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2 การประชุมวิชาการ
สถาบันพระปกเกล้า ครั้งที่ 15

ruled are mutually bound by a sense of duty and responsibility as suggested
by the model for a healthy society in the Sigãlovãda Sutta (D.III.189-193;
Rhys Davids 1991: 180-184). It also believed that for a righteous and just
society it is important that the five precepts are observed and they should
be the foundation of a good society that education aspires to build.

(ix) In the past, Sri Lanka was held as the land of dhamma (dhammadãpa),
which was instrumental in spreading Buddhism around the world, specific
cases were China and Southeast Asia. Because of this historical contribution,
the manifesto recommended establishing international relationships with sister
Buddhist countries. It also recommended establishing friendships with other
countries but in such cases where close relationships with neighboring
nations are established, Sri Lanka always should be considered an
independent state.

(x) In the tenth principle the manifesto moved to specifics on protecting
Buddhism. It recommended holding a Buddhist council to reinforce Sinhala
bhikkhu (monastic) lineage and adopting the recommendations of 1957 and
2002 Buddhist Commission Reports appropriately for the wellbeing of
7
Buddhism. In the latter part of the twentieth century, there had been several
reports such as the Buddhist Committee of Inquiry 1956 and The National
Joint Committee 2001 that investigates the status of Buddhism in the
colonial period and made recommendations for improvement.

(xi) The manifesto paid attention to the rights of women. It asserted “female
moral rights,” which were conceived as gradually destroyed by
commercialization. It recommended safeguarding them. It had specific
attention on ideas of “nobility and dignity of motherhood” that were seen as
needed to be restored.

เอกสารประกอบการอภิปรายร่วมระหว่างผู้แทนจากต่างประเทศ
(xii) On the last principle of the manifesto, differing from traditional political
parties, the JHU asserted the necessity of adopting an “independent, free
and ethical principles” to guide mass media.

These twelve points demonstrate guiding principles of the JHU as a Buddhist
political party in Sri Lanka for establishing a just state. In engaging in politics and in
presenting this twelve-point manifesto, the key visible political motive of the monks of
the Jãtika Hela Urumaya was their desire in creating a ‘Buddhist voice’ within the Sri
Lankan Parliament so that Buddhist and Sinhala interests can be secured and
guaranteed within the legislature. They perceived that power-hungry-Sinhala-lay-
politicians had betrayed the Sinhala and Buddhist rights of the majority population of
the country.

7 There are several reports with regard to the status of Buddhism (Buddhist Committee of Inquiry
1956) and Sinhala people (The National Joint Committee 2001).