The Middle Precepts deal with practices which are considered unsuitable for monks, such as possessing money and hoarding goods. Asoke Monks and Nuns 27 Maha-sila are the Great Precepts which deal with practices that are not