Sri Lanka to set up a special Court for Buddhist monks

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Colombo, Sri Lanka -- The Chief Justice of Sri Lanka Mohan Peiris has said that a special Sangha Court would be set up to hear cases involving Buddhist monks.

Peiris speaking at an event in Kandy said that there is a large number of cases involving monks in Kandy, Anuradhapura and Galle.

When the special Sangha court is set up monks will be required to appear at the court and proceedings will be completed within days and not postponed like other court proceedings, the Chief Justice has explained.

"It will be heard day to day and finished off so that we can turn to the public and say, look we are now delivering," Peiris has said.

He has added that the government is willing to invest in a better judiciary but they expect a positive return.

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Thai PM visit Sri Lanka – a platform to align the Buddhist Nations of Asia

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Colombo, Sri Lanka -- Thai Prime Minister Ms. Shinawatra is due to visit Buddhist Sri Lanka during the month of Wesak. The bond that Sri Lanka and former Siam (Thailand) share needs to go beyond diplomatic niceties.

<< Thai Prime Minister Yingluck Shinawatra

The people of present and future need to know the exact nature of what ties Buddhist nations together. In addition to seriously considering forming a League of Buddhist Nations it is suggested that a film be produced in co-partnership about the “Fascinating Journey from Sri Lanka to Siam” based on the narration of Wilbagedera who wrote the original narration of his journey to the Thai capital of Ayuthiya and the magnificent welcome accorded to the Sri Lankan delegation by the Thai King.

Let all those preparing to welcome the Thai PM remember that she arrives not to talk about multiculturalism but to mark the special Buddhist bond that exists between Buddhists and Buddhist nations. Therefore, it is essential that the agenda is solely on Buddhism and those involved in discussions are capable of giving genuine voice to Buddhists this translated means that all those mouthing opposing views should be left out.

It was in 1752 that Ven. Upali Thera of Siam was assigned by the Siamese monarch to visit Sri Lanka to restore the Buddhist Sangha Order in Sri Lanka. The backdrop to this was the request made by King Keerthi Sri Rajasinghe who sent a convoy of monks initiated by Ven. Weliwita Saranankara to Siam.

The Siam Nikaya is located around the city of Kandy and is named so because of its origins in Thailand. The two main divisions of the Siyam Nikaya are the Malwatta and Asgiriya. Together both Nikayas have over 6000 temples and close to 20,000 Buddhist monks. It is this bond that brings the Thai PM to Sri Lanka bringing a special message from Thailand.

The hospitality shown by Siam continues unabated to this day and Sri Lanka acknowledges with pride the warmth with which a fellow Theravada nation continues to uphold traditions.

The Sri Lankan delegation headed by Wilbagedera was a journey that took 3 months passing Cambodia to reach Siam in 1750. The detailed and picturesque account of the respect and honor given to the Sri Lankan 60 member delegation by the Siamese King is enchanting to any reader.

We are told that a retinue of 32 boats formed in procession to carry the Sri Lankan envoys with music in accompaniment. Outdoing even the diplomatic chivalry of the present the protocol procedures followed at the Royal Thai palace cannot be left to a book for selected reading only. Ayuththa was 60km inland and described as a “glorious capital” and far more practical than the present floodprone capital of Bangkok.

The narrative of Wilbagedera and others being taken on horse-drawn carriages to the Palace, given a Guard of Honor consisting of Regiments with thousands of troops in attendance needs to be visually made available to the entire world in film jointly sponsored by both nations and filmed in both Sri Lanka and Thailand.

It would be a great opportunity to forge and strengthen people to people contact between Thailand and Sri Lanka to enhance cultures between the two nations.

Everything that the Sri Lankan envoys saw from white elephants in the Thai place, the precious stones, gold, figures of lions and elephants, the golden Lion throne on which the King sat like a God Sakra radiating the place from the gemstones, being served on gold and silver trays, visiting holy temples is something that should definitely not escape the attention of the present and future generation of Buddhists.

It was after this visit that Sri Lanka saw a revitalization of Buddhism and within 3 years 3000 samaneras had joined the Sasana.

Sri Lanka also has the honour of initiating the discovery of Footprint of Buddha in Siam in the year 1628 A.D.

Thus the meticulous account kept by Wilbegedera, Sri Lanka’s envoy to Siam from the time the delegation departed from Trincomalee port aboard the Dutch ship Weltryg on 1st August 1750 to sail back to Sri Lanka on 30th May 1753 on board the VOC ship Oost Kapelle after 2 ½ years needs to be put into a film a joint effort by the Governments of both Sri Lanka and Thailand.

The heroes of the Buddhist world need to now gain the publicity it is denied by the English press, in order to bring these to the open a League of Buddhist nations would ensure that forgotten histories are revitalized and forgotten heroes are once more remembered. Asia’s heroes and Asia’s fetes are exclusive and awesome too.

A film on Wilbegedera’s journey to Siam is certainly one agenda item that cannot be omitted. This will provide the basis to form better ties not only amongst the clergy but amongst lay Buddhists as well throughout the Buddhist world.

Asgiriya and Malwatte chapters must back the initiative to form a League of Buddhist nations as well as the film that would link the people of Sri Lanka and Thailand closer.

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Sri Lanka inquiry into Buddhist monk's self-immolation

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Colombo, Sri Lanka -- Sri Lanka is to investigate the role of the media in the death of a Buddhist monk on Saturday, the day after he set fire to himself.

<< Dozens of people protested after the authorities rejected a state funeral for the monk Dozens of people protested after the authorities rejected a state funeral for the monk

Officials say journalists who filmed Bowatte Indarathana's self-immolation could have tried to have him rescued.

The Media Ministry Secretary, Charitha Herath, said the monk had told at least one TV journalist of his plan.

Meanwhile, hardline Buddhist nationalists are hailing the dead monk as a hero for his act.

Mr Herath said any reporter who knew in advance of the monk's plans should have contacted the police.

"My issue is that if you have already [been] informed by somebody that he is going to commit suicide, you are supposed to at least inform others to get rid of that disaster," he said.

Venerable Indarathana was protesting against the slaughter of cattle and the alleged conversion of Buddhists by Sri Lanka's minority faiths.

He set himself on fire outside the holiest Buddhist shrine in the country - the Temple of the Tooth in the central city of Kandy. He died in intensive care in the capital Colombo the following day.

The monk - believed to be aged 30 - belonged to a Buddhist revivalist group which has been campaigning against the Muslim halal method of slaughtering animals.

Coverage criticised

The government condemned media outlets showing video of the incident.

The BBC's correspondent in Sri Lanka, Charles Haviland, says some viewers have criticised the extensive coverage the suicide

received from a hardline Buddhist TV channel, Swarnavahini.

However, Sinhalese ultra-nationalist ministers in the government have praised the incident as an act of self-sacrifice for the good of the country, he adds.

Dozens of monks from the same group, Voice of Sinhala, and their supporters, staged a demonstration in Colombo on Sunday after the authorities rejected their demand for the monk to be given a state funeral.

Self-immolation by Buddhist monks in Sri Lanka is exceptionally rare, although many Tibetan monks have recently committed suicide in this way for political reasons.

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Sri Lanka mosque closes after attack by Buddhist mob

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Colombo, Sri Lanka -- A mosque in the Sri Lankan capital has been closed after an attack by a Buddhist mob over the weekend sparked clashes in which five people were hurt.

<< Special Task Force commandos stand guard outside a vandalised mosque in Colombo on 11 August 2013 Hard-line Buddhist groups have mounted a campaign against Muslim and Christian targets

Muslims in Colombo's Grandpass area will now use an older place of worship which has been saved from demolition in a deal struck with the government.

But the authorities have also been condemned for failing to make arrests.

In recent months hard-line Buddhist groups have mounted a campaign against Muslim and Christian targets.

Last month, a group of Buddhist monks protested near the mosque, demanding it be relocated.

But during evening prayers on Saturday night Buddhist-led crowds threw stones at the mosque. Police imposed a curfew when Buddhists and Muslims clashed after the attack on Sunday.

The curfew has now been lifted but hundreds of police and special forces are still present on the streets of Grandpass, BBC Sinhala's Azzam Ameen reports.
'Troubling' attacks

The Sri Lanka Muslim Council confirmed that the mosque which was attacked would be abandoned for an older place of worship which the government had previously earmarked for demolition.

"We have a compromise deal worked out last night," Council President NM Ameen told the Agence France-Presse news agency. "From today, we are out of the new mosque," he said.

After a meeting with religious leaders the government withdrew plans to develop a canal behind the old mosque, allowing Muslims use of that site once more.

"Through a just solution, we have now peacefully solved the issue," minister Champika Ranawaka told reporters.

But the violence has sparked criticism, with Sri Lanka's main opposition UNP party condemning authorities for failing to make arrests.

"Not a single arrest [has been] made so far, when it comes to attacks against religious places over the past year. This why we are seeing more and more attacks," MP Harin Fernando told the BBC.

A US embassy statement said that the incident was "particularly troubling in light of a large number of recent attacks against the Muslim community".

The past year has seen mounting religious tension in the country as hard-line Buddhist groups have attacked mosques and Muslim-owned businesses, as well as churches and clergy.

In February, one group also called for the abolition of the Muslim halal system of certifying foods and other goods.

Buddhist hard-liners accuse Muslims and Christians of promoting extremism and trying to convert Buddhists to their own faiths. Both Muslims and Christians have denied such accusations.

The Buddhist Sinhalese community makes up three-quarters of Sri Lanka's population of 20 million.

During Sri Lanka's bitter civil war, the Muslims - a small Tamil-speaking minority, about 9% of the population - kept a low profile, but many now fear that ethnic majority hard-liners are trying to target them.

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Dalai Lama condemns Buddhist attacks on Muslims in Myanmar, Sri Lanka

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NEW DELHI, India -- The Dalai Lama has reached out to monks in Myanmar and Sri Lanka, imploring them to end recent violence towards Muslims in their countries.

<< Peaceful words: In his speech at the University of Maryland, the Dalai Lama implored Buddhist monks to stop the violent and deadly anti-Muslim violence in Sri Lanka and Myanmar

The Buddhist spiritual leader blamed those of his own religion for recent violent attacks in south Asia, while giving a speech at the University of Maryland.

Hundreds have died and more than 135,000 people have fled their homes in Myanmar, also known as Burma, in the past year's brutal assaults.

In Sri Lanka, Buddhist groups have recently attacked Muslim businesses.

In his speech on Tuesday, the Dalai Lama condemned all killings in the name of religion and admitted that not even Buddhists were exempt from carrying out religious attacks.

‘Killing people in the name of religion is really very sad, unthinkable, very sad,’ the Nobel Peace laureate said.

‘Nowadays even Buddhists are involved, in Burma and Sri Lanka. Buddhist monks destroying Muslim mosques or Muslim families - it's really very sad.’

Dalai Lama begged Buddhists in Sri Lanka and Myanmar to look to their own religion to end the recent escalating violence against Muslims.

'When they develop some sort of negative emotions toward the Muslim community, then please think of the face of Buddha.’

'If the Buddha is there, he will protect the Muslims, he said in the speech in front of 15,000 gathered at the University of Maryland.

However, his calming words may be in vain as Buddhists in Myanmar and Sri Lanka are predominantly Theravada Buddhists, which is separate from the Dalai Lama's Tibetan school, which means they do not answer to his authority.

Religious violence in Myanmar flared up a year ago when mobs of Buddhists armed with machetes razed thousands of Muslim homes in the western Rakhine state, leaving hundreds dead and forcing 125,000 people to flee.

That violence has since spread into a campaign against the country's Muslim community in other regions.

In March, at least 43 people were killed and 12,000 displaced in the central city of Meikhtila when Buddhist mobs rampaged through the town and police stood idly by. Most of the victims were Muslim.

Last week, one person was killed and nine others injured when Buddhists stormed a township 50 miles north of the main city Yangon, ransacking mosques and burning villages to the ground.

Sri Lanka, where 70 per cent identify themselves as Buddhists, compared to 9.7 per cent Muslim, is seeing a rise in attacks on Muslim-owned businesses and hate speeches in public places.

Groups led by Buddhist monks accuse the small Muslim minority of dominating business on the island nation and secretly sterilising Buddhists.

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Insight into Anti-Muslim Violence in Sri Lanka

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Colombo, Sri Lanka -- There was an uneasy standoff in Sri Lanka’s capital Colombo this weekend after a group of Buddhists attacked a mosque and injured several Muslim worshippers.

Analysts say an anti-Muslim campaign by Buddhist nationalist groups in Sri Lanka is being fueled by fears about the swelling Muslim population.

Muslims account for only 9% of the island nation’s population of 20 million, the 2011 census found. But the community is the fastest growing. Between 1981 and 2011, Sri Lanka’s Muslim population grew 78%, from 1.04 million to 1.86 million. In that period, Sri Lanka’s majority Sinhalese-Buddhist community grew 38%, from 10.9 million to 15.8 million.

“There is fear that the Muslim population will engulf the Buddhist majority, fear that they will dominate businesses and occupy larger share of the native Sinhalese land,” said S. Chandrasekharan, director of South Asia Analysis Group, a New Delhi-based think-tank.

Unlike Myanmar, where clashes between Buddhists and the minority Muslim community have been running for decades, the tension in Sri Lanka has surfaced only in recent years, analysts say.

Buddhist nationalist groups also complain Muslims are secretly sterilizing Sinhalese, the Associated Press said.

Tilak Samaranayaka, an Australia-based commentator on Sri Lanka, cited census data to argue that many Sinhalese-Buddhists had been coerced to adopt Islam. In a column in the Colombo Telegraph in March, Mr. Samaranayaka wrote that 101,319 people said they had converted to Islam when surveyed in 2011, up from 65,755 surveyed in 1981.

Other observers say there isn’t enough evidence to suggest the conversions were forced.

“Perhaps - given the ethnic diversity in Sri Lanka - most of these conversions could be by virtue of marrying into Muslim communities,” said B.S. Verghese, an analyst at the Center for Policy Research, a New Delhi based think-tank.

“If allegations of forced conversions routinely surface in the local press, Buddhist groups may retaliate believing their religion is being attacked,” he added.

Conflicting ideologies could also be a cause of tension. Earlier this year, for example, the Bodu Bala Sena, a Sri Lankan Buddhist group, spearheaded a nationwide campaign against the Islamic practice of halal-slaughtered meat.

Buddhist monks, who preach non-violence, view the practice of halal or slow death, as inhuman. Islamic law, on the other hand, says meat that isn’t prepared using the halal technique is unfit for consumption.

The All Ceylon Jamiyyathul Ulama, Sri Lanka’s main body of Islamic clergy, withdrew food items bearing halal certificates from markets in March.

“We are giving up what is important to us…. in the interest of peace and harmony,” the president of the Muslim group said, according to reports. The move was criticized in Muslim countries and viewed as a clampdown on Islam.

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Lay community, Buddhism, and the role of virtuous monks in Sri Lanka

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Boston, USA -- I threw the pot containing my father’s ash to the sea and watched how it drifted away in the current. I had already made up my mind. He was 81 years old, he did his best to serve the society as a teacher, and he saw the fruits of his dedication to raise us. But something started to kick in from within me. It grew and worsened at the departure terminal of the Katunayake airport. I was dipped in a deep sense of sorrow all along the long flight to Boston.

The first thing I did was to drive to the Boston Buddhist Vihara to see a monk. There was visitors around and it was a good opportunity for me to have a very personal chat with the monk. It just came out of me – “venerable sir, I think it is not worth coming back to this World.
Can you teach me how to start meditation?”. It was some kind of a shame for me to ask that question after being a Buddhist for 38 years. Yet, he kindly and patiently explained me what the four Brahma Viharas are (Metta, Karuna, Muditha, and Upekka) and why they are the bedrock of Buddhist meditation practice.

Then, at some later point, the monk moved back to Sri Lanka. I contacted him during a visit back home and asked if I could come to his temple to spend a weekend to practice meditation. Then, he advised me that he is in charge of several temples in the up-country, and the best place would be the Maliyadeva Len Vihara located on the way to Hunnas Falls hotel from Wattegama.

This Len Vihara that consisted of several rock caves is said to have been built in King Walagamba era, a Golden era for Buddhism in Sri Lanka. He took me to a cave where noble Arahat Maliyadeva had resided. I kept staring at where the noble Arahat Maliyadeva had sat in meditation for quite some time because it gave me so much inner strength. Then, we moved to another quiet place, discussed about some deep aspects of meditation, and sat in meditation for quite some time in that evening. What a blissful experience it was!

The next day, the monk had invited some school children to come to the Len Vihara to have a chat with me, because he thought the students would benefit by talking with me about science and the spiritual life. This encounter and subsequent meetings with other villagers and visits to other more “city temples” convinced me that the monk who was giving me meditation instructions was spending a complex life full of social commitments in Sri Lanka.

At some point, he himself told me that striking a balance between the meditation practice and social commitments is so hard in Sri Lanka. I could clearly see why. People, rather than coming to the temple to practice meditation, expected the monk to come to their places to practice rituals like “pirith chanting”, “bana”, “well wishing a new house or a car”, etc.

Ironically, some held such events as a matter of routine than arising out of spiritual necessity. In one such event, I took the monk in my car. The hosts of this event were very kind, and looked very devoted Buddhists. One of the ladies who hosted the ritual thought I too was from Kandy area, and started a discussion about monks from Down-South living in Kandy area.

She referred to them as monks from Dutugamunu’s area, and she had some resentment towards people from the Dutugamunu’s area due to some reason.  I was shocked to see this bigotry, but didn’t expose the fact that I was from the South (Galle) because I wanted to know more about her views about monks and people from the South. Then I noticed that she referred to monks from her area as “ape-hamuduruwo” (our monk), and other as just “hamuduruwo” (the monk).

Later, I had a casual chat with the venerable monk who gave me the opportunity to spend several days at the Len Vihara, about the social aspect of his life. He kindly told me that it is a huge challenge. He said that people are deeply entangled in “sakkayaditti” (the personality view where people cling onto social identities like race, up-country people, down-country people, etc, that solidifies the illusion that a “self” exists), and “Silabbataparamasa” (blind clinging to rituals), in addition to “vichikichcha” (having less confidence in the path of meditation as a cure for their sufferings). He said, one has to penetrate through all these three fetters out of a total of ten in order to go past the first milestone of the fruits of practicing the Eightfold path – known as Sotapanna (one who has entered the stream of healing).
Then, I asked him if he is doing anything to change the status quo in the society. He said, the best he could do was to renovate places like the Len Vihara so that those interested could spend a weekend meditating like I did. He said the Buddhist way is to prepare the conditions conducive to meditation and invite – “come and experience for yourselves” – than forcing those who do not wish to take that path to start practicing Buddhism.

The community in Boston made some contributions to uplift the Len Vihara, but I felt the massive need in Sri Lanka to renovate thousands of such ancient forest cave monasteries for the benefit of those interested to experience the bliss of meditation from time to time till it becomes an integral part of life.

Back in Colombo, I conveyed this need to a top politician in a political party claiming to be the Guardians of Buddhism (Bodu Bala Sena was not existing at that time), hoping some of their energy to protect Buddhism could be channeled to this cause. The straight answer was – “that type of things are not visible”! This was before the war came to an end, and I too was under some illusion about these parties. But I got a sense of respect for him for being honest with me, and helping to confirm to myself that a lot of people like me were sadly misguided.

Through my own experience, I honestly believe that the best the lay community in Sri Lanka could do to protect Buddhism in Sri Lanka is to support monastic monks to serve the lay community through their noble practice. It is like taking a medical advice from a doctor with a sound training, as opposed to somebody with a mere intellectual understanding of medical theories and a stethoscope round his neck (only the right looks).

By looking at the way politics work in Sri Lanka (confirmed by my above experience), it is unlikely that famous politicians claiming to be the Guardians of Buddhism will put their weight behind an honest attempt to renovate monasteries or to foster monastic practice of monks and lay community.

It is more likely that some groups are mere “Buddhist branches” of a political party lining up votes from different streams in the society. Therefore, this small note is for those interested groups in the lay community to think about volunteering or contributing funds to an organized cause to foster monastic practice in Sri Lanka. 

This should not be done to show off, or to be a challenge to the more political Buddhist movements, but one that engages everybody. Experience with the right practice can change people. In fact it is not advisable to build a personality view around it. Human bodies are driven by their minds, and minds are occupied by conditioned thoughts. When the conditions change, thoughts change, and behavior changes. So, there is no need to hate any “body”. If a honest attempt is launched by those who are frustrated by the present political movements, a lot of people from within Sri Lanka and those living outside Sri Lanka will help in various ways. I would say, this would have ripple effects in the virtuous direction for the betterment of Sri Lanka.

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Sri Lanka: Buddhism to promote moral development among foreign tourists

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Colombo, Sri Lanka -- The Buddhasasana and Religious Affairs Ministry considers its teaming up with the Economic Development Ministry in a joint endeavour to promote Buddhism throughout the world as a major victory, Prime Minister and Buddhasasana and Religious Affairs Minister D M Jayaratne said.

<< Prime Miniser D M Jayaratne handing over a copy of “Why Worry” written by late Dr.Kirille Sri Dhammananda Thera to Lanka Hotel Association Chairman M Shanthkumar. Economic Development Minister Basil Rajapaksa is also in the picture.

The Prime Minister said this participating in a ceremony at the Kotte Parliamentary Complex to mark the distribution of the book "Why Worry"authored by late Dr. Kirille Sri Dhammananda Thera among hotels in Sri Lanka recently.

The Sri Dhammananda Foundation of Malaysia will provide 15,000 copies of the book for distribution among hotels under the auspices of Economic Development Minister Basil Rajapaksa on a concept of the Buddhasasana Ministry.

The Prime Minister said concurrent to the tourism promotion drive launched by the Economic Development Ministry, teachings of Buddhism could be made use of to promote moral and spiritual development among foreign tourists visiting Sri Lanka and his Ministry hoped to make maximum use of this opportunity.

He said during his visit to China, he saw the Holy Bible and literature on agriculture kept in hotel rooms for the information of visitors. Such a scheme is not found in Sri Lanka to promote Buddhism and the Economic Development Ministry has stepped into fill this void which is a highly commendable gesture.

The Prime Minister said the book "Why Worry" written by late Ven.Dr. Kirille Sri Dhammananda Thera had many important details,not only for Buddhists, but all people in the world, especially those in the developing world to lead a meaningful life.

Economic Development Minister Basil Rajapaksa said Nature as well as Buddhism could be made an investment to develop and promote tourism. When tourists visiting Sri Lanka feel lonely and confined to hotel rooms, they could easily get over their boredom by reading books of this nature and also understand the essence of Buddhism.

Ven. Kirille Sri Dhammananda Thera, Buddhasasana and Religious Affairs Deputy Minister MKADS Gunawardena, Secretary to the Prime Minister S Amarasekera, Buddhasasana and Religious Affairs Ministry Secretary MKB Dissanayake, Public Trustee Sarath Seneviratne, SLTDA Chairman Bhashwara Senanka other representatives of Hotel Associations were also present.

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Dr B.R. Ambedkar to be monumentalized in Sri Lanka

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Colombo, Sri Lanka -- On March 1 at the Maha Bodhi Society premises in Maradana Colombo, a discussion was held towards creating new channels of Lanka-Indo relations initiated by Buddhist activists from both here and India who have opened a dialogue as private citizens, hoping to strengthen bonds of amity between the two countries on the basis of shared Buddhist heritage.

<< Left to Right - Dr. Lilaknath Weerasinghe (President, SUCCESS SRI LANKA), Senaka Weeraratna ( Co - ordinator, Indo - Sri Lanka Buddhist Network), Bernard Kulatilaka, Ven. Dr. Bhadant Rahula Bodhi Maha Thera

The initiative was the culmination of a successful goodwill tour of Sri Lanka, recently, by a delegation of Indian Buddhists, consisted of both clergy and laity. The eight member Indian Buddhist delegation led by Ven. Dr. Bhadant Rahula Bodhi Maha Thera met President Mahinda Rajapaksa at the President’s House in Kandy on February 22, which speaks soundly of the government’s recognition of the group’s endeavour to build bonds on the basis of a common Buddhist heritage.

The Buddhist delegation consisted of Indian Bhikkhu Sangha’s United Buddhist Mission president, Ven Dr Bhadant Rahula Bodhi Maha Thera, former member of parliament (MP) Ramdas Athawale, World Fellowship of Buddhist, India vice president, Avinash Kamble, India United Buddhist Federation president, RL Tambe, Tambe Education Society College, Mumbai, principal Sachchidanand Fulekar, Nagpur Dr Ambedkar Law College principal, Sachin M. Moon, India Lord Buddha Television, Managing Director, Ven. Bhadant Rewat Bodhi, high priest, Bhikkhu Niwas Gedam layout, Nagpur, India and director, HR & IR, Lilavati Hospital & Research Centre, Mumbai, Vishwas Sakru Sarode.

The importance of cultural symbolism for diplomacy and bond building has been long understood by people who reach out to form intercultural harmony. The symbols of Buddhist affinities between India and Sri Lanka in the more modern context was brought out in the course of the presentation discoursed by Ven Dr Bhadant Rahula Bodhi Maha Thera on the lines of modern figures who are seen as symbols of Buddhist revivalism. One of Sri Lanka’s foremost national figures of Buddhist revivalism during the last stages of British colonialism, Anagarika Dharmapala holds a place of esteem amongst Indian Buddhists according to the venerable Thera. And the quintessential symbol of Buddhist revivalism in India is none other than the erudite Dr B.R. Ambedkar. who is revered as the father of the Indian constitution.

What was propositioned by Ven Dr Bhadant Rahula Bodhi Maha Thera is the installation of a life-size statue of Dr Ambedkar as a public monument to mark symbolic bond between the Buddhists of India and Sri Lanka. The thera emphasised that India has thousands of monuments commemorating Dr. Ambedkar and that there are monuments dedicated to Anagarika Dharmapala as well, although Sri Lanka has not yet recognised Dr. Ambedkar with a public monument.  And the bronze needed for this monument will be gifted by the Buddhists in India stated the Thera.

Speaking on the schema of Buddhist iconography that represents Buddhism through Indian symbols of State, the Thera pointed out that the State emblem of India has the lion of the Buddhist Emperor Asoka, as well as a version of the Dharma Chakra on the Indian flag. “The Brahmin people in India were angry with Dr. Ambedkar for making Hindus to become Buddhists. He converted more than half a million Hindus to Buddhism in a single stroke in 1956. Never has it been recorded of such a feat in any country where such a great number of people entered the Buddhist fraternity,” said the Thera.

“Sri Lankans and Indian Buddhists are brothers.” Emphasised the Thera stressing that the nearly 70 million strong Indian Buddhist populace will hold Sri Lanka in great affection if the hero of the Buddhist revivalism in India is recognised with a public monument being raised on Lankan soil. If the project is given recognition by the Rajapaksa government, the Indian Buddhist lobby will ensure the participation of either the President or Premier of India at the unveiling ceremony declared the Thera.

Ven Banagala Upatissa Thera from the Maha Bodhi Society declared that space for erection of the monument can be committed by the Maha Bodhi Society which will provide space within its premises. The suitability of this location was further stressed as ideal on the grounds that the Maha Bodhi Society which is a pivotal institution to the Buddhist lobby in India was after all founded by none other than Anagarika Dharmapala. 

Ven. Rahula Bodhi Thera of India stressed that India’s Buddhists are very much for a united Sri Lanka and outlined what he believes to be identifiable results of the future installation of an ‘Ambedkar monument’ in Sri Lanka. A tidal rise in the numbers of Indian arrivals to Sri Lanka was cited as an initial response. The Indian government’s appreciation of Sri Lanka will grow for honouring one of India’s greatest sons noted the Thera, stating further he believes millions of Indians who are ardent followers of Dr. Ambedkar and people who admire him around the world will view Sri Lanka favourably. As stated by the Thera Dr. Ambedkar’s vision for India was that of Emperor Asoka’s, which was to create a Buddhist country.

This initiative which is presently being spearheaded by private citizens from both India and Sri Lanka to strengthen bonds between the two countries is now coming to fruition after Senaka Weeraratna, a Sri Lankan Buddhist activist advocated, early last year, the idea for a commemorative postage stamp to be issued by Sri Lankan postal authorities to honour Dr. Ambedkar, which gained attention amongst likeminded people. Time will surely show how great a flame may grow from a spark of thoughtfulness to build bridges across nations and cultures in pursuance of ideals of international amity.  

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British Tourist Denied Entry to Sri Lanka for Disrespecting Buddhism

Local newspaper Lankadeepa Sinhalese reported that Antony Ratcliffe, 42, was forbidden to enter Sri Lanka because he demeaned Buddhist values when asked about the tattoo.

One of the immigration officials told the newspaper: "When questioned about the tattoo, he spoke very disrespectfully about Buddhism."

The officials at Bandaranaike International Airport in Colombo decided that it was best to deny him entry to the country for his own safety. They felt his opinion regarding Buddhism would offend locals and might provoke an incident.

"If he expressed such views after entering the country, it would have been a threat to his own safety," said the unnamed immigration official.

An airport source confirmed the incident, but did not disclose the reason behind the decision to turn Ratcliffe away.

According to a BBC report, Ratcliffe was passing through Sri Lanka en route from London to Malaysia. He denied any intention to disrespect local customs.

"I like the artwork in tattoos obviously and, due to my belief in Buddhist philosophy, which I have followed for many years, I thought a quality tattoo of the Buddha was rather apt. It wasn't something I took lightly or did on the spur of the moment," he said.

According to the Central Intelligence Agency, 70 percent of the population in Sri Lanka follow the Theravada branch of Buddhism, which is recognised as the oldest branch of the religion. Ill-treatment of Buddha images is considered taboo in the country, and foreign nationals are strongly encouraged to respect local decorum and religious sensibilities.

Last August, a Sri Lankan court sentenced three French nationals to six months in prison with hard labour, suspended for five years, for posing with Buddha statues and pretending to kiss one of them.

In 2010, the American R&B singer Akon was denied entry to the country after one of his music videos showed scantily clad women dancing around a Buddha statue.

According to the BBC, around 100,000 British citizens visited the island nation last year, accounting for 10 percent of the total number of tourists.

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Indo - Sri Lanka Buddhist ties strengthened

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Kandy, Sri Lanka -- An eight member Indian Buddhist delegation led by Ven Dr Bhadant Rahula Bodhi Maha Thera met President Mahinda Rajapaksa at President's House in Kandy on February 22. The visit was to strengthen ties between Buddhists of the two countries and bring India and Sri Lanka closer through the historical bond and civilisational link of Buddhism.

<< President Mahinda Rajapaksa meeting the Buddhist delegation

They also discussed the possibility of the installation of a statue in Colombo in honour of Dr Babasaheb Ambedkar, the Indian Buddhist savant who was instrumental in bringing a large number of Indians, especially down trodden people (Dalits) into the fold of Buddhism.

On October 14, 1956 at Deekshabhoomi, Nagpur Dr Ambedkar publicly converted to Buddhism. He took the three refuges and the Five Precepts from a Burmese Buddhist monk, Bhadant U Chandramani and in his turn administered them to the 600,000 of his followers who were present.

The Indian Buddhist team arrived in the country at the invitation of Dr Lilaknath Weerasinghe, President 'Success Sri Lanka' based in Kandy.

'Success Sri Lanka' hosted the delegation during their stay in Kandy and Colombo and accompanied them to Anuradhapura with the assistance of the All Ceylon Buddhist Congress and coordinated by the German Dharmaduta Society and the Indo - Sri Lanka Buddhist Network, all of which entities constitute Regional Centres of the World Fellowship of Buddhists (WFB).

The Indian Buddhist team comprised Most Venerable Dr Bhadant Rahula Bodhi Maha Thera, President Bhikkhu Sangha's United Buddhist Mission, India, Ramdas Athawale, former Member of Parliament, Vice President of the World Fellowship of Buddhist, India, Ven. Bhadant Rewat Bodhi, High Priest, Bhikkhu Niwas Gedam layout, Nagpur, India, Avinash Kamble, President of the United Buddhist Federation, India, R L Tambe, Principal of the Tambe Education Society College, Mumbai, Sachchidanand Fulekar, Principal of the Dr Ambedkar Law College, Nagpur, Sachin M Moon, Managing Director, Lord Buddha Television, India, Vishwas Sakru Sarode, Director, HR and I R Lilavati, Hospital and Research Centre, Mumbai.

During their visit, the Indian Buddhist delegation met the Maha Nayaka Theras of the Malwatta and Asgiriya Chapters, Ven Banagala Upatissa Nayaka Thera, President, Maha Bodhi Society, Ven Kirama Wimalajothi Maha Thera, President, Buddhist Cultural Centre, Ven Dr W Wimalagnana Thera, Gangaramaya, Peliyagoda, Ven Medagama Dhammananda, Asgiriya Maha Viharaya, Ven Getamande Gunananda Thera, Ven T Palitha, Nalandaramaya, Nugegoda, Ven Mettavihari and Ven Galayaye Piyadassi Thera, Chief Sanghanayake Thera of the United Kingdom currently on a visit to Sri Lanka.

Ven Banagala Upatissa Nayaka Thera made a public announcement that a suitable portion of land within the boundaries of the Maha Bodhi Society precincts at Maradana, Colombo 10 would be allocated for the installation of the first statue of Dr Babasaheb Ambedkar and close to the pre-existing statue of Angarika Dharmapala, founder of the Maha Bodhi Society. A proposal by Ven .Kirama Wimalajothi Thera to set up an institute to commemorating Dr Babasaheb Ambedkar was also discussed. This proposed centre will provide residential facilities and training opportunities for visiting Indian Buddhist monks and nuns.

It is proposed to set up a Board of Management to plan and administer the premises and the Dhamma teachings. The establishment of a corresponding centre in India is also discussed.

The convening of an International Conference on 'The Revival and Renaissance of Buddhism in India in the 20th Century' has also been mooted.

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Sri Lanka Buddhist nuns long for equality

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COLOMBO, Sri Lanka -- Buddhism was brought to Sri Lanka by Emperor Ashoka’s daughter Sangamitta and her twin brother Mahinda in 288 BC.

<< Ven Bodichitta, a Sri Lankan Buddhist nun

A nun herself, Sangamitta had ordained a number of Lankan women. Before long, most Lankans had embraced Buddhism and monasteries for monks and nuns sprouted across the island.

But the Saivite Chola invasion in 1017 AD put the order of the nuns in total disarray. The Bhikkhuni Sasana collapsed, and sadly, never to be revived.
The religious order came to be dominated by the male monks. Despite that, lay women continued to play a critical role in sustaining Buddhism. Many took to the religious life, shaving their heads and living in nunneries. Today, there are 427 nunneries with 1,200 novices and over 100 nuns with higher ordination.

Yet, a nun is not recognised as a ‘Bhikkuni’. She is only a Dasa Sil Matha (a mother practising the Ten Precepts). Higher ordination is denied to them. So, they are not on par with the ‘Bhikkus.’

Nunneries do not enjoy the patronage of the Buddha Sasana as represented by the Siam, Amarapura and Ramanna Orders. The Ministry of Buddhist Affairs does not recognise them or fund them. The monk’s identity card is denied to the nuns.

In 1998, a progressive monk, Sri Sumangala Thero of Dambulla, ordained 22 women as ‘Bhikkunis’. But they are yet to get official recognition.

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Sri Lanka monk in for Germany on Dharmaduta work

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Berlin, Germany -- Ven. Dikwelle Seelasumana Thera, Deputy Chief monk of the Buduraja Maha Vihara, Wevuru – kannala, Dikwella left for Germany on December 27, 2012 to engage in Dharmaduta work as the second resident monk of the Berlin Vihara (also known as Das Buddhistische Haus). He joins Ven. Kongaspitiye Santharakkhitha Thera who is currently resident at the Vihara since June 2010.

Ven. Seelasumana’s visit is being sponsored by the German Dharmaduta Society founded by Asoka Weeraratna in 1952.

Ven. Seelasumana Thera is a member of the Amarapura Siri Saddhammawansa Maha Nikaya. He obtained higher ordination (Upasampada) in 1976. He has a B.A. (Peradeniya), M.A. (Kelaniya), and a post – graduate Diploma in Education (University of Colombo).  Fifty – six –year old Ven. Seelasumana Thera, has served as a Principal of a Dhamma school and as a lecturer at the Vidyatunga Pirivena in Dickwella. He also conducts meditation classes at his Temple.

This is Ven. Seelasumana’s second spell at the Berlin Vihara. He has earlier served as a resident monk at the Vihara for a two year period from 2007 – 2009, and is familiar with the German language.

Since 1957, Buddhist monks from Sri Lanka and other countries have resided at the Berlin Vihara to propagate the Dhamma in Germany and other Western countries.

Das Buddhistiche Haus, prior to it being converted into a Vihara with resident monks, was purchased by Asoka Weeraratna in the name and on behalf of the Trustees of the German Dharmaduta Society in 1957 from the heirs of Dr. Paul Dahlke, a prolific writer and pioneer of Buddhism in Germany, who built and went into occupation of Das Buddhistische Haus in 1924. It is now a National Heritage site in Germany.  

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Sri Lanka prescribes safe menu for Buddhist monks

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Colombo, Sri Lanka -- Concerned over the unhealthy diet of Buddhist monks in Sri Lanka, health authorities are to introduce a new food menu for them.

"The Buddhist monks are offered alms (free offering of meals) by their devotees with most respect. They take extra care to ensure that food offered are rich in taste. But food so offered has caused health problems for the monks," Maithripala Sirisena, the minister of health said.

The ministry of health says that rich food offered to monks have caused diabetic and blood pressure ailments among them.

As a remedial measure, the ministry would issue a special safe food menu on December 16.
A health ministry specialist nutritionist is currently preparing the menu, the ministry said.

Alms or offering off meals to monks at lunch time is believed by the Buddhists to be a meritorious act.

The merits so accrued are expected to provide one and their dead relatives with a better life in the next birth according to Buddhist teachings.

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Sri Lanka East’s excavations suggest Buddhism was early bird

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Colombo, Sri Lanka -- Three years after the end of the war, archaeologists are hard at work in the country’s Eastern province. Teams from the Department of Archaeology have been exploring areas that were previously inaccessible for decades due to fighting. As these excavations are taking place, controversies regarding the history of these areas and who exactly arrived first are once again starting to arise.

<< Remnants of statues at Sella Hatharagama Kovil

Some historians and archaeologists claim that there were a large number of Buddhist temples in the region which were subsequently destroyed by invading armies from South India, whose leaders built Hindu temples on top of the ruins of the Buddhist places of worship. This claim is in turn disputed by others, who say that Hinduism in the region predates Buddhism by centuries.

According to some, it was the destructive tsunami of 2004 which first ‘revealed’ archaeological evidence on a mass scale that there were many Buddhist ruins in the region. Jayalath Kulasinghe, Exploration Officer at the Department of Archaeology claims the tsunami exposed many Buddhist archaeological ruins in the region. He adds that with the war having concluded, conservation efforts are underway to help preserve these sites. However, he claims efforts are being hindered by certain elements who wish to hide the ‘truth’ about the history of Buddhism in the region.

Venerable Ellawala Medhananda Thera, who has been involved in investigating ancient Buddhist ruins throughout the island for decades, disputed Kulasinghe’s claim that it was the tsunami which revealed clues about Buddhist heritage in the region. “On the contrary, clues regarding the existence of Buddhist places of worship in this region were present long before the tsunami. The Department of Archaeology didn’t explore the region much for decades due to the war. But I have been involved in such investigations for 45 years, and those like me were able to find such places long before the tsunami,” he said.

Medhananda Thera said for example, archaeological sites such as the ‘Muhudhu Maha Viharaya’, ‘Shashthrawela’, ‘Kuchchaweli’, ‘Sangaman Kanda’, were just some locations in the East that bore evidence of Buddhist heritage in the region that stretched back thousands of years. The Thera went so far as to claim that “99.99 percent” of archaeological sites in the region were Buddhist. However, he said many of these sites are currently under threat from different quarters.

“Sections of the Muhudhu Maha Viharaya are being destroyed due to them being exposed to sea water. Meanwhile, treasure hunters have been at work in some other places,” he said. He added some people were also in the habit of destroying ancient ruins located on their land so as to prevent the Department of Archaeology from excavating these sites.

The Thera also claimed certain persons were involved in attempting to destroy Buddhist archaeological sites in the region. “For example, there is a place called Kathiraveli, between Eravur and Seruwila, where you find a Buddhist archaeological site with an ancient stone inscription which we haven’t deciphered yet. When the LTTE was in control of the area, they actually had a camp there. A few weeks ago, we found out that someone had built a structure resembling a church on the site. Yet, the Archaeology Department had no idea about it till we informed them,” he claimed.

Medhananda Thera said he was deeply disturbed by the regularity of such sites being destroyed. “I visited a site called Karangawa in Pothuvil recently and found a 40 foot deep pit right in the middle of it. There was evidence that treasure hunters had spent weeks living at the site while digging for treasure. They were clearly allowed to continue unimpeded,” he lamented.

The Thera went onto add that there were over 10,000 archaeological sites in the Eastern province alone, most of them being Buddhist, and that “less than 1,000” have been clearly identified. “The authorities need to do far more to ensure that such sites are protected for future generations. If you’re an archaeologist, you can’t simply work for your salary. You need to treat it as a responsibility. No one pays me a salary for doing this, yet I’ve been engaged in this duty for 45 years. I wish more people will treat it as a responsibility rather than just a job,” he said.

While efforts are underway to identify and preserve archaeological sites in the East, debate also rages regarding the history of some prominent religious sites in the region. The Koneswaram Hindu Temple in Trincomalee is one such location whose history is under debate.

Jayalath Kulasinghe of the Department of Archaeology claims Sun worship, probably one of the oldest forms of worship in the world, took place at two prominent locations on the island, namely Adam’s Peak (Sripada) and Trincomalee, near the site where the Koneswaram Temple now stands. “Historical records indicate that a Jaina temple had been built at this spot and that in the 5th Century AD, King Mahasen destroyed it and built a Buddhist temple there,” he claimed.

Ven. Ellawala Medhananda Thera said that a Buddhist temple named “Gokanna Viharaya”, built by King Mahasen, was located at the site where the Koneswaram temple now stands. “However, invading armies from South India destroyed this temple, and built a Hindu kovil on top of it,” he claimed. He added a stone inscription found at the site and written in Sanskrit confirmed the existence of a Buddhist temple at Koneswaram site.

However, Ramachandran Gangatharan, Office Manager at the Koneswaram temple in Trincomalee claimed they have no record of the existence of a Buddhist temple at the site. He added there were records indicating the Hindu kovil at the site had been in existence since the 7th Century. “But its existence is even mentioned in the Ramayana, so clearly it had been there for far longer,” he said.

Paranjothypillai Parameshwaram, President of the Temple’s Administrative Board, claimed Koneswaram had been a place of worship for around 28,000 years. “The Koneshwaram Hindu temple was known as the ‘1000 pillar temple’. However, the Portuguese ransacked the temple and razed it to the ground after looting its treasures. It was only rebuilt in the 1950s,” he said. Gangatharan and Parameshwaram said claims of a Buddhist temple being built at the site were recently brought forward by various sections, but that there was no record of such a temple.

Pics courtesy: Archaeology Department Exploration Officer, Jayalath Kulasinghe

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Sri Lanka Buddhist monks' organization objects moves to restrict monks only to teaching

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Colombo, Sri Lanka -- The National Buddhist Monks' Federation (Jathika Sangha Sammelanaya) of Sri Lanka has launched a campaign against moves to restrict Buddhist monks to teaching in government schools and temple schools for clergy.

The Jathika Sangha Sammelanaya handed over a letter today to the Most Reverend Davuldena Gnanisara Thero, the Chief Prelate of Buddhist Amarapura Chapter begging to take actions to avert such moves.

Chief Prelates of the three main Buddhist Chapters of Sri Lanka on July 17 handed in a letter to the President Mahinda Rajapaksa requesting to suspend granting appointments of Development Assistants to the Buddhist monks.

The Buddhist clergy leaders demanded the monks given appointments only for teaching in schools and temple schools.

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Bhikkhuni attempts to build Nuns Forest monastery in Sri Lanka

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Colombo, Sri Lanka -- In the early period of His ministry, the Buddha did not lay down any regulations regarding dwelling places.  The monks lived in the forests, at the roots of trees and in caves.

After 2600 years, however, the Order of Monks is well established and is well supported.  They do not lack dwelling places or educational facilities to pursue their path to enlightenment.

Unfortunately, however, the Order of Nuns, at least of the Theravada Order, had much lesser support, such that in the present time, they have few aramas of their own. According to the Vinaya (Code of Discipline for the Monks and Nuns) Nuns are not allowed to live in unsafe places, but have to live in enclosed places such as monasteries that ensure their safety.

When the Buddha went to take up residence at the new “Anathapindika’s  Monastery” He expressed his appreciation in Verses (Vin II 147-48; 2:164-65):

                “They ward off cold and heat and beasts of prey from here
And creeping things and gnats and rains in the wet season.
When the dreaded hot wind arises, that is warded off.
To meditate and obtain insight in a shelter and at ease-
A dwelling place is praised by the Awakened One
As chief gift to the Order”.

A Theravada bhikkhuni is now attempting to build a monastery for Theravada nuns in Sri Lanka.

Ven. Bhikkhuni Bodhicitta is a Sri Lankan Buddhist nun based in Melbourne. Her path of secular higher studies in medicine saw her graduate in Bio Medicine.  However, her career as a medical scientist in Australia however took a turn when the Dhamma made her view life in a different paradigm.

She was an Anagarika in 2006 under the Ajahn Chah’s Forest tradition before she ordained as a Samaneri in 2007.  In 2010, Venerable received her Upasampada in Sri Lanka under the tutelage of Ven. Dr. M. Punnaji Maha Thera, Ven. Prof. Dr. Bhikkhuni Kusuma and several Senior Sangha members in Sri Lanka.

She is now attempting to raise funds to found the Nisala Arana, a forest monastery for Nuns and meditation centre in Molkava , Agalawatta, Kalutara District Sri Lanka. The land borders the scenic Sinharaja Rain Forest and will offer physical isolation and solitude for the spiritual development in the Dhamma. It is intended that emphasis will be given to train women who would like to ordain.

Ven Bodhicitta said “When I first returned to Sri Lanka, after completing the work at Nisala Arana, Melbourne, I was surprised and saddened as I could not find a single place that has been set up for the Nuns to practice serious meditation and to actualize our final goal of Nibbana.  Also there are only one or two meditation centres that allow the Nuns and lay people to practice their own method of meditation.

The Nuns do not have the facilities that are available for the Monks and it is due to this inequality that I wish to establish the Nisala Arana Forest Monastery in Sri Lanka.  This will provide a safe environment for the Nuns to practice serious meditation and progress with their Dhamma studies.”

However, the lack of financial support has currently brought the work to the Main Building to a halt.

More information on our project could be found at www.nisalaarana.lk .

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Sri Lanka Embassy in Germany commemorates the 2600th Anniversary of the Sambuddattva Jayanthi with an all-night recitation of Pirith

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Berlin, Germany -- The Embassy of Sri Lanka in Germany in association with Das Buddhistische Haus (Berlin Buddhist Vihara) in Berlin – Frohnau, held an all – night recitation of Pirith Ceremony at the premises of the Embassy beginning at 8.00 p.m. on Friday June 10th 2011.

<< Photo (Left to right): Ven. Halyale Wimalaratana (Switzerland),Ven . Kruwalagaswewa Anuruddha (Switzerland) Ven.Lendiyagala Sudassi (Switzerland) Ven.Kannimahara Piyasiri (München) Ven.Kongaspitiye Santharakkhitha (Berlin) Ven (Dr.)Wijayarajapura Seelawansa Nayake Thera (Vienna, Austria) Ven Thalpawila Kusalagnana (Hamburg), Mr. Piyasena (Seated) Kapakaru.

14 Buddhist Monks based in various cities across continental Europe and some visiting monks from Sri Lanka attended the function at the Embassy.

This event was held pursuant to a decision taken by the President Mahinda Rajapaksa to commemorate the 2600th Anniversary of the Sambuddattva Jayanthi on an all year basis commencing from the Vesak full moon Poya day of 2011.

In this context the understanding of the President and the Government is that appropriate religious activities, including programmes of religious work would be carried out by the Vihares, Institutions and overseas Missions to the best of their ability. This would include Buddhist sermons, Dhamma discussions, and meditation programmes (dhamma, seela bhavana etc.) among others.

Ven. Kongaspitiye Santharakkhltha Thero of Das Buddhistische Haus (Berlin Vihara) co-ordinated all activities regarding the all night Pirith ceremony pursuant to an invitation sent to him and all other monks by Major – General Jagath Dias, Deputy Chief of Mission, acting on behalf of the Ambassador. Eight of the venerable monks resided at the Berlin Vihara during their temporary stay in Berlin.

Mr. Tissa Weeraratna, Vice – President, GDS and Manager in charge of the Berlin Vihara ensured that the visiting monks were well looked after. A couple of monks remained at the Temple until the 20th of June.

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