Opinion
First Global Buddhist Summit and Dalai Lama – II
By Rohana R. Wasala
(Continued from yesterday)
The institution of the Dalai Lama as the political and spiritual leader of Tibet may have already lapsed into obsolescence. Probably, no one knows this better than the present Dalai Lama himself. According to Donald Lopez, professor of Buddhist and Tibetan Studies at the University of Michigan, ‘the Dalai Lama has been one of the harshest critics of “old Tibet”….” He adds that the Lama would have introduced political reforms without the Chinese intervention.
Professor Robert Barnett, Director of Modern Tibetan Studies at Columbia University believes that ‘as a political leader, he asks for very little – he seems quite happy to accept a merely symbolic gesture like a cup of tea and a photo’. That may be to put too low a value on his actual political significance. In any case, he has tried to come to an agreement with the Chinese authorities by opting for a degree of autonomy for Tibet while remaining a territory of China, provided it is allowed to enjoy a status that is similar to the status of Hong Kong: a large measure of self-government with its own political and legal systems. He has even indicated his readiness to let Tibet have a communist government, with “meaningful” autonomy, but China will not agree to such a settlement just yet. It may be that with the death of the Dalai Lama (87 this year, 2023) the world might forget Tibet as it was with him living; it will be the end of history for Tibet under its god-king. The Dalai Lama’s lasting legacy for the world will be what he stands for today as a spiritual leader, not as a mundane political figure.
Mainly because of its sizable Tibetan migrant Tibetan community of over 2500, Australia remained a regular destination for the Dalai Lama until about eight years ago. His last visit here, when he was 80, was in 2015 (his 10th visit since 1982). On that occasion, he went to the Uluru sacred site of the native aboriginal community in the Northern Territory to express his respect to their culture. He said:
“In different parts of the world, Indigenous people, local people, they have their own cultural heritage, so that’s the main reason I am here, in order to express my respect to your culture,”
When in an interview with the ABC Television during his earlier visit in Australia in 2013 (he was 78 then) he was asked whether he was upset by the then PM Julia Gillard’s refusal to see him, he said “No. I have no political agenda. … My concern is with the people…My main concern is to promote human values, affection, compassion, harmony….(among them)”. About relations with China, he said that the Tibetans could remain within China, like Hong Kong, but with its own distinct cultural identity intact. He stressed though that “Real change must come from within Tibet, not from outside”.
Professor Barnett points out that the Dalai Lama declared in 2011, in an “Important Proclamation”, that he would make a decision on the problem of succession after consulting with other high lamas and the Tibetan public, and that this would be in 2024. He has also hinted at the possibility of there being no 15th Dalai Lama. But if there is, the Lama has explained, there will be a child identified as his reincarnation after his death or an adult person as an “emanation” chosen by him while he is still alive, and he will leave clear written instructions. In another source which I can’t now remember, he was reported to have confirmed that he will not return to Tibet. This was probably meant to send the Chinese a signal indicating that the time for a peaceful settlement was running out. He was also said to have suggested that his successor could be a woman. But it is generally the case that news hungry journalists misreport their own speculations as assertions allegedly made by the Dalai Lama. His promise to leave written instructions about his succession, Professor Barnett says, was “presumably (intended) to help journalists and others get the story right”. All this goes to prove that the Dalai Lama is no less a politician than a monk.
He set up the Tibetan Central Authority (CTA) , aka Tibetan Government in exile, for the Tibetan exiles in Dharamsala who number about 100,000. But he has relinquished political control of the government in exile. The CTA operates as a democracy with an elected prime minister and parliament. Its constitution is based on Buddhist principles and the Universal Declaration of Human Rights. So, the Dalai Lama seems to have divested himself of serious political responsibility as far as the Tibetan government in exile is concerned. While remaining the head of Tibetan Buddhism, however, he has assumed the role of an ambassador of Buddhism at large to the world. The Dalai Lama remains a symbol of wisdom, peace, and compassion in a world threatened by violence born out of religious fundamentalism and hegemonic geopolitics. Sri Lanka is currently in the grip of the latter twin evils.
The diminishing political stature of the Dalai Lama is being compensated for by his increasing spiritual significance for the world. As a teacher of Buddhism should do, he provides guidance for spirituality without religion (though he does not describe it as such), an urgent need for the world today. Incidentally, I must make it clear that I am aware of the risk I am taking of annoying my readers who accept religions as well as those who reject them or have nothing to do with religions, but I beg that they bear with me, for I don’t mean to hurt their feelings. I am expressing some opinions (relevant to the subject of this essay) that are open to constructive criticism. It is necessary to distinguish between spirituality and religion in trying to explain in what sense the Dalai Lama is important as a spiritual teacher or leader, who is, strictly speaking, not ‘religious’ in the normal theistic sense.
In Buddhism, there is no belief in a creator god who supervises our lives unseen from above and rewards or punishes us eternally according as we obey or transgress his moral law. The Gautama Buddha taught the karma principle, that is, the principle of causality which says that the good intents and actions of an individual bring about good karmic results, and bad intents and actions bad results; no outside power is involved in that, so there is no need to praise, pray to, or otherwise propitiate such an agency. This is one of the senses in which Buddhism is not a religion. Buddha, in fact, did not found a religion, a system of prayer and worship, but explained a non-religious ethical system based on self-realisation, on seeing things as they really are, i.e., on enlightenment. The whole of the Buddhist teaching can be briefly summarised as the Four Noble Truths: that life is suffering, that the suffering is due to a cause, that an end to suffering is available, and that there is a path leading to that end. The principle of causality known as karma underlies this four-term formula of the Buddhist teaching.
So while the concept of spirituality in religions involves a divine dimension, in Buddhism it doesn’t. What is considered spiritual in Buddhism is not tantamount to making contact with the so-called ‘divine’; instead, it consists in attaining heightened mental states through the extinction of the sense of self. A basic teaching of Buddhism is that there is no enduring entity that can be called self (soul); the idea of self is an illusion. ‘Spiritual’ experiences are heightened mental states such as self-transcending love, inner light, ecstasy, bliss which have been found to be common to people of different religions as well as to people who have no religion. Since religions are ideologically different, these phenomena cannot be explained in terms of their unchallengeable dogmas which contradict each other; so there must be a non-religious principle involved, which means that spirituality must be separated from religion. (A good source to consult, for an explanation of what ‘self is an illusion’ means is neuroscientist Dr. Sam Harris’s excellent book ‘Waking Up: Searching for spirituality without religion’ {Random House UK, 2014}. A Kindle edition of the same is also available. It is in this sense that the Dalai Lama should be taken as a spiritual guide, rather than as a religious teacher. The book elaborates a scientific argument that true spirituality consists in realising that the sense of self is an illusion. Dr Harris refers to the Dalai Lama’s participation, representing the Buddhist perspective, in scientific discussions involving the study of consciousness.
It is because of these reasons that Buddhist scholar and former Tibetan monk Robert Thurman, author of ‘Why the Dalai Lama Matters’ (Atria Books, New York, 2008) says that his importance is multifaceted: it can be understood psychologically, physically, mythologically, historically, culturally, doctrinally, and spiritually.
Writing the Introduction to ‘A Force for Good: The Dalai Lama’s Vision for Our World’ by the New York Times best-selling author of ‘Emotional Intelligence’ Daniel Goleman, His Holiness says:
“As a human being I acknowledge that my well-being depends on others and caring for others’ well-being is a moral responsibility I take seriously. It’s unrealistic to think that the future of humanity can be achieved on the basis of prayer or good wishes alone; what we need is to take action. Therefore, my first commitment is to contribute to human happiness as best I can. I am also a Buddhist monk, and according to my experience, all religious traditions have the potential to convey the message of love and compassion. So, my second commitment is to foster harmony and friendly relations between them. Thirdly, I am a Tibetan, and although I have retired from political responsibility, I remain concerned to do what I can to help the Tibetan people, and to preserve our Buddhist culture and the natural environment of Tibet – both of which are under threat of destruction.”
It need hardly be said that the Dalai Lama’s sentiments here strike a chord with Sri Lanka’s majority Sinhalese Buddhist community.
In essence, the Dalai Lama’s message about the importance of moral responsibility based on loving-kindness in resolving most tragic contemporary issues. This is of particular relevance to political leaders of all nations of our time. The Global Buddhist Summit is sure to gain a great deal of momentum in its epoch making endeavour for stimulating a sense of solidarity among all the various sects of Buddhism that are found across the world today from HH Dalai Lama XIV’s exalted participation in its inaugural proceedings. (Concluded.)
Opinion
Has Malimawa govt. become Yahapalanaya II ?
Malimawa government and Yahapalanaya are dissimilar in many respects, the most important being whilst Yahapalanaya had to manage with a balancing act in the parliament, Malimawa has the luxury of a massive parliamentary majority. However, they share one thing in common; the main plank for the election of both presidents Dissanayake and Sirisena was their solemn pledge for the eradication of corruption. It looks as if both have failed miserably, on that count!
It did not take very long for Yahapalanaya’s first act of corruption; the bond scam. COPE, headed by the veteran politician D E W Gunasekara, picked on this but to prevent the presentation of the report, Sirisena dissolved the parliament which was done at the request of the Prime Minister Ranil, to whom Sirisena was obliged for the unexpected bonanza of becoming president. This enabled the second bond scam to take place, also masterminded by Ranil’s friend Mahendran, imported from Singapore!
Malimawa convinced the voters that they are the only group that could get rid of the 76-year curse of corruption and made a multitude of promises, most of which are already broken! What is inexcusable is that, in a short space of time, they seem to have become as corrupt as any previous government and they seem to excel their predecessors in doling out excuses. Of course, they have a band of devoted social media influencers who are very adept at throwing mud at their opponents which they hope would help to cover up their sins. How long this strategy is going to work is anybody’s guess!
Some of these issues were addressed in an article, “Squeaky clean image of JVP in tatters” by Shamindra Ferdinando (The Island, 22 April). I hasten to add that, though some of his supporters are still trying to paint an honest image of AKD, he should be held responsible for many of these misdeeds and irresponsible acts.
One of the first acts of the newly elected president AKD was to appoint two retired police officers, who openly worked for the NPP through the Retired Police Collective, to top posts; Ravi Seneviratne as Secretary to the Ministry of Public Security and Shani Abeysekara as the Director of CID. Both of them held top jobs in the CID when the Easter Sunday attack took place and were blamed, by some, that they too failed to prevent this horrendous act of terrorism. In addition, there was a case against Seneviratne for causing accidents whilst under the influence and Abeysekara was exposed as a ’fixer’ by the infamous Ranjan Ramanayaka tapes. No one would have objected had they been appointed after their names were cleared but AKD’s rash decision to appoint them, disregarding all norms, clearly showed what his long-term strategy was. Was this not political corruption?
Now these two tainted officers are heading the search for the mastermind of the Easter Sunday attacks! Are they being used to divert attention away from Ibrahim’s family that was supposed to have funded the project? After all, Mohamed Ibrahim, the father, was on the national list of the JVP, and the two sons were the leading suicide bombers. It is a matter of great surprise that the Catholic church led by Cardinal Ranjith is not demanding the removal of these two officers from the investigation, who obviously have a conflict of interest. It becomes even more surprising when the demand is made for the Deputy Minister of Defence Aruna Jayasekara to resign, for the same reason; as well stated in the editorial, “Of masterminds” (The Island, 21 April).
The first act of the new parliament was to elect ‘Dr’ Ranwala as the speaker and pretty soon his doctorate was challenged. He stepped down to look for the certificate, which he is still looking for! Though some of the ministers too have admitted that Ranwala may not have a PhD, AKD seems silent. When Ranwala was involved in an RTA, police had run out of breathalyser tubes and blood was taken after a safe period had elapsed. Why has AKD no guts to sack him?
Episode of the release of 323 containers, without the mandatory inspections, seems to be receding to the past and the long-awaited report may be gathering dust in the president’s office! It is very likely due to political intervention and we probably will never know who benefitted.
A minister, who claimed that he is living on his wife’s salary and on the generosity of the party faithfuls, seems to have been able to build a three-storey house in a suburb of Colombo. He claims that when he made that statement, his father was alive but has since died and he has inherited everything as he is the only son! What a shame that Marxists do not believe in sharing the family wealth with sisters? Though the opposite may be true, his explanation that he was able to build a house in Colombo by selling the land in Anuradhapura rings hollow!
The worst of all was the coal scam which would have long lasting consequences on our economy. I do not have to go into details as much has been written about this but wish to point out AKD’s role. In spite of ex-minister Kumara Jayakody being indicted by CIABOC, AKD continued to give unstinted support till it became pretty obvious that he had to go. In fact, he is being charged with an offence which was committed whilst he was serving the Ceylon Fertilizer Company which was under the purview of, guess who? AKD when he was the Minister of Agriculture.
Devastating report from the Auditor General,before Jayakody’s resignation, would not have happened if AKD had his way. He attempted a number of times to get one of his henchmen appointed to this coveted post, overlooking those experienced officers in the department. AKD’s political machinations were thwarted thanks to the integrity of some members of the Constitution Council. If not for them, AKD’s nominee would have been in post and, perhaps, his friend Jayakody would still be the minister.
Malimawa seems to have beaten Yahapalanaya rather than being the second!
By Dr Upul Wijayawardhana
Opinion
Pot calling the kettle black?
Doctor Upul Wijayawardhana (eminent physician), posed a riddle for us. He wrote about that island Sri Lanka as ‘ this little dot in the ocean’ when deriding the remark of President Dissanayake who had said that Sri Lanka was a hunduva , a term that indicated a small volume: me hunduve inna puluvan da? (Can you live in this restricted space?) Most sensible people, even uneducated, judge that the volume of a little drop (of whatever) is smaller than that of a hunduva; so is weight. When the learned doctor emphatically maintains ‘….we are not a hunduva’ but ‘… a little dot in the ocean…’, is the pot calling the kettle black or worse?
Physically and population wise, Sri Lanka is neither ‘a little dot’ nor ‘a hunduva. This is all in the rich imaginations of Dissanayake and Wijayawardhana. I once counted that there were more than 50 members of the UN who were smaller than Sri Lanka in physical and population size. England was a sizeable island with a small population in the northwest corner of Europe in late 18th century when it began to become what China, with 1.3 billion people and jutting out to the Pacific, is now. From about 1850, when the population of Great Britain was about 20 million, less than that of Sri Lanka in 2026, it ruled more than half the world. Besides, do not forget Vanuatu, Kiribati, Cook Islands, Antigua and Barbuda, Barbados, Lesotho and New Zealand (who habitually beats us at cricket). New Zealand with 5 million population played against 1.5 billion population India (1:300) for the T20 cricket championship a few weeks ago. I quietly wished New Zealand would win; so much for crap about dots in the Indian Ocean or the south Pacific.
Dr. Wijayawardhana also wrote about history and about ‘The achievements of Hunduwa’. The massive reservoirs and extensive irrigation systems in rajarata and ruhuna as well as the stupa are indeed tremendous works of irrigation and bear witness to superior ingenuity and organising ability, for the time they were built. They compare very well among structures elsewhere in the ancient world. Terms like ‘granary of the East’ must be taken with more than a grain of salt. Facile use of such terms does not take account of whatever shreds of evidence there is of adversity in those times. Monsoon Asia over the ages has more or less regularly suffered from floods, droughts and consequent famines. The last dire famine was in Bengal in 1944. The irrigation works in Lanka were a magnificent response to those phenomena. The modern response has been scientific agriculture making India a major grain exporter, from near famine conditions in 1973-74. Recall Indira Gandhi’s garibi hatao (eliminate poverty) speech to the General Assembly of the UN, that year.
The bhikkhu who wrote down the tripitaka in aluvihara did so because there was the threat of a severe famine in the course of which learned bhikkhu might have come to harm. Buddhist thought over centuries had been passed from generation to generation vocally (saamici patipanno bhagavato savaka (listener) sangho) and the departure from that tradition must have required a major threat of famine. There are stories of bhikkhu from Lanka fleeing from dire straits. In the same vein, while the mahavamsa speaks of kings and their valiant deeds, there is little account of the large mass of little people who lived then. Sensible teaching of the history of a people must include the history of as much of the people as possible and some idea of the history of other peoples in comparable times to avoid feeling dangerously smug and arrogant, which we have seen many times over.
Usvatte-aratchi
Opinion
Ministerial resignation and new political culture
The resignation of Energy Minister Kumara Jayakody comes after several weeks of controversy over his ministerial role. The controversy sharpened when the minister was indicted by the Commission on Bribery and Corruption for a transaction he was involved in ten years ago as a government official in the Fertiliser Corporation. The other issue was the government’s purchase of substandard coal from a new supplier. Minister Jayakody’s resignation followed the appointment of a Special Presidential Commission of Inquiry to investigate coal and petroleum purchases. The minister who resigned, along with the Secretary to the Ministry of Energy, Udayanga Hemapala, stated that they did not wish to compromise the integrity of the investigation to be undertaken by the Commission of Inquiry.
The government’s initial resistance to holding the minister accountable for the costly purchase was based on the argument that the official procedure had been followed in ordering the coal. However, the fact that the procedure permitted a disadvantageous purchase which has come to light on this occasion suggests a weakness in the process. The government’s appointment of the Special Presidential Commission of Inquiry to examine purchases as far back as 2009 follows from this observation. In this time 450 purchases are reported to have been made, and if several of them were as disadvantageous as this one, the cost to the country can be imagined. The need to investigate transactions since 2009 also arises from the possibility that loopholes in official government procedures in the past would have permitted private enrichment at a high cost to the country.
Concerns have been expressed in the past that the purchase of coal and petroleum, often on an emergency basis, enabled the use of emergency procurement processes which do not require going through the full tender procedures. The government has pledged to eradicate corruption as its priority. As a result, the general population would expect it to do everything within its power to correct those systems that permitted such corruption. Accountability is not only forward looking to ensure non-corrupt practices in the present, it is also backward looking to ensure that corrupt practices of the past are discontinued. This would be a matter of concern to those who headed government ministries and departments in previous governments. Those who have misapplied the systems can be expected to do their utmost to resist any investigation into the past.
Politically Astute
One of the main reasons for the government’s continuing popularity among the general population, as reflected in February 2026 public opinion poll by Verité Research, has been its willingness to address the problem of corruption. Public opinion studies have consistently shown that corruption remains one of the top concerns of citizens in Sri Lanka. The arrests and indictments of members of former governments have been viewed with general satisfaction as paving the way to a less corrupt society. At the same time, the resignations of Minister Kumara Jayakody and Secretary Udayanga Hemapala are an indication that not even government members will be spared if they are found to have crossed red lines. This is an important signal, as public confidence depends not only on holding political opponents to account but also on demonstrating fairness and consistency within one’s own ranks.
There appears to be a strategy on the part of the opposition to target government leaders and allege corruption so that ministers will be forced to step down. Organised protests against other ministers, and demonstrations outside their homes, are on the rise. The government appears not to want to give in to this opposition strategy and therefore delayed the resignation of Minister Jayakody until it had itself established the Special Presidential Commission of Inquiry. It enabled the minister to step down without it seeming that the government was yielding to opposition pressure. In political terms, this was a calibrated response that sought to balance the need for accountability with the need to maintain authority and coherence in governance.
The demand by opposition parties to focus attention on the coal problem could also be seen as an attempt to shift the national debate from the corruption of the past to controversies in the present. The opposition’s endeavour would be to take the heat off themselves in regard to the corruption of the past and turn it onto the government by making it the focus of inquiries into corruption. The decision to set up a Special Presidential Commission of Inquiry accompanied by the resignation of the minister and the ministry secretary was a politically astute way of demonstrating that the government will have no tolerance for corruption. It will also help to remind the general public about the rampant corruption of past governments which prevents the opposition’s corruption accusations against the government from gaining traction amongst the people.
New Practice
The resignation of a government minister who faces allegations but has not been convicted is still a relatively new practice in Sri Lanka. The general practice in Sri Lanka up to the present time has been for those in government service, if found to be at fault, to be transferred rather than removed from office. This is commonly seen in the case of police officers who, if found to have used excessive force or engaged in abuse, are transferred to another station rather than subjected to more serious disciplinary action. A similar pattern was seen in the case of former minister Keheliya Rambukwella, who faced allegations of corruption in the health field but was reassigned to a different portfolio rather than removed from government.
Against this background, the present resignation assumes greater importance. It signals a willingness to break with past practices and to establish a higher standard of conduct in public office. However, a single instance does not in itself create a lasting change. What is required is the consistent application of the same principle across all cases, irrespective of political affiliation or convenience. This is where the government has an opportunity to strengthen its credibility. By ensuring that the same standards of accountability are applied to its own members as to those of previous governments, it can demonstrate that its commitment to good governance is not selective.
The establishment of the Special Presidential Commission of Inquiry, the willingness to accept ministerial resignation, and the recognition of systemic weaknesses in procurement are all steps in the right direction. The challenge now is to ensure that these steps are followed through with determination and consistency. If the investigations are conducted impartially and lead to meaningful reforms, the present controversy could mark a turning point. The resignation of the minister should not be seen as an isolated event but as the beginning of a new practice. If it becomes part of a broader pattern of accountability, it can contribute to a new political culture and to restoring public trust in government.
by Jehan Perera
-
News3 days agoRs 13 bn NDB fraud: Int’l forensic audit ordered
-
Business6 days agoHarnessing nature’s wisdom: Experts highlight “Resist–Align” path to resilience
-
Opinion4 days agoShutting roof top solar panels – a crime
-
News6 days agoGratiaen Trust announces longlist for the 33rd Annual Gratiaen Prize
-
News5 days agoFrom Nuwara Eliya to Dubai: Isha Holdings markets Agri products abroad
-
News6 days agoHeroin haul transported on 50-million-rupee contract
-
News4 days agoChurch calls for Deputy Defence Minister’s removal, establishment of Independent Prosecutor’s Office
-
News5 days ago‘Agents of the devil’ seeking to block Easter probe, Cardinal warns
