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End monkey business now and get serious!

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by ROHANA R. WASALA

(Continuation of ‘Don’t forget people who elected you, Mr President!’/02 November, 2021)

My gut feeling is that the Presidential Task Force, if it is what I think it is, i.e., a brilliantly thought out ploy with an ulterior motive, is meant to abort the new constitution making project. It was probably designed to divide Sinhala Buddhists and Hindu Tamils, also create suspicion between the former and Christians, while pacifying radicalized Muslims. This will help

The PTF has been established, according to the gazette notification, “focusing on the fact that administration of justice, its implementation and protection under the law should be fair by all as set out in the Constitution of the Democratic Socialist Republic of Sri Lanka, Whereas, it is indicated under fundamental rights therein that no citizen should be discriminated against in the eye of law or meted out special treatment on ground of nationality, religion, caste or any other grounds; And whereas, the implementation of the concept; one country, one law within Sri Lanka is reflected as a methodology of ensuring nationally and internationally recognized humanitarian values; And whereas, the fact that all citizens are treated alike in the eye of the law should be further ensured, ….” This provides an idea of the brief that the PTF received.

In implicit response to the mostly negative reception of the news of its establishment among the people, Ven. Gnanasara has repeatedly tried to rationalize the One Country One Law concept; but that is unnecessary, for there is no quarrel about the cogent reasons that led to the call for the One Country One Law idea; the need for a single legal system has been correctly identified by the majority of the general public, with the negligible exception of a few religious extremists, whose established traditions come into conflict with the country’s secular laws. The question is about the rationale of the establishment of the PTF.

Through the extraordinary gazette notification, the president authorizes the task force to “make such inquiries and issue such instructions as are required for the purpose of executing the tasks so entrusted”.  The President appoints, as secretary to the PTF, his Senior Assistant Secretary Ms Jeevanthie Senanayake.  He further requires and directs “all public officers and other persons to whom the said Task Force may issue instructions or from whom assistance for provision of services may be requested, to comply with all such instructions, render all such assistance and furnish all such information as may be properly complied with, rendered and furnished on that behalf”.

The President demands that the PTF report to him “all instances where any Government employee or an officer in any ministry, government department, state corporation or any such institution who delay the performance of duties and fulfilment of responsibilities or fail to perform such duties and responsibilities to be entrusted by the said Task Force”. He directs the members to “submit reports to me at least once a month and submit the final report on or before 28th February, 2022”

Getting a Buddhist monk involved in governance matters (in the form of virtual nationalistic legal framing) is the last thing I would have expected from a president, who the people hoped, would bring about a systemic change in the mode of government. In Sri Lanka’s long history, the kings maintained a close relationship with the monks, only as religious advisers, not as partners in making laws or ruling. As a whistle-blower, Ven. Gnanasara Thera, exposed the existence of burgeoning religious extremism years ago, but his exposures did not get enough recognition by the authorities for some reason. Instead, he was unfairly condemned as an irresponsible rabble-rouser, intent on troublemaking for some political advantage. Ven. Gnanasara is trying to provide the initiative that only politicians and the Mahanayakes could and should provide, in resolving the single issue that has caused him to deviate from his religious vows and engage in the rough and tumble of mundane agitational activism. But he is not equipped to play that role in any way. His berserk behaviour finally landed him in jail for contempt of court. Had he been more disciplined in his protests, he wouldn’t have been thus treated, in spite of his intentions having been genuinely benign as well as patriotic. His personality defect has damaged not only his personal reputation and his cause, but also his credibility as a defender of the Buddha Sasanaya, the people and the country.

The Thera has been led astray by the cynical opportunism of politicians, who exploit the sensitive perennial issue of the threat posed to the country’s age-old Buddha Sasanaya/the Buddhist religious-cultural establishment, and to its historic archaeological heritage in the form of ruins scattered, particularly, in the north and east. The threat comes from the local representatives of forms of the religious fundamentalism that is sweeping across the whole world; especially by different sects of potentially violent Islamic/Íslamist extremists, sponsored by moneyed foreign agents. Treasure hunters cause probably more damage to this heritage. Behind the religious extremists seems to stand the Western imperialist juggernaut that uses religious fundamentalism and other forms of extremism to destabilise nation states it wants to control, to achieve varied geopolitical ends at the latter’s expense.

What the monks are demanding is protection for the Buddhist establishment from this threat. Theirs is not a political struggle; they are not fighting for political ends. What they say is: Stop unfair proselytisation of poverty-stricken Buddhists and Hindus, who are equally subject to subversion by numerous foreign funded, politicized fundamentalist Christian and Islamic sects. The problem can be easily sorted out if the politicians have the political will to do so, and if the politicians in power at any time, get the government servants working in the vulnerable areas to implement the available archaeological conservation and protection laws, without abandoning their responsibilities for illicit monetary gains. The indifference and inaction of the traditional Mahanayakes (their culpable innocence and ignorance is inexcusable) are the other strong factor that betrays Buddhist interests.

My criticism of the establishment of a Presidential Task Force for the implementation of the One Country One Law headed by a Buddhist monk does not mean a rejection of that important objective. It must be achieved during the presidency of Gotabaya Rajapaksa. For that, a proper strategy must be adopted. However, as the Bar Council of Sri Lanka, has pointed out, the PTF has no role to play in implementing the stated concept, because the functions assigned to it are already being performed by the available constitutionally established institutions, including the Parliament and the Ministry of Justice (The Island/November 3); so, it is a redundant body. The only ‘benefit’ that has accrued from the controversial move is that it has given the opportunistic minority politicians who hide behind extremists, without supporting them openly, extra ammunition for their blasts of criticism against the nationalist government.

Incidentally, the Sri Lanka Podujana Peramuna (SLPP), created by Basil Rajapaksa and led by Mahinda Rajapaksa (the current Finance Minister, and Prime Minister, respectively) held its 5th National Convention at the Nelum Pokuna Theatre, Colombo on November 2, 2021. Minister Rajapaksa emphasized the importance of MR’s leadership. President Gotabaya congratulated the party, in a message, on its great success within a short time of its inauguration, reflected in its winning of a near two thirds of parliamentary seats (in August 2020).

PM Mahinda Rajapaksa said, among other things, that the teacher strike and the farmer agitations would not have dragged on so long if they had maintained more political engagement with them. He also made special mention of the young people who voluntarily beautified towns and cities across the country with beautiful wall paintings (when the new government came into being in 2019 with the election of the current president, whose advent generated in them the new spirit of hope that inspired them to engage in that voluntary exercise without any expectation of a reward); those youths, the PM remembered, by doing that, indicated their wish that politicians should not spoil the street walls with their ugly political posters. Where are those young people now? He asked, and provided his own answer: “If they have joined the queue of passport applicants (who want to acquire a passport with the intention of leaving the country looking for greener pastures abroad), we should engage in the kind of politics that will encourage them to return”. If the PM is genuine about what he is saying here, we may expect him to stop monkeying around with monks, and to change his attitude to patriotic young politicians of all parties and communities, vis a vis his own son.

The PM must have meant what he said. If he really did, he will not relapse into the 73-year long monkey business of taking the monks for rides or flights. It is disgraceful how political monks are conducting themselves at this critical time, especially that sneaky Ratana Thera, who is causing embarrassment to Gotabaya and the government, through his hasty application (for expected personal political reputation) of the organic fertilizer initiative. Ven. Gnanasara said, talking about the PTF, that in the future the youth of the country must come forward to save the nation. The country is not short of young men and women who are capable of providing a sound modern leadership to the country, if only their way is not obstructed by ambitious oldies whose ‘Vaulting ambition, which overleaps itself, And falls on the other… ‘ (i.e., excess ambition lands them somewhere else than where they want to reach, lands them in trouble, as happened to Macbeth in the Shakespeare play).

It should be hoped that this occasion (the 5th anniversary of the SLPP) be utilised as an opportune moment to reflect on past errors, and resolve not to repeat them, and introduce a course correction, starting with rethinking a new approach to the implementation of the One Country One Law idea, that ensures the participation of all Sri Lankans; especially the young from all the communities, something that can be done through the existing agencies.

Conclusion

My gut feeling is that the Presidential Task Force, if it is what I think it is, i.e., a brilliantly thought out ploy with an ulterior motive, is meant to abort the new constitution making project. (I have no idea of whose brainchild this could be.) It was probably designed to divide Sinhala Buddhists and Hindu Tamils, also create suspicion between the former and Christians, while pacifying radicalized Muslims for some unspecified reason. This might help revive the defeated separatist project, and breathe new life into secretly growing Islamism, and together help foreign designs on Sri Lanka; provoked purely by big power geopolitics due to its strategically important location in the Indo-Pacific Ocean.

Pitting guilless Islamist critic Gnanasara Thera against an Ulama Council maulavi by putting them in the same panel of advisors, is like putting a dove and a cat in the same cage; for when it comes to religion, a believing Muslim will not compromise their religious principles to accommodate human reason.

The government’s failure to achieve its key objective of introducing a new constitution will delight the still operative forces, which were behind the 2015 regime change (they may even have acquired new allies by now). It is good to remember that Mahinda Rajapaksa was betrayed by his lieutenant three times in a row between 2015 and 2019, which does not reflect well on his sense of judgement; it could be a different traitor this time.

President Gotabaya Rajapaksa is probably the most ethically and morally honest person ever to hold that post. The frustrated regime changers are now propagating the faint fictitious notion that he benefited from the April 2019 Easter Sunday Islamist bombings, and that the intelligence services that had reached the highest professional efficiency levels under him as Defence Secretary during MR’s time had some connection with them. The charge that the government is deliberately slow in meting out justice to those responsible for the Easter bombings is, I think, 100% false. All peace- and justice-loving Sri Lankans, including me, want to see the Easter attacks perpetrators receive condign punishment at the earliest possible; the highest involved (be it president Sirisena, prime minister Ranil, during whose watch the suicide bomb attacks happened or any other individuals) shouldn’t be spared. I, for one, believe that President Gotabaya, PM Mahinda, and others in the government will be satisfied with no less.

However, even the Cardinal seems to have accepted that false allegation, in spite of repeated assurances given him by the President to the contrary. Two reasons for the Cardinal’s misgivings that occur to me are: potentially guilty former president Sirisena seems to be looking for refuge under his erstwhile boss that he betrayed three times, now PM; the other reason could be Gnanasara Thera’s arrogant, totally frivolous and uncalled for remarks about the Cardinal’s activism regarding the Muthurajawela environmental issue. Gnanasara Thera was reported as having said about the Cardinal in this connection: “I warn the Cardinal that he should not overstep his boundaries!” That alone should have disqualified the monk for the post that he has been appointed. I personally believe that the President, as a convinced Buddhist, can receive much more constructive advice from the Cardinal than from Gnanasara Thera.

The paragraph quoted below is about one of the academics that I find mentioned as a panel member of the PTF. It happens to be the concluding paragraph of an article of mine that was carried in the Lankaweb online journal on May 1, 2020 (Interested readers may look it up there: http://www.lankaweb.com/news/items/2020/05/01/academic-adolescents-against-the-nationalist-cause/):

“It is strange that this academic was not informed enough about the existing local realities (not exclusively those uncovered with evidence by the BBS – Bodu Bala Sena) relating to the problem of the menace posed to Sri Lankans of all races and religions and worldviews, especially to Sinhala Buddhists and Tamil Hindus who together form over 80% of the population,  from Abrahamic religious fundamentalists (not from the mainstream adherents of those religions), when he wrote to that international journal. These monks do ‘deliberate on their views and stances before involving the public…’; there is nothing wrong with their actions, but what can they do if they are misreported to the world by indifferent media, and immature ill-informed academics? (A personal opinion)”

Finally, when the disciplined voters of the country (unfortunately, they don’t have enough disciplined politicians to serve them) voted for a new president and a new parliament about two years ago, they never expected a yahapalanaya type of government to come to power again, whatever happens later. Apparently, the country hasn’t still emerged from its afterglow. Gotabaya Rajapaksa started off with the purest intentions. Buddhists believe in the principle “dhammo have rakkhati dhammacari” the dhamma protects the follower of the dhamma”. He need not fear. But whatever he is intent on doing, he should first win the agreement and support of the people before trying it.

Anyone with an average familiarity with the recent political history of the world, knows that patriotic leaders of independent countries who don’t serve the interests of more powerful nations, at the expense of the welfare and wellbeing of their own people, are not safe. Their safety depends on the people’s goodwill, provided democracy is allowed to rule. But as we know today, countries find themselves ruled from outside. That is an unpleasant reality, we can hardly overcome. In Sri Lanka, the two traditional parties or alliances have two different attitudes to this predicament. One favours it, the other opposes it. The second has a problem managing foreign interference. Nationalists support forces that protect the country’s democracy, independence, and sovereignty. Gotabaya is a nationalist leader. Nationalists need not be demoralised when they are falsely attacked as ethno-nationalist extremists by NGO mercenaries.

If Gotabaya Rajapaksa is able to bring in a new constitution as a non-party product that is fashioned according to the common consensus of all parliamentarians (including essentially all young ones, that is, those under 40, for example) who do not have to vote for it under duress; let that be the greatest achievement he will be remembered for.

Such a constitution should be one that does not divide the nation on language, religion, or race bases. It will eliminate the influence of extremists, and definitely incorporate the One Country One Law principle. Giving anything a special place or special protection, as experience shows, invariably turns out to be counter-productive. So, this has to be avoided. This is a controversial suggestion, but it will be achievable, if the gerontocrats give way for the brilliant youth of the country to take centre stage in the political arena.



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Opinion

Metaphysical aspects of Buddhism

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Metaphysics explores fundamental questions about reality, existence, and being, primarily through abstract thought and reasoning. Metaphysics should be distinguished from philosophy. While metaphysics is a specific branch of philosophy, its scope is narrower in focus and has a narrower connotation than philosophy. Additionally, metaphysics and science are distinct fields of study, although they sometimes intersect and inform each other. Science focuses on understanding the natural world through observation, experimentation, and the formulation of testable theories.

Metaphysical and philosophical concepts are closely intertwined with Buddhism and many other religious traditions. Metaphysical doctrines in Buddhism explore philosophical beliefs that extend beyond the physical realm.

Buddhism presents a profound set of metaphysical doctrines, such as the concept of Nirvana, the Four Noble Truths, the Noble Eightfold Path, the concept of Dependent Origination, the Law of Kamma, and the Three Marks of Existence. Together, these teachings offer invaluable insights into the nature of reality, the root of suffering, and the transformative path to liberation.

Overall, the Buddha’s teachings present a distinctive perspective on fundamental questions of existence, emphasising the self and human experience while incorporating both philosophical and esoteric insights. Through this lens, Buddhism provides distinctive perspectives on existence compared to other philosophical traditions. Buddhism prioritises practical aspects of the path to liberation and generally steers clear of abstract metaphysical debates concerning the nature of reality beyond the present experiences. Rather, than constructing a comprehensive metaphysical framework, Buddhism primarily focuses on soteriology, emphasizing the goal of liberation from suffering

Different schools within Buddhism approach these questions in diverse ways, with some formulating elaborate philosophical frameworks, while others focus on dismantling all viewpoints, including metaphysical ones.

Western philosophical perspectives often classify Buddhism as nontheistic, as it does not subscribe to specific notions of divinity or formal theology. In theistic traditions, the concepts typically associated with God, such as omnipotence, omniscience, transcendence, and eternity, are firmly within the metaphysical domain and intrinsically linked to metaphysical inquiries.

However, the classification of Buddhism as entirely non-theistic and non-metaphysical merits reconsideration, as many Buddhist sutras refer to a variety of supernatural beings, such as demigods, devas, and other celestial beings that exist within the Buddhist cosmology. These celestial beings, which fall within the realm of metaphysics, are not regarded as creators or eternal entities; rather, their existence is part of the cycle of rebirth known as samsara.

The concept of nirvana, rooted in metaphysical principles, occupies a distinctive place within Buddhist thought. Nirvana, in the context of Buddhist philosophy, is a complex and multifaceted concept that encompasses not only metaphysical elements but also philosophical and psychological dimensions. It represents the ultimate liberation from suffering and the dissolution of desire, a state a person achieves through their perseverance. Nirvana is not a specific location or a thing; It represents a state beyond the physical realm, transcending ordinary experience and the cycle of birth, rebirth and death (samsara). It is elusive, beyond the reach of ordinary perception and comprehension through conventional means. Some interpret it as a profound realisation of the ultimate truth attained through deep meditation and wisdom. The Buddha likened Nirvana to a fire that is extinguished or a flame that has gone out, symbolising the complete cessation of suffering and desire.

Additionally, Buddhism articulates fundamental metaphysical principles through the illustration of the three marks of existence. In the Pali tradition of the Theravada school, the three marks are (a)Sabbe sankara anicca, that is, all conditioned things are impermanent. Buddhism maintains that all material phenomena are transient, undergoing a continuous cycle of birth, growth, decline, and dissolution. Living beings come into existence, develop, age, and ultimately cease to exist. (b), Sabbe sankhara dukka, that is, all conditioned things are unsatisfactory, imperfect and unstable. Dukka can be mental or physical; it can be anything from small irritations up to intense suffering. (c) Sabbe dhamma anatta, that is, all conditioned and unconditioned things have no unchanging self or soul. This doctrine of anatta (no self) in Buddhism is a prime example of a concept that has profound metaphysical implications. The Buddhist concept of anatta, or no-self, challenges the notion of a permanent, unchanging self, a fundamental belief in many other philosophical and religious traditions.

Moreover, the doctrine of dependent origination (paticca samuppada) exemplifies another cardinal principle of Buddhist metaphysics, demonstrating the interconnectedness of existence and the conditions that lead to suffering. The doctrine of Dependent Origination stands as one of the most profound teachings within Buddhism, accessible only to those who have attained a high degree of spiritual maturity. This profound doctrine can be comprehended with spiritual maturity. At its core, Dependent Origination reveals that life and the universe are constructed upon a web of interrelations, wherein the emergence and cessation of any phenomenon are intricately linked to a network of supportive conditions. It underscores the notion that all phenomena are relative and contingent, unable to exist in isolation from the conditions that nurture them. A phenomenon arises from a specific constellation of circumstances, and it will inevitably fade away when those conditions shift, ceasing to provide the necessary support for its existence. The basis of dependent origination is that life or the world is built on a set of relations, in which the arising and cessation of factors depend on some other factors which condition them. In other words, the world comprises a multitude of interconnected entities, both inanimate and animate, with nothing existing in isolation, and all phenomena in the universe are relative, conditioned states and do not arise independently of supportive conditions. The principle encapsulated in this doctrine could be succinctly expressed in the following formula. “When this is, that is This arising that arises When this not, that is not This ceasing that ceases”.

The Middle Way or Middle Path in Buddhism, which serves as another cornerstone of Buddhist philosophy, refers to two major aspects of Dhamma, the first teaching of the Buddha upon awakening. Firstly, it refers to a spiritual practice that steers clear of both extreme ascetism and sensual indulgence. These two extremes are not conducive to spiritual awakening. The spiritual path is defined as the Noble Eightfold Path that leads to enlightenment. It is a guide to ethical living, mental discipline and wisdom. The second formulation refers to how Buddhist teachings approach ontological issues of existence and personal identity by avoiding eternalism and annihilationism, or nihilism.

In Buddhism, the concept of rebirth signifies the cyclical journey of birth, death, and rebirth, intricately intertwined with the workings of kamma (or karma). This notion represents the continuation of consciousness—or a subtle form of awareness—that persists beyond death, ushering in a new existence. As a fundamentally metaphysical belief, rebirth posits a cycle known as samsara, within which consciousness transmigrates from one life to the next, devoid of a permanent soul. This perspective transcends the physical realm, probing into the very nature of reality, consciousness, and the continuity of experience that extends beyond mortal life.

Moreover, the idea of rebirth, often synonymous with reincarnation, is a cornerstone in numerous religious and spiritual traditions. However, the Buddhist doctrine of rebirth is different from the theory of reincarnation and transmigration in other religious traditions, which assert the immortality of the human soul, which does not dissipate after biological death and the soul is believed to transmigrate into a new body—be it human or animal—continuing its odyssey through samsara. Buddhism denies the existence of such a transmigrating permanent soul created by God or emanating from a divine source.

Kamma , another central tenet in Buddhist philosophy, is a profound metaphysical construct essential for grasping the rhythm of rebirth and the ramifications of our actions. It signifies intentional action rooted in volition that shapes our experiences and moulds our future existences. Operating as a natural law of cause and effect, kamma stands independent of any divine interference, devoid of rewards or punishments bestowed by an external deity. It is not merely the act itself that defines kamma; it is the underlying intention that infuses it with meaning. the consequences of which cannot be avoided. However, although most experiences in life are the results of previous actions, our responses to experiences are not predetermined. What happens to us now may have resulted from past causes, but how we respond to what occurs in the present will determine what we experience in the future. The underlying intentions behind our actions are what determine the nature of their results. Consequences of our actions rebound back to us either later in the same life in which actions are committed, or in some future life.

Kamma in Buddhism is a metaphysical concept central to understanding the cycle of rebirth and the consequences of actions. It refers to intentional action driven by volition, the vast tapestry of Buddhism, the concept of rebirth unfolds as a profound narrative of existence, intricately woven into the fabric of kamma (or karma).

The foundational doctrine in Buddhism is the Four Noble Truths. The Four Noble Truths are considered the cornerstone of Buddhist philosophy, which serves as a framework for understanding the nature of existence and the path to liberation from suffering.

Although the Four Noble Truths of Buddhism are not inherently metaphysical, dealing with abstract, unobservable entities or concepts, they encompass metaphysical dimensions, particularly regarding the nature of reality and the cycle of existence. While these truths serve as practical guidance for transcending suffering, they also provide profound insights into the essence of existence, highlighting the interconnectedness of the mind, the impermanence of all things, and the principle of dependent origination.

The first Truth Dukka (suffering) acknowledges the pervasive nature of human suffering. Dukka encompasses a spectrum of human experiences ranging from minor irritations to intense suffering and deep discontent. The reality of suffering encompasses not only physical pain but also the fundamental unsatisfactoriness and fleeting nature of all conditioned experiences. This perspective requires a deeper metaphysical comprehension of existence as something that is continuously evolving and ultimately fails to provide enduring fulfilment.

The second Truth, the origin of suffering (Samudaya). Suffering arises from craving, attachment, and ignorance.

The Third Truth, the cessation of Suffering.(Nirodha) It is possible to end suffering by eliminating craving and attachment.

The Fourth Truth, the path leading to the cessation of suffering.(Magga). It is the Noble Eightfold Path that leads to the end of suffering.

Buddhists hold the belief that there are various realms or dimensions of existence, which fall within the metaphysical domain. A human being goes through repeated cycles of birth and death until achieving supreme bliss, known as Nibbana. Buddhist cosmology identifies six realms in which rebirth can occur, encompassing the cycle of existence called samsara. These realms include the Hell Realm (Naraka), the Hungry Ghost Realm (Preta), the Animal Realm (Tiryagyon), the Demigod Realm (Asura), and the God Realm (Deva).

These realms are typically divided into two categories: three higher realms associated with positive experiences and three lower realms linked to negative or unfortunate circumstances. The higher realms comprise the realms of gods, humans, and demigods, while the lower realms encompass those of animals, hungry ghosts, and beings in hell.

Rather than being viewed as physical locations, these realms are often understood as states of being shaped by one’s kamma (actions) and mental afflictions. They represent varying levels of existence, ranging from blissful experiences to those marked by profound suffering. Some Buddhists see these realms as actual places within the karmic cycle of rebirth, while others interpret them as symbolic representations of different emotional and mental states.

When we examine the fundamentals of Buddhism, they reveal a particular way of viewing human life and a unique understanding of reality and human existence, which constitutes a distinct metaphysical vision.

by Dr Justice
Chandradasa Nanayakkara

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Opinion

Buddhism, Bhikkhus and Bhikkhunis

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Buddhists are very fortunate that they can even critically examine the teachings of the Buddha. After all, the Buddha encouraged questioning as exemplified in Kalama Sutta, dubbed ‘The Buddha’s charter for free inquiry.’

I am happy that the Supreme Court has finally settled a longstanding issue concerning the Buddha Sasana.

Having studied the landmark Supreme Court judgement in a fundamental rights case concerning the religious status mentioned on the National Identity Card (NIC) in respect of Bhikkhunis, I believe that it has confirmed the re-establishment of Bhikkhuni Sasana in Sri Lanka. Surprisingly, it has received scant media attention.

The case was heard before a Supreme Court bench consisting of Chief Justice Murdu Fernando and Justices Gamini Amarasekara and Mahinda Samayawardhena. The petitioners were Ven. Welimada Dhammadinna Bhikkhuni and Ven. Inamaluwe Sri Sumangala Thero, Maha Nayaka of Rangiri Dambulla Chapter of Siyam Maha Nikaya, represented by a legal team led by Navin Marapana, PC. The respondents were the Commissioner General, Department of Registration of Persons; the Commissioner General, Department of Buddhist Affairs; and the Attorney General, represented by Deputy Solicitor General Kanishka de Silva Balapatabendi.

The judgement delivered on 16 June commences thus:

“This application was filed before this Court against the Respondents named thereunder and in terms of Articles 17 and 126 of the Constitution of the Democratic Socialist Republic of Sri Lanka (hereinafter referred to as “the Constitution”), alleging the failure to issue National Identity Card (hereinafter sometimes referred to as “NIC) to the 1st Petitioner recognising her status as “Bhikkhuni”, amounts to an infringement or imminent infringement and/or continuing infringement of the 1st Petitioner’s right to equal treatment affirmed under Article 12(1) of the Constitution.”

Ven. Dhammadinna, the first petitioner, obtained higher ordination as an Upasampanna Bhikkhuni following

the performance of Upasampada Vinaya Karma by the Rangiri Dambulu Rajamaha Vihara Sangha Sabhawa (Rangiri Dambulla Chapter of Siyam Maha Nikaya).

The second petitioner is the Chief Incumbent of the Golden Temple in Dambulla belonging to the Rangiri Dambulu Sangha Sabawa, affiliated to the Syamopali Maha Nikaya – Dambulla Parshavaya. Established on 20 June 1985, it has been recognized by the Ministry of Buddha Sasana as well as the Department of Buddhist Affairs. It is one of the 31 Buddhist Chapters in Sri Lanka, comprising a membership of over 4,000 Bhikkhus and Bhikkhunis.

The first respondent took up the position that even though there were 31 Buddhist Chapters, Mahanayake Theros of Malwathu, Asgiri, Amarapura and Ramanna Nikayas were the final arbiters of the matters relating to the application and they had the authority over the discipline of the Buddhist Monks and, therefore, he was bound to follow the advice given by them. He may have taken this stand because those chapters are, one way or the other, affiliated to these three main Nikayas, the Rangiri Dambulu Chapter being affiliated to Syamopali or Siyam Nikaya of which Malwathu and Asgiri are Chapters or ‘Parshawa’.

As stated in the petition, since the first ordination of Bhikkhunis with the performance of the Upasampada Vinaya Karma in 1998, there have been similar Bhikkhuni ordinations to date. The Bhikkhuni Sasana, which existed in Sri Lanka from the time of Sangamiththa Maha Therani, went into decline during the Polonnaruwa Period.

The respondent filed documents in support of their argument that the Buddha, after refusing to establish Bhikkhuni Sasana several times, with ardent requests from Ananda Thero finally allowed to ordain women commencing with Maha Prajapathi Gothami. Therefore, the court has held that the first ordination in 1998, referred to in the petition, seems to be an attempt by the Rangiri Dambulu Chapter to revive what disappeared during the time of Polonnaruwa Kingdom.

What was presented by the respondents seems to be the traditional story, as repeated by Venerable Narada; it seems improbable. I am afraid that the comments by the much-respected Buddhist scholar could be considered convention-bound and gendered from a modern perspective:

“In making these comments, which may not generally be very palatable to womankind, the Buddha was not in any way making a wholesale condemnation of women but was only reckoning with the weaknesses of their sex.” (Venerable Narada Thera, “The Buddha and His Teachings”, Fourth Edition, 1988, Chapter 9, Page 156)

Given this conservative view expressed by a learned Buddhist monk in the modern era, it is hardly surprising that the male chroniclers of the past interpreted the narrative in ways prejudicial to women. Although the Buddha may have been somewhat reluctant initially in view of the social milieu of the day, the ordination of women by the Buddha was nothing short of revolutionary.

It is far-fetched to suggest that the infinitely wise Buddha had to be reminded by Ven. Ananda Thera that he had been suckled by Maha Prajapathi Gotami. It is claimed that the Buddha stipulated eight conditions, the first being that “a Bhikkhuni with even hundred years of higher ordination should worship and serve a Bhikkhu who had just got higher ordination”. This reflects the chroniclers’ male chauvinism. It is very likely that Buddha stipulated certain conditions to ensure the protection of women, but the chroniclers may have

misinterpreted them to reflect their own bias against women.

Another absurd claim is that the Buddha declared that the ordination of women would reduce the lifespan of the Sasana from a thousand years to five hundred. Yet, the Sasana has lasted over two thousand five hundred years!

Coming back to the petition, it was stated that there were about 900 Upasampanna Bhikkhunis and 2,200 novice (Samanera) Bhikkhunis belonging to the Rangiri Dambulu Sangha Sabawa. There are more than 3,000 Bhikkhunis belonging to this Chapter residing in 237 Bhikkhuni Aramas, and many novices, Samanera Bhikkhunis, are awaiting ordination. The court observed that, since its commencement in 1998, several Bhikkhuni ordination ceremonies had taken place, and women had become bhikkhunis under the Rangiri Dambulu Chapter.

The respondents drew the court’s attention to Article 9 of the Constitution, which mandates the State to protect and foster the Buddha Sasana. What one gathers from the arguments before the apex court and its judgement is that as Mahanayake Theros may have expressed the opinion that establishing a Bhikkhuni Sasana was not in the interest of Buddhism. The first Respondent apparently sought to defend himself against the allegation of violation of fundamental rights by claiming that he did not include the religious status, Bhikkuni, in the NIC to protect Buddhism.

The landmark legal battle won by Bhikkhunis is a victory for common sense more than anything else. I hope it will help Bhikkhuni Sasana flourish in Sri Lanka. The number of devotees inviting Bhikkhunis to religious functions is increasing. Bhikkhunis receive the recognition they richly deserve.

Venerable Ananda, who sacrificed his own spiritual advancement to tend to the needs of the Buddha, has been criticised in some quarters for persuading the Buddha to allow the ordination of women. But he has done a great service to Buddhism. As envisaged by the Buddha, all four groups of his followers; Bhikkhu, Bhikkhuni, Upasaka, Upasika, with their joint efforts will ensure His gift to the world endures for eternity.

by Dr Upul Wijayawardhana

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Opinion

Ignorance is the highest form of corruption

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Ross Perot was being interviewed by Larry King on his Larry King Live Show on CNN, while contesting for the American Presidency. At a certain point Ross Perot turned his conversation to the topic of developing the desire for learning and how to develop intelligence in small children. He called it ‘the neuron wiring of infants’.

The rich, educated elites of the English speaking world have known how to motivate children and develop their intelligence for decades but are most reluctant to have the facts of the matter widely known throughout general society, this being a form of cult knowledge. Here, Perot has laid the facts bare for all the world to see. (Note how Venerable Piyadassi of Vajirarama Vihara wrote in his book, Buddhist Meditation, “Ignorance is the highest form of corruption!”)

Perot said that the following information is a scientific fact: Babies arrive into the world just as computers arrive through the post – unconnected. Babies arrive with only the brain to heart, brain to eyes and a few other life-giving functions connected – to start with.

However, they have trillions of wires called ‘neurons’ all of which need to be wired up right.

Modern investigation has discovered what really happens. From birth to eighteen months is the time when a child develops its own positive or negative self-image – he (or she) is a little engine that either thinks he ‘can do’ or ‘he cannot do’.

So, it is a matter of getting these children to their full potential. You have to coax the child through the learning process. The creative part of the brain is like a muscle, so, if the child just sits and watches television it gets nowhere.

Switch off your television!

You have to give the baby ‘building blocks’ and to develop the creative side of his mind – get him enthusiastic about simple things.

You have to keep baby ‘charged up’ and doing creative things.

Then his (or her) brain becomes ‘wired’.

On the other hand, if a child reaches the age of six years , and has never been developed in this way, after that age all the education in the world will not be able to remedy the problem, he says.

Ross Perot gave the example of the West Dallas County School which takes in orphans and children from ‘no-hopers’ and ghetto children.

In that special school the children get shown love and affection and stimulation, they are loved and cherished. [As a result] the child develops a great ‘self-image’. They are kept there right up to third grade.

When they go to the next school 80% of these children are on the honours roll of the school. The other children, without this special treatment are nowhere – they are not on the lists of achievers of the school.

Perot then remarked on how people from Asia are successful in the USA. Usually, they have come from a tightly-knit family background where the neighbours all speak different languages, so that they must speak these to get along.

You can take this one step further and teach children to play the violin at three years using the Suzuki method; that wires up the neurons like crazy.

Educationalists used to say “leave the teaching to us, don’t teach him to read or write, etc., – we’ll do it.” The bad results are now plain for all to see.

Larry King observed that during the recent spate of murderous incidents in the USA schools, the priests, pastors and prelates had nothing constructive to say about these expressions of hate. They just said it was ‘the hand of GOD’.

Perot said that the child’s integrity is the responsibility of the parents.

He strongly recommended the teaching and the practicing of ‘truth,’ ‘honesty’, integrity’, and the teaching of the value of virtue and ethics.

(He fell short of recommending Buddhist practices of observing and controlling ‘the three fires within’ and one’s other defilements; avoiding idleness and its opposite, taking extreme action.)

Perot said that the USA needed all the intellectual horsepower it can get if it is to maintain its position as a superpower.

US television broadcasts violent films all day long. Now children think violence is entertainment. Children think violence is important. It is what adults like to watch. Violence, bullying of other people weaker than yourself, and other predatory behaviour, has become acceptable in the so-called developed ‘west’, it is their way of life.

How come it takes Ross Perot to speak out on this basic but important information? All this must have been known for fifty years already.

Note that governments do not want educated people – they will not want to go off to fight in wars! So, I can conclude that this information is not welcome by the western ruling elites!

Priyantha Hettige

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