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Buddhist Commission must conduct public sittings and extend deadline

The establishment of a Presidential Commission on Buddha Sasana comprising learned members of the Maha Sangha, accomplished scholars and experienced administrators to inquire into a wide range of matters bearing on the well-being and long-term survival of the Buddha Sasana, is most welcome. It is a sensible step particularly in view of the new challenges confronting the traditional status of Buddhism in Sri Lanka and the need to formulate strategies to overcome them, states a release from Senaka Weeraratna, Hony. Secretary German Dharmaduta Society.

It also said, Sri Lanka has been nourished for over twenty-three centuries, with the quintessence of human thought, the sublime teachings of the Sambuddha. Buddhism, more than other ideology or religion, has played a singular role in creating a unique civilization and shaping the destinies of this country. It falls on the current generation therefore to ensure that Buddhism continues to flourish in Sri Lanka and that the State performs its historic public duty, as enshrined in the National Constitution, to extend patronage, protection and foster Buddhism both within and outside the country.

However there are a few considerations involving the format of the inquiry on which we have some reservations and misgivings. They are as follows:

1. It is an incontrovertible fact that Sinhala Buddhists see around them forebodings of a disastrous turn of events that, if allowed to continue unchecked, may reduce them to a marginalized status as has happened to Buddhists in South Korea in the last few decades. This perception of such a future disaster has little force unless it receives articulation through a reasoned presentation of fact and arguments. This is not an easy task given that the Buddhists of Sri Lanka do not have, relatively speaking, the kind of 'Think Tanks' and other sophisticated institutional devices dedicated to safeguarding their interests. The Buddhist public who try to make good this deficiency need considerable time to prepare a well thought out analysis of the state of Buddhism in Sri Lanka and the remedial measures that require to be taken.

2. The issue of the viability of Buddhism in Sri Lanka- its continued existence as the dominant moral and spiritual force in this country- has become inextricably mixed with extraneous issues involving politics and ethnicity. The highly adversarial nature of the latter makes a dispassionate analysis of the claims of the Buddhist majority of Sri Lanka difficult to examine. This moment i.e. during a General Election campaign, is inopportune. The attention of the public is diverted to the larger political scene. Further, the general authoritarian framework within which we are compelled to operate is also unlikely to be helpful in addressing matters that require long and careful study.

3. In contrast to the frail defences of the Buddhist nation, there is arrayed against the Buddhist majority, a formidable consortium-both local and foreign-that has made an industry of the business of belittling Buddhist claims. For long decades, these institutions have had the kindly ear of governments installed in power. Not only must the Buddhist present their case-they are faced with the more formidable task of turning the tide that has been running against them for some time. This tide of anti-Buddhist sentiment flourishes in some key public institutions in this country. There is, thus, a huge imbalance in the 'ideological warfare' currently being waged and it would be a near impossible task to redress matters by quick presentations or position papers delivered to a quick-fix inquiring authority. The background needs to be explored with great thoroughness.

4. A Buddhist Commission should work ideally with the people through its direct mandate. The existence of short-term deadlines (November 30,2001)and time frames violates this principle. Time frames, if any, ought to be determined by the scope of the investigation and the ability of the people involved to see through the salient issues. Not by the expediency of a fast-evolving political scenario. We state this regretfully because it must not reflect in any way on the goodness and integrity of those called upon to function as Commissioners.

In this context it must be noted that the Buddhist Committee of Inquiry established by the All Ceylon Buddhist Congress in 1954 (later popularly known as the Buddhist Commission) took nearly two years to complete its work. This Commission held sittings throughout the length and breadth of the country, beginning in Ratnapura on June 26, 1954 and concluding in Anuradhapura on May 22, 1955. This Commission travelled approximately 6,300 miles and heard evidence from organizations and individuals representing all sections of Buddhist society, both laity and Sangha.

In recent times, other Public Commissions e.g. The Presidential Commission of Inquiry into involuntary removal and disappearances of certain persons, was given a tenure of two years (through extensions) to submit its findings.

5. The scope of investigation by this Presidential Commission on Buddha Sasana should not be confined to the acceptance of only written submissions. There should be public sittings (like in the Truth Commission) to entertain verbal submissions from any aggrieved sectors of the Buddhist public.

Therefore, we call upon the Government as a preliminary measure to take the following steps: 1) Allocate a period of six months for written submissions. Extend the deadline to April 30,2002 2) Conduct public sittings in Colombo and outstations 3) Make available to the public the Reports of the: a)The Buddhist Committee of Inquiry (published in 1956), and b)The Buddha Sasana Commission Report (published in 1959)

These Reports provide a well-researched historical background and empirical data that are yet relevant to the understanding of the various issues and challenges confronting Buddhism in contemporary Sri Lanka.  

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