by Dr Upul Wijayawardhana

How would the Buddha have looked like in real life?” This question was posed by Prof. Asanga Thilakaratna, the Chief Editor of the Encyclopaedia of Buddhism, during one of the two analytical lectures delivered at the launch of the Sinhala translation of Bhante Dhammika’s ‘unusual’ biography of the Buddha “Footprints in the Dust”, by Venerable Kudagammana Seelarathana, on 8th January at the Nagananda Buddhist Institute in Kelaniya. “The image we get by looking at numerous sculptures, drawings and paintings of the Buddha as a plump, round faced individual may be far from the reality. After all, the Buddha went through a period of extreme starvation prior to attaining enlightenment and had a hard life, as well illustrated in this realistic biography” he commented prior to posing this question. As the title itself indicates, the Buddha travelled the length and breadth of ancient India on foot, most likely barefoot. Prof. Thilakaratna highlighted the uniqueness of this biography and pointed out the high quality of the translation by stating that when one reads Venerable Seelarathana’s work one does not get the feel that it is a translation.

No one who had seen the Buddha during life has made an accurate record of what He looked like and for centuries after Parinibbana, the Buddha was depicted in symbols. He never encouraged idol worship and named the Dhamma as His successor. He wanted us to tread the path shown but what have we done instead? We have made the Buddha supernatural and the deification is seen in all paintings and sculptures. Instead of following the Dhamma, we have wrapped it around in rituals and produced the religion of Buddhism, supplanting the philosophy, metaphysics and science of Buddha’s teachings.

The first sculptural depictions of the Buddha were made around the first century BCE, probably by Greek sculptors, in Gandhara region, currently in Afghanistan and Pakistan where once flourishing Buddhist civilisation has been replaced by Islamic culture. From then onwards, Buddha started being depicted in various parts of the world where Buddhism spread, giving the Buddha the appearance of that particular area. This is no surprise as Buddhism was a ‘religion’ that was interpreted through the lens of the culture of each respective area. The answer to Prof Thilakaratna’s question is that it probably is an almost impossible task but by reading Bhante Dhammika’s book, or the excellent Sinhala translation Duwille Renduna Piyasatahan by Venerable Seelarathana, we can imagine how the Buddha operated during his lifetime.

Although I was not able to be physically present, thanks to modern technology I was able to watch the proceedings on a Zoom broadcast and it was a gratifying moment for me.

In an article titled “Is there a need for another ‘Life of the Buddha’?” (The Island, 28 May 2022), I wrote the following:

“Bhante Shravasti Dhammika of Australia, a prolific writer, who has authored many books, keeps us informed of various aspects of Buddhism by his regular contributions to The Island and the Sunday Island. Thanks to an introduction by my good friend Tissa Devendra, I have been in regular touch with Bhante Dhammika and turn to him whenever I have a question on Buddhism. When he sent me a soft copy of his latest book, “Footprints in the Dust”, which carries the subtitle, “The Life of the Buddha from the Most Ancient Sources”, I asked myself, ‘Is there a need for yet another Life of the Buddha’? After all, there’s plenty to choose from!”

In fact, the other analytical presentation at this event was by Venerable Uduhawara Ananda, Head of the Department of Pali and Buddhist studies of the University of Colombo, who traced the lineage of biographies of the Buddha from ancient times to modern, emphasising the differences of Bhante Dhammika’s work, confirming what I stated in my piece:

“My doubts regarding the need for another biography of the Buddha started to melt away, as soon as I started reading this absorbing book with very realistic analysis of events. In fact, the book deals with much more than the title suggests and is an analysis of the life and the times of the Buddha. Most books on Buddha’s life are written with a reverential than an analytical attitude and do not put the prevailing conditions in India in context. These are the two major differences and the great strength of this monograph. Though some traditional Buddhists may not agree with Bhante Dhammika’s interpretations, as he is not shy in pointing out exaggerations, I have no disagreements whatsoever and have come to know the Buddha better; as an extraordinary human being, far ahead of his time who led a very simple life, walking barefoot across India, disseminating His message.”

Having written thus, I was convinced that Sinhala readers too should have the opportunity to explore this wonderful work but even before I could make this suggestion, Bhante Dhammika contacted me to find out whether I could translate or find a suitable translator. I had to admit that I had not inherited the translation abilities of my late father but was able to suggest Venerable Seelarathana on the basis of an excellent translation he made of an article of mine on the genius of Karunaratna Abeysekara. Though I am yet to meet Venerable Seelarathana, who is resident in the USA, I have learned since about his very significant contribution to Sinhala literature.

At the request of Bhante Dhammika, when I made the proposal, Venerable Seelarathana readily accepted the challenge and offered to be in contact with Bhante Dhammika and as they say ‘rest is history’. The proceedings commenced with Bhante Dhammika joining via Zoom from Australia to confer his blessings and I am much obliged to him for calling me the facilitator, though he got my name mixed up as Upali! Perhaps, Upali resonated better for Bhante Dhammika as Arahant Upali was one of the chief disciples of the Buddha, who specialised in monastic discipline. However, in Sri Lankan politics I have been occasionally confused with the great Upali Wijewardena. Then Upali wanted to contest a general election from Kamburupitiya and many thought it was me, as my father had contested from that electorate!

The two lectures delivered by Venerable Uduhawara Anada and Prof. Asanga Thilakaratna were masterful discourses and I hope that Venerable Seelarathana will be able to find time to translate them into English.

I do hope the Sinhala readers will extend a warm welcome to this valuable translation and no doubt it would evoke much discussion as some of the facts may go against the traditionally held beliefs, but it is high time we started appreciating the achievements of the Buddha as that of a human being; a supreme one at that, even though we cannot imagine what he looked like!