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Betrayers of Buddhism – A response

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Dr. Geewananda Gunawardena (GG) in his letter titled “Buddhagosa was no betrayer” (The Island – 19.06.2023), which probably was in response to my letter “Arahath Mahinda’s mission and Ven. Buddhagosa’s betrayal” (The Island – 06.06.2023) which he has quoted, argues that Buddhism, in any case, would have undergone change, as it had, over the years, regardless of any intervention by Buddhagosa. GG may be correct in his assumption for there were several other factors that influenced the evolution of Buddhism wherever it was practised.

However, the fact remains that the main factor that caused a radical change in Buddhism, in Sri Lanka, was Buddhagosa. It was the latter, via his translations of the Sinhalese Commentaries to the Tripitaka, who transformed the Buddha from the status of a normal human being to a larger-than-life, super-human with transcendental features. It was Buddhagosa who introduced dividend carrying rituals, converted Buddhist gods into gods with powers to protect people and made stupas and bodhi tree objects of veneration and worship with merit for the practitioner (see “Beyond ritualistic realm” MMJ Marasinghe, 2018). There is no evidence that these features were known or practised in Sri Lanka before the advent of Ven. Buddhagosa. On the other hand, there is evidence that transcendentalism was discarded and other impurities removed at the Third Council (Dhammasangayana) before Buddhism was brought to Sri Lanka. Isn’t this a gross betrayal of Buddha and his teachings as expounded in the four major Nikayas in the Sutta Pitaka; Diga, Majjima, Samyutta and Anguttara. These were the only discourses that were assigned to groups of monks to be preserved by the oral tradition at the First Dhammasangayana held within three months of Buddha’s “parinirvana” and therefore these may correspond as close as possible to Buddha’s word. Rituals are not mentioned in these discourses, nor stupas, bodhi trees or any other objects of worship, nor gods with powers over humans and nor transcendentalism of any significance.

If these discourses are accepted as the base level which represents Buddha’s position with regard the human predicament, radical deviations that may be considered betrayals have happened all along the history of Buddhism, starting with the rupture at the Second Dhammasangayana and finally ending up with Mahayana. These are labelled as betrayals for they attempted to radically change the basic doctrines preached by Buddha, such as No-self, Four Noble Truths, Nibbana, Arahath, etc. The mother of all betrayals could be the birth of Tantrayana which recommends sexual intercourse as a means of expediting the path to Nirvana! Tantrayana also made its appearance in Sri Lanka in the 7th CE. Such happenings may be considered as normal phenomena given the complexity of human nature, but they could be labelled as betrayals by those who realise the acute need for the invaluable original.

A translator of any work must adhere to the thematic contents of the original and be honest and trustworthy in the project undertaken. Ven. Buddhagosa’s translations are full of doctrinal errors, deviations from the original, and unnecessary stories and anecdotes designed to elevate the Buddha to a transcendental realm, all of which are unbecoming of a genuine translator. His mission obviously was not to translate the Sinhalese Commentaries into Pali, for which there was no need as the language in use was Sinhalese, but to introduce transcendental features and all its ills like rituals into Theravada Buddhism that was established in Sri Lanka by Arahath Mahinda. According to Kalupahana (2008), Buddhaghosa was influenced by Mahayana-thought, subtly mixed with Theravada orthodoxy to introduce new ideas. Kalupahana is of the view that it eventually led to the flowering of metaphysical tendencies, in contrast to the original stress on anattāin early Buddhism.

As GG postulates, Theravada in Sri Lanka would have undergone change and acquired extraneous elements not found in Early Buddhism, even without the intervention by Buddhagosa. For instance, Mahayana was destined to enter Sri Lanka and make an indelible imprint on the religious milieu of the country. Mahayana which had spread to South India and had been the predominant religion by the 5th Century CE had made a special effort to make an entry into Sri Lanka. A special discourse called “Lankavatara suthra” (Entry into Lanka) was composed designed to denigrate Theravada and monks in Sri Lanka. In this project there was political deceit and treachery involving the Sri Lankan King Mahasen and Mahavihara got destroyed. Later Mahavihara was restored but the seeds of Mahayana remained as Vaitulyavada at Abhayagiri vihara.

Just after these changes took place Ven. Buddhagosa, who had spent some time in South India where Mahayana was a strong presence, had arrived in Sri Lanka and gained a foothold at Mahavihara and completed his task of introducing elements of transcendentalism in relation to Buddha, rituals which may be considered as a precursor of “Bhakthi Marga” of Mahayana and a new concept of god which was a forerunner of another Mahayana concept. Bodhisatta. Eventually Mahayana was the predominant religion in Sri Lanka from the 5th CE to the 10th CE. Though it declined some of its important tenets such as “Bakthi Marga”, Bodhisatta, Hindu Gods, etc., have remained, thanks to the efforts of Ven. Buddhagosa.

The important question here is whether these changes, though perhaps inevitable as GG suggests, are desirable and good for the people. Buddha’s mission was to find an answer to human suffering, he was not satisfied with the Vedic interpretation of the human condition and the remedies it offered. Basically, he was an empiricist and wanted empirical evidence before accepting any postulate. He could see that there was no external agent that could be one’s solace. One must find freedom by one’s own effort. There was no place for rituals, acquiring and transfer of merit, giving of alms expecting rewards in the next birth, and gods who protect people. Sámaññaphala Sutta of the Dìgha Nikáya declares all blessing rites and rituals as animal sciences (tiraccháanavijjá). Such was the attitude of Buddha towards rituals. To attempt to introduce something that he abhorred is a betrayal indeed.

The path Buddha recommended was “Ññana Marga” (Path of Wisdom) and he never spoke about a “Bhakthi Marga” (Path of Faith). “Bhakthi Marga” is mentioned in “Bhagavath Gita” an important text in Hinduism and it was borrowed by Mahayana as it had done with several other Mahayana concepts. Theravada had borrowed it from Mahayana and Buddhagosa had paved the way for it. Thus we see Sri Lankans including the clergy practising “Bhakthi Marga” expecting the merit so acquired to take them to enlightenment. What is worse is we are told that one cannot reach enlightenment unless sufficient merit is acquired in eons of births in the samsaric cycle. This is the path that a Bodhisatta has to follow according to Mahayana. However, as GG says we must follow what Buddha advised in the Kalama Sutta, and when we do that, we realize the futility of the “Bhakthi Marga”, for no amount of merit acquired through the practice of rituals could bring us the wisdom of enlightenment. Faith cannot lead to Wisdom.

Hence the desirability of early Buddhism and cleansing of Theravada by getting rid of the impurities introduced into it by the betrayals of Ven. Buddhagosa and Mahayanists and also the occultism that arrived in its wake, is felt by those who value the pristine uniqueness of Buddhism.

N.A.de S. Amaratunga



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Opinion

Are cracks already showing ?

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I thank Dr P. A. Samaraweera for giving me the opportunity to explain further why I think the new government is not different from previous regimes. It seems to be better in some respects, in the short term, which is the norm for new regimes, but most seem at best cosmetic. In his opinion piece “Cracks are showing already – a response” (The Island, 8 November), in response to my piece in The Island of 1st November, Dr Samaraweera says, “UW has not offered an alternative. Is he of the opinion that the SJB, the SLPP or Ranil’s crowd would do better?” I do hope the new regime will succeed but with the proviso that it should take constructive criticism and make course corrections. It is not for me to suggest alternatives but comment when things go wrong. In fact, I was among the first to criticise Pohottuwa when things started going wrong, posing the question “Pohottuwa: Will it blossom or wither?”

Though Dr Samaraweera states mammoth crowds are attending NPP meetings, I have seen a number of reports that voter apathy has already set in and groups who helped AKD to win the presidency seem already disenchanted. This is well stated in the editorial, “Tuk-tuk tut-tutting and ground reality” (The Island, 4 November):

‘Many are those who are tut-tutting over the latest fuel price revision, which has not brought any relief to the general public; trishaw drivers, who served as the JVP-led NPP’s grassroots propaganda foot soldiers, as it were, are prominent among them. Quite a few of them are openly critical of the NPP government.’

Corruption comes in many forms, financial corruption being the most talked about in relation to politics. The NPP does not seem to be guilty of this type of corruption yet and seems to be chasing after politicians guilty of this but at the moment it seems to concentrate on illegal vehicles! But it is certainly guilty of the other type of corruption; ‘jobs for cronies’ and the probable protection of those who have question marks raised against them, as well demonstrated by the Ravi Seneviratne-Shani Abeysekara affair!

Ranil appointed two committees on the Easter Sunday bombing towards the end of his term and some have justifiably questioned his motives but these should have been done at the time of the appointment. Udaya Gammanpila has done the right thing by making the committee findings public, a duty that should have been performed by the President who was elected on the promises of transparency and honesty. As mentioned in my previous article, when he was questioned about these at the ceremony presided over by Cardinal Ranjith in the Katuwapitiya Church on 06 October, the President’s evasive answer gave the impression that he had not read the reports but now it transpired otherwise.

Had the new government, which demanded the release of those reports while in Opposition, decided that it did not agree with the findings and decided to ditch the recommendations, it should have done so, before the expose by Gammanpila. Instead, there were implied threats to Gammanpila! Then followed the vilification of him on social media. Worse still were the accusations made against Justice Janaki de Alwis. Gammanpila’s challenge to justify those accusations has been ignored by the government.

The other report from the committee, headed by Justice S. A. Imam, the findings of which were released by Gammanpila, after I wrote my last piece, exposed unverifiability of the UK Channel 4’s claims. No reasons have been given by the government or Cardinal Ranjith, who has now admitted that he was in possession of both reports, for rejecting this report. Is it that they have already decided who the mastermind is and will appoint yet another committee to support their view?

Another interesting question is whether Cardinal Ranjith has let down the Catholic community by his actions. Perhaps, it is best left for that community to decide.

As the De Alwis Committee recommended taking legal action against both Ravi Seneviratne and Shani Abeysekara, can they be a part of a future investigation into the Easter Sunday attacks, even if the government has decided to discard the report. When there is an element of doubt, in a crucial investigation of this nature, should they be allowed to continue in positions where they could influence the outcome? They should have stepped aside till their names were cleared.

Dr Upul Wijayawardhana

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Opinion

Need for alternative fuel source   

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Kantale Sugar Factory

The Middle East conflict is raging. There are reports of one merchant ship being set on fire. If it escalates further, Sri Lanka’s economy will suffer.The cost of fuel amounts to nearly 30% of Sri Lanka’s total imports. There are also fears that the availability of petroleum-based fuels will be over in the world soon.

It is high time Sri Lanka reduced its independence on imported fuel.

Only China is said to be seeking self-sufficiency in fuel viz the production of Butyl alcohol (Butanol). They are said to target 100 million tons to be produced in the near future. Hydrogen is a by-product of producing Butyl alcohol.

It is used to generate electricity through fuel cells. China is said to manufacture about 10% of the fuel cells in the market. The fuel cells were expensive as the critical unit was made out of platinum. A few years ago, the Cambridge University developed a catalyst based on steel to replace the platinum.

Production of butanol, as in the case with ethanol – the alcohol drink- is based on sugar, starch and cellulose.

The raw materials used for producing butanol is corn and in Brazil it is sugar cane. These are two crops that are very expensive to grow and maintain because the plant last only a year and has to be replanted annually.

There are plants available in Sri Lanka, which will last at least 25-30 years once planted, could yield about 1.5 times that of sugar cane. These crops will bear the yield in about 2.5 years after planting. There are also plants that last about 90 years

The only land mass where such plant crops could be grown in one unit is the denuded sugar cane lands at Kantale Sugar Factory. The public should be encouraged to plant sugar cane. They will gain economically from not only planting sugar cane but also from employment opportunities at sugar cane processing centres. My estimation is that about three or four million new jobs can be created as this industry is labour intensive.

Butanol distilleries are not massive structures like the distilleries at Pelwatte, Sevenagala or the old Kantale. Some Universities in the US report regularly on their work on the production of Butyl alcohol. According to the information emanating from those universities, the production facilities are slim and compact.

The technology for the production of Butyl alcohol is not found in Sri Lanka. It is best to seek the assistance of China in this regard.

Butyl alcohol distilleries are said to require four rectifying columns according to technology used in China and this fact is confirmed by a research article published in New Zealand.

There is the possibility of reducing the number of rectifying columns to two.

I have studied numerous research papers on Butyl alcohol production as I have been in the field of alcohol distillation and blending trade for a long time since 1968.

It is necessary to seek external assistance to design and build the distilleries, and it will be necessary to require the assistance of our universities to develop the processing technology to grow and process the plant materials to be used as raw material- mainly Agriculture, Plant Sciences (Botany), Chemical Sciences (Chemistry) and instrumentation. Assistance of the chemical engineering sector can be sought. This would be a profitable exposure to the students therein.

The cost of the studies to be conducted may not exceed Rs 30-40 million.

There is a fabrication factor at Wadduwa- Paiyagala, serving the existing distilleries. Work there is handled manually. Importing the stainless steel and copper pipes and machines to make flanges will help boost production.

The abandoned distillery at Kantale can be used to handle the raw materials in the central and northern parts of the country and many smaller distilleries will be needed in the other parts of the country.

There are state-owned distilleries at Pelwatte and Sevenagala and jointly owned distillery at Hingurana. These distilleries produce ethanol.

It is possible to use the ethanol produced at these distilleries as fuel for diesel-based vehicles after mixing it with additives to enhance its ignitability. A drawback will be the sheer amount of ethanol needed. A better solution is to convert these distilleries to produce Butyl alcohol. The conversion should not be very costly.  The government should consider this option earnestly.

S. P. U. S. Wickramasinghe
Former Distillery Manager at Kantale. spupalisw@yahoo.com

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Opinion

Sri Lanka’s missed opportunities

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Tourist Air Traffic in the Maldives and Sri Lanka as indicated by ‘Flight Radar 24’

As the saying goes, ‘A picture is worth a thousand words.’ The above screenshot was captured on the Flightradar24 flight-tracking app at 0808 hrs on Thursday, November 7, 2024. It shows the number of flight arrivals and departures to/from the Maldives compared to Sri Lanka. The large number of small aircraft are island-hopping floatplanes conveying tourists between the Maldivian capital and the country’s many resort islands.

after all these years, Sri Lanka has still not got its act together with regard to airport usage, falling behind even small countries such as the Maldives.

In Sri Lanka, despite the ‘boast’ of as many as 16 airports, of which five are international gateways, and numerous water-landing sites, domestic aviation is all but dead, especially as an adjunct to Sri Lankan tourist infrastructure. According to a recent OPA (Organisation of Professional Associations) report on domestic aviation in Sri Lanka, the Civil Aviation Authority-Sri Lanka (CAASL) is more ‘obstructive than facilitative’.

Private aviation operators report, with reference to various approvals, that what takes the Maldivian Civil Aviation Authority two days to accomplish takes “a month of Sundays” in CAASL.

The volume of air traffic in the Maldives is so high, a new runway has been constructed and activated at the refurbished Malé-Velana International Airport on Hulhulé island, relegating the pre-existing runway to the status of a parallel taxiway. This obviates the need for aircraft landing on the new runway to backtrack along it to reach the terminal, in turn holding up other aircraft from landing and taking off. A ‘luxury’ that even Mattala Rajapaksa International Airport (MRIA) does not have in place.

Result: a smooth and increased flow of arrivals and departures, with use of the new taxiway (i.e. old runway) ensuring the new runway is available at all times for what it was intended.

But over in Sri Lanka, where are our movers and shakers of aviation tourism? What are they doing to improve aircraft movements at our major international airport? Equally importantly, what are they doing to increase the use of aviation to enhance Sri Lanka’s tourism potential? Are they asleep? Or sitting on their collective hands? Has Sri Lanka missed the (Air)bus?

What a sorry state of affairs!

Guwan Seeya

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