(Based on an oration by Mr Don de Silva to the Servants of the Buddha)

The Servants of the Buddha, an organisation that discussed the Buddha’s Teachings on a weekly basis for 104 years, staged its second Annual Oration on Saturday March 15, 2025. This summary of the oration is prepared with the Orator’s approval.

The audience that filled the historic and beautiful Maitriya Hall to capacity. “were glued to their seats” as the orator, Mr. Don de Silva, a former Director of the United Nations Environment Programme (UNEP) and of the International Institute for Environment and Development, focussed attention on Dhammic Diplomacy and applying Buddha’s Teachings for Sustainability.

Heading the assemblage were erudite Bhikkhus that included the Society’s Patron Ven. Vajiraramaye Nanasiha Thero, Co-Patron Olande Ananda Mahathero, Adviser Ven Dr. Pelenwatte Dhammarakhita Thero together with Senior Venerables Waligepola Seelawamsa Mahathero, Madihe Chandananda Mahathero, and Denmakaye Mettavihari Mahathero.

Orator Don de Silva is a keen researcher into the authentic words of the Buddha as recorded in the Tripitaka (Early Buddhist Texts); with a passionate interest in environmental issues. His latest book is on “How Buddhism Empowers Personal and Social Change”. Having arrived from the UK he delivered this oration with clarity and eloquence to the rich tapestry of listeners and innovative thinkers. Aming them were Buddhist leaders and scholars; and distinguished guests from the Royal Thai Embassy, SAARC Cultural Centre, UN Agencies, state departments and academia scientists, environmentalists, historians, journalists, experts in international relations and occupational health and other invitees.

The Middle Way the Buddha expounded and its great value for conflict resolution was presented, making mention of today’s background of disruptive governance, foreign policies and debilitating tariffs. The ending of the Cuban Missile Crisis in 1962 was cited as an awesome example that drew on the Buddha’s wisdom in recent times.

The then UN Secretary General U Thant, a practising Buddhist; averted nuclear warfare and a potential world war by finding the “middle ground” after intense negotiations between two superpowers and a third country. In the time of the Buddha, when war broke out between the Sakyans and Koliyans disputing over the waters of the River Rohini, the Buddha himself negotiated with boundless compassion – yet another example of Dhammic Diplomacy. It is noteworthy that it was as far back as 2,600 years ago, that the Buddha clarified duality vs non duality in thinking. The Middle Way or Path is the recommended Buddhist practice that ensures peace and harmony; at all levels – domestic, societal and even international level.

The UNEP defined Sustainable Development as ” Development that meets the needs of the present, without jeopardising the ability of future generations to meet theirs“ The primary goal of the 17 Sustainable Development Goals ( SDGs) is the welfare of people. This sentiment is echoed as Digharattam hitaya sukhaya or “for the lasting welfare and happiness” by the Buddha. We are familiar with the utterance of Arahant Mahinda, who on encountering the Lankan King on a deer hunt said “O King, You are not the owner of this land. You are only the custodian” – supporting conservation and sustainability by safeguarding resources for future generations; the Arahant’s first lesson on arrival in Lanka.

The orator, Don de Silva

Buddha’s seminal teaching, ‘Dependent Origination’ states that all phenomena arise due to a cause. Its cessation is when the cause ceases. Applying this to the environment we come to the Ecological Framework that all elements within an ecosystem are interconnected and influence each other. A change in one part of the environment will inevitably impact other parts, creating a web of cause and effects; as stated in Dependent Origination; and nothing exists independently. We should not forget that interconnectedness involves living beings AND the environment plus the cosmos.

Several discourses including the Adhammika (Unprincipled) Sutta illustrated how “Unprincipled governance leads downwards step by step to affect the economy and human behaviour”, with arising of corruption and hardships, starvation and sickness. “Hunger is the worst disease” said the Buddha who stood for zero hunger. The Buddha never praised poverty.

Constraints with time and space require brevity- but I would like to place before the reader two other modern SDGs that were stressed. Responsible Consumption, and Gender Equality. A superb example of recycling as extolled by Venerable Ananda the Buddha’ attendant bhikkhu. When asked by King Udena, a thrifty ruler, “What the bhikkhus do with old robes when new ones are received” the answer as found in Cullavagga, is that “Nothing was wasted”.

This is evidenced by the reply “Old robes are used as coverlets, old coverlets are used as mattress covers, old mattress covers as rugs, old rugs as dusters and old and tattered dusters are torn into pieces, mixed with clay and used to repair cracks and crevices in walls and flooring”.

Buddha’s stance on reducing inequalities of caste, race and other inequalities need no new elaboration. Establishment of the Bhikkhuni Sangha was a revolutionary act toward gender equality, realised through the initiatives of determined women led by the Buddha’s own stepmother who had nurtured him from his newborn period. It was a historic moment for women’s spiritual empowerment and the Status of Woman. An event unparalleled in World History. Bhikkhunis excelled in the Dhamma.

In Saranadassa sutta the Buddha’s comments on His strong stance against trafficking of women is crystal clear. The Speaker stated that at least twelve suttas are present on trafficking of women; and expressed his surprise that these suttas receive scant publicity. To political leaders of the Vajji Confederation, the Buddha said “As long as the Vajjis’ do not forcibly abduct women or girls they can expect growth, not decline” .

On the arrival of Sangamitta Therani, this young bhikkhuni was admired in no uncertain terms as a stateswoman of steely determination, selflessness and spiritual focus. Her arrival in Sri Lanka in 245 BCE was a result of Dhammic diplomacy at its best; between the rulers of India and Lanka. The role of female Dhamma leaders was further prized and revered when mentioning the first Lankan lady to be ordained, Princess Anula of the royal household. She ordained as the first Buddhist nun outside of Jambhudvipa (India). The Dipavamsa states the great work and contributions to the Sasana by the 16 bhikkhunis who accompanied Sangamitta Therani. Their arrival saw the Bhikkhuni Sasana thrive in Lanka.

In 429 CE a Lankan bhikkhuni by the name of Devasara Therani travelled to China to help establish a proper Bhikkhuni lineage because the Buddhist nuns in China were not considered fully ordained according to the Vinaya rules. Due to needing a greater number of bhikkhunis, Devasara Bhikkhuni returned to Sri Lanka and made a second journey in 433 CE leading a further 11 nuns.

These details were translated from Chinese from Biographies of Buddhist Nuns, by Li Rongxi. The first full ordination of a Chinese bhikkhuni was by Devasara Bhikkhuni and Bhikkhu Sanghavarman a fully ordained Bhikkhu, from India. This was another historic collaboration between Sri Lanka, India and China and an unparalleled example of yet another “Sri Lankan female Dhamma leader who had once again shattered glass ceilings”.

The oration ended reflecting on the Buddha’s Global Vision of “The Welfare and Happiness of the many” – which is the basis for His dispensation.

Reported by Prof Manouri Senanayake
President, Servants of the Buddha