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How the Buddha Spoke

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Bhante Dhammika of Australia

Much has been written about what the Buddha taught which is only right given its clarity, consistency and the fact that 2500 years later millions still accept and live by its principles. However, beyond what the Buddha said, perhaps almost as important is how we said it, i.e. the aesthetic quality of and ethical components of the Buddha speech. How someone speaks – the tone, loudness and intonation of their voice – tells us much about what their thinking, their state of mind and their personality, and can convey something to the listener quite apart from what their words alone do. Words spoken in anger or with disapproval or sarcasm, can be received quite differently if said in a gentle or calm manner. The exclamation ‘No!’ can affect the person to who it is addressed completely differently if said sharply and emphatically or slowly and gently.

We are fortunate to have a few snippets of information about how the Buddha spoke, i.e. the tone and timbre of his voice. In one passage from the Tipitaka an individual who had attended one of the Buddha’s talks described his delivery as “clear and distinct, pleasant and audible, bindu, concise, deep and resonant.” The word bindu means ‘round’ and in this context it is difficult to know what is meant; perhaps something like ‘well-rounded’ as we might say in English, meaning developed in all ways. Whatever the case, the impression given by this description is of a voice that was pleasing to the ear, elegant and effective in delivered its message.

As for the ethical components of the Buddha’s speech we have two descriptions – one by an admirer and another by the Buddha himself. The brahman Sonadanda who had engaged in dialogues with the Buddha on several occasions, found his speech “welcoming, friendly, courteous, genial, uttana mukho and pubba bhasi. These last two qualities need a bit of explaining. Uttana mukho literally means ‘clear mouthed’ and may have meant articulate or clearly enunciated. Or it might have been a way of indicating that the Buddha said what he meant, that he was ‘a straight-talker.’ The term pubba bhasi is a little more difficult to understand. Pubba means ‘before’ so the term literally means something like ‘speaks before’ and may mean that the Buddha would initiate the conversation with someone who had come to meet him, or that he directed any conversation taking place, stopping it getting bogged down, or keeping it from straying from the subject at hand. The first four of Sondanda’s description of the Buddha’s way of speaking – welcoming and friendly, courteous and genial – definitely have an ethical dimension. All of them combined would let the person who had come to talk with the Buddha know that they were respected, and that he was open to them and wished to have a friendly encounter with them. These qualities could be seen as an expression of the Buddha’s general attitude of good-will and metta. Once someone asked the Buddha if he would ever say anything that would upset or annoy another and he replied that he could. He then added that if he ever did such a thing his words would always be truthful (bhuta), useful (atthasmhitam), said at the appropriate time (kalena) and motivated by compassion or empathy (anukampa. Being a teacher, a spiritual guide to this disciples, and someone whose understanding of reality differed from many others of the time, it is only natural that the Buddha would sometimes have to reprimand or even scold some of the monks and nuns under his tutorage. It also meant that those of other views would not necessarily like hearing ideas that differed from their own. Thus there are cases in the Tipitaka when people did not like hearing things the Buddha had to say even if he said them in a moderate and balanced manner. Clearly he was aware of this, and so when delivering reprimands, or speaking truths he knew would be unwelcome, he would assess whether or not his words would be likely to bring about positive change, he would judge the best time to say them, and he would say them in a moderate non-threatening manner. Interestingly, there are two incidents in the Tipitaka, and only two, where the Buddha held his tongue when asked a question. It would seem that in both cases he decided that the questioner would neither understand or appreciate any answer he might give and so he decided that to keep quiet was the best course.

It is right to say that the Buddha became the most respected and successful teacher of his time and that this was mainly due to the scope, consistency and logic of his philosophy. But it is equally true that how he presented his philosophy – how he communicated it, his speaking style, gave an added appeal to his Dhamma. The Tipitaka contains quite a few descriptions of the effect the Buddha’s speech had on his audience. On several occasions it is said that he “delighted, inspired and uplifted his audience” and another comment recorded in the Tipitaka says that when one of his talks was over the audience rose from their seats and left reluctantly, while keeping their gaze on him.

It seems that public discourse nowadays – whether at political meetings, in parliament, or on television talk programs – has declined badly. It has become more acceptable to shout, interrupt another speaker, wildly gesticulate, use words lased with sarcasm and insults, and resort to exaggerations bordering on lies. Sadly, I have even heard sermons by certain religious personalities delivered in a similar ugly manner. It is almost as if such speakers believe that the louder they shout the truer their claims are. Given the power of speech to motivate people for good or evil, to make them consider carefully or unthinkingly accept whatever they hear, to obscure the truth or illuminate it; it is no surprise that the Buddha included Right Speech (Samma Vaca) as one of the eight essential steps leading to human growth and freedom. But Right Speech is not just what we say but how we say it, and the Buddha have given us an excellent model of the best way to communicate with others.



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‘There are no private universities in Sri Lanka’ – some considerations for higher education reform

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Academics involved in education policy like to say that there is no such thing as a private university in Sri Lanka. The only ‘universities’ in the country are state universities; anything else offering degrees is a private higher education institution (HEI). This position is technically accurate. Yet, in the discourse and imagination of the public, private universities are very real – people teach in them, students register in them, families pay fees, and such degree holders enter job markets in Sri Lanka and outside.

For decades, activists concerned for public higher education have ignored or resisted looking at private HEIs, as if such scrutiny would taint them. Others have worked in both types of institutions, carrying practices from each to the other. The apex body governing state universities, the UGC, has, meanwhile, ignored the concept of conflict of interest and appointed individuals in private higher education in committees and leadership positions. It is unsurprising then that some of the ideologies informing private higher education appear in reform agendas in the state sector.

This is a good time then to consider the varying types of private HEIs around us, and to take a look at some of the issues within them in the hope that higher education reform agendas will include private, as well as state higher education.

What is a ‘private university’?

First, some clarifications. In the public imaginary, a ‘private university’ is typically an institution that provides a foreign or local degree for which the student makes a payment. But this broad classification encompasses a host of diverse institutions and types of degrees which I detail below.

The Non-State Higher Education Division (NSHE) of the Ministry of Education has recognised 295 degrees by 32 institutions. Most of these are private companies and include a handful of established, well-known private HEIs that are ‘university like’. The degrees are local degrees conferred by the institutions accredited by the NSHE Division. While private HEIs conferring local degrees must be accredited by the NSHE Division, there appears to be no legal consequence for not doing so. In addition, there are several permutations of the private degree that miss the net of this Division and the Standing Committee on Accreditation and Quality Assurance (SCAQA) that assists this Division.

For one, degrees conferred by foreign universities offered, via these same private HEIs, are not vetted by the NSHE Division. Secondly, there is a growing plethora of private HEIs which have either no physical presence locally or only a dubious presence. The University Grants Commission has notified the public, through their website, that foreign universities listed in the Commonwealth Universities Yearbook and the World Higher Education Database are recognised, but refrained from giving any other details – which degrees? Offered by what modes? These details are not known. Some of the foreign universities in the lists may be legitimate entities in their own land but the degrees conferred locally, in their name, may not adhere to curriculum or teaching specifications of the NSHE Division or the UGC.

Another troubling phenomenon is the ‘top up degree’, which appears to work on the same principle as that of a pre-paid mobile connection: if I have a Diploma or an HND of a sort, I am eligible to complete a course of study which provides me with a degree, usually from a foreign university. The idea that someone who does not initially qualify for a degree programme should be able to work their way towards one is a progressive notion. This is the concept that open and distance learning (ODL) was based on initially, but which is now sadly exploited. ODL models are expected to provide opportunity for learning for those who may be excluded from traditional learning institutions. In Sri Lanka, however, we have seen ODL become a marketplace offering easy to obtain, for-fee qualifications by institutions with little commitment to superior teaching and learning.

Finally, a perusal of the many types of private HEIs and their varied degrees bring to mind another question – how should the private degrees, provided by state institutions (that are not educational institutions), be regulated? Who should do so?

All of these create a host of problems for the public – for hopeful students and parents and trusting employers. For the higher education sector, recruitment of academic staff, too, has become difficult due to this plethora of ambiguous higher education qualifications, as I discussed in a previous Kuppi article (‘Recruiting academics to state universities’).

Some issues in private HEIs – a bellwether for change in state universities

In this second part of this article, I will discuss some aspects of work in private HEIs – albeit the more established institutions – given that such issues may appear in reform agendas in future.

Across state universities, all permanent staff of a specific category are paid according to the same criteria. The picture is not so clear when it comes to private HEIs since they are different entities legally, typically companies. Private HEIs have salary scales and financial incentives that are different to each other. The more established private HEIs reportedly have attractive renumeration packages, possibly a reason for academics of state universities migrating eagerly to such institutions during sabbatical years and on retirement. This may not of course be the case with other less established, or improperly registered HEIs of which we know little. Academic staff of these more accepted private HEIs seem to value the high financial remuneration they receive (in comparison to state universities) as something that makes their work rewarding.

Attractive remuneration is important to sustain the good life and is at times seen as the institution’s way of encouraging good work. Yet, this has implications for the future of the institution: to continue to deliver on promised financial packages, institutions must continue to have large profit margins. One strategy has been to enroll multiple cohorts of students per year, even up to three or four intakes per year. This can result in exploitative work conditions, since staff must cater to all these cohorts in that same year. If there is inadequate staff, employees are further burdened. On the other hand, if there is a sudden drop in enrolments (degrees can go out of fashion) unexpected layoffs occur. Similar to other sectors that employ short-term contract staff – including state universities – in private HEIs, too, individual teachers, who are on short term contracts that need regular renewal, can feel pressured to work under difficult or exploitative conditions.

At the same time, even in the more established private HEIs, work norms differ from those of state universities in that they include promotional work that keeps the institution’s name in the eye of the public. The Marketing (or similarly named) unit comes up in conversations as one of the most important departments. It appears to weigh in on decision-making related to the number of staff, the amount of re-sits per exams, and other pedagogically important matters. This is a worrying example of how financial rationales interfere with pedagogically or academically sound processes, resulting in problematic results in the classroom. On the plus side, junior colleagues, who had experience in both state and private HEIs, also felt that they faced less harassment in private HEIs – primarily due to the private HEIs ability to take swift action in reported cases of harassment. This is a real indictment on state institutions and their reluctance to address chronic issues of harassment in our universities.

Yet, while we hear much about problems in state universities, we hardly hear of problems that staff in private HEIs face. One rationale for a lack of public expressions by staff is that expressions of discontent might lead to trouble given the importance of reputation for private HEIs. The worry about reputational damage is a growing concern in state universities, too, as evidenced by social media policies and internal conversations on reputational damage, consequent to negative publicity. Institutional worries of reputational damage are harmful in the long run since these impact not only freedom of expression by student and staff, but also research that is possible in and about the education sector.

Some thoughts at the end…


A close look at the private higher education sector is important given its strong presence in the country. Impending reform needs to regulate this diverse array of higher education offerings in the private sector, as well as the state institutions that offer privately-funded options of higher education (a topic for a separate Kuppi on its own). It is time we carefully considered how to build a whole system of higher education out of this broken mess.

Kaushalya Perera is a senior lecturer at the University of Colombo.

Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

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Ready for solo spotlight

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Nish Peiris: Excited about future plans

Singer Nish Peiris is set to take the next big step in her music journey.

The talented vocalist, who has been seen and heard in the scene here for a short while, and was also featured with the now-defunct band, Inner Vision, has announced that she will be fully committing to her solo career, after completing her degree this year.

“I’m finishing my degree this year, and after that I’ll be fully committing to my solo music career,” Nish told The Island.

“I’ve already got a few tours lined up for next year, so I’m really excited for what’s ahead.”

Fans, no doubt, will remember Nish for her smooth voice and stage presence, and the good news is that she is now ready to chart her own path and bring new music to audiences at home and abroad.

With tours already planned for 2027, the year 2026 promises to be an exciting year for the young artiste as she steps into the spotlight on her own.

We wish Nish every success in this new chapter!

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Exclusive musical evening for Sri Lankans in Toronto

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Toronto Ceymphony Live Band, with Sri Lankans doing the needful

While Sri Lankan music lovers, in Dubai, are eagerly looking forward to being a part of the action on Saturday, 25th July, with Rajiv Sebastian in the limelight, Sri Lankans, in Toronto, Canada, are equally excited and are anxiously awaiting the arrival of Sri Lanka’s famous singer/entertainer Sohan Weerasinghe.

Having done the needful with The X-Periments, the legendary performer has now embarked on an exciting new chapter – a solo career – and Toronto, Canada, will see him do the needful, on Friday, 31st July, 2026, from 8.00 pm to 12.00 am, at the Angus Glen Golf Club.

Sohan Weerasinghe: In Canada, and ready to do the needful on 31st July

Reports indicate that it’s a ‘sold out’ event – naturally with Sohan in the spotlight.

Gamini Hemalal: Creating all the excitement for Sri Lankans in Toronto

Having built his reputation through years of unforgettable performances, and hits that became part of our musical fabric, Sohan is ready to bring his own vision, sound, and stories directly to the audience, in Toronto, Canada, backed by the phenomenal Toronto Ceymphony Live Band.

Says Gamini Hemalal, who has been instrumental in reviving the Sri Lankan entertainment scene, in that part of the world:

“The countdown begins for the most exclusive musical event of the summer! Join us for a premium night of incredible music, elite hospitality, and a lavish buffet as the legendary Sohan Weerasinghe takes the stage live in Toronto!

“This is a high-end event, designed for those who appreciate exceptional entertainment and great food.”

Gamini, who is also a member of the Toronto Ceymphony Live Band, mentioned that it’s going to be an intimate musical evening with the celebrated Sohan Weerasinghe.

From packed auditoriums to intimate shows, Sohan continues to prove why he remains one of Sri Lanka’s most beloved entertainers.

For decades, Sohan Weerasinghe has been a household name in Sri Lankan entertainment.

Known for his captivating smooth voice and charismatic stage presence, Canada will experience it all on Friday, 31st July.

Next on the list of events, Gamini Hemal is working on, is Halloween night and he says “what we plan to do will be very interesting and unique … with a surprise guest star, as well!”

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