Challenges for Buddhism in Sri Lanka

Renaissance: While discussing about the 2550 Buddha Jayanthi festival falling due in two days' time, I asked a group of Buddhist scholars what they believed to be the most important challenge Buddhism faces in contemporary Sri Lanka. Most of them said that the ever-changing lifestyles of the modern society is the main problem.

Personally, I do not endorse that view because I believe that modernity and progress have a place in the Buddha-Dhamma, and in the lives of ordinary Buddhists everywhere. If only we have the courage to look beyond the vistas of tradition and history, and strain our vision to new challenges and unexplored realms, we can continue leading good Buddhist lives.

It is true that we experience widespread disintegration of the extended family unit, and in many cases even nuclear families have become fragmented. The main reason for this drastic change is because many of the working age have left their villages for urban centres, to find employment.

This change has a severe adverse effect on our culture and society where, for countless generations, the individuals have defined their concept of self from the position of their extended family within the society, and then from their own position within the family. Many Sri Lankans now find themselves without a family to whom they can turn for assistance. The secular attractions of modern society which have proved more appealing to the people have become symbols of success and security.

Sri Lankan society was traditionally based around the village. As well as a site for religious rituals and worship, temples served as schools where children were educated, and were the centres of social and cultural festivals where young people from different villages could meet. Monks could be consulted by villagers on matters such as social disputes, family problems, or even on business or official matters.

In return for their leading role in the community, monks were revered as teachers and advisors, and thus contributed significantly to the well-being of the people, who would present them with alms each morning. By giving food to monks, or providing labour or money to the temple, villagers were providing substantial support to their community, and would thus make merit' in a real, meaningful and practical way.

This reciprocity between the temple and the followers of Buddhism is one of the main reasons that Buddhism has been woven into the social and cultural fabric of Sri Lanka, and it is this kind of give and take which is now needed if the religion is to really offer anything to people in these difficult times.

Increasingly, our society is being influenced by the West. There is no doubt about it. While our political leaders seem eager to embrace industrial, educational and economic models of Western countries, they seem to have blinded themselves to the fact that cultural and social spheres of life are inextricably bound with industry, education and the economy.

We are steadily turning to predominately secular lifestyles as found in many Western societies, because the traditional reciprocity between Buddhism and social and family life is quickly fading. Often, all that remains is the shell of religious practice an empty ritual.

Buddhism has been one of the strengths of our culture and our people through centuries of change. Perhaps now more than ever, we need relevant religious guidance, not barren rituals. Buddhist practice must come to terms with changes in social practice if the religion is to remain relevant.

Buddhism in Sri Lanka is a human treasure. It has generated a significant volume of literature on Buddhist philosophy and practice. We are an international centre for the study of Theravada Buddhism and Vipassana meditation, and historically, we have played a crucial role in maintaining the traditions and values of Theravada Buddhism.

A wealth of unique and profound art and architecture has been inspired by Buddhism, and the religion and philosophy has contributed to a predominately peaceful, tolerant and harmonious society.

There are many members of the Sangha who embody the ideals and principles of Buddhist philosophy in their lives, but there is also a growing need for a serious re-examination of the practice and behaviour of many Buddhist monks and followers, and their role in Sri Lanka today.

Attachment to outdated economic and social habits and customs which have become confused with religion must be abandoned. Authentic exchange between lay people and the Sangha is required, where each side is willing to give something out of themselves.

This is no simple task; monks and other Buddhists have their work cut out for them. But unless genuine, tangible, spiritual and moral leadership is forthcoming now, Buddhism in Sri Lanka will face troubled times.

The current social and economic climate presents a potential crisis for Buddhist practice in Sri Lanka, and unless appropriate responses to the demands are forthcoming soon, Buddhism may well be abandoned by the people whom it is meant to serve, and upon whom it depends.