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Buddhism and Humor. Some Think It’s No Laughing Matter?

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by Bhante S. Dhammika of Australia

Humour (Pali parihasa) is the characteristic of something that evokes laughter or at least a smile. Having a sense of humour is the ability to see the funny, the odd or the ridiculous side of things, and to be able to make others laugh. The Buddha had a poor opinion of the humour of his time, probably because most of it was rather coarse – slapstick or based on sexual innuendos. He also must have noticed, as many have since, that a lot of humour is derived from making fun of and ridiculing others, and thus contains an element of cruelty.

Interestingly, the Buddha made it an offence for his monks to mimic physical disabilities (yathavajjena kilanti), something that provokes hilarity in certain people. Ancient Indian actors and comedians believed that because they “use both truth and falsehood to entertain and amuse the crowd” that they would be reborn in the heaven of the laughing gods. The Buddha had a different idea. He said that they would be more likely to be reborn in the purgatory of laughter.

Nonetheless, the Buddha seems to have approved of humour that would raise a smile or lighten the mood, because the Tipitaka contains numerous examples of his urbane, subtle humour. His discourses are full of puns (silesa), a pun being the use of a word that has two different meanings or two words that sound the same, for humorous effect. For example, brahmans were also known as ‘reciters’ (ajjhayaka) because they chanted the Vedas, but the Buddha joked that they were really called this because they couldn’t meditate (ajhana).

Another way of evoking humor is by juxtaposing two connected but incongruous things, something the Buddha occasionally did in his similes. For example, he said that having good intentions but wrong practice will no more lead to Nirvana than pulling a cow’s horn will give milk. He said that a fool does not benefit from his association with a wise person any more than a spoon tastes the soup (Dhammapada 64).

Occasionally, the Buddha used parody (parihapajja) to critique certain persons or ideas, particularly the pretensions of the brahmans. Once, an arrogant young Brahman insisted to him that brahmans are superior to other castes because “they are born from the mouth of Brahma”, a belief found in the Vedas. The Buddha quipped: “But surely brahmans are born from their mothers’ vaginas just like everyone else” (Assalayana Sutta).

As is well-known, the first discourse in the Tipitaka, the Brahmajala Sutta, includes a story that makes a laughing stock of the idea of the idea that a deity created everything. And what of the Jataka stories? They are full of mockery, jokes, humorous sarcasm, irony, slapstick, and sometime downright ribaldry. If you don’t believe me, read the Kacchapa Jataka [No.273], but don’t read it to your kids.

Laughter is sometimes called ‘the best medicine’ and the Buddha would have agreed that humour can sometimes have a therapeutic value. On those occasions where a particular way of thinking has made a problem look unsolvable or a burden appear unbearable, making a joke of the situation can sometimes open up a different way of looking at it and suggest a solution. Humour can also trigger a catharsis, a therapeutic release from anxiety, tension or fear, or lift one out of depression. The Buddha occasionally used humor to this end.

At one time, King Ajatasattu went to visit the Buddha and asked him if he could tell him one advantage of the monastic life that could be seen in the present; i.e. not in heaven or a better rebirth, but right now. The king had only recently murdered his father and was starting to feel increasingly regretful and uneasy about this. The Buddha asked the king what he would do if one of his slaves ran away and became a monk and the king later came to know where the slave was staying. Would he, the Buddha inquired, have the monk arrested and returned to bondage?

“No” answered the king. “On the contrary, as a monk, I would stand up for him, bow to him and offer him alms.” The Buddha replied, “Well, there you are! There is one of the advantages of the monk’s life that could be seen in the present.” This unexpectedly whimsical answer to a serious question must have at first surprised the king, but then made him either smile or chuckle. Having lightened the king’s mood and put him at his ease, the Buddha then proceeded to answer his question more seriously.

In the centuries after the Buddha’s passing, Buddhist thinkers explored the psychology and even the physiology of humor. The Dhammsangani for example, identified several types and intensities of smiles and laughter – the gentle smile (sita), the beaming smile where the corners of the mouth turn up and the teeth can be seen (hasita), laughter that makes an audible sound (vihasita), laughter that causes the head, shoulders and arms to shake (upahasita), laughing until tears come to the eyes (apahasita), and roaring with laughter (atihasita).

Recently, a stand-up comedian found herself in trouble with the law for making a joke about the Buddha. When I heard of this I was a little puzzled. To make a joke about the Buddha might be in poor taste, it might be off-color, not to everyone’s liking, but should it be a criminal offence? And then there is the matter of free speech. To my mind, unless someone’s words advocate violence or, in the case of religious sensibilities, are extremely offensive, derogatory or denigrating, they should have the protection of free speech.

I thought this comedian’s jokes made light of some aspects of the Buddha’s life, that they were rather silly and that they should be simply brushed off and ignored, but not that they were offensive. There is a short dialogue in the Digha Nikaya which those who were “outraged”, “offended” and “angered” by this comedian’s jokes should perhaps re-read and think about.

“Monks, if anyone speaks disparagingly of me, the Dhamma or the Sangha, you should not be angry, annoyed or upset because of that. If you were angry or displeased, that would be a hindrance to you and you would not know if what they said was right or not. Therefore, monks, when others speak disparagingly of me, the Dhamma or the Sangha, you should explain to them what is incorrect, saying, ‘This is not correct, that is false, that is not what we do’.”

What is the best way we can “protect Buddhism”? By getting angry and calling upon the arm of the law when someone tells a joke about it, or by taking the Buddha’s words seriously and following his sage advice? In some countries, the slightest wrong word about religion, even if accidental, can lead to draconian consequences, even to death. For years we have read about such things and probably congratulated ourselves that Buddhist cultures and societies are generally more free, more tolerant, more live-and-let-live. The reactions to this comedian and similar ones to a pastor just recently, suggests that such admirable attitudes are changing – and not for the better. The Buddha has been respected and admired by millions over the centuries and continues to be even today. A few silly jokes won’t change that.



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Cyclones, greed and philosophy for a new world order

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Floods caused by Cyclone Ditwah in Sri Lanka

Further to my earlier letter titled, “Psychology of Greed and Philosophy for a New World Order” (The Island 26.11.2025) it may not be far-fetched to say that the cause of the devastating cyclones that hit Sri Lanka and Indonesia last week could be traced back to human greed. Cyclones of this magnitude are said to be unusual in the equatorial region but, according to experts, the raised sea surface temperatures created the conditions for their occurrence. This is directly due to global warming which is caused by excessive emission of Greenhouse gases due to burning of fossil fuels and other activities. These activities cannot be brought under control as the rich, greedy Western powers do not want to abide by the terms and conditions agreed upon at the Paris Agreement of 2015, as was seen at the COP30 meeting in Brazil recently. Is there hope for third world countries? This is why the Global South must develop a New World Order. For this purpose, the proposed contentment/sufficiency philosophy based on morals like dhana, seela, bhavana, may provide the necessary foundation.

Further, such a philosophy need not be parochial and isolationist. It may not be  necessary to adopt systems that existed in the past that suited the times but develop a system that would be practical and also pragmatic in the context of the modern world.

It must be reiterated that without controlling the force of collective greed the present destructive socioeconomic system cannot be changed. Hence the need for a philosophy that incorporates the means of controlling greed. Dhana, seela, bhavana may suit Sri Lanka and most of the East which, as mentioned in my earlier letter, share a similar philosophical heritage. The rest of the world also may have to adopt a contentment / sufficiency philosophy with  strong and effective tenets that suit their culture, to bring under control the evil of greed. If not, there is no hope for the existence of the world. Global warming will destroy it with cyclones, forest fires, droughts, floods, crop failure and famine.

Leading economists had commented on the damaging effect of greed on the economy while philosophers, ancient as well as modern, had spoken about its degenerating influence on the inborn human morals. Ancient philosophers like Plato, Aristotle, and Epicurus all spoke about greed, viewing it as a destructive force that hindered a good life. They believed greed was rooted in personal immorality and prevented individuals from achieving true happiness by focusing on endless material accumulation rather than the limited wealth needed for natural needs.

Jeffry Sachs argues that greed is a destructive force that undermines social and environmental well-being, citing it as a major driver of climate change and economic inequality, referencing the ideas of Adam Smith, John Maynard Keynes, etc. Joseph Stiglitz, a Nobel Laureate economist, has criticised neoliberal ideology in similar terms.

In my earlier letter, I have discussed how contentment / sufficiency philosophy could effectively transform the socioeconomic system to one that prioritises collective well-being and sufficiency over rampant consumerism and greed, potentially leading to more sustainable economic models.

Obviously, these changes cannot be brought about without a change of attitude, morals and commitment of the rulers and the government. This cannot be achieved without a mass movement; people must realise the need for change. Such a movement would need  leadership. In this regard a critical responsibility lies with the educated middle class. It is they who must give leadership to the movement that would have the goal of getting rid of the evil of excessive greed. It is they who must educate the entire nation about the need for these changes.

The middle class would be the vanguard of change. It is the middle class that has the capacity to bring about change. It is the middle class that perform as a vibrant component of the society for political stability. It is the group which supplies political philosophy, ideology, movements, guidance and leaders for the rest of the society. The poor, who are the majority, need the political wisdom and leadership of the middle class.

Further, the middle class is the font of culture, creativity, literature, art and music. Thinkers, writers, artistes, musicians are fostered by the middle class. Cultural activity of the middle class could pervade down to the poor groups and have an effect on their cultural development as well. Similarly, education of a country depends on how educated the middle class is. It is the responsibility of the middle class to provide education to the poor people.

Most importantly, the morals of a society are imbued in the middle class and it is they who foster them. As morals are crucial in the battle against  greed, the middle class assume greater credentials to spearhead the movement against greed and bring in sustainable development and growth. Contentment sufficiency philosophy, based on morals, would form the strong foundation necessary for achieving the goal of a new world order. Thus, it is seen that the middle class is eminently suitable to be the vehicle that could adopt and disseminate a contentment/ sufficiency philosophy and lead the movement against the evil neo-liberal system that is destroying the world.

The Global South, which comprises the majority of the world’s poor, may have to realise, before it is too late, that it is they who are the most vulnerable to climate change though they may not be the greatest offenders who cause it. Yet, if they are to survive, they must get together and help each other to achieve self-sufficiency in the essential needs, like food, energy and medicine. Trade must not be via exploitative and weaponised currency but by means of a barter system, based on purchase power parity (PPP). The union of these countries could be an expansion of organisations,like BRICS, ASEAN, SCO, AU, etc., which already have the trade and financial arrangements though in a rudimentary state but with great potential, if only they could sort out their bilateral issues and work towards a Global South which is neither rich nor poor but sufficient, contented and safe, a lesson to the Global North. China, India and South Africa must play the lead role in this venture. They would need the support of a strong philosophy that has the capacity to fight the evil of greed, for they cannot achieve these goals if fettered by greed. The proposed contentment / sufficient philosophy would form a strong philosophical foundation for the Global South, to unite, fight greed and develop a new world order which, above all, will make it safe for life.

by Prof. N. A. de S. Amaratunga 
PHD, DSc, DLITT

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SINHARAJA: The Living Cathedral of Sri Lanka’s Rainforest Heritage

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Damp and thick undergrowth

When Senior biodiversity scientist Vimukthi Weeratunga speaks of Sinharaja, his voice carries the weight of four decades spent beneath its dripping emerald canopy. To him, Sri Lanka’s last great rainforest is not merely a protected area—it is “a cathedral of life,” a sanctuary where evolution whispers through every leaf, stream and shadow.

 “Sinharaja is the largest and most precious tropical rainforest we have,” Weeratunga said.

“Sixty to seventy percent of the plants and animals found here exist nowhere else on Earth. This forest is the heart of endemic biodiversity in Sri Lanka.”

A Magnet for the World’s Naturalists

Sinharaja’s allure lies not in charismatic megafauna but in the world of the small and extraordinary—tiny, jewel-toned frogs; iridescent butterflies; shy serpents; and canopy birds whose songs drift like threads of silver through the mist.

“You must walk slowly in Sinharaja,” Weeratunga smiled.

“Its beauty reveals itself only to those who are patient and observant.”

For global travellers fascinated by natural history, Sinharaja remains a top draw. Nearly 90% of nature-focused visitors to Sri Lanka place Sinharaja at the top of their itinerary, generating a deep economic pulse for surrounding communities.

A Forest Etched in History

Centuries before conservationists championed its cause, Sinharaja captured the imagination of explorers and scholars. British and Dutch botanists, venturing into the island’s interior from the 17th century onward, mapped streams, documented rare orchids, and penned some of the earliest scientific records of Sri Lanka’s natural heritage.

Smallest cat

These chronicles now form the backbone of our understanding of the island’s unique ecology.

The Great Forest War: Saving Sinharaja

But Sinharaja nearly vanished.

In the 1970s, the government—guided by a timber-driven development mindset—greenlit a Canadian-assisted logging project. Forests around Sinharaja fell first; then, the chainsaws approached the ancient core.

 “There was very little scientific data to counter the felling,” Weeratunga recalled.

“But people knew instinctively this was a national treasure.”

The public responded with one of the greatest environmental uprisings in Sri Lankan history. Conservation icons Thilo Hoffmann and Neluwe Gunananda Thera led a national movement. After seven tense years, the new government of 1977 halted the project.

What followed was a scientific renaissance. Leading researchers—including Prof. Savithri Gunathilake and Prof. Nimal Gunathilaka, Prof. Sarath Kottagama, and others—descended into the depths of Sinharaja, documenting every possible facet of its biodiversity.

Thilak

 “Those studies paved the way for Sinharaja to become Sri Lanka’s very first natural World Heritage Site,” Weeratunga noted proudly.

A Book Woven From 30 Years of Field Wisdom

For Weeratunga, Sinharaja is more than academic terrain—it is home. Since joining the Forest Department in 1985 as a young researcher, he has trekked, photographed, documented and celebrated its secrets.

Now, decades later, he joins Dr. Thilak Jayaratne, the late Dr. Janaka Gallangoda, and Nadika Hapuarachchi in producing, what he calls, the most comprehensive book ever written on Sinharaja.

 “This will be the first major publication on Sinharaja since the early 1980s,” he said.

“It covers ecology, history, flora, fauna—and includes rare photographs taken over nearly 30 years.”

Some images were captured after weeks of waiting. Others after years—like the mysterious mass-flowering episodes where clusters of forest giants bloom in synchrony, or the delicate jewels of the understory: tiny jumping spiders, elusive amphibians, and canopy dwellers glimpsed only once in a lifetime.

The book even includes underwater photography from Sinharaja’s crystal-clear streams—worlds unseen by most visitors.

A Tribute to a Departed Friend

Halfway through the project, tragedy struck: co-author Dr. Janaka Gallangoda passed away.

 “We stopped the project for a while,” Weeratunga said quietly.

“But Dr. Thilak Jayaratne reminded us that Janaka lived for this forest. So we completed the book in his memory. One of our authors now watches over Sinharaja from above.”

Jumping spide

An Invitation to the Public

A special exhibition, showcasing highlights from the book, will be held on 13–14 December, 2025, in Colombo.

“We cannot show Sinharaja in one gallery,” he laughed.

“But we can show a single drop of its beauty—enough to spark curiosity.”

A Forest That Must Endure

What makes the book special, he emphasises, is its accessibility.

“We wrote it in simple, clear language—no heavy jargon—so that everyone can understand why Sinharaja is irreplaceable,” Weeratunga said.

“If people know its value, they will protect it.”

To him, Sinharaja is more than a rainforest.

It is Sri Lanka’s living heritage.

A sanctuary of evolution.

A sacred, breathing cathedral that must endure for generations to come.

By Ifham Nizam

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How Knuckles was sold out

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Knuckles range

Leaked RTI Files Reveal Conflicting Approvals, Missing Assessments, and Silent Officials

“This Was Not Mismanagement — It Was a Structured Failure”— CEJ’s Dilena Pathragoda

An investigation, backed by newly released Right to Information (RTI) files, exposes a troubling sequence of events in which multiple state agencies appear to have enabled — or quietly tolerated — unauthorised road construction inside the Knuckles Conservation Forest, a UNESCO World Heritage site.

At the centre of the unfolding scandal is a trail of contradictory letters, unexplained delays, unsigned inspection reports, and sudden reversals by key government offices.

“What these documents show is not confusion or oversight. It is a structured failure,” said Dilena Pathragoda, Executive Director of the Centre for Environmental Justice (CEJ), who has been analysing the leaked records.

“Officials knew the legal requirements. They ignored them. They knew the ecological risks. They dismissed them. The evidence points to a deliberate weakening of safeguards meant to protect one of Sri Lanka’s most fragile ecosystems.”

A Paper Trail of Contradictions

RTI disclosures obtained by activists reveal:

Approvals issued before mandatory field inspections were carried out

Three departments claiming they “did not authorise” the same section of the road

A suspiciously backdated letter clearing a segment already under construction

Internal memos flagging “missing evaluation data” that were never addressed

“No-objection” notes do not hold any legal weight for work inside protected areas, experts say.

One senior officer’s signature appears on two letters with opposing conclusions, sent just three weeks apart — a discrepancy that has raised serious questions within the conservation community.

“This is the kind of documentation that usually surfaces only after damage is done,” Pathragoda said. “It shows a chain of administrative behaviour designed to delay scrutiny until the bulldozers moved in.”

The Silence of the Agencies

Perhaps, more alarming is the behaviour of the regulatory bodies.

Multiple departments — including those legally mandated to halt unauthorised work — acknowledged concerns in internal exchanges but issued no public warnings, took no enforcement action, and allowed machinery to continue operating.

“That silence is the real red flag,” Pathragoda noted.

“Silence is rarely accidental in cases like this. Silence protects someone.”

On the Ground: Damage Already Visible

Independent field teams report:

Fresh erosion scars on steep slopes

Sediment-laden water in downstream streams

Disturbed buffer zones

Workers claiming that they were instructed to “complete the section quickly”

Satellite images from the past two months show accelerated clearing around the contested route.

Environmental experts warn that once the hydrology of the Knuckles slopes is altered, the consequences could be irreversible.

CEJ: “Name Every Official Involved”

CEJ is preparing a formal complaint demanding a multi-agency investigation.

Pathragoda insists that responsibility must be traced along the entire chain — from field officers to approving authorities.

“Every signature, every omission, every backdated approval must be examined,” she said.

“If laws were violated, then prosecutions must follow. Not warnings. Not transfers. Prosecutions.”

A Scandal Still Unfolding

More RTI documents are expected to come out next week, including internal audits and communication logs that could deepen the crisis for several agencies.

As the paper trail widens, one thing is increasingly clear: what happened in Knuckles is not an isolated act — it is an institutional failure, executed quietly, and revealed only because citizens insisted on answers.

by Ifham Nizam

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