Blessed are friends in need
When need arises, pleasant is it to have friends, pleasant is it to be content with just this and that. Pleasant is merit when life is at an end. Pleasant is the shunning of all ill.
Naga Vagga - The Dhammapada

Book Review:

Guided tour through Sri Lankan Buddhism

Buddha in Sri Lanka: Remembered Yesterdays

by Swarna Wickramaratne (State University of New York Press, 2006)

A GUIDED TOUR: When I started reading Swarna Wickramaratne’s Buddha in Sri Lanka I got this feeling of knowing most of the things she says yet not knowing them in some strange sense.

It is not simply because Swarna brings in what is so much familiar to us in Sri Lanka but because here is someone telling you about things you have been doing all the time, people you have been familiar with and places you have been visiting-suddenly Sri Lankan reader him/herself becomes the object and you find that you are reading about yourself.

Culture is such that you do things because your parents did those things, because everybody else did those things and because you have taken these things for granted. When someone suddenly starts telling you about the things you have been doing almost unconsciously it can become a revealing experience. There is something strange in things you are so familiar!

Swarna writes about Buddhism in Sri Lanka - but this is not Buddhism you read in the Canon; nor is it the one you find in philosophical treatises, or manuals on meditation or Abhiddhamma.

It is Buddhism you have been living with and brought up with; it is Buddhism you come across at market place or super-market rather, at crowded private buses, at popular devalayas and temples. She takes us around the Buddhist world in Sri Lanka. The journey with Swarsna as your guide is entertaining, enlightening, heartening, saddening and all that.

The story, or stories, more accurately, she tells us, is on living Buddhism in Sri Lanka. As everybody knows, there is no dearth of writings on Buddhism in contemporary Sri Lanka.

Some of these books have aroused lot of discussions and debates, not all that academic or sublime. In the middle of such array of literature coming from the West written from the point of view of the privileged outsider Swarna’s is a totally different type.

She writes as a participant, and even at that, not a participant doing it for the sake of writing a book, but as a real participant who lives it and loves it - participant observer, to use familiar sociological language! Writing the foreword to the book, Geroge Bond, who has done research and published on the revival on Buddhism, Sarvodaya and the Pali canon, says that “as insider to Sri Lankan Buddhism, but also as an outsider who has lived and studied in the West, Swarna Wickramaratne has good standpoint for fostering a dialogical understanding of Buddhism” and you have to agree with him.

Swarna was born and brought up is Sri Lanka. She graduated from the University of Ceylon (Peradeniya) and left for England where she successfully completed a Master’s Degree in education at Oxford University.

After serving Sri Lanka and England in the field of education for several years, she migrated with her family to USA where at Harvard, in Simmons College, Boston, she obtained the MLS degree in Library and Information Science. She worked in the Widener Library in Harvard and, in relocating in Chicago, served in the Northwestern University and Loyola University, Chicago.

What unfolds in Buddha in Sri Lanka is a result of the sum total of Swarna’s life in Sri Lanka, UK and USA and at such places of academic excellence as Peradeniya, Oxford, Harvard, Northwestern and Loyola. She writes on Sri Lankan culture, Sinhala culture and the Buddhist culture in Sri Lanka.

These phenomena are inter-woven and cannot separate or distinguish sharply at times. Accordingly the author cannot and does not divide clearcut sections for these themes.

In fact there is nothing like that; but she starts with growing up in Sri Lanka and then goes to Sinhala (and Hindu) New Year, which falls on April, then goes on to talk on dana, sila, puja, pirith and bana and monks, gods, kapumahattayas, and Quid Pro Quo worship (which I feel lazy to get up, go and consult the dictionary!) and many other things.

An outstanding, or even a key feature of the Book is its on-going discussion of the Sri Lanka Sangha. This can be considered the theme running through the entire work providing the backdrop for the story.

Here let me quote from SUNY Press: She also provides a fascinating discussion of the Sangha, the institutional monkhood, in Sri Lanka, including its history, codes of conduct, and evolution and resilience over time.

Wickramasinghe explores the recent attempts by many monks to reinvent themselves in a society characterized by secularization, globalization, and a tide of aggressive Christian evangelization.

Swarana treats us with her intellectually absorbing representations of various facets of Sri Lankan Buddhist culture. More than that, what is unique in her writing is-it is her outlook as a woman, born and reached girl-hood in Sri Lanka and reaching maturity in the Western world. She is not an ‘upasaka-amma’ writing only with emotions and nostalgia she emerges from her writings as one has absorbed the best of both worlds!

The content of the book cannot be summarized, not simply because of the variegated subject matter but also because Swarna writes kind of poetry the reader has to go through it and enjoy it. One can develop a dialogue with the author as well as with oneself at any point - let me pick up a couple of things randomly.

In one of her narratives, Swarna reminiscences bana preaching, an age-old and honoured Buddhist practice of the monks meant for the lay people. She winds up her story by telling us about the possible plight of bana preaching in the age of cyberspace.

In an age when you could be seated at your computer and download the dharma via audio MP3 format from any corner in the world, Swarna thinks that old bana-maduwa will be a thing of the past.

While this could well happen, my perception is different: the main reason for bana-maduwa to be obsolete is not information technology but the age-old obsolete ways of presenting dhamma without making an effort to interpret it to meet the challenges of the world characterized by cyberspace! Blaming MP3 for the fall of bana maduwa is not much different from blaming CDs and DVDs for the fall of cinema industry!

In an interesting essay on God Kataragama Swarna wonders why the house of Kataragama God remains old, archaic and simple whereas when the devotees could build a modern building for him. A post-modernist residence will not suit the God for he belongs in the pre-modern world.

The devotee who goes there enters into this ancient mythical universe where modernity would not count. To argue that instead of taking bath in usually muddied and sullied waters of Menik river we can have a better bath at the hotel shower is to miss the point.

In this same discussion on God Kataragama Swarna mentions the taboos associated with entering the devalaya.

For instance, she refers to the taboo imposed on women during their menstrual period from entering the devalaya. Although Kataragama has become a very much a part of Sinhala Buddhism, it is interesting to note, neither in Sinahala Buddhism nor in Buddhism proper (i.e. classical Buddhism) that there are taboos of any sort related to Buddhist religious activities.

While all bodies including those of women are treated as subject to impermanence, suffering and no-soul-ness, no particular body is considered more fortunate or less fortunate than other bodies.

This ultimately seems to follow from the universalist philosophy of the teaching of the Buddha. This also suggests that certain core of Buddhism remains intact in spite of its local vicissitudes over time.

The space does not allow me to continue with this dialogue with the author any further. For the present purpose it is not even necessary. I just wanted to share with the wide readership in Sri Lanka the joy I derived from reading Swarna Wickramaratne.

I wind up wishing good luck with her next project: Sons of the Buddha in Sri Lanka, a book on the place of Buddhist monks within the broad matrix of postcolonial Buddhism in Sri Lanka.

Asanga Tilakaratne
Senior Professor and Head of the Department of Buddhist Philosophy
Postgraduate Institute of Pali and Buddhist Studies
University of Kelaniya
Colombo

######################

Buddhism and rationalism

B.E. Wijesuriya

RATIONALISM: The Buddhist general public at large, seem to consider ‘Rationalism as going against Buddhism. It is not so. Rationalism is thinking rationally or with reason. The Buddha has praised this in his famous and oft quoted Kalama Sutra.

The doyen of Rationalism of Sri Lanka, late Dr. Abraham Kovoor has in the frontispiece of some of his publications given the picture of the Buddha under the caption “The Great Rationalist”.

No system of thought, however rational reflective and humanist in its original form is free from the possibility of being taken over by religion and eventually converted into the opposite of what it was in origin.

Popular Buddhism of today, specially as it obtains in Sri Lanka is a good example in this respect. Criticism of religions therefore not only a condition of self understanding, but also a defence against religio-political tyranny.

Evolution of man on this earth and the recorded history reveals the devolution of religion too, from tribal beliefs, Upanishad Vedanta, Jainism of Mahavira, Hinduism, Buddhism and latterly Judaism, Christianity and Islam.

All these religions except Buddhism speak of an eternal soul and most speak of re-birth or re-becoming, re-incarnation, trans-migration, excepting Christianity and Islam.

Now it will be seen that the belief in re-birth was widely accepted and prevalent in India during the time of the Buddha who was born into Hindu society, which had wide acceptance of re-birth, a careful examination will reveal that the Buddha did not go vehemently against some of the entrenched beliefs or dogmas at the time, but laid stress on what he wanted to emphasize is Aricha, Dukkha, Anatta and the way to end suffering. “Dukkhan che panapeni, dukkhanca nirodhanan.

The Buddha is unique and stands like a colossus among all other religious teachers, in that he is the only teacher who revealed and proclaimed the Anatta doctrine. This was un-heard of before, difficult to perceive, hard to understand, not grasped by ordinary minds.

“Pubbe ananussutesu dhammesu etc”. But the later followers, chiefly the monks who called themselves ‘Arhant’ have on purpose grafted the popular belief of rebirth into His teachings. In trying to explain this, I can do no better than refer you to a publication in 1974, of 60 pages, titled “philosophy of Anatta” by late Mr. T.A.P. Ariyaratne.

The Buddha’s arise to teach only one thing is Anichcha Dukka, Anatta and the way to end suffering all the rest like Dana, Seela, Bhavana, Codes of good conduct good and evil, reward and punishment, have been taught by other teachers already.

“Nahi, seelavatain hetu, uppajanti tathagata, atthakkara theempada sambuddhena pakasita.” However, the Buddha gave a reformed and revised touch to the rest, adore mentioned.

The inaugural pronouncement of ‘Anatta by the Buddha has been negated by the grafting of ‘re-birth’, Chuti chitta and Patisandhi vignnana, which are synonyms for soul. May I now come to a very important quotation, extract from a lecture delivered by Ven. Madawala Punnaji on 10.09.1983, being the 3rd Memorial lecture under V.F. Gunaratne Trust on the topic “Beyond the Horizon of Time”.

“Therefore it is not the Buddhist practice that is based on the idea of Karma - Rebirth and Samsara, rather it is Jainism (Mahavira) and other such religions. The Sabbasava Sutta in the Majjima Nikaya explains clearly how one’s progress is hindered through thinking in terms of rebirth.

We might even venture at this point to state that the belief in re-birth can even be a hinderance to one’s progress in enlightenment. Genuine Buddhism therefore, is not ‘Kamma and re-birth Buddhism”.

Genuine Buddhism which is independent of time (Akalika) speaks not about re-birth but about suffering (dukkha) and its cessation here and now, not in a future birth. Eternal, existence is impossible.

We cannot remove ‘death’ and have ‘existence’ only. To cling to the concept of ‘existence’, ‘pre-existence’ or re-existence is to suffer Kamma and re-birth therefore is a dangerous concept if mis-handled.

It is not an essential dogma of Buddhism nor is it the bails of Buddhist Ethics or even of the life of renunciation. In fact, this belief is a hindrance to Enlightenment. Therefore it is wiser not to pay too much attention to it”.

Ven. Punnaji was at the time, Director, Theruwan International Buddhist Study Centre, Hantane Road, Uduwela, Kandy. He was Viharadhipathi Toronto Maha Vihara, Canada, was at Buddhist Information Centre, Green Path, Colombo 7 and also at International Meditation Centre, Hulugama Estate, Padeniya, Kurunegala.

Now I come to another quotation from a lecture by Prof. Trevor Ling, delivered on 01.06.1979 under the Martin Wickremasinghe Trust.

“Both, the Buddha of the Pali literature and Karl Marx began from a critique of the religion of their own day respectively. In the Buddha’s case this was maintained throughout, and was set over against a consistently pursued analysis of man and the world which was of a naturalistic and realistic nature.

Subsequently however, the Buddhist tradition had grafted upon it ideas from other directions; which led eventually into a maze of metaphysics and all the religiosity of Buddhism in the various Asian countries which claim to be adherent of that tradition. Religion had returned.

In the Buddhist case there is a strongly critical attitude to priestly religion and to the social exploitation and waste of resources which it entails and a mildly erotical view of popular religion in that it is a naive and rudimentary account of the world and does not lead to a true understanding of the nature of things.

Late Dr. E.W. Adikaram is another reputed person who has expressed similar views on this subject in his discussions, writings and talks on the radio.

May the few who have developed ‘pain’ wisdom see through matters as they are - ‘Yatha bhuta’. The rest will of course carry on regardless entrenched in their belief and habits.

The Buddha did not visit His neighbour Chunda Sukara to explain Dhamma. “My Dhamma is for the wise, not for the unwise, said the Buddha. ‘Pannavautassayan Dhammo na duppannassa”. Let them see, those who have the mind’s eye. With malice to none, but with kindness to all.

#######################

He kept to the highest traditions of a Buddha Sravaka

Ven. Meetiyagoda Gunarathana

BUDDHA SRAVAKA: This article is written on the occasion of the special religious observances conducted by the Dayaka Sabha under the direction of most venerable Verallugastenna Pemananda Thera chief incumbent of the Parama Dharma Wardanaramaya at Raththanapitiya, Boralesgamuwa in memory of most venerable Verallugastenna Premananda Nayake Thera who was the chief incumbent of this temple and also to invoke blessings on the people of Sri Lanka and our heroic armed forces.

“From the village to the temple and not from the temple to the village” seems to be the maxim that guided the relations between the village and the temple for a considerable period of time.

The resident monks catered to the needs of the village by visiting homes for dana, waru pirith, all night pirith, pansakula and other religious needs of the people when the people felt that they were in need of assistance from the temple.

In addition the Loku Hamuduruwo, a pupil monk or the Abiththaya visited home once a month to remind the householders of the monthly dhana that had to be delivered on the day allocated to the household.

Waning this custom that prevailed for a long time resulted in the gradual alienation between the village and the temple. The resident monks limited their involvement to the passing casual inquiry as to the well-being of the dayakas of the temple.

However, there is one temple that did not fall into this category. It is a temple that strictly followed the maxim that the temple is an integral part of the village, therefore the activities of the temple and the village was in total harmony with the needs of the villagers and those of the temple.

This was the guiding principle followed by the late Verallugastenna Pemananda Nayake Thera who served his people for more than five decades keeping to the highest traditions of a Buddha Sravaka. His help, advice and guidance was not confined only to the dayakas or the villagers. It was available to anyone who sought his assistance.

After the passing away of this illustrious Buddhist monk the village conducted a religious ceremony in his memory every year. “When is the Pinkama of our Loku Hamuduruwo?” was a question in the lips of every villager for months preceding the event. It was a silent tribute to the late prelate and also an indication of the inherent nature of the villagers for whom gratitude was as important as any other human virtue.

It is for this reason that I consider it my duty to recall some aspects of the life of most Venerable Verallugastenna Pemananda Nayake Thera who passed away in February 1978.

Ordained at a very young age Venerable Pemananda Thera was always at ease with the lay disciples.

He always involved himself with their problems. If a dayaka fell sick he would visit his home and provided solace by chanting Pirith. When a child ran high fever he would be by his bedside attending to the needs of the patient until he recovered.

His exemplary conduct, his wisdom and his dedication to social service made Pemananda thera stand out as a popular and respected member of the Siam Nikaya. In those days Pirivena education was not confined to religious education alone. Astrology and Indigenous Medicinal system were also taught.

Naturally this enabled this resulted in Pemananda thera a large number of pupils around the Parama Dhamma Nivasa Pirivena of which he was the head.

When a child was ordained the child monk received the protection and care as if he was under the shelter of his own parents. Venerable Pemananda Thera left three such pupil monks after him. Of these Venerable Pannananda Thera can be described as one who has faithfully traversed the trail of this Gurudeva.

He visits remote neglected village in the country. He built and donated a house at a cost of Rs. 55,000 to a poor peasant in a village called “Yayathuna Banadara” in distant Rajangana. He donated two houses that cost Rs. 75,000 each to two peasant families on the south bank of Vilachchiya, Thanthirimale.

He has indeed upheld the great traditions set by his gurudeva. Every year he travelled to distant neglected villages in the country like Ampara, Bakmitiyawa, Padawiya and Kokila to distribute dry rations, spectacles, and to conduct health clinics.

Venerable Verallugastenna Pemananda thera who was essentially a traditional villager soon acquired the reputation of being the silver tongue of the Salpiti Korale. His pupil Pannananda thera did not seek prominence or publicity. He is content serving the country and the village silently but diligently.

That is a characteristic he inherited from his Gurudeva.