South Korea’s first robot monk joins Buddhist ceremony; internet split over AI in religion About 130 cm tall and dressed in traditional Buddhist robes, Gabi took part in an ordination ceremony alongside senior monks at Jogye Temple.Can statues be monks, too? No. - Humanoid robot monk ‘Gabi’ introduced at Seoul South Korean Buddhist temple, triggers online debate Humanoid robots are often designed to assist people in workplaces like factories, warehouses, and offices. But in South Korea, one such robot is now stepping into an entirely different role—that of a Buddhist monk. According to Reuters, a temple in Seoul recently introduced its first humanoid robot monk named "Gabi" ahead of the Buddha’s birthday celebrations, sparking curiosity and debate online.
Robots can't be Buddhist monks
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| Bow to me, Bar-buh-ruh. Pay respect to the robe. - Well, if I have to. Who ordained you? |
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From a Theravada perspective, this would not be a real monk for various reasons right off the top of one's head for anyone familiar with the Vinaya Collection. For one, it's not human, and Buddhist ordination is reserved for human beings: no reptilians (naga-shapeshifters) allowed. At least one nāga tried to ordain and when found out was disrobed. It is also said that no pandakas ("eunuchs") are allowed. Is the robot Gabi neutered? If so, it could not be ordained. This is tragic because pandaka does not really mean "eunuch" as we understand the word in the West but culturally does include perverted eunuchs in the East. A pandaka is a sexually perverted person, more of an out-of-control pansexual, bisexual, homosexual, and possibly a libertine heterosexual unable by nature to control his/her sexual impulses. The literature includes mention of hermaphrodites, crossdressing transvestites, transsexuals, and those exhibiting aberrant, non-normative behaviors as defined in an ancient subcontinental context. This would seem to include kathoeys ("ladyboys") in Buddhist South and Southeast Asia.
The Eunuch (Pandaka) Festival of India is where all of these aberrations are on full exhibition for the public to fear, ridicule, and condemn. Being tricked, induced, or forced to participate in homosexual prostitution or to undergo castration (or those born asexual or intersexual), many young males act out and lead a life of debauchery, abusing alcohol and drugs and engaging in sexual misconduct. It is in this context that the ill-defined term pandaka should be understood. Instead, due to Western influence, it has come to mean a male without a penis -- for whatever reason -- cannot be ordained as a monk (bhikkhu). It might be possible to become a novice (samerera) depending on the elder monk administering the precepts, so a person could look like a monk and live in a monastery yet not actually be a fully ordained "monk." It seems safe to imagine that all of this applies to nuns (bhikkhunis) and female novices (samaneris). The upshot is that robots -- oddly, unless they're sexbots -- would not be eligible for true ordination. Any monk or monastic Sangha might nevertheless ordain an AI bot at their discretion, but would it really be valid? Not likely. Third, the purpose of ordination, at least in the Theravada tradition, is to bring suffering and rebirth to an end. Do robots suffer? Are they reborn? We may imagine analogues to these unpleasant emotions and the forced wandering on through samsara, but neither would seem to apply to inanimate objects, particularly of the nonhuman variety. Still, one could use sophistry and philosophy to make some argument in favor of a robotic sangha. In Mahayana, many say the goal is neither enlightenment nor liberation but to save all other beings first. Would a robot ever be able to do that? Maybe, if it trained on the texts, commentaries, disciplinary code, higher doctrine, history, and miscellaneous human issues (feelings, psychology, etiquette, customs, cultural sensitivities, existential, ontological, theological questions, etc.) No doubt that by the measure of the Turing test, robots will be able to pass eventually. Do they already "feel," are they already "conscious"? That depends on how humans define the terms or "feel" about it. Surely, an argument can be made that the simplest robot, the lowly smoke detector, is conscious and has a feeling. How? It "knows" when there is smoke and can say so by being triggered to send out an alarming call. And how does it do that? It does it by feeling (sensing) the smoke. If one buys this argument then a car, computer, and mainframe are much more advanced and able to act in their environment. If they could only act in programmed ways, that might not be much, but if they could "learn," that would be something. Yes to robot monks? No.
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| Can a dryad ordain? No. |
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| Bar-buh-ruh, Bar-buh-ruh! Where are you? |
The problem is bigger than "Gabi" (the Korean robot monk), of which there seems to be a swarm already and not a singular example, because in 2016, there was already Venerable Xian'er:
Robot monk seeks to merge Buddhism and cutting edge tech
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| Xian'er: I'm a cartoon character come to "life." |
Popular Mechanics) Buddhism is increasingly trying to connect with the modern world. Mahayana monks across China have taken this word ("modernity") to heart, and their latest effort is Xian'er, an adorable robot that lives in a monastery answering questions and chanting mantras.
Xian'er first came to "life" as a cartoon character drawn by Master Xianfan of the Longquan Temple on the outskirts of Beijing, China.
The temple is over 500 years old but a decade ago, Longquan Temple was in disrepair. Xianfan wrote for Chinese websites before becoming a monk and found that Buddhism enhanced his natural creativity.
The Xian'er character gave life to the Temple, which eventually added an animation studio. The Xian'er robot monk, built in conjunction with [blank], is the Temple's furthest extension of its brand yet. More
- Mirror Now; The Independent; David Grossman, Popular Mechanics, April 29, 2016; Ashley Wells and Dhr. Seven (eds.), Wisdom Quarterly COMMENTARY
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