The International Network of Engaged Buddhists (INEB), a global network of activists, spiritual leaders, organizations and academics of all Buddhist sects, who integrates the practice of Buddhism and social actions for a healthy, just and peaceful world, hereby conveying our strongest supports and solidarity with the Buddhists monks and the people of Burma who are peacefully calling for the end of social and political sufferings in Burma. In particular, we strongly support the peaceful expressions of the loving-kindness and compassions for the Burmese society by the Buddhist monks across Burma. We also support their demands for the SPDC to offer their apologies to the monks :

• To reduce all commodity prices, fuel prices, rice and cooking oil prices immediately,
• To release all political prisoners including Daw Aung San Suu Kyi, and all detainees arrested in ongoing demonstrations over fuel price hike,
• To enter into dialogue with democratic forces and ethnic nationalities for national reconciliation immediately, and
• To resolve the crises and difficulties facing and suffering by the people.

Welcome the State and Peace Development Council or SPDC’s restraint on the use of violent means on the first day (September 18,2007)of the demonstrations by Buddhist monks in various towns and cities across Burma except the use of tear gas and violent break up of the demonstrations in Sittwe, the capital of Arakan State in western Burma. We also welcome the release of three monks, one novice and ten other protesters who were arrested on Tuesday afternoon in Sittwe.

We are extremely concerned over the latest news report on the SPDC’s secret declaration of the state of emergency which authorized regional and local authorities to use violent means, including an order to open fire, in cracking down the demonstrations.

We urge the SPDC, who are also Buddhists, to apply and practice Panna (wisdom), Metta (loving-kindness) and Karuna (compassion) in responding to the current situations by

1. revoking the authorization of, and ban, the use of all violent means, in dealing with all demonstrations in Burma including the use of tear gas and opening fires, the hiring of local thugs, Swan Arr Shin and SPDC’s proxy USDA to confront and crackdown on the peaceful protests and the arresting and beating up of the demonstrators.

2. stopping the surveillance and all restrictions on monasteries and temples.

3. allowing the peaceful demonstrations and expressions of the concerns and cares for the society by the Buddhist monks and the people of Burma.

4. allowing independent media to cover the current events without any restrictions so that both sides of the stories can be known and heard.

5. start entering into dialogue and working for the solutions with Buddhist monks who play a very significant roles as spiritual, cultural and social leaders in Burmese society.

The INEB believe that every human beings, including the personnel of SPDC, have a seed of Buddha, the potential for awakening and enlightenment. We hope the SPDC will take the current situation as the opportunity to let the seeds of Buddha within them grow by awakening to the need to start resolving the crises facing Burma by releasing Daw Aung San Suu Kyi, all political prisoners including imprisoned ethnic nationalities’ leaders and start a meaningful and compassionate dialogue with all relevant parties.

We will continue watching Burma closely with our utmost concerns and we send our best wishes to all people of Burma. May Peace Prevail in Burma very soon!

The International Network of Engaged Buddhists September 20, 2007.

Last week’s brutal crackdown on protests in Burma will not stop the growing movement for reform in the pariah state, pro-democracy leaders in exile said Friday in Bangkok.

The unprecedented Buddhist monk-led protests ignited a fire among long-suffering Burmese that will not be easily extinguished, but the international community must pressure the military regime to avoid further bloodshed, the activists told a Bangkok press conference.

“Many people are saying the Burmese revolt is over, but that is not true,” said Naing Aung of the Forum for Democracy in Burma. “A movement that brought out 1 million people willing to defy bullets cannot easily disappear.”

Leaders of several groups said the images thousands of monks marching peacefully, and finally being beaten, had brought together both Burmese citizens and people around the world to stand up to the regime.

“Those two contradictory images of peace and brutality were powerful for the world to see, but this has been going on in Burma for the last 50 years, especially in the ethnic areas,” said Salai Lian Sahkong of the Ethnic Nationalities Council.

“We have been suffering and dying and crying without the world knowing about it, but now the people of Burma are uniting, and we’re saying: ‘no more killing, no more beating.’”

The exiled pro-democracy leaders agreed that the moral authority of the country’s monks has lent powerful impetus to the movement, and said the military regime is fearful because it has not been able to control the monkhood.

“People in the communities always give food to the monks, but now the people have started to go to the monks to ask them for food,” said Naing Aung of the Forum for Democracy in Burma. “The monks see how the people are suffering, and as the moral authority of the communities, they are now demanding to change the system.”

Khin Ohmas, an advocate for political prisoners and veteran of the mass 1988 democracy uprising that ended with a bloody crackdown, said the resurgent movement is stronger for past experiences and for the new leadership of the monks.

“When we were out in the streets, many people might’ve just seen us as rebellious kids - and, in a way, we were,” she said. “But now people see that the monks are leading the way, and they represent the highest level of respect in our society.”

Sulak Sivaraksa, a Thai author, teacher and devout Buddhist, said monks have a duty to be involved in politics when injustice is being committed.

“Buddhist monks must strive for peace on the inside, and peace on the outside - it is about looking for balance all through life - and politics is part of that whole,” he said. “It is only in the West that Buddhism has become some kind of escape.”

U Maung Maung, of the National Council of the Union of Burma, rejected the commonly held idea that the military junta is deaf to international criticism.

“If you don’t read Burmese, you may think that,” he said. “But the Burmese media, which are run by the regime, they are reacting all the time to what the US says, the EU, the UN. They do care about international opinion, and it is important to pressure them.”

Bangkok Post

Background

More than six decades of development and modernization (which emphasized material progress) have contributed to numerous crises: the weakening of grassroots communities, environmental degradation, spiritual and cultural decline, and so on. Market values have displaced ethics and spirituality in society. These crises are getting increasingly complex, violent, and difficult to mitigate or tackle.

At the same time, the Sangha is dominated by the State, capitalism, and consumerism. It lacks transparency and accountability. In general, the bond between lay and ordained communities is also rapidly weakening. The Sangha is in decline, and there is no sign that it will be able to halt this downward momentum. It can be said that the Sangha no longer serves as a major source of wisdom and spiritual guidance in society.

Amid this crisis, there are a number of monks and nuns who steadfastly uphold the Dhamma. They offer guidance in terms of wisdom and spirituality to society at large. Most of them reside in the rural areas, in areas far from ‘modernity.’ They cooperate with local villagers in empowering grassroots communities—attempting to make them more self-sufficient, for instance. Additionally, many of them are engaged in ‘academic’ work, offering knowledge, guidance, and solutions to present crises based on the teachings of the Buddha.

In 1990 the Thai-Inter-religious Commission for Development (TICD), an organization under the umbrella of the Sathirakoses-Nagapradipa Foundation, invited several monks mentioned above to a meeting to share views and experiences on social work. The meeting also provided a forum to meditate together and to provide moral support for each other’s work.

Many at the meeting agreed that monks and nuns who were working in the field of development should create a network that would provide support and coordination as well as facilitate the adaptation of Buddhist teachings to contemporary life and society based on sufficiency and sustainability. As such the “Sekhiyadhamma Group” was created. Its primary objective was to increase the relevancy of Buddhism, to make it socially engaged and capable of coping with the crises in contemporary society.

Aside from upholding the Dhammavinaya, the Sekhiyadhamma Group also came up with common observances: avoiding a way of life that supports capitalism and consumerism; abstaining from all forms of intoxicants (e.g., cigarettes, betel nuts, soft drinks, energy drinks, etc.); and minimizing/discontinuing the use of plastic and Styrofoam products as well as luxury goods that impede the cultivation of contentment and the proper behavior for the ordained.

At present, membership of the Sekhiyadhamma Group is open to both the lay and the ordained.

Objectives

1. To promote celibacy that is sustainable and happy
2. To foster the condition of being kalyanamitta between monks and nuns working in the field of development
3. To promote self-cultivation and social development giving due consideration to the natural environment based on Buddhist teachings
4. To strengthen the Four Buddhist Assemblies, making them play a beneficial role in society
5. To serve as a network coordinating the work of monks and nuns involved in development

Goals

1. To attain celibacy in a sustainable and happy manner, being beneficial to both the self and the other
2. To achieve liberation (spiritual and intellectual independence)
3. To promote and strengthen the faith in Buddhism
4. To promote the condition of being kalyanamitta among the members as well as in society at large

Distinct Features

1. A model of simple and frugal livelihood
2. A model to anyone interested in self-cultivation based on the Three-fold Training
3. A model of freedom from intoxicants and the causes of ruin to anyone interested in leading a healthy life
4. A model of an alternative to consumerism
5. A model of the promotion of local wisdom and the conservation of the natural environment, tradition, and culture
6. Fostering reconciliation and building bridges between the sexes and racial, ethnic, national, and religious groups

Kanchanaburi public prosecutor (Thong Paphoom) V. Sulak Sivaraksa

For violation of the Thai Petroleum Act BE 2522 (1979)

The court has been informed that on 7 May 1996, the Petroleum Authority of Thailand (PTT) was authorized to undertake the construction of natural gas pipelines from the Yadana source in Burma through the Thailand-Burma border into Thailand at Ban I-tong, Tambon Pilok, Thong Paphoom district, Kanchanaburi province toward the Ratchaburi combined cycle power plant in Muang district, Ratchaburi province. But between 2-6 March 1998, during day and night successively, the accused and about 30 others camped out in the forest to obstruct the construction of the pipelines. They stood in rows and sat in groups to make the operation of the machines impossible. Thus, they were accused for violating the laws which provided for the rights of PTT to continue their construction.

The accused refused to accept the charge. He informed the judges that as a law graduate he believes in the Constitution and cherishes the constitutional monarchy. Among many in Siam, he has been revered as a conservationist who has made immense contribution to history, social development, economics, politics, culture, archeology and the environment. Apart from his extensive writings, lectures or public speeches, the accused has been endeavoring to work to preserve ancient buildings and the environment all along. Being informed about the Thailand-Burma gas pipeline project, he deemed the project had been pushed ahead by PTT with support from the Thai government without heeding to public opinions. The government, by refusing to hear voices from the people, was pressing ahead a project that would cause massive damages to the national interests, economically and politically, within and outside the country. The damages would also reach the environment, forests, fauna, etc. With this concern and the care for nature and the environment, the accused has been opposed to deforestation, destruction of the environment, particularly, in pristine forests of Kanchanaburi province. Therefore, the opposition waged by the accused toward the construction of the natural gas pipeline rests on the fervent hope to protect national interests at present and in future. It can be regarded as a sincere, honest, peaceful and nonviolent action and this right and freedom has been exercised duly under the provisions in the Constitution.

The accused further argued that the Petroleum Act BE 2522 (1979), which had been cited by the plaintiff to bring charges against him is unlawful in light of the current Constitution. The law grants draconian powers to PTT to bring charges against anyone who decide to obstruct their operation. However, with the attempts by the government to corporatize PTT, new legislations have been issued in recent years and that has led to the revocation of the PTT Act. In addition, the new laws mulled for the governing of the corporatized PTT bear no punitive clauses. Therefore, the PTT Act can no longer be cited as a ground to punish anyone who obstructs the operation by PTT.

The judges are therefore of the opinion that the accused is found not guilty for the charge.

Judges of the Criminal Court, 18 August 2006

It is debatable whether one calls Buddhism religion or not. However as an organized creed practiced by many peoples in Asia and now in the west too, it contributes both a blessing and a curse to mankind.

My late spiritual teacher, Bhikkhu Buddhadasa, whose centenary this year is recognized by UNESCO as a man who contributes so much for peace in the world, has warned his disciples that we should understand the best in Buddhism, that is how to transform greed into generosity, hatred into loving kindness and delusion into wisdom or proper understanding.

He also says that Buddhists must respect other religions – not just tolerance – as much as our own.

People with different religions must collaborate together and with atheists and agnostics too, in order to overcome the new demonic religion of materialism and consumerism i.e. to liberate mankind from greed, hatred and delusion.

The hard core of the Buddha’s teaching is skillful means to reduce selfishness to serve all sentient beings yet all through these years, Buddhism has compromised itself with superstition, nationalism, feudalism, male chauvinism and lately with economism. As an institution Buddhism contributed negatively to mankind too. Baker Roshi will no doubt confirm the information in the book Zen at War that Japanese practitioners of Buddhist meditation used that technique of inner strength to kill the enemy more effectively, even with the loss of their own lives, for the sake of the Emperor and the Empire.

In Sri Lanka , many Sinhala Buddhists are against the Tamil Hindus on the island very violently. Likewise in my own country, quite a number of Thai Buddhists are not at all tolerant towards the Malay Muslims who are also citizens of Siam.

One could add more curses of mankind committed in the name of Buddhism, although those violent acts come out more from nationalism, economism and the like. The good Buddhists would say that crisis arises from greed, hatred and delusion – the three root causes of suffering. The Buddhist contribution to overcome world crisis is that one should cultivate peace within first.

The Dalai Lama says that world peace will not be possible unless each of us cultivates peace within. Although this is a very difficult task, His Holiness opines that it is the only way.

If we consider this seriously we may have to agree with this simple Buddhist monk who asks all of his followers not to hate the Chinese, despite their ruthless aggression in Tibet and to the Tibetan people.

The Dalai Lama argues that whether one believes in any religion or not is not as essential as the fact that one should learn to be kind, to cultivate loving kindness and compassion to all beings.

The first truth of the Buddhist teaching is the truth of suffering, personally, socially and ecologically. The Buddha recommends that we should confront suffering and be aware of it – not to get away from suffering as the new demonic religion of consumerism and globalization would like us to do.

The second truth is to find out the cause of suffering which links directly or indirectly with greed, hatred and delusion, which is now personified in economism, imperialism and main stream education and the mass media.

The third truth is the cessation of suffering through the fourth truth of the nonviolent way to overcome personal crisis as well as world crisis.

John B, Cobb Jr., a leading American Theologian who started a Buddhist-Christian Theological encounter over two decades ago, stated that Buddhism is perhaps the clearest in identifying TANHA – craving – as the most dangerous cause of crisis. It creates the sense of lack. Globalization and consumerism use this psychological fact to steer people to crave more, especially in materialism, whereas the teaching of the Buddha points the way to tame craving and to overcome it. Yet traditional Buddhists seem to be unable to see the danger of consumerism or neoliberalism. Indeed the Buddhists or anyone interested in contributing to change crisis into opportunity has to understand structural violence which helps the rich and the powerful at the expense of the poor and the environment. Yet the rich are not happy either.

Cobb went on to say that the Bush Administration makes it clear that no country will be allowed to challenge the supremacy of the American Empire, which will dominate the world with the most sophisticated weapons and the mass media. Together with Transnational Corporations the US will push more for a monoculture of Americanization which is called globalization.

Cobb argues that this will be destructive more and more to ecological balance and the poor will suffer beyond imaginable.

Cobb feels that the only way to confront and overcome American imperialism is through spirituality, moral courage and resistance nonviolently. Cobb is sad that most religions institutions compromise the teaching of their founders so much that religions lose its moral courage of speaking truth to powers and fail to show alternative way to the mainstream culture of materialism and consumerism.

Cobb proposes that if religious leaders would allow some members of their institutions or organization, especially the young to use spiritual force, with effective disobedience and non-operative on nonviolently. This may be the way to overcome world crisis, personally, locally and globally.

As a Buddhist I organized an International Network of Engaged Buddhists to confront social suffering with alternative economic, politics and education. We work with Christians and Muslims as well as with those of other living faiths and ideologies. We collaborate with the Royal Bhutan government in proposing Gross National Happiness instead of Gross National Products. We admire the Tibetan Government in exile for their experiment with the essence of Buddhist democracy which the west may need to learn form. We work with the poor of Siam that they are now empowered spiritually and economically to challenge the oppressive system. However we learn not to hate the oppressors, but to overcome the oppressive system. We also work with leading business people and set up Social Venture Network that those engaged in commerce work for their personal spiritual growth as well as for the well being of their employees as well as their clients and the environment, beyond mere profit; compassion becomes more effective them competition.

What I have said briefly is some Buddhist contribution to change the world in crisis to the world of opportunity beyond the American Empire.

Johan Galtung, a Norwegian Buddhist, predicts that American hegemony will end by the year 2020. Whether this prophecy will be true or not is besides the point. If we prepare ourselves with the culture of awakening from hatred, greed and delusion nonviolently and specifically, we can certainly contribute towards blessing for mankind.

Through the Mind and Life Institute, the Dalai Lama has also worked with leading scientists, so that a number of scientists have now become more and more humble and admit that science should go beyond materialism. Buddhism also welcomes scientific approach in helping to strengthen spiritual depth vis-à-vis life and death as well as transcendental wisdom. This is indeed unique for science and religion to collaborate constructively for the benefit of mankind and all sentient beings.