Editorial
On this Duruthu Full Moon Poya Day, a day that holds profound significance in the Buddhist tradition, we must pause and reflect on the current state of Buddhism and its role in shaping our modern world. As the first full moon of the year illuminates the skies, it reminds us not only of the Buddha’s first visit to Sri Lanka but also of the broader spiritual, ethical, and philosophical journey that his teachings inspire. Yet, in stark contrast to the purity and simplicity that Buddhism once embodied, the contemporary practice of this ancient faith has become tainted by corruption, avarice, and the perverse appropriation of its teachings for material gain. This glaring contradiction between the core message of Buddhism and the behaviour of some modern-day monks is a profound tragedy. It is an affront to the very essence of the Buddha’s enlightenment.
Buddhism, at its heart, is a philosophy of liberation—a path that seeks to transcend the ceaseless cycle of suffering, craving, and delusion. It is a refuge for those seeking the cessation of suffering (dukkha), and a guide for cultivating compassion, mindfulness, and wisdom in the face of life’s inherent challenges. The Buddha’s message is one of simplicity: “The mind is everything. What you think you become.” (Dhammapada, 1). And yet, in this age of materialism and technological dominance, where human beings are increasingly alienated from their true selves, the timeless wisdom of Buddhism offers a much-needed anchor. Now, more than ever, the world needs the ethical clarity and self-reflection that Buddhist practices offer, especially mindfulness and meditation.
However, in the very land where Buddhism first took root, and in many other parts of the world, we find that those who claim to be the guardians of this spiritual tradition are failing in their sacred duty. The monks who were once venerated for their detachment, simplicity, and commitment to spiritual practice have, in many cases, become the epitome of everything that Buddhism sought to transcend. They have been seduced by the very worldliness that the Buddha warned against. Rather than offering solace to the suffering masses, they have become merchants of religion, capitalising on the devout faith of the poor and vulnerable. In doing so, they have turned the teachings of the Buddha into a commodity, profiting from the desperation of those seeking solace.
The Buddha’s path, as elucidated in the Noble Eightfold Path, is one of right action, right speech, right livelihood, right effort, right mindfulness, and right concentration. These are not mere abstract concepts; they are practical and ethical guidelines meant to be lived and embodied in daily life. Yet, how many of today’s so-called Buddhist monks can genuinely claim to live by these principles? Instead, we witness monks living in opulent residences, travelling in luxury cars, and accumulating wealth from the very people they are supposed to be helping. They wear their robes as a façade, a veneer of piety and holiness, while they indulge in the excesses of modern consumerism. Is this the manifestation of the Buddha’s teachings? Is this the ideal of detachment, simplicity, and the renunciation of worldly pleasures that the Buddha espoused?
It is a tragic irony that many of these monks have become the very embodiment of the greed, materialism, and hypocrisy that Buddhism explicitly warns against. They are no different from the merchant class, the kings, and the aristocrats that the Buddha critiqued in his teachings. “There is no path to happiness: happiness is the path,” the Buddha said. But how can there be happiness when the monks themselves have become entangled in the very attachments that lead to suffering? How can there be peace when the religion itself is commodified, and its leaders become mere profiteers?
One need not look far to see examples of this moral decay. In many Buddhist countries, including Sri Lanka, Thailand, and Myanmar, monks have become embroiled in scandals of corruption, abuse, and exploitation. They have built vast empires of wealth and power, all the while cloaking themselves in the sanctity of their robes. This is not just an occasional aberration but a systematic erosion of the principles of Buddhism. The fact that these monks are often revered as “holy men” by their followers, who believe that their piety is beyond reproach, only adds to the tragedy.
For the countless ordinary devotees who live in poverty, these monks have become the ultimate symbol of falsehood. They peddle religious services—blessings, rituals, and prayers—as if they were tangible commodities, to be purchased with money. These poor followers, who work tirelessly to make ends meet, are duped into believing that their donations to the monastic orders will bring them merit, purification, and protection from suffering. And yet, the very individuals they revere are preying upon their faith, enriching themselves while offering nothing of genuine value in return. They have become spiritual charlatans, using the robes and the trappings of religion to disguise their insatiable greed.
This exploitation is not only morally reprehensible but also profoundly antithetical to the Buddha’s teachings. The Buddha, in his infinite wisdom, understood that attachment to material wealth and power only leads to more suffering. He taught that the path to true happiness lies in renunciation, in letting go of the self-centered desires that perpetuate the cycle of samsara. “He who has no attachments has no sorrow,” the Buddha once said. Yet, today, it is these very attachments that many monks have embraced with open arms, using their status as religious leaders to further their own material interests.
It is critical to recognize that the degradation of Buddhism is not merely a matter of individual monks misbehaving; it is a systemic issue that reflects the deep structural problems within the religious institutions themselves. In many cases, there is a profound lack of accountability and oversight. The monastic orders, which should be bastions of ethical conduct, have become havens for those seeking power, fame, and wealth. The lack of transparency and the lack of checks on the behaviour of monks have allowed this corruption to flourish unchecked. The very institutions that were supposed to embody the Buddha’s teachings of simplicity and selflessness are now breeding grounds for moral decay.
This is not a problem unique to Buddhism; it is a broader issue that affects many religious institutions around the world. But that does not excuse it. The decay of Buddhism is particularly tragic because of its emphasis on inner transformation and the pursuit of truth. Buddhism’s core teachings—its emphasis on mindfulness, meditation, compassion, and non-attachment—are the very antidotes to the rampant materialism and spiritual emptiness that define the modern world. Yet, when those who are entrusted with the task of embodying these teachings abandon them for personal gain, it tarnishes the reputation of Buddhism itself.
In this critical moment, it is essential that the faithful—those who still believe in the power of the Buddha’s teachings—recognise the deep moral and ethical rot at the heart of many modern Buddhist institutions. This is not a call to abandon Buddhism or its teachings, but rather to return to its roots, to embrace the authentic path of mindfulness, compassion, and wisdom. The true teachings of the Buddha are timeless and transcend the distortions that have been inflicted upon them by greedy and self-serving individuals. The Buddha himself, when confronted with the corrupt practices of the religious leaders of his time, did not simply accept them. He questioned them, challenged them, and ultimately departed from them. His followers must do the same.
In the face of widespread moral corruption, it is crucial to remember the essence of the Buddha’s message. The path of wisdom, ethical conduct, and mental discipline is the only way to true liberation. The Buddha did not come to Sri Lanka, or anywhere else, to establish a religion of power and wealth. He came to teach that freedom from suffering comes not through external wealth, but through internal clarity and peace. As he famously stated, “The only real failure in life is not to be true to what you know.” It is time for us all—monks and laypeople alike—to be true to what we know, to the pure and transformative teachings of the Buddha.
