Features
Damage wrought in the name of Buddhism
I was greatly saddened, shocked and feared for the continuation of Sri Lanka’s cultural heritage, closely linked with Buddhism, on a recent visit to Anuradhapura. Entering the precincts of Ruwanveliseya, we
I was startled to see a massive, highly decorative, newly constructed budu ge or vihara. That was the cynosure, drawing eyes that wish to venerate and minds that wish to be quiet in reflection. It detracted from the grandeur of the marvelous structure built by King Dutugemunu and supposed to contain large quantities of relics and treasure. It was to me a shocking intrusion in this ancient site. Others in my party agreed. Garish light bulbs strung all over did not enhance but detracted from the purity and uniqueness of this ancient marvel.
Processions with tom tom beaters and flautists come in all the time, their noise competing with the loud speakered gilam pasa pooja. Sanctity dispersed; antiquity of the site obliterated. What a waste of money. Can such be done in a UNESCO demarcated Heritage Site?
It looks very much as if the monks resident in these sacred sites want to thrust religious observance down one’s throat and noise pollute when silence is what is needed. Why do many people go to these places and why should they? To meditate, to venerate the religious sites and also reflect on not only the Buddha’s Dhamma but also on the achievements of our ancient kings. And what is presented to them? Garish decorations and emphasis on rites and rituals with money making. The Atamasthana Head Monk allowed these. He is no more. We hope his successor will insist on decorum and silence from pilgrims and temple monks too.
I have complained in the past in the print media on noise disturbance in the most sanctified places of veneration – the precincts of the Sacred Bo Tree and Ruwanveliseya. In the former place there is an ongoing loud murmur of men waving peacock feathers and calling out on behalf of devotees for help. From what or whom? The devathavas living in the several bo trees, we presume. Why do we travel from afar to venerate the sacred tree? To remember that Prince Siddhartha Gautama achieved Buddhahood beneath this tree’s ancestor and to be grateful for his sharing the Truths he realized and showed us the Path to deliverance. And for this silence is needed to encourage and facilitate contemplation and meditation. Louder emerges amplified broadcast poojas at intervals. At the sacred dagoba it is also poojas amplified; added to by announcements of money donations received.
Adding structures/buildings in sacred sites is another unfortunate occurrence. Just below the Dambulla rock a garish temple was built and named Golden Temple. How come when the Golden Temple in Bangkok is so well known. Why duplicate such? I asked a person who knows whether it was not going against UNESCO Heritage Sites restrictions to add buildings. He said that the declared H Site was only the rock temples. But the new temple detracts so in-your-face from unique Dambulla Rock temples.
Prez Premadasa stuck a stark white statue of the Buddha on the summit of Mihintale; so out of place. Interfering with ancient temples and sites should not be allowed. Same applies to the dagoba built by the army within the atamasthana precincts in Anuradhapura, during the presidency of Mahinda R and completed and dedicated to the public by Prez Gotabaya R. Not done at all again; a sacred site being a sacred site that cannot be intruded into with new constructions
One hears monks and loud lay speakers pronounce we are seeing the end of Buddhism in this country. They are the main perpetrators. Who and when will salvation be brought and Buddhism elevated to its unique and pristine stature? The damage done is obviously visible and also continues subtly insidious; even more damaging than the physical.
Other forms of damage to Buddhism
Foremost in my mind is the long lasting criminality of subtly but sometimes obviously nurturing communal and religious disharmony to the point of instigating murderous conflict. I quote one ruse: the labeling of some of us as Sinhala Buddhists. What does that introduce to people’s minds and way of thinking? A sense of superiority against minorities’ inferiority. Majoritarianism in short, which equates to the idea that “the numerical majority of a population
should have the final say in determining the outcome of a decision.”
I well remember Most Ven Uda Eriyagama Dhammajiva Thera once asking a small gathering at a home dané whether they called themselves Sinhala Buddhists. We refrained from answering but I was not at all averse to the term then, not knowing its full implication – basically being foolish. The Ven Monk supplied the answer “Then you are not a Buddhist.” He left it at that and I for one was surprised and worked out the truth of what he had just said for myself. The truth and implications of the term dawned on me.
A Buddhist is a Buddhist is a Buddhist; as simple as that! A qualifier damages the term ‘Buddhist’ and the person who claims to be a Sinhala Buddhist. However, that is the term used by politicians and I add fearlessly that the Rajapaksa clan emphasized this division for their own benefit – divide and rule as it were, never mind (or rather good thing) Sinhala Buddhists attack Muslim mosques, people, and Christian churches. And then the opportunity to advertise a saviour of the nation who would ensure security through experience, expertise and the army he once served. Thus the boost up of suicide bombings of churches and star hotels on an Easter Sunday. Kaputas crow all over!
Who’s to blame?
Is it only lay people who are at fault for bringing down Buddhism in this country? That term ‘bringing down ‘ is severe but even stronger terms are applicable here, like ‘degrading’. We boast Sri Lanka is the repository of the pure Theravada Doctrine and Buddhist philosophy as it was passed down from the Buddha’s time. It’s similar to our boast of 2,500 and more years of a pristine cultural heritage while mobs riot, murderous conflicts are waged in the name of Buddhism which is the strongest proponent of ahimsa and metta to all beings, forbearance too. Those who govern us and many politicians are dishonest.
To answer the question posed above, worded differently here: are Buddhist monks also to blame for Buddhism being degraded? It is a loud YES to this question. Witness protests, more so of university students. Yellow robes are very prominent and in the forefront cashing in on the respect called for by the robe.We see monks more concerned with their prestige and making more grandiose their temples and residences; owning luxury cars..
Very many monks, maybe outnumbering those who dishonour the very concept of the Sangha, live and function in the way decreed by the Buddha and follow the vinaya rules. Very many are completely homeless, have no material possessions, and depend totally on dayakayas and dayakayies for their necessities of food, shelter, robes and medicines. They spend their days working out their deliverance and helping others on the Path. Included in this large number are forest monks who have withdrawn themselves to complete isolation and spend most of the time meditating.
We have to concentrate on keeping the Dhamma pure as it was preached by the Buddha, set down orally by his chief helper Ananda and other senior monks at Councils held then; subsequently written down. Not at all impossible since monks depend on people’s goodwill. Those who in the name of protecting Buddhism damage it, like militants, thugs and such should be not patronized at all, in any way. The Buddha Sasana Ministry should wake up to its responsibilities.