Connect with us

Opinion

Reforming Dhamma education

Published

on

The time has come for the Sri Lankan intelligentsia to admit, grudgingly as it may be, that Buddhism has come to a crisis state just as other social institutions in the country. It keeps inventing new rituals at a rate, rituals that have no meaning or purpose other than enriching a corrupt business enterprise, putting enormous economic hardships on the followers. As a result, it is argued that modern Buddhism has become a source of stress, guilt and anxiety instead of a source of solace and guidance for a meaningful life here and now for its followers, especially those who are financially challenged. It is this dangerous and harmful trend of deceiving, using fear and guilt tactics in the name of the Compassionate One, and creating a bartering system for commercial enterprises that compelled this writer to call this a crisis. If those Brahmins who opposed and debated Buddha back then could see Sri Lankan Buddhism today, they would rejoice with glee – finally, they have surpassed Buddha’s teaching.

Sadly, there is absolutely no way for the followers to know that they are being used as we have been brainwashed for centuries. That is why education reforms are urgently needed. The civic-minded have a responsibility to enlighten the masses, cautiously, without hurting their feelings, and to initiate necessary changes to ensure that the sacrifices our ancestors made to preserve this treasure, the Buddha Dhamma, is not wasted on the nation. And stop the exploitation of vulnerable faithful. There is no denying that breaking this vicious cycle is a tall order; but the socio-economic and emotional decline of the followers will continue beyond recovery if it is not addressed promptly.

The reader must evaluate themselves if the writer is crying wolf or is there grounds for his reasoning. As the Buddha taught, continuity with change is a natural law that governs everything in this universe. Not only nature, but all systems by which humans organise their society – the political, social, economic, intellectual, psychological, and most importantly religious systems are subjected to change according to this law. In our case, the five centuries of colonial rule had a major impact in accelerating that change. This is reflected in the colonial view: “the pioneer of civilisation has to get rid of the religion of India to enable him to introduce a better culture…” (The Buddhist Committee of Inquiry, 1956). Those forces were powerful, and they accomplished their goals; for example, we did not have five ordained monks in the country to perform Upasampada ceremonies by the 17th century. Let us admit that we lost Dhamma altogether at some point, as evident by the fact that a copy of the Tipitaka had to be brought in from Thailand for the Buddha Jayanthi celebration in 1956.

We are not responsible for what happened centuries ago, but we are guilty of ignoring the ongoing catastrophe. The Buddhist revival that started in 1956 did not have a solid foundation; it was driven by imported ideas. Let us be honest, they had good intentions but to what extent did the views of Olcott and Blavatsky align with the teachings of the Buddha remains anyone’s guess. Since we received an already transformed version of Buddhism, that could be applicable to the local leaders as well. Let us be clear, they all were well intended and they did their best, and we have benefited immensely from their efforts, this writer included. However, now it is our time to do our best to change it, instead of remaining prisoners of historical ironies.

What have we accomplished over the seven decades since the Buddha Jayanthi celebration? Materially, we have overshot our expectations: there are more temples, a Buddha statue at every street corner, mass media is choked with full of Dhamma talks, and people, especially women, attending religious services in increasing numbers. The largest sleeping Buddha statue in the world, with an ear big enough for one to sleep in, as the monk boasted. On the other hand, what has been the social and spiritual outcome? Statistics are there for anyone to see, but it suffices to say that Sri Lanka appears at the very bottom of all socio-economic indices of 193 countries, particularly notable is the corruption index. Spiritually, Buddhism has been reduced to the level of pouring medicinal concoctions around Bodhi trees and offering food and drinks to plastic statues for salvation. The same Brahminic practices that Buddha rejected, offering sacrifices and prayer in return for a better rebirth, are fine-tuned to be commercial enterprises, while what the Buddha taught is completely ignored. This points to the failure of our Buddhist education of both children and novice monks. Again, those who formulated the system did not know any better, they were going with an already transformed imported version of Buddhism.

So, what was Buddhism before it was transformed is a fair question to ask. Before the transformation, it was Dhamma, there was no ‘ism’ in it. Buddha had a simple message, and it was based on the natural law he discovered and named ‘Dependent Arising.’ This is the same ‘continuity with change’ referred to earlier, or the cause-and-effect law, as science calls it. It states that all phenomena that exist in this universe arise due to causes and conditions, and they cease to exist when their causes and conditions cease. According to Vinaya Pitaka, hearing this simple statement from Assaji, venerable Sariputta became a stream entrant. Is it a secret message in code? Why is it so difficult for us to understand its meaning? What is its relevance to daily life, or the next?

For forty years, Buddha explained it in many ways to suit his audience and occasion. That created a vast amount of information we referred to as Tipitaka, a tome of over fifty thousand printed pages. Over the centuries, commentators tried to reinterpret, summarise, and catalogue all that into a coherent narrative in diverse ways. Unfortunately, the results are not what was hoped for; instead of simplifying them, they ended up complicating it further. During this process, Dhamma transformed into Buddhism, not one, but thirteen different schools with vastly different interpretations and practices.

According to Dependent Arising, there is no independent existence; and humans are a part of a vast interconnected and interdependent network. That makes life a continuously changing state (anicca) with no agency (anatta); not a satisfactory situation (dukkha), like a piece of driftwood caught in a mountain stream at the whim of its forces, beyond control. Buddha explained that we do not have to surrender to this condition; there is a way to liberate ourselves from it and live a happy and harmonious life (samadhi) here and now.

The escape path the Buddha described is the Noble Eightfold Path (Magga). It is a way to live in harmony (samadhi) within and with everything else. The Path has three interrelated aspects: wisdom (panna), ethical conduct (sila), and harmony. Buddhist ethics are meant to conserve, propagate, and advance the said harmony with the vast network. It is not a reward and punishment system set by an unseen higher power, but a set of practices based on the cause-and-effect law. All actions, speech, and thoughts impact the network positively or negatively. Having the wisdom and discipline to control one’s thoughts and actions is the way to live a happy, prosperous and meaningful life.

Achieving that wisdom and having the ability to control thoughts and actions at the highest level brings ultimate happiness and contentment – Enlightenment (Arhant). Arhant has stopped the cause-and-effect process at mental level, but it continues to control their physical body. At the passing of the Arhant the cause-and-effect comes to a complete stop; this is the ultimate happiness – Nibbana.

The Buddha did not preach another truth, but he elaborated this one truth in diverse ways. There are no metaphysics or magical formulas associated with this approach. Every aspect of it can be explained using modern science. If there are any mystic formulas, they were added by the commentators, and Dhamma can be realised without them. The challenge to intelligentsia, academics, educationists, reformists, and civic minded individuals is to get this message to the masses in an accessible way. I omitted religious leaders for a reason; Theravada orthodoxy fiercely resists change, just as they resisted the re-establishment of Bhikkhuni Sasana on false grounds until the intervention of the Supreme Court. They will resist any change as without the bartering system and scare tactics the commercial enterprise will not work. One can only hope that the Bhikkhunis will not become the female version of the same failed system.

There is another challenge, unlearning is much harder than learning. This makes education reform a multigenerational project. Therefore, the time to start is now. As the first step, the transmission of wrong views, beliefs, rituals, and mysticism to the Alpha Generation, i.e., the cohort born between 2010 and 2024, must be curtailed. Most importantly, teaching poems as facts for government examinations should be stopped. They must be given the freedom of free thinking to separate epics, legends, and historical embellishments from facts; and that temple murals are expressions of artistic freedom.

The cultural aspects of rituals must be separated from the spiritual aspects. For example, our ancestors used oil lamps to light temples and grounds; they had no other way. But now we have electricity; must we light hundreds or thousands of oil lamps? Is there a hidden reason or benefit? No, let us explain that in clear terms.

In formulating the curriculum, we must rely on what the Buddha taught and reject the transformed bartering system found today. The utility of Dhamma, or the relevance of sed. It must be explained to the children and novice monks alike, in accessible terms, how unethical behavior has resulted in the socio-economic collapse of the country. Encourage them to rationalize how ethical living can solve all problems we face. Dhamma education can be delivered in the language of science by linking it with STEM education; both are about living a happy and prosperous life. Unlike the older generations, the technology savvy next generation will grasp the truth readily. Buddha’s message is a simple one, using science as the language, we can deliver it to the Alpha generation without complicating it the way our ancestors did for us. Let us get the process going, now.

by Geewananda Gunawardana, Ph.D.



Continue Reading
Advertisement
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Opinion

‘Outpost of Empire’

Published

on

Review

by Colleen Figg, Editor
and Reviewer – Amazon, New Voices Publishing

“Fernando echoes Macbeth with the line, “There is judgment here.” It captures the question running through the novel: can anyone participate in corruption and remain untouched by it? Beneath this satire is a dark story about power and the danger of believing, that someone else will always pay the price.”

Shavindra Fernando’s Outpost of Empire is a political novel set in the fictional country of Lackadasia. At its heart is a strong idea: an exploration of world politics, terrorism and the ways in which powerful countries manipulate smaller ones. Fernando is clearly writing about political issues that matter deeply to him.

The names immediately establish the book’s satirical character. Lackadasia, Burgherbugaria and the various Klowns suggest a world in which the people and places are exaggerated, but the issues beneath the exaggeration are recognisable. The playful language allows Fernando to approach terrorism, religious conflict and political corruption from an unusual angle.

Henry Stockwell is a central character: an ambassador who arrives in Lackadasia presenting himself as a friend of the country. He believes he understands how power works and treats the country, its politicians and its people as pawns on his personal chessboard. In his arrogance, he never doubts that he controls events rather than being controlled by them. This confidence makes him a compelling figure and in him, we explore the workings of political influence and the potential traps contained therein.

As the story develops, Fernando reveals a political world where causes are adopted when they are useful, people are exploited and discarded, and the truth becomes whatever those in power need it to be. Ordinary people suffer the consequences of decisions made far beyond their reach or knowledge, while those making those decisions continue to justify their actions. Even the people who help keep this world running may not be as important or as safe as they imagine.

Stockwell brings this idea into focus. He recognises corruption in others and willingly takes part in it himself, yet he cannot see that he might also suffer its consequences. Ultimately, he thinks his position will keep him safe. He is intelligent enough to understand the game, but not insightful enough to grasp the limits of his place within it. This blindness gives the novel a strong sense of irony.

The satirical approach gives Fernando room to criticise political hypocrisy without turning the novel into a direct political argument. By using fictional countries and exaggerated names, he creates some distance from specific governments and events while still making the larger targets of the book clear. The humour does not take away from the seriousness of the subject; instead, it makes the cruelty and self-interest beneath the political performance stand out more sharply.

Near the end, Fernando echoes Macbeth with the line, “There is judgment here.” It captures the question running through the novel: can anyone participate in corruption and remain untouched by it? Beneath this satire is a dark story about power and the danger of believing that someone else will always pay the price.

I came away feeling that Outpost of Empire is a valuable and thought-provoking book, particularly in today’s political and social climate. It has a distinctive voice, and the questions it raises about power, responsibility and foreign interference remain relevant far beyond the fictional borders of Lackadasia.
About the Author

Shavindra Fernando has worked as a reporter. He read English & Classics at the University of Peradeniya in Sri Lanka, and took International Relations & Ethnic Politics as a Reuter Fellow at the University of Oxford in England. The Vague Poetess (1999)was his first novel.

Continue Reading

Opinion

Speaker’s dilemma

Published

on

The Opposition, in its wisdom (or perhaps stupidity), has submitted yet another No-Confidence Motion (NCM) against the Speaker of Parliament. Perhaps it hopes to score some brownie points in the eyes of the public, which is hardly indifferent to such developments. Yet, knowing full well that the motion is unlikely to succeed, the exercise may well prove futile — akin to banging one’s head against a solid rock.

Nevertheless, the nearly fifty allegations levelled against the Speaker, whether justified or mere mudslinging, cannot simply be brushed aside. Such allegations may well have a bearing on the individual concerned, particularly where it matters most — his conscience — and few would dispute that possibility.

From a protocol standpoint, the Speaker occupies one of the highest positions in the country, ranking third in the hierarchy of state. He consequently belongs to the uppermost echelons of public life, with acquaintances and associates extending across a wide spectrum of society, including diplomats and other distinguished personalities. Such a position carries with it not merely prestige and privilege, but also an onerous responsibility to uphold the dignity and integrity of the office.

As the guardian of Parliament, the Speaker is expected to maintain standards of conduct, impartiality and discipline that are beyond reproach.

Whether the allegations are justifiable or not may be of little consequence to members of the ruling party, who will undoubtedly defend their colleague to the hilt. Nevertheless, the stigma arising from such allegations may prove difficult to erase, particularly in the eyes of his family, close associates and, ultimately, the voters who placed their trust in him. Of course, it is common knowledge that politics can be a dirty game and that, as Lord Acton famously observed, “power tends to corrupt, and absolute power corrupts absolutely.”

Yet, nothing could be more devastating than a person losing his own soul in the process. On the one hand, stepping down could be construed as an admission of responsibility for the allegations levelled against him. On the other, allowing the No-Confidence Motion (NCM) to proceed could expose him to further public scrutiny and potentially inflict lasting damage on his character, dignity and reputation. Thus, he finds himself caught between two unenviable choices, each carrying consequences that may extend far beyond the immediate political fallout.

The Speaker is therefore confronted with a classic Hobson’s choice, with neither option likely to be without consequences. After all, in politics, there are no permanent friends or enemies—only permanent interests.

WILLIAM

Continue Reading

Opinion

How long can Sri Lanka remain silent on its demographic crisis?

Published

on

I write this with a sense of profound disappointment, rather than as a critic of the government or any individual public official. For several months, I have been drawing public attention to what I consider one of the most serious long-term challenges facing Sri Lanka—the country’s rapidly changing demographic structure, declining fertility, population ageing and the consequent contraction of the working-age population.

I have written several articles on this subject, believing that informed public discussion could encourage policymakers, academics and relevant institutions to examine the issue before its consequences become irreversible. I went a further step by addressing a detailed letter to the President on 28 August 2026, seeking consideration of a National Demographic Action Plan.

That letter was not merely an expression of concern. It contained practical proposals: long-term demographic projections, assessment of the consequences for labour supply and productivity, examination of declining fertility and delayed family formation, reassessment of education and employment policies, consideration of migration, and the establishment of continuous demographic monitoring.

I deliberately addressed the matter to the highest level because demographic change is not the responsibility of one ministry. It cuts across Finance and Planning, Education, Labour, Health, Higher Education, migration, social protection and national human-resource planning.

Yet, after sending that registered letter, I have not even received an acknowledgement.

This is what troubles me most. I fully appreciate that government has numerous urgent problems to address. Economic recovery, disaster management, employment, education and many other immediate concerns understandably demand attention. But demographic change is different. It operates slowly, almost silently, while steadily narrowing the choices available to future governments.

By the time the shortage of workers, accelerated ageing, increased dependency and the economic consequences of very low fertility become impossible to ignore, remedial action may be enormously more difficult and expensive. What is equally disappointing is the apparent silence of the institutions that should be at the centre of this discussion.

The latest Census has provided the country with an invaluable body of demographic evidence. My own published work has attempted to connect those findings with national development, productivity, education, employment and human-resource planning. On the top of these endeavours, I have seen voluminous articles written by Professor Manori Weerathunga, of the Population Department of the Colombo University, President Population Association of Sri Lanka, and Director Centre for Ageing Studies of University of Colombo. Yet I have seen little evidence of a visible national policy response from the relevant planning and statistical authorities.

Given the multiplicity of the roles and the credentials she possesses, I would strongly urge her to take the bull by the horns and formulate a draft national demographic policy with the expertise of the demographic scientists. This task cannot be delegated to the SLAS or Planning panjandrums. The government should seriously think why the thinktanks are abdicating their mandatory responsibilities and playing a passive role when the country is confronted with burning issues. Are there any sinister plans by disgruntled senior officers to derail the development plans is the question that begs an answer? Alternatively, the government should seriously enlist the support of the IMF or the World Bank, before the demographic bomb explodes!

Are we treating the Census merely as a statistical exercise, rather than as an early-warning the system for national planning? This question deserves a public answer.

I went even further by writing on “Educational Delays, Biological Clock and Sri Lanka’s Fertility Crisis.” My purpose was not to blame the education authorities. I sought to draw attention to the possibility that prolonged delays in university education, examinations, admissions and graduation may interact with delayed family formation and the biological realities of childbearing. I had hoped that this would stimulate examination by the Education sector and other relevant stakeholders.

Unfortunately, I have yet to see any meaningful response. My concern is therefore not whether my own articles have been acknowledged. That is completely irrelevant. The issue is whether the substantive national questions raised in those articles are being examined by anyone in authority.

A citizen who spends considerable time studying a national problem, writing about it publicly and then submitting a constructive proposal to Government should not necessarily expect agreement. But surely an acknowledgement—or better still, a response indicating that the matter is being examined—is not too much to expect.

There is also another dimension which I recently highlighted in discussing Sri Lanka’s transition from an “Age of Longevity” towards an “Age of Experience”. Sri Lanka is simultaneously facing a shrinking younger workforce and an expanding reservoir of older citizens possessing decades of professional and institutional experience.

The demographic challenge, therefore, should not be viewed only through the lenses of pensions, healthcare and elderly care. The country must also ask how the accumulated knowledge, expertise and institutional memory of its experienced citizens can be mobilised for national development.

This is precisely why I find the present silence so difficult to understand. I have no personal or political agenda. I have spent decades working in human resources, productivity and management specialist, and I have chosen in the later stage of my professional life to devote my writing to contemporary national issues which I believe deserve national attention.

Perhaps my concerns are misplaced. Perhaps the government already has a comprehensive demographic strategy under preparation. The relevant institutions have already initiated studies that are not yet public.

If that is the case, I would be delighted to be proved wrong. But if no such comprehensive process exists, then I respectfully ask: how much longer can Sri Lanka afford to remain silent?

The demographic clock does not stop while governments deliberate.

My appeal is therefore not for recognition of my efforts. It is for recognition of the problem. I hope the relevant authorities will prove that the silence I have encountered is not indifference, but merely the silence before meaningful action.

Sri Lanka cannot afford to discover, ten or twenty years from now, that the warnings were visible, the evidence was available, the proposals were made—and nobody acted.

The time to respond to the demographic crisis is now, while choices still remain.

Over to you, the President, the Prime Minister, the Minister of Finance and National Planning, Vice Chancellor of Colombo, Director General of Census and Statistics.

Athula Ranasinghe

Productivity Specialist and Management Consultant

Continue Reading

Trending