Opinion
Whither the Sangha and Buddha Sasana?

Being a Buddhist by birth, with only a basic understanding of Buddhist teachings, one might question my competence to say what follows. However, as a keen observer of what goes on around me, I feel confident and justified in what I say. Although I am nowhere near perfect, I feel there is an obligation on my part to highlight the glaring problems in the Buddha Sasana at present.
The Buddha Sasana is nourished and sustained by four-fold groups; Bhikkhu, Bhikkhuni, Upasaka, Upasika. The first two groups are supposed to have renounced all worldly pleasures, embarking on a path, leading eventually to Nirvana. The other groups, while following the Buddhist way of life for their own salvation, have the added responsibility of looking after the interests of the former, who by the very nature of their undertaking cannot sustain themselves, for their basic worldly needs for survival and emancipation. The bhikkhus and bhikkhunis, while fulfilling their aims by abiding by the vows pledged, have a supreme obligation to preserve and perpetuate the pristine teachings of the Enlightened One, and to guide the laymen on the correct path. These interdependent components are essential for the survival of the Buddha Sasana.
Vast majority leading exemplary lives
It should be emphasised at the very outset that the vast majority of the Buddhist monks follow the edicts of the Buddha Sasana and lead exemplary lives. They play a vital role in preserving the Dhamma in its original form. The Dhamma sermons, delivered in public and via electronic media by erudite monks, go a long way in guiding the lay disciples on the correct path. The service they render by conducting Sunday schools for the children, in almost every temple in the country, is admirable. Training the laymen in meditation, an essential practice for disciplining the mind, is spearheaded by the monks. Almost all, without exception, study the Pali language, purely for the purpose of learning in-depth the Buddhist scriptures like the abhidhamma. Many have subsequently written extensively in Sinhala, which can be easily understood by the laymen, although owing to the complexity of the subject, there are variable interpretations. In addition, their literary exploits over the years have been remarkable.
The monks engage in much needed social service as well. They are in the forefront in providing basic necessities for the needy, as well as looking after the monks and other services in the impoverished temples all over the land.
A few, however, tend to deviate from the accepted and expected norms. It is necessary to guide the few errant monks on the right path, as it is they who attract the headlines in news media, bringing the Buddha Sasana to disrepute. Such collective action will ensure a secure future of the Sasana, avoiding ridicule by all and sundry. As is usual in every sphere, news headlines highlight the evil, not the virtuous.
Selfless service
If the monks are to strictly follow the path to Nirvana, they probably are better off in isolation, in a monastery, attending only to their own religious needs, with minimum interaction with the laymen. However, the monks in the community, like those in the village temple, have to attend to the various spiritual needs of the laymen. They are supposed to depend on the latter for their basic needs, the sivupasaya. If not for the selfless service rendered by the monks in the community, one wonders where the Buddha Sasana would be today. Essential Buddhist rituals like pansakula and Pirith ceremonies would have been a thing of the past. But, at the same time, monks may be found at fault, for misleading the laymen in conducting extravagant rituals with hundreds of thousands of flowers or oil lamps, and wrapping dagobas with cheevaras or Buddhist flags. It should be the duty of the monks to impress upon laymen that such expensive and time consuming ahmisa poojas have little merit in achieving the goals of a Buddhist way of life.
Despite the close interaction with lay people, monks are expected to maintain their discipline strictly, so that they are beyond reproach. It is unfortunate that in many instances the monks are found often to surpass the laymen in extolling the comforts of worldly pleasures. They insist on mentioning many titles and honours bestowed on them, every time their names are mentioned. There are many Mahanayakes and Nayakas as there are as many sects and subsects of the three Nikayas. No doubt these divisions are against the principles expounded in the Dhamma. The titles are followed by a list of several temples each monk is in charge of or “owns”. The robes some wear are much more expensive than the clothes worn by laymen. The vehicles they own, or travel in, are often of the highest standard of luxury. I am aware of a monk who received a “nayake” title recently purchasing a more expensive vehicle, declaring openly that such is essential to maintain the dignity of his new position! Many monks are rumoured to personally possess much wealth in the form of real estate. This is bound to be true, as quite a few of them end up in courts of law to settle property disputes. The current debate going on in the open between two groups of monks for the post of viharadhipathi of the Seruwila Raja Maha Vihara is most despicable.
Competition
Many monks have become virtual managers of building projects. There is hardly any temple where some building project is not ongoing, often for superfluous decorative effect. In some instances, they appear to be in a competition to look better than a temple in the neighbourhood. Many wealthy laymen make lavish contributions out of respect on requests incessantly made by the monks for donations. This is even more questionable as there are a large number of temples all over the country, lacking basic infrastructure or daily needs of the resident monks. I have come across several laymen who regretted ever undertaking Katina pinkamas, as the eventual cost turned out to be much more than they ever envisaged or could afford. This was to a great extent due to the unreasonable demands made by the temple monks during the period of three months.
Ever since the watershed in politics in 1956, where the Buddhist monks played a pivotal role in the “Pancha Maha Balavegaya”, petty politicians have been instrumental in bringing Bhikkhus into active politics. The utterances and other acts of these monks in politics are totally against all vinaya edicts prescribed for them. The chaotic and most disgraceful scenes that ensued when they entered Parliament, a decade ago, are still fresh in our memory. They are also guilty of promoting hatred and divisions between various diverse groups of people, causing much racial and religious disharmony, in total contradiction to peaceful coexistence, enshrined in the Dhamma. The prolonged ethnic conflict has been an impetus for Buddhist monks to engage in virtually open warfare in the pretext of saving the Sasana. Politicians continue to exploit the monks for divisive activity. One cannot justify the monks appearing on political platforms and behaving like any other laymen. The sight of young monks leading the demonstrations and processions of trade unions and political rallies, and getting assaulted and arrested by the police, is most depressing. It is sad to see a few weeks ago two monks openly battling it out shamelessly for the right to a seat in Parliament. The monks should avoid all these confrontations, making them the laughing stock of the people and causing much dismay to the Buddhists in general. In contrast, we are yet to see priests of other religions ever behaving in such a derogatory manner.
How a Buddhist monk has been the leader of a government service nurses union for many years is beyond belief. The ease with which he organises nurses’ work stoppages, harming patients under their care, can never be reconciled with the teachings of the Enlightened One, who espoused by example the merits of caring for the sick. This monk, enjoying much political patronage, is tarnishing the image ofthe Buddha Sasana.
Protests
A few years ago, several well-known monks indulged in fasts unto death, an act very much against the Buddhist edicts, to protest disputed governmental action. More recently, some were making public speeches on the merits of organic fertilisers and the harm done by various chemicals. They seem to be acting as mouthpieces of the various politicians, with no real understanding of the complexity of the issues involved. The violent behaviour of the young monks at various protests and marches, and invariably getting assaulted or apprehended by the law enforcement authorities, makes one wonder what the future holds for the Buddha Sasana. Same is true of a few monks recently seen with disgraceful behaviour in the open under the influence of alcohol.
The wisdom of elevating the two leading Pirivenas in the country, Vidyodaya and Vidyalankara, to university status has been questioned ever since. Both have now been reverted to status quo and the two universities given separate names. I believe the two respected centres of Buddhist learning lost their glamour and lustre as a result of that ill-conceived project. Allowing monks to indulge in the study of mundane subjects, of no relevance to the Buddhist teachings, is another point of contention. Their demands for employment and some getting employed as clerks in offices or teaching a variety of subjects at schools, deserve much rethinking. It is unfortunate that university education, supposed to enlighten one’s thinking, seems to have a deleterious effect on the behaviour of Buddhist monks. The pros and cons of very young prepubertal children getting ordained should receive urgent attention. A significant proportion of all these categories are said to leave the robes sooner or later. These ideas may sound old fashioned and regressive, but these are issues which are intricately bound to the future wellbeing of the Buddha Sasana.
The claim is made that Buddhist monks have played a part in statecraft from the times of ancient kingdoms. This I consider is a total misrepresentation of facts. Such involvement with rulers was mostly in an advisory capacity behind the scenes, and not by waging verbal battles in the open, spreading hatred. Their provocative revolting, at times taking a violent turn, against the invading armies and colonial masters were patriotic acts, to preserve the Buddha Sasana and its disciples and followers from annihilation by the invaders, a dire necessity of the times. (The contemporary happenings in Thailand and Myanmar show how Buddhist monks are revolting to ensure that the formidable armed forces do not harm the religion.)
Although at present many politicians are seen regularly paying homage to prelates in Kandy, Anuradhapura and elsewhere, as if to show remorse and seek forgiveness for all their misdeeds, it does not appear that the monks give any constructive advice to the rulers.
The President has given a forum for the Buddhist monks to express themselves in his monthly meetings of the Buddhist Advisory Council. Although we have not seen any detailed reports of this engagement, from brief news items we see on TV, there does not seem to be any constructive criticism or suggestions given. Such silence, followed by the valedictory statement made by a senior prelate at the end of the meetings, probably makes the President to erroneously believe that everything he said has been favourably approved by the participants.
Buddhist monks undertake a whole series of vows at their initiation that impose strict discipline on their worldly life. Yet there are many who openly violate even the basic five precepts. The apparent incapacity of the Mahanayakes and hundreds of other Nayake theros to discipline errant monks is inexplicable. It is said that there is no provision for an errant monk to be disrobed, in the way it is done in other religions. As a result, the robe is being abused as a cover for all nefarious and even anti-social activities. The whole concept of the title Adhikarana Sanganayake appears to be meaningless. Just calling them cheevaradariya instead of hamuduruwo once they are exposed and apprehended, will not erase the damage done or restore the tarnished image. Any organisation unable to instill discipline among their members or followers, even by punitive action or expulsion if necessary, cannot flourish or survive for long.
Misplaced impression
There is a general misplaced impression among some that laymen should mind their own business without interfering with the affairs of the monks, as we all are fallible human beings, pruthagjanas. Disciplining the body and mind is paramount. If there is no mechanism to bring the wrongdoers, disobeying the vinaya edicts to the right path, there will be the eventual degeneration of the Buddha Sasana, and the society in general. The Buddhists are perpetually worried about the possibility of various outside, non-Buddhist forces, destroying the Buddha Sasana. However, the Buddha himself has preached that the Buddha Sasana will decline and perish due to the activities of his own disciples, meaning from within, rather than by outside influences. The happenings of today make that possibility very likely.
Many important events, in relation to the life of the Buddha happened on Esala Poya day. It also marks the beginning of the Vas season, when the monks are supposed to restrict travel, and spend time strengthening within themselves the vinaya edicts. Hence this could well be the most opportune period for all concerned to address the issue of bringing back the errant monks to the mainstream.
The leaders among the monks and laymen have a historical responsibility to take urgent corrective action. It is high time even a Dhamma Sangayana was held to ensure that all the glaring shortcomings described above are addressed and rectified before it is too late. No doubt taking decisive and perhaps drastic action in this regard could be a step into a socio-political minefield. The Buddha Sasana Ministry could work with the leading monks to formulate a legal framework for maintaining the discipline. This is much more urgent than the current somewhat controversial steps being taken to preserve the Buddhist scriptures, Tripitaka, as a National Heritage. The Buddhist monks, as well as the right-thinking laymen, should not remain deaf and blind to what happens all around us that will eventually lead to the decline of the Buddha Sasana.
I started by asking the question “Whither the Buddha Sasana?”. Let me conclude by stating that we all have a great responsibility to see that it does not wither away!
S. M. SUMANADASA
Opinion
A concept for enhancing forest cover expected in ‘Wanaspathi Programme’

When we talk about new forestry programmes such as the recently launched Wanaspathi, we think of planting trees only in isolated locations in rural areas. However, reservations along streams and roads in urban areas are also potential locations for planting trees.
Concept behind the Proposal
Road Reservations and Stream corridors which extend to about 10 to 20 Metres on either side are not actively protected in Sri Lanka though it is very common in other countries. Reservations of roads and streams are owned by the government. Therefore, public use of this land can be considered as a fair use of the land. Another purpose of this proposal is to introduce an intervention to connect the isolated Forest Patches in urban areas using the reservations of streams and roads by planting trees so that those strips act also as Bio Corridors while enhancing the tree cover at national level.
Already completed Projects
In Sri Lanka, the concept of Bio Corridor was introduced in 1988 under a project called Mahaweli Agriculture and Rural Development project implemented in System B under an USAID funded programme. Similar to highways which connect main cities, in this case the Bio Corridors were introduced as “Bio Highways” connecting fragmented forest patches (“Bio Cities”). At the same time those corridors were improved as Cycle Tracks for local farmers.
In 2010, similar intervention was introduced in Gampaha District in parallel with a flood mitigation project implemented by the Provincial Road Development Authority (WP). For example, when Uruwal Oya running adjacent to Gampaha Urban Area was improved to mitigate floods, when it runs adjacent to urban areas, those riparian tree belt areas were introduced. In this project while streams were improved to mitigate floods, riparian forest tree belts were also introduced using Bio Engineering Technologies to strengthen the stream banks structurally, instead of using gabions. Later, part of that stream running adjacent to Gampaha Town was improved as Recreational purposes such as Jogging tracks for urban communities.
According to this intervention, as an additional benefit, it was expected that the shades provided by riparian tree cover would discourage growth of invasive plants such as Japan Jabara, which clogs the drainage outlets resulting in floods in Urban Areas. Note that a technical paper published highlighting those achievements under Uruwal Oya, won the First Prize in a competition held by the Institution of Engineers Sri Lanka (IESL)-2012 on Water Related Bio Engineering Interventions in Urban Areas.
Eng. Mahinda Panapitiya
Opinion
Revolutionising tea: How steam brewing unlocks hidden potential of green tea

For centuries, green tea has been cherished for its delicate flavours and health benefits. But now, a quiet revolution is brewing—literally. Across Japan, China, and even in tech-forward Western startups, tea enthusiasts and scientists are rediscovering an ancient technique with a modern twist: steam brewing. Unlike traditional boiling, which can scorch leaves and destroy nutrients, steam extraction gently coaxes out the tea’s essence, preserving its antioxidants, amino acids, and subtle aromas.
Could this be the future of tea? From home gardeners experimenting with DIY steamers to high-end machines mimicking espresso precision, steam-brewed green tea is making waves. And with growing interest in wellness, sustainability, and artisanal food culture, this method might just be the next big thing in beverages.
The Science Behind Steam Brewing: Why It Works
Green tea is rich in L-theanine (a calming amino acid), catechins (potent antioxidants), and chlorophyll (which gives it a vibrant color). However, boiling water can degrade these compounds, leading to bitterness and lost benefits.
Steam, on the other hand:
✔ Preserves delicate flavours – Lower temperatures (70–85°C) prevent overcooking. Although the temperature of steam is 100oC, it drops down to 70-85oC when it interacts with tea leaves.
✔ Enhances nutrient retention – More L-theanine and EGCG (a powerful antioxidant) remain intact.
✔ Reduces bitterness – By avoiding harsh extraction, the tea stays smooth and sweet.
Studies in Japan have shown that steamed green tea (like Sencha) retains up to 30% more antioxidants than boiled versions. This makes it not just tastier, but also better for immunity, metabolism, and mental clarity.
From Farm to Cup: How Different Cultures Are Embracing Steam Brewing
1. Japan: The Masters of Steam
Japan has used steam for centuries in Sencha and Matcha production. Today, companies like Tiger Corporation and Panasonic sell home steam brewers, while Kyoto’s elite tea houses serve steam-infused Gyokuro—a luxury variety with unmatched umami depth.
2. China: Artisanal Steam Fixation
While most Chinese green teas are pan-fired, Enshi Yulu from Hubei province still relies on light steaming, giving it a uniquely fresh, grassy taste. Small farmers are reviving this method, catering to premium markets.
3. The West: Tech Meets Tradition
In the U.S., startups like Teforia (now defunct) and Bkon experimented with steam-vacuum brewing, while coffee shops modify Yama cold brew towers for iced steam tea. The demand for specialty tea is growing, and steam extraction could be the next trend.
Can You Steam-Brew at Home? Absolutely!
You don’t need fancy machines to try steam brewing. Here’s how:
· Harvest fresh leaves (or use high-quality loose-leaf tea).
· Steam for 1–2 minutes
in a bamboo basket over boiling water.
· Cool rapidly
(ice bath) to lock in freshness.
· Brew at 75–80°C
for a smoother, sweeter cup.
For an extra health boost, add ginger, cinnamon, or mint—these pair perfectly with steamed green tea’s natural sweetness.
The Future of Tea: Where Do We Go From Here?
Steam brewing isn’t just a novelty—it’s a return to smarter, gentler tea preparation. As consumers seek healthier, more sustainable beverages, this method offers:
· Better flavour (less bitterness, more complexity).
· Enhanced health benefits
(higher antioxidants, calming effects).
· Eco-friendliness
(lower energy use than boiling).
The way forward?
🔹 Tea companies should invest in affordable home steam brewers.
🔹 Researchers should study steam’s impact on different tea varieties.
🔹 Consumers can experiment with DIY steaming for fresher, tastier tea.
One thing is clear: The future of tea is steaming ahead—literally. Will you take the plunge?
The writer is a Senior Research Professor at National Institute of Fundamental Studies, Kandy, and a tea researcher interested in improving tea quality using microbial biotechnologies.
by Gamini Seneviratne
– NIFS -Kandy
Introduction: The Ancient
Brew Meets Modern Science
Opinion
“You will be my APPCCHCHI for the rest of my life”

An appreciation
So said my son-in-law Captain Suraj Weerasekera on the day that his father died, three years ago, when I condoled with him on that sad occasion.
I first met Suraj when he came to see me in my official residence in Kotahena when he was a student in a senior form at Nalanda College, My daughter Samanmalee, who is a Visakian asked me whether a son of a Brigadier named Ananda Weerasekera, training in Athletics with her at the Independence Square Grounds could visit us. She represented the national team here and abroad. I consulted my wife who readily agreed, indicating that she had been aware of an affair between Samanmalee and Suraj , going beyond the realms of the training grounds. A few days later a handsome, lanky lad visited us. He was soft spoken and exuded an aura of inborn innocence. Sooner than expected, the athletics training came to an abrupt end and Suraj and Samanmalee entered the bonds of marriage with the blessings of elders from both families in the year 1996 and became proud parents of two daughters and a son.
Before his marriage Suraj left for Texas for training as a pilot and having successfully completed the course joined SriLankan airlines as a pilot. He got his command on A320 in November 2000 and he joined ETIHAD AIRWAYS in March 2006. He became a flight instructor in May 2007. He went to the BOEING Fleet in October 2012 as a line pilot and rose to the rank of Senior Examiner on the BOEING fleet.
Suraj was a true nationalist and he loved his country immensely. It was after much deliberation and with a degree of hesitation that he joined a foreign airline. It was done for the sake of his children’s education. All three children are now in the closing stages of their education in foreign universities. He used to visit his motherland at least twice a year and during those visits he used his sizable financial resources to help his needy friends, relations, religious and educational institutions, and desolate villages in the Ampara District. His generosity to his alma mater was highlighted in the funeral oration delivered by a representative of the college. He spent a few millions on the development of the facilities in the Buddangala Viharaya, where his father
Major General Ananda Weerasekera was ordained a priest and spent the last years of life in solitude and meditation.
When I was sworn in as an Attorney- at- Law in 2011, after my retirement from the police service, Suraj congratulated me and presented me with a desktop computer and printer which he had purchased in Abu Dhabi. I am using that computer to type this appreciation. He told me that I could now continue with the service I have been rendering for the nation in the new capacity as a lawyer to help the poor and needy. I cannot express in words the grief that engulfs me when these memories strike my mind.
When he visited Sri Lanka on 02 March this year for the big match between Ananda and Nalanda, he telephoned me and invited me to meet him at his residence in Maharagama. I met him at about 5PM . He was quite hale and hearty and in good spirits and there were no signs of illness. He served me vegetarian pastries and we had tea together. He was a vegetarian and a teetotaler.
True to his word of honour , he treated me with intense respect and unflagging affection. He was the epitome of love and affection. Unfortunately, his relationship with his wife was in the doldrums after nearly
20 years of blissful married life. My wife, Soma, and I were at a loss to understand those shocking developments but we presumed that it was due to the stress of a pilot’s life which invariably involved long days of work away from the family. The trauma generated by such loneliness may have impacted negatively on their relationships and snowballed into the disruption of their marriage. When I met him, he told me that divorce would not in any way disrupt the education of his children; he allocated sufficient funds for their university education.
So, my dear son Suraj, you have discharged the obligations and responsibilities of your life very creditably, a true testimony to the fact that you are a gentleman in the true sense of the word. You were always conscious of the core concept of Buddhism, to wit, anichcha watha sankara that all things that come to existence through a combination of causes and conditions are subject to change and decay.’ All the world’s a stage and all the men and women merely players.’(Shakespeare) Your role was as a Captain and the role was executed exceptionally well.
May you attain the supreme bliss of NIBBANA!
H. M. G. B. Kotakadeniya
(Former SDIG)
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