iieiiei1eWrkers - Leicester Research Archive - University of Leicester

that of the state the latter is contentious in its religious orthodoxy. The
presenters of these programmes are meticulously selected from the upper echelon
of the ecclesiastical community though younger monks may be chosen for their
merit in leadership, as demonstrated in the rural development scheme for
example. Sermons preached by monks from the established faction of the
Sangha generally convey the moral virtues propounded by the King and the
Prime Minister. These come in two basic forms. The 'four virtues' focus on
self restraint materially and spiritually whereas the 'Jive fundameival values'
emphasise work discipline, obedience and loyalty to the three traditional
institutions of nation-religion-king. These abstract values are translated into
practical exhortations such as; to be efficient in work, to denounce all vices,
and to learn the Dhamma.2
The rhetoric of moral ethics and every day virtues is coupled with the imagery
of a properous society in the sermon 'Economics According to Buddhism' by
Phra Srisuthipong (11 November, 1984). The vision is one in which,
- prosperity prevails because there are good citizens who
are diligent and who live well from their earnings
- there could be affluent consumption
- there is a lack of debt, no foreign loans or trade deficits
- there is peace and tranquility, no bandits, no crimes, no
corruptions because all citizens live moderately well
In this construction, both law and order and prosperity are deemed desirable
and compatible with the Buddhist vision of a moral society. As in other
sermons, poverty, crime and corruptions are presented as social ills stemming
from material greed. The rich are unforgivable in their selfishness, but the
poor are hungry because they are lazy, imprudent and have befriended the
devil. Both the causes of social inequality and, the solutions to it are seen in
terms of moral ethics. How exactly wealth could be generated to reach the
desired state of 'affluent consumnption ' is left unexplained.
By confining itself to the spiritual realm the established Sangha does not openly
criticise the prevailing socio-economic order. But it faces a dilemma in its
attempt to promote moral purification and economic reform. For example, most
2 The Sunday Sermons quoted in this section are from programmes
broadcast during February-July, 1986 and from The Department of Public
Relations' Palakata Dhamma, Vol.6 which published selected programmes
broadcast during 1984 and 1985.
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