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LESSONS TO BE LEARNT FROM THE BUDDHIST REVIVAL
EXTRACT AND ANALYSIS FROM A LECTURE GIVEN BY DR JANAKA GOONETILLEKE IN HEIDLEBERG UNIVERSITY IN GERMANY
By Dr Janaka Goonetilleke
Colonialism was undermining the Socio-Economic basis of a Buddhist society which was the main instigator for the Buddhist Revival. To understand it, the very nature of Buddhism must be understood. The Dalai Lama defined it as “my religion is very simple. My religion is kindness”. Okkakura the Japanese nationalist clarified it when he said ” It is the compassion of Buddhism that elevates a lowly animal to the level of a human being. That made Confucian China accept Buddhism.”
It is compassion that determines the philosophy behind a Buddhist socio economic society; in other words expressed as non self. It is also called the Social Brain in Neuroscience represented by the two cerebral hemispheres well developed in human beings. This is attributed to millions of years of social interaction. The way to access this quality is by liberation of the mind from the greed and avarice of self. That is achieved by enhancing the practice of non self. This determines the basic principles illustrated in the article.
Socio-economic basis of a Buddhist society
It is the compassion of Buddhism the driving force of ethics and morality of Buddhist philosophy be it righteous-ness or sustainability based on the philosophy of what is in the best interest of the majority. Unfortunately, the present world order on the contrary is based on the benefit to a minority. How does one justify the billions in the hands of Bill Gates with virtually nothing in the hands of the majority who are dying of starvation? Can this be sustained except by force and for how long? Sustainability of any Development project in Buddhism was the Principle “Benefit for the many.”
The basis of a Buddhist Sri Lankan society and its wisdom
Gama or village – Human habitation and the forbidden forest for the animals. There is no conflict between animals and humans. Is it not the greed of humans that is behind the present human animal conflict? Leave alone the disharmony created by the mixing up of the urban forest biodiversity. Is dengue not a disease created by mixing the forest biodiversity with the urban? Biodiversity of the urban environment encourages the spread of the dengue mosquito. Is it not the reason for the epidemics? In the forest the multiplication of the mosquito was controlled by the biodiversity. Is it not possible for the forest to become a viable economic entity for the benefit of the many. Today greed has driven the short-term policy of gain at the expense of sustainability (creative destruction) leaving land that has no value and no benefit to the people. Desertification!
The trees helped to stop soil erosion, created a wind barrier that prevented the dislodgement of the humidified air around the tank thus preventing evaporation of the water in the tank helping in its conservation. The trees also helped to stop the flow of the rainwater allowing space or time for the water to absorbed by the soil. The absorbed water was filtered to supply the water tables thus enabling filtered water to access the surrounding wells.
The roots of the tree bordering the tank gives crevices for the fish to breed.
Pansala or Temple – The guardian of the morals and ethics of society. The insistence that the Dasa Raja Dharmaya must be practised by the rulers. In essence the rulers must feel for the suffering of the people. It is this compassion that will make the rulers take the right decision for the benefit of the many – righteousness. Indulgence by the rulers was never encouraged. It was always to the benefit of the many which at the end of the day is the most sustainable.
Dagaba/stupa The stupa represents the path to nirvana and development of wisdom, the gateway to the liberation of the mind and Nirvana. This acknowledges the ability to understand the reality which is geared to the benefit of the many in other words Righteousness.
Tank – water an essential element of life be it for consumption or for agriculture that would benefit the many.(the life giver) It was never privatised right through history enlivening the philosophy of what is in the benefit of the many
THE RULES FOR THE RULERS-Dasa Raja Dharmaya
1)In essence the Rulers must empathise with the ruled by subjecting themselves to experiencing the plight of the people both the positive and negative aspects .
2)Every development project must practice the philosophy “Benefit of the Many” not for the benefit of a few.
3)Compassion was the driving force.
4)The temple was the site from which this philosophy was implemented through a hierarchical system in society.
Pre colonial Buddhist practices free of hate
When the Portuguese colonialists discriminated the Muslim traders, King Senerath gave refuge to the Muslims in the Eastern Province.
When the Dutch discriminated the Catholics the Catholics were given refuge in Wahakotte. Up till today, the Sinhalised version of mass is practised in the church in Wahakotte. The Portuguese who were discriminated by the Dutch were also given refuge in the Kandyan provinces such as Batticoloa and still the refugees survive as Batticoloa Burghers.
Communalism was never a part of Buddhist society and was never encouraged by the temple.
Social reform Group ” aragalaya in early 1900″ patronised by Ananda Coomaraswamy,
D B Jayatilaka etc
Dress adhere to the native costumes most appropriate for the country Do not imitate the colonial powers blindly.
Maintain eating habits of the natives. Ancestral diet (vegetarian) which the general constitution of the natives was based on.
Cultural Habits of the Sinhala society should continue. The cultural gene of the natives caters to these cultural activities that is part and parcel of the unity of any society
Achievements of Buddhist Revival
Asian unity of the primary Buddhist countries Thailand, Burma and Sri Lanka that led to the patronage of Sri Lankan Buddhists. The various reformations of the religion took place under the names of various countries that helped. In Sri Lanka Siam Nikaya with the help of Thailand and Amarapura Nikaya with the help of Burma are the best examples. In Thailand the Theravada tradition is called Lanka Vamsa as the religion was brought to Thailand from Sri Lanka 700 years ago. These connections were re-emphasised and given Patronage by King Chulalongkorn which helped in the continuous cordial interactions. They believed in the dictum that Buddhism is the most appropriate vehicle that would unite the whole of Asia.
Anti-Christianisation movement was to prevent the power of the colonisers preventing the destabilisation of the established Buddhist society especially after the Colebrook commission in 1830 which legalised the discrimination against Buddhists in education, jobs etc
Regaining Buddha Gaya . Greatly helped by Anagarika Dharmapala. It is claimed that the Japanese monks Kozen Gooneratne Thero (the first Theravada Japanese monk ordained in Malwatte Temple around 1892). It is claimed that Kozen Gooneratne Thero removed the Hindu Statues and replaced it with a Buddha statue. Buddha Gaya was until then controlled by Hindus.
Educational Institutions. The Theosophical Society established by Colonel Olcott helped in the establishment of educational institutions like Ananda, Dharmaraja etc for education of Sinhala Buddhists and reviving Pirivena Education
Uniting Buddhist countries under one flag
Print the Magazine of the Theosophical Society, The Sarasavi Sandaresa
ASIAN UNITY
King Chulalongkorn was the unofficial Patron of Sinhala Buddhists. He not only presented the Buddhist Press (presently remnants of a burnt press after a fire in Ranwella Temple Galle), built a shrine room in Atapattan Temple and Gangaramaya in Galle, presented a scholarship of Rs 5,000 brought by Mudaliyar E R Gooneratne of Atapattu Walawwa, Galle, to Vidyodaya Pirivena. It is also said that he prevented a railway line that was scheduled to run through the Kalutara Bodhiya. He was ably supported by Priest Jinawarawansa, a priest of Royal lineage who had settled in Sri Lanka. An attempt to appoint a Sinhala ambassador in the court of Thailand and to make King Chulalongkorn the patron of Sinhala Buddhist failed.
In 1887 Mudaliyar E R Gooneratne of Atapattu Walawwa, Galle, sponsored Japanese monks who came to study Buddhism in Galle. First was Shaku Kozen ( later Kozen Gooneratne Thero) who went with Anagarika Dharmapala to Bodhgaya and the other very erudite priest Shaku Soen who took Buddhism to America. His student was D T Susuki whose student was Yoko Ono. Several others followed and some were ordained like Priest Hiruma who was ordained in Paramananda Temple in Galle. Several others followed and studied at Simbali Viharaya Galle.
CONTRIBUTIONS TO BUDDHISM IN THE 21ST CENTURY
Digitalisation of the Buddhist Cannon
Spread of Buddhist practice such as Meditation
Spread of the philosophy of mindfulness
Neuroscientific analysis of consciousness
Lessons to be learnt from Buddhist Revival.
Practice of compassion and Righteousness
In economics – sustainability would result if the principle of the benefit for the many not a few is followed.
Open economy – open economy has created widespread disharmony in the world where poverty and injustice is rampant. The philosophy of the open economy advocated by Adam Smith in his book Wealth of Nations and market system is followed but his more important book Moral Sentiment is ignored. In this book he advocates social justice, a very Buddhist concept for the open economy to succeed. A Buddhist concept of Benefit of the Many Policy, that would sustain any project.
Human animal conflict would never have occurred if the Buddhist philosophy to maintain the eco system in the forest was practised, where animals can be free to roam like the forbidden forest of the past. Destruction of the ecosystem in the forest will only expose the urban society to diseases like dengue, viral encephalitis etc . Hence a reforestation programme is a must which should research into the economic benefits that can be accrued from the forests. Creative destruction should not be the policy.
Rule of Law and Righteousness – a very Buddhist concept
Society has to redefine the role of the temple and the other religious institutions.
Endeavor to unite Buddhists of Asia
by Dr Gotabhya Ranasinghe
Senior Consultant Cardiologist
National Hospital Sri Lanka
When we sought a meeting with Hon Dr. Ramesh Pathirana, Minister of Health, he graciously cleared his busy schedule to accommodate us. Renowned for his attentive listening and deep understanding, Minister Pathirana is dedicated to advancing the health sector. His openness and transparency exemplify the qualities of an exemplary politician and minister.
Dr. Palitha Mahipala, the current Health Secretary, demonstrates both commendable enthusiasm and unwavering support. This combination of attributes makes him a highly compatible colleague for the esteemed Minister of Health.
Our discussion centered on a project that has been in the works for the past 30 years, one that no other minister had managed to advance.
Minister Pathirana, however, recognized the project’s significance and its potential to revolutionize care for heart patients.
The project involves the construction of a state-of-the-art facility at the premises of the National Hospital Colombo. The project’s location within the premises of the National Hospital underscores its importance and relevance to the healthcare infrastructure of the nation.
This facility will include a cardiology building and a tertiary care center, equipped with the latest technology to handle and treat all types of heart-related conditions and surgeries.
Securing funding was a major milestone for this initiative. Minister Pathirana successfully obtained approval for a $40 billion loan from the Asian Development Bank. With the funding in place, the foundation stone is scheduled to be laid in September this year, and construction will begin in January 2025.
This project guarantees a consistent and uninterrupted supply of stents and related medications for heart patients. As a result, patients will have timely access to essential medical supplies during their treatment and recovery. By securing these critical resources, the project aims to enhance patient outcomes, minimize treatment delays, and maintain the highest standards of cardiac care.
Upon its fruition, this monumental building will serve as a beacon of hope and healing, symbolizing the unwavering dedication to improving patient outcomes and fostering a healthier society.We anticipate a future marked by significant progress and positive outcomes in Sri Lanka’s cardiovascular treatment landscape within the foreseeable timeframe.
by Fr. Emmanuel Fernando, OMI
Jesuit Fr. Aloysius Pieris (affectionately called Fr. Aloy) celebrated his 90th birthday on April 9, 2024 and I, as the editor of our Oblate Journal, THE MISSIONARY OBLATE had gone to press by that time. Immediately I decided to publish an article, appreciating the untiring selfless services he continues to offer for inter-Faith dialogue, the renewal of the Catholic Church, his concern for the poor and the suffering Sri Lankan masses and to me, the present writer.
It was in 1988, when I was appointed Director of the Oblate Scholastics at Ampitiya by the then Oblate Provincial Fr. Anselm Silva, that I came to know Fr. Aloy more closely. Knowing well his expertise in matters spiritual, theological, Indological and pastoral, and with the collaborative spirit of my companion-formators, our Oblate Scholastics were sent to Tulana, the Research and Encounter Centre, Kelaniya, of which he is the Founder-Director, for ‘exposure-programmes’ on matters spiritual, biblical, theological and pastoral. Some of these dimensions according to my view and that of my companion-formators, were not available at the National Seminary, Ampitiya.
Ever since that time, our Oblate formators/ accompaniers at the Oblate Scholasticate, Ampitiya , have continued to send our Oblate Scholastics to Tulana Centre for deepening their insights and convictions regarding matters needed to serve the people in today’s context. Fr. Aloy also had tried very enthusiastically with the Oblate team headed by Frs. Oswald Firth and Clement Waidyasekara to begin a Theologate, directed by the Religious Congregations in Sri Lanka, for the contextual formation/ accompaniment of their members. It should very well be a desired goal of the Leaders / Provincials of the Religious Congregations.
Besides being a formator/accompanier at the Oblate Scholasticate, I was entrusted also with the task of editing and publishing our Oblate journal, ‘The Missionary Oblate’. To maintain the quality of the journal I continue to depend on Fr. Aloy for his thought-provoking and stimulating articles on Biblical Spirituality, Biblical Theology and Ecclesiology. I am very grateful to him for his generous assistance. Of late, his writings on renewal of the Church, initiated by Pope St. John XX111 and continued by Pope Francis through the Synodal path, published in our Oblate journal, enable our readers to focus their attention also on the needed renewal in the Catholic Church in Sri Lanka. Fr. Aloy appreciated very much the Synodal path adopted by the Jesuit Pope Francis for the renewal of the Church, rooted very much on prayerful discernment. In my Religious and presbyteral life, Fr.Aloy continues to be my spiritual animator / guide and ongoing formator / acccompanier.
Fr. Aloysius Pieris, BA Hons (Lond), LPh (SHC, India), STL (PFT, Naples), PhD (SLU/VC), ThD (Tilburg), D.Ltt (KU), has been one of the eminent Asian theologians well recognized internationally and one who has lectured and held visiting chairs in many universities both in the West and in the East. Many members of Religious Congregations from Asian countries have benefited from his lectures and guidance in the East Asian Pastoral Institute (EAPI) in Manila, Philippines. He had been a Theologian consulted by the Federation of Asian Bishops’ Conferences for many years. During his professorship at the Gregorian University in Rome, he was called to be a member of a special group of advisers on other religions consulted by Pope Paul VI.
Fr. Aloy is the author of more than 30 books and well over 500 Research Papers. Some of his books and articles have been translated and published in several countries. Among those books, one can find the following: 1) The Genesis of an Asian Theology of Liberation (An Autobiographical Excursus on the Art of Theologising in Asia, 2) An Asian Theology of Liberation, 3) Providential Timeliness of Vatican 11 (a long-overdue halt to a scandalous millennium, 4) Give Vatican 11 a chance, 5) Leadership in the Church, 6) Relishing our faith in working for justice (Themes for study and discussion), 7) A Message meant mainly, not exclusively for Jesuits (Background information necessary for helping Francis renew the Church), 8) Lent in Lanka (Reflections and Resolutions, 9) Love meets wisdom (A Christian Experience of Buddhism, 10) Fire and Water 11) God’s Reign for God’s poor, 12) Our Unhiddden Agenda (How we Jesuits work, pray and form our men). He is also the Editor of two journals, Vagdevi, Journal of Religious Reflection and Dialogue, New Series.
Fr. Aloy has a BA in Pali and Sanskrit from the University of London and a Ph.D in Buddhist Philosophy from the University of Sri Lankan, Vidyodaya Campus. On Nov. 23, 2019, he was awarded the prestigious honorary Doctorate of Literature (D.Litt) by the Chancellor of the University of Kelaniya, the Most Venerable Welamitiyawe Dharmakirthi Sri Kusala Dhamma Thera.
Fr. Aloy continues to be a promoter of Gospel values and virtues. Justice as a constitutive dimension of love and social concern for the downtrodden masses are very much noted in his life and work. He had very much appreciated the commitment of the late Fr. Joseph (Joe) Fernando, the National Director of the Social and Economic Centre (SEDEC) for the poor.
In Sri Lanka, a few religious Congregations – the Good Shepherd Sisters, the Christian Brothers, the Marist Brothers and the Oblates – have invited him to animate their members especially during their Provincial Congresses, Chapters and International Conferences. The mainline Christian Churches also have sought his advice and followed his seminars. I, for one, regret very much, that the Sri Lankan authorities of the Catholic Church –today’s Hierarchy—- have not sought Fr.
Aloy’s expertise for the renewal of the Catholic Church in Sri Lanka and thus have not benefited from the immense store of wisdom and insight that he can offer to our local Church while the Sri Lankan bishops who governed the Catholic church in the immediate aftermath of the Second Vatican Council (Edmund Fernando OMI, Anthony de Saram, Leo Nanayakkara OSB, Frank Marcus Fernando, Paul Perera,) visited him and consulted him on many matters. Among the Tamil Bishops, Bishop Rayappu Joseph was keeping close contact with him and Bishop J. Deogupillai hosted him and his team visiting him after the horrible Black July massacre of Tamils.
Sri Lanka-Singapore Free Trade Agreement
By Gomi Senadhira
senadhiragomi@gmail.com
“You might tell fairy tales, but the progress of a country cannot be achieved through such narratives. A country cannot be developed by making false promises. The country moved backward because of the electoral promises made by political parties throughout time. We have witnessed that the ultimate result of this is the country becoming bankrupt. Unfortunately, many segments of the population have not come to realize this yet.” – President Ranil Wickremesinghe, 2024 Budget speech
Any Sri Lankan would agree with the above words of President Wickremesinghe on the false promises our politicians and officials make and the fairy tales they narrate which bankrupted this country. So, to understand this, let’s look at one such fairy tale with lots of false promises; Ranil Wickremesinghe’s greatest achievement in the area of international trade and investment promotion during the Yahapalana period, Sri Lanka-Singapore Free Trade Agreement (SLSFTA).
It is appropriate and timely to do it now as Finance Minister Wickremesinghe has just presented to parliament a bill on the National Policy on Economic Transformation which includes the establishment of an Office for International Trade and the Sri Lanka Institute of Economics and International Trade.
Was SLSFTA a “Cleverly negotiated Free Trade Agreement” as stated by the (former) Minister of Development Strategies and International Trade Malik Samarawickrama during the Parliamentary Debate on the SLSFTA in July 2018, or a colossal blunder covered up with lies, false promises, and fairy tales? After SLSFTA was signed there were a number of fairy tales published on this agreement by the Ministry of Development Strategies and International, Institute of Policy Studies, and others.
However, for this article, I would like to limit my comments to the speech by Minister Samarawickrama during the Parliamentary Debate, and the two most important areas in the agreement which were covered up with lies, fairy tales, and false promises, namely: revenue loss for Sri Lanka and Investment from Singapore. On the other important area, “Waste products dumping” I do not want to comment here as I have written extensively on the issue.
1. The revenue loss
During the Parliamentary Debate in July 2018, Minister Samarawickrama stated “…. let me reiterate that this FTA with Singapore has been very cleverly negotiated by us…. The liberalisation programme under this FTA has been carefully designed to have the least impact on domestic industry and revenue collection. We have included all revenue sensitive items in the negative list of items which will not be subject to removal of tariff. Therefore, 97.8% revenue from Customs duty is protected. Our tariff liberalisation will take place over a period of 12-15 years! In fact, the revenue earned through tariffs on goods imported from Singapore last year was Rs. 35 billion.
The revenue loss for over the next 15 years due to the FTA is only Rs. 733 million– which when annualised, on average, is just Rs. 51 million. That is just 0.14% per year! So anyone who claims the Singapore FTA causes revenue loss to the Government cannot do basic arithmetic! Mr. Speaker, in conclusion, I call on my fellow members of this House – don’t mislead the public with baseless criticism that is not grounded in facts. Don’t look at petty politics and use these issues for your own political survival.”
I was surprised to read the minister’s speech because an article published in January 2018 in “The Straits Times“, based on information released by the Singaporean Negotiators stated, “…. With the FTA, tariff savings for Singapore exports are estimated to hit $10 million annually“.
As the annual tariff savings (that is the revenue loss for Sri Lanka) calculated by the Singaporean Negotiators, Singaporean $ 10 million (Sri Lankan rupees 1,200 million in 2018) was way above the rupees’ 733 million revenue loss for 15 years estimated by the Sri Lankan negotiators, it was clear to any observer that one of the parties to the agreement had not done the basic arithmetic!
Six years later, according to a report published by “The Morning” newspaper, speaking at the Committee on Public Finance (COPF) on 7th May 2024, Mr Samarawickrama’s chief trade negotiator K.J. Weerasinghehad had admitted “…. that forecasted revenue loss for the Government of Sri Lanka through the Singapore FTA is Rs. 450 million in 2023 and Rs. 1.3 billion in 2024.”
If these numbers are correct, as tariff liberalisation under the SLSFTA has just started, we will pass Rs 2 billion very soon. Then, the question is how Sri Lanka’s trade negotiators made such a colossal blunder. Didn’t they do their basic arithmetic? If they didn’t know how to do basic arithmetic they should have at least done their basic readings. For example, the headline of the article published in The Straits Times in January 2018 was “Singapore, Sri Lanka sign FTA, annual savings of $10m expected”.
Anyway, as Sri Lanka’s chief negotiator reiterated at the COPF meeting that “…. since 99% of the tariffs in Singapore have zero rates of duty, Sri Lanka has agreed on 80% tariff liberalisation over a period of 15 years while expecting Singapore investments to address the imbalance in trade,” let’s turn towards investment.
Investment from Singapore
In July 2018, speaking during the Parliamentary Debate on the FTA this is what Minister Malik Samarawickrama stated on investment from Singapore, “Already, thanks to this FTA, in just the past two-and-a-half months since the agreement came into effect we have received a proposal from Singapore for investment amounting to $ 14.8 billion in an oil refinery for export of petroleum products. In addition, we have proposals for a steel manufacturing plant for exports ($ 1 billion investment), flour milling plant ($ 50 million), sugar refinery ($ 200 million). This adds up to more than $ 16.05 billion in the pipeline on these projects alone.
And all of these projects will create thousands of more jobs for our people. In principle approval has already been granted by the BOI and the investors are awaiting the release of land the environmental approvals to commence the project.
I request the Opposition and those with vested interests to change their narrow-minded thinking and join us to develop our country. We must always look at what is best for the whole community, not just the few who may oppose. We owe it to our people to courageously take decisions that will change their lives for the better.”
According to the media report I quoted earlier, speaking at the Committee on Public Finance (COPF) Chief Negotiator Weerasinghe has admitted that Sri Lanka was not happy with overall Singapore investments that have come in the past few years in return for the trade liberalisation under the Singapore-Sri Lanka Free Trade Agreement. He has added that between 2021 and 2023 the total investment from Singapore had been around $162 million!
What happened to those projects worth $16 billion negotiated, thanks to the SLSFTA, in just the two-and-a-half months after the agreement came into effect and approved by the BOI? I do not know about the steel manufacturing plant for exports ($ 1 billion investment), flour milling plant ($ 50 million) and sugar refinery ($ 200 million).
However, story of the multibillion-dollar investment in the Petroleum Refinery unfolded in a manner that would qualify it as the best fairy tale with false promises presented by our politicians and the officials, prior to 2019 elections.
Though many Sri Lankans got to know, through the media which repeatedly highlighted a plethora of issues surrounding the project and the questionable credentials of the Singaporean investor, the construction work on the Mirrijiwela Oil Refinery along with the cement factory began on the24th of March 2019 with a bang and Minister Ranil Wickremesinghe and his ministers along with the foreign and local dignitaries laid the foundation stones.
That was few months before the 2019 Presidential elections. Inaugurating the construction work Prime Minister Ranil Wickremesinghe said the projects will create thousands of job opportunities in the area and surrounding districts.
The oil refinery, which was to be built over 200 acres of land, with the capacity to refine 200,000 barrels of crude oil per day, was to generate US$7 billion of exports and create 1,500 direct and 3,000 indirect jobs. The construction of the refinery was to be completed in 44 months. Four years later, in August 2023 the Cabinet of Ministers approved the proposal presented by President Ranil Wickremesinghe to cancel the agreement with the investors of the refinery as the project has not been implemented! Can they explain to the country how much money was wasted to produce that fairy tale?
It is obvious that the President, ministers, and officials had made huge blunders and had deliberately misled the public and the parliament on the revenue loss and potential investment from SLSFTA with fairy tales and false promises.
As the president himself said, a country cannot be developed by making false promises or with fairy tales and these false promises and fairy tales had bankrupted the country. “Unfortunately, many segments of the population have not come to realize this yet”.
(The writer, a specialist and an activist on trade and development issues . )
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