By Sarath Dissanayake –
Sarath Dissanayake
Buddhist Diplomacy: Buddha’s Visitation and Sacred Relics
In what represents a vital transition into a modern legacy, the example of ancient Indian and Sri Lankan monarchs continues to serve as a profound source of strength and inspiration to generations across this magnificent and blessed land. Indeed, this historical trajectory aligns with what the Buddha envisioned prior to his Parinibbāna (passing away). According to the Mahavamsa (the Great Chronicle), it was the Buddha himself who foresaw that Sri Lanka would become the secure bastion and ultimate cradle where the pure dispensation of the Dhamma would safely flourish in the future.
In essence, this profound destiny was vividly manifested during the Buddha’s historic, thrice-blessed visits to Mahiyangana, Nagadipa, Kelaniya, shaping the spiritual landscape into a Buddhist sanctuary of peace and composure. This spiritual lineage culminated in the symbolic transfer of the Buddha’s sacred physical relics, historic milestones that permanently embedded an enduring spiritual energy into the soil, transforming the island into a vibrant global center of Theravada Buddhism that has thrived for over two millennia.
This holy land remains rich with blissful spirits and an unshakeable metaphysical foundation. The legacy of these monumental visitations continues to empower the minds and lives of Buddhist followers, deeply entrenching kindness, compassion, and mindfulness into their cultural upbringing. For generations, such meritorious deeds have guided Sri Lankan Buddhists from birth to death, inspiring an eternal reverence for the Triple Gem: the Buddha, the Dhamma, and the Sangha.
Sovereign Heritage: Dasarajadharmaya and Righteous Kingship
In the classical era of South Asian governance, righteous rulers adopted the universal and ethical framework known as Dasarajadharmaya; the Ten Royal Virtues which have their roots deeply embedded in the Buddha’s timeless teachings. Far from exercising absolute or tyrannical power, monarchs used this governance doctrine to anchor their rule in generosity, moral virtue, self-sacrifice, non-violence, and patience, transforming kingship into a noble duty of service to the people.
A profound manifestation of this righteous rule was exemplified by Emperor Ashoka of India, whose genuine desire to share the transformative power of the Dhamma led him to spread its wisdom far beyond his own borders. Driven by a deep spiritual conviction, Emperor Ashoka made a monumental sacrifice and performed a deeply meritorious deed by sending his own son, Arhat Mahinda, and daughter, Theri Sanghamitta, to Sri Lanka to propagate and enrich Buddhist philosophy and spirituality.
This historic mission marked a decisive turning point, positioning Sri Lanka as the ultimate custodian of Theravada Buddhism and enabling its people to embrace the pure, unadulterated text and practical doctrines of the Dhamma. Under the enduring patronage of legendary Sinhalese monarchs, spanning from King Devanampiyatissa, King Dutugemunu, to King Parakramabahu 1; this flourishing of Buddhism came to represent the absolute epitome of spiritual emancipation and cultural zenith.These rulers systematically defined the country’s historical footprint, anchoring its socio-economic and geopolitical trajectory for centuries. Their historic feats of valor, profound sacrifices, and spiritual deeds transformed the island into a vibrant, multifaceted civilization. By weaving an advanced agricultural tapestry and securing stable livelihoods through sophisticated irrigation networks, their legacy guaranteed a society characterized by shared material prosperity and peace in abundance.
Sri Lanka’s Buddhist & Spiritual Renaissance
The arrival of the Buddha’s structured, rational philosophy ushered in an era of profound intellectual, cultural, and spiritual awakening, offering a clear, mind-centric path of ethical conduct and wisdom. This civilizational shift blended seamlessly with local traditions, culminating in an unprecedented elevation of the people’s collective destiny, spiritual well-being, and social outlook. By transcending insular tendencies and primitive paradigms, this momentous transformation catalyzed a gradual opening up of new vistas of religious, agricultural, architectural, and cultural heritage across the island.
The resulting groundswell of public devotion laid the foundation for a harmonious and inclusive society, successfully enriching and inculcating a progressive mindset of vision, wisdom, and collective pride among the diverse ethnic, religious, and cultural communities coexisting across the country. Ultimately, this enduring legacy anchored a unified national identity grounded in self-reliance, sustainable growth, and shared economic prosperity within Sri Lanka’s unique geographical landscape.
Living Heritage: Indo-Lanka Architectural Footprints
Offering a fascinating glimpse into an enduring civilizational lineage, the shared history of South Asia reflects a profound cultural mirror. What Sanchi and Varanasi have been to India, the grand historical trajectory and archaeological masterpieces of the iconic citadels of Anuradhapura and Polonnaruwa have been to Sri Lanka. In modern Sri Lanka, these sacred ancient capitals serve as the bedrock of national identity and cultural heritage, standing as magnificent engineering marvels with their sky-high stupas and sophisticated irrigation networks.
This structural grandeur shares a foundational lineage with classical continental monuments, illustrating a shared spiritual blueprint that governed ancient sacred architecture. Rather than a static replica, this enduring footprint serves as a living bridge between past and present, documenting how deep-rooted Indian Buddhist iconography evolved seamlessly into a unique Sri Lankan architectural legacy that continues to inspire global reverence today.
Custodians of Posterity: Monastic Heritage and Devotion
The contributions of the monastic community have been instrumental in the sustenance, preservation, and posterity of the Dhamma since its introduction in the 3rd Century BCE; a legacy fiercely protected in the modern era by pioneering revivalists such as Anagarika Dharmapala, Hikkaduwe Sri Sumangala Thera, to name a few.. Their monumental efforts and sacrifices toward researching, excavating, and record-keeping these invaluable masterworks have been expertly curated over successive generations.
Today, state institutions, including the Department of Archaeology, the Central Cultural Fund, and the Ministry of Buddhasasana, Religious and Cultural Affairs—act as the formal custodians of this material heritage. By pairing modern scientific methods and innovative technological mechanisms with traditional master craftsmanship, these bodies have earned international recognition for their restoration standards. These indigenous skills and preserved antiquities are displayed across national museums, standing as living testaments to an architectural and spiritual lineage that has been celebrated for millennia and vividly documented in the Great Buddhist Chronicles. Fueled by this rich history, practitioners undertake sacred pilgrimages to holy cities such as Varanasi, Bodhgaya, Kushinagar, Lumbini; the sacred landmarks of the Buddha’s birth, enlightenment, and Parinibbāna to fulfill a timeless spiritual baseline, seamlessly linking the island’s curatorial custody with the global geography of the Dhamma.
Buddhist Soft Power: Indian Foreign Policy and Realities
The integration of Buddhist texts and practices into India’s school curriculum, foreign policy matrix and diplomacy represents a vivid example of modern statecraft; a dynamic framework that illustrates contemporary governance. As the historical cradle where Buddhism emerged, flourished, and radiated across Asia, India has taken a highly pragmatic approach in solidifying the foundational concepts of ahimsa (non-harming), pragna (wisdom), and loving-kindness (metta). This integration forms a core part of a strategic pivot to expand its external policy scope and civilizational horizons, based fundamentally on the Buddha’s timeless message of peace and interconnectedness.
Historically, this soft-power doctrine mirrors ancient statecraft; King Dharmashoka, of his own volition, dispatched his son, Arhat Mahinda, and daughter, Theri Sanghamitta, to Sri Lanka as part of a grand diplomatic dispensation to share the practical rule of the Dhamma. What is particularly noteworthy in this modern geopolitical landscape is the exceptionally high strategic stakes at play for the architects orchestrating this outreach. The leaders directing this Buddhist soft-power diplomacy operate within a domestic political ecosystem heavily influenced by Hinduism. This reality becomes fascinating when looking at India’s demographic layout: out of a massive population of over 1.4 billion people, Hinduism serves as the predominant base, encompassing roughly 79.8% of the entire populace. For a nation with such an overwhelming Hindu majority to intentionally elevate Buddhist philosophy into its high-level diplomatic architecture demonstrates an acute realization: that the structural, mind-centric ethics of the Buddha possess a universal utility capable of bridging international divides irrespective of faith.
The Bilateral Pivot: Modi’s Vision for Sri Lanka–India Integration
Prime Minister Modi’s steadfast leadership has provided a timely impetus to Sri Lanka’s quest for a modern path inextricably associated with the Buddha’s eternal legacy of liberation for all humanity. This profound cultural synergy resonates deeply with India’s strategic pivot to serve as a vital stepping stone for a grand South Asian renaissance grounded in a shared, Buddhist-centric religious and cultural identity. By asserting that the 21st century cannot truly be Asia’s century without the foundational principles of the Buddha, this vision drives a transformative paradigm shift across the continent.
As a tangible manifestation of this civilizational inclusivity, groundbreaking joint initiatives—such as the envisioned Ramayana Trail; actively reinforce the core tenets of India’s “Neighborhood First” policy across bilateral, spiritual, and economic spheres of shared interest. Concurrently, this strategy serves as a key pillar of India’s broader “Act East” policy, which leverages deep-rooted civilizational commonalities to foster regional security, commerce, and human connectivity throughout the Indo-Pacific. Within this framework, the epic Rama-Sita heritage path has taken center stage to promote Sri Lanka as a sought-after spiritual destination for Indian tourists, seamlessly bridging the historical and contemporary ties between the two nations. These novel initiatives arrive at an opportune moment, fueling newfound momentum toward navigating an integrated architecture of regional harmony.
Together, these milestones establish a network of excellence anchored in cultural pluralism, weaving a masterfully structured nexus of connectivity, uniting like-minded nations across Greater Asia. By ensuring that ancient philosophical roots actively fuel modern economic prosperity, this dual diplomatic framework realizes the grander vision of cross-border synergy, exactly as envisioned within the contours of a strategic trajectory for greater Asian integration in the 21st century.
International Buddhist Conference in Colombo – November 2026
Sri Lanka is set to host a major international gathering from 28th November to 02nd December 2026 celebrating the 60th anniversary of the World Buddhist Sangha Council (WBSC) alongside its 11th General Assembly executive committee sessions. Organized under national significance with full state patronage, this monumental assembly will bring together over 600 delegates from 50 countries representing the Theravada, Mahayana, and Vajrayana traditions, alongside eminent local monastic leaders.
At a time when the world faces deep divisions, this historic convention serves as a timely beacon of unity. It highlights Sri Lanka’s enduring role as a central custodian of Therawada Buddhism, radiating a universal message of compassion, coexistence, and spiritual sanctuary to people of all faiths across the globe.
Key Takeaways: Conclusion
The structural trajectory of this exploration delivers a definitive civilizational thesis: to embrace the conceptual paradigm of a Buddhist is to step out of the fog of blind dogma and enter a rigorous, empirical framework of absolute mental accountability. By tracing the path from the micro-analysis of the human mind to the macro-dynamics of international statecraft, the narrative reveals that the Buddha’s eternal message of liberation is not a relics-bound historical artifact, but an active, functional manual for the 21st century and beyond. The text crystallizes three primary, interconnected takeaways that define this trajectory:
The Psychological Reality: True liberation is entirely internal, governed by mental volition (cetana) and verified through empirical self-observation. Abhidhamma’s intricate cartography of consciousness bypasses the deadlocks of Western materialist science, establishing that subjective mindfulness is a deeply logical, clinically sound methodology for dismantling internal suffering.
The Civilizational Legacy: The historic transmission of the Dhamma from India to Sri Lanka via the monumental sacrifices of Emperor Ashoka’s lineage laid the structural foundation for an unparalleled cultural and socioeconomic zenith. The resulting progressive mindset unified diverse communities, anchoring a national identity grounded in self-reliance, sophisticated architectural engineering, and a societal composure in abundance.
The Contemporary Geopolitical Pivot: In an era fractured by global division, the convergence of Premier Modi’s “Neighborhood First” and “Act East” policies with Sri Lanka’s Theravada lineage establishes a masterfully structured nexus of connectivity. This cross-border synergy demonstrates that ancient philosophical roots can actively fuel modern economic prosperity, regional harmony, and transnational unity.
Ultimately, as international delegates and monastic leaders assemble in Colombo for the historic November 2026 conference, this article stands as a testament to an unshakeable, living heritage. It bridges past, present, and future, proving that the Triple Gem offers a timeless sanctuary and a rational blueprint for universal peace illuminating a clear path forward for any rational human being navigating the complexities of a modern globalized landscape.
(The world can find a way out of conflict and instability only by walking the path of the Buddha. The 21st century cannot truly be Asia’s century without anchoring our shared progress in the timeless ideals of Dhamma – Prime Minister Narendra Modi, Global Buddhist Summit)
References:
1.https://www.colombotelegraph.com/index.php/in-service-of-the-nation-why-preservation-is-a-sacred-and-bounden-duty/ (In Service Of The Nation: Why Preservation Is A “Sacred And Bounden Duty)
2.https://www.colombotelegraph.com/index.php/walk-for-peace-an-eventful-week-in-focus-21st-28th-april/ (Walk For Peace: An Eventful Week In Focus (21st – 28th April)
3.https://www.colombotelegraph.com/index.php/monks-silent-peaceful-walk-has-shaken-american-soul/ (Monks’ Silent Peaceful Walk Has Shaken American Soul)
4.https://www.colombotelegraph.com/index.php/monks-epic-journey-for-peace-captivates-people-across-america/ (Monks’ Epic Journey For Peace Captivates People Across America)
5.https://www.colombotelegraph.com/i(ndex.php/project-of-universal-mindfulness-village-umv-transitioning-a-concept-into-reality/ (Project Of Universal Mindfulness Village (UMV): Transitioning A Concept Into Reality)
Author’s Note: This PART 2, compiled as a prelude to the historic International Buddhist Conference in Colombo (Nov–Dec 2026), offers a timely blueprint for universal peace and regional harmony.
*The writer is a retired Ambassador and former Foreign Ministry Spokesman He can be reached at schandrad@hotmail.com
akismet1 / October 17, 2026
1.The arrival of the Buddha’s structured, rational philosophy ushered in an era of profound intellectual, cultural, and spiritual awakening,
2 this profound destiny was vividly manifested during the Buddha’s historic, thrice-blessed visits to Mahiyangana, Nagadipa, Kelaniya.
Aren’t these statements mutually contradictory?
Exactly how did Gautama visit Sri Lanka? Did he use an aircraft? Was it reported during Buddha’s time?
Is this an example of structured rational philosophy?
If so, it stands up there with the Redeemers born of Virgin mothers and Prophets rising to Heaven.
3 This monumental assembly will bring together over 600 delegates from 50 countries representing the Theravada, Mahayana, and Vajrayana traditions, alongside eminent local monastic leaders.. Will the Dalai Lama be invited, as a world-famous Buddhist? If not, why?
So many questions.
Over to you Mr. Dissa.
/
Sarath / October 17, 2026
1/3
akismet1 Thank you for engaging with the curtain-raiser and for raising questions that look at the interface between historical text, archaeological heritage, and rational philosophy.
A) The Realities of Civilizational History and Sacred Footprints :-
1) There is no contradiction between recognizing Buddhism as a structured, rational philosophy and acknowledging the historical visits of the Buddha to Sri Lanka. The core of the Buddha’s Dhamma is experiential and mind-centric, but its historical footprint on our island is physical, tangible, and verified by an extensive legacy of civilizational evidence.
2) The long-held historical reality that the Buddha visited this thrice-blessed land thrice; is not a matter of mere abstract belief. It is a factual reality reinforced beyond any doubt by an expansive tapestry of ancient evidence. This includes well-preserved records, ancient manuscripts, Palm-leaf manuscripts, archaeological excavations.etc.
3) Furthermore, ancient Buddhist scripts, epigraphical carvings, physical footprints left by the Buddha themselves stand as an unshakeable testament to these visitations. These artifacts serve as a living bridge between past and present, confirming that his physical presence permanently embedded an enduring spiritual energy into the very soil of the island, transforming it into the ultimate cradle of the Theravada lineage.
(TBC)
/
Emigre / October 18, 2026
Dear Mr. Amb. Sarath,
In your reply to Mr. Kismet, you have claim that Buddha visited Sri Lanka, and that there is evidence for ti’s in scriptures., and footprints. How can a human footprint be 2 feet long?
But, The Pāli Tipiṭaka (early Buddhist canon) does not contain a straightforward record of the Buddha visiting Sri Lanka.
The main textual source for such a visit is the Mahāvaṃsa and related Sri Lankan chronicles/traditions, which are later than the canonical scriptures.
How can you take seriously the Mahavamsa (which also claims that Sinhsbahu father was a lion, an impossibility?
You are claiming to be rational, but putting fairy tales written 1000 years later as evidence?
/
Sarath / October 18, 2026
1/2,
Emigre,
Thank you for your follow-up questions, which allow us to dive deeper into the proper framing of scriptural interpretation, historical legacy, and the ultimate nature of the Buddha’s Dhamma.
1. Distinguishing Metaphorical Footprints from Literal Measurements :-
You ask how a human footprint can be two feet long, referencing sacred sites like Sri Pada. This rests on a fundamental misunderstanding of the terminology used. The reference to the Buddha’s “footprints” on this island was never meant to be interpreted as a literal, physiological footprint left in clay or stone by a mortal human foot. Rather, in civilizational history and religious discourse, a “footprint” denotes a lasting historical footprint or legacy—the deep, indelible imprint of an enlightened civilization, its ethical frameworks, and its monastic traditions left upon the soil and consciousness of a nation.
2. The Pāli Tipiṭaka and the Realities of Pure Consciousness :-
You correctly note that the Pāli Tipiṭaka does not detail these visits in a standard geopolitical travelogue. However, viewing this as a logical contradiction misses the very nature of Buddhism as a mind- and consciousness-centric philosophy.
(TBC)
/
Sarath / October 18, 2026
2/2
The Buddha operated from a state of pure consciousness. The traditional accounts of his monumental travels are understood by practitioners as manifestations of the superior mental powers (Abhinna) derived from his immense wisdom and spiritual superiority. To a layperson bound by a normal human mind and inherent cognitive limitations, such extraordinary metaphysical occurrences cannot be easily visualized or imagined. It is entirely futile to question the scope of a Buddha’s sheer mental power and spiritual reach using purely materialistic or secular metrics, as his ultimate nature exists far beyond the comprehension of ordinary sensory experience.
3. Deconstructing the “Lion Clan” Metaphor in the Chronicles :-
Questioning the Mahavamsa over the literal impossibility of Prince Sinhabahu being fathered by a lion misses the historical context. In ancient literature, such descriptions are well-documented totemic markers rather than zoological claims. The “lion” signifies the Sinha clan descendants—a martial royal lineage that adopted the lion as their cultural totem.
.Literal readings of dynastic metaphors miss how ancient chroniclers preserved tribal history. The Dhamma invites analytical scrutiny, requiring us to look past superficial literalism to grasp profound civilizational truths. Thanks and regards
/
LankaScot / October 20, 2026
Hello Sarath,
How can you as a normal Human assert this “as his ultimate nature exists far beyond the comprehension of ordinary sensory experience. “?
Or maybe we underestimated you as “a normal human being”?
Best regards
/
Sarath / October 20, 2026
Dear LankaScot,
1. Thank you for your witty intervention. THANKS A MILLION for the kind of opinion you posed bringing MORE CLARITY AND WISDOM to our intellectual discourse continued well over 3 days. Rest assured, there is absolutely no need to overestimate my status; I am very much a normal human being navigating the path of inquiry just like anyone else.
2. When stating that the Buddha’s ultimate nature exists far beyond ordinary sensory experience, the reference was not a personal claim to higher knowledge, but a standard reflection of orthodox Buddhist philosophy. The Dhamma explicitly teaches that the ultimate reality of absolute truth (Paramattha-sacca) and the state of enlightenment (Nibbana) cannot be fully grasped through ordinary sensory perception or conventional worldly logic (Atakkavacara).
3. The Buddha himself continuously emphasized that the ultimate truth is deep, subtle, and realized only by the wise through direct, personal insight (Paccattam veditabbo vinnuhi). It is this profound textual and philosophical framework—not any personal attribute—that places the ultimate essence of the Dhamma beyond ordinary comprehension, inviting all of us to look past superficial literalism.
4. Thanks for the poser once again, which is both enlightening and thought-provoking.
/
old codger / October 21, 2026
Sarath,
“Literal readings of dynastic metaphors miss how ancient chroniclers preserved tribal history. The Dhamma invites analytical scrutiny, requiring us to look past superficial literalism to grasp profound civilizational truths. “
In that case, you cannot be selective about what you want people to believe. If the Sinhabahu story is metaphorical, as you say (it is scientifically impossible), then Buddha’s visits are also metaphorical for the same reason, plus there is no mention in the Pali Canon but in a nationalist book written 1000 years later.
“The Dhamma invites analytical scrutiny,”
Well, why don’t you do just that?
/
chiv / October 20, 2026
LS
false sensory perceptions are called Hallucinations.
Visual hallucinations seeing things that others can’t
Auditory hallucinations
Hearing voices and getting all kind of messages
(Others being Olfactory, Gustatory , Tactile….)
Delusions , hallucinations religious and self grandiosity , circumstantiality, tangentiality, confabulation
in advanced age are considered warning signs of cognitive / mental decline.
/
LankaScot / October 21, 2026
Hello Chiv,
I think you have summed up Donald J Trump quite succinctly.
Best regards
/
Native Vedda / October 20, 2026
Emigre
–
“How can a human footprint be 2 feet long?”
–
It was a Sinhala/Buddhist Buddha.
Anything was possible.
/
Sarath / October 20, 2026
Emigre,
1. When tracking the logical flow of this thread, discerning readers must separate serious analytical queries from empty, colloquial rants injected by commentators like “Native Vedda.”
2. The pseudonym refers to a traditional hunter native to Bintenna. Based on the remarks shared, such a persona cannot be expected to grasp the deep spiritual significance of Buddhism or the historical realities of the Buddha’s civilizational legacy. Dismissing profound metaphysical traditions with the flippant claim that “It was a Sinhala/Buddhist Buddha; anything was possible” represents a total absence of textual understanding. In our traditional vocabulary, such baseless commentary is best understood as “VEDDI BANA”; a colloquial term for empty talk carrying zero academic value, which unfortunately underscores the user’s unfamiliarity with the subject matter.
3. It is highly probable this commentator failed to comprehend earlier explanations regarding the dual physical and metaphorical nature of sacred legacies. One cannot be held responsible for a reader’s inability to digest fact-checked, structured arguments. Superficial, mocking inputs do nothing to alter the proven civilizational truth of our heritage.
4. BTW, no personal offense is intended in these observations; they are shared purely for objective, academic clarification.
5. Thanks & Regards
/
chiv / October 20, 2026
Native,
2 feet long human foot print. Anything was / is possible
Like political appointee with pea sized brain.
Ofcourse a traditional hunter cannot be expected to grasp delusions of religious grandiosity.
But the land Buddha visited 3 times belog to native Vedda.
/
akismet1 / October 19, 2026
Dear Sarath D,
This is what you wrote: “These artifacts serve as a living bridge between past and present, confirming that his PHYSICAL PRESENCE permanently embedded an enduring spiritual energy ………..PHYSICAL FOOTPRINTS…”
Now, you are stating, (to Emigre) that the Buddha’s footprint is “metaphorical”. How can it be physical and metaphorical at the same time?
Now, your claim that the Buddha predicted that his pure doctrine would survive in Lanka. There is absolutely no evidence for this in the Pali Canon, only in much later local sources. Perhaps you are not aware that there are identical tales from many Asian countries., there is an identical tale from Burma in their Sasanavamsha.
These stories usually serve a few purposes:
they give a country a sacred role, they explain why Buddhism took deep root there
they encourage people to protect and support the religion, they connect national identity with religious continuity
As such, don’t you think it is disingenuous if not dishonest to claim such stories as evidence of his special affection for this country? Over to you, esteemed Sarath.
/
Sarath / October 19, 2026
1/2, Akismet1,
Thank you for your sharp and rigorous inquiry. It allows a valuable opportunity to clarify how physical items, historical status quo, and deep-seated civilizational symbols intertwine within public and academic discourse.
1. The Dual Nature of Sacred Artifacts: Physical and Metaphorical There is no cognitive dishonesty in acknowledging that a sacred object can be simultaneously physical and metaphorical. In cultural anthropology and religious history, an artifact—such as an ancient stone engraving or a monumental site—exists tangibly in the physical world as an archaeological asset. Yet, its meaning, size, and spiritual interpretation function entirely on a metaphorical plane, representing a civilizational “footprint” or legacy that transcends the structural dimensions of ordinary human physiology.
Regarding the absolute authenticity of the physical footprints claimed across the island, the contemporary historical record remains an open-ended status quo. Prominent scholars, including world-renowned archeologist, Dr. Senarat Paranavitana, have noted that hard, contemporary Indian or archaeological corroboration for these visits is lacking in the earliest layers of the Pali Canon. Because historians and academics present valid arguments both for and against these traditions, the data was intentionally presented short of a definitive, dogmatic “yes” or “no.”
(To be continued)
/
Sarath / October 19, 2026
2/2,
Leaving this mystery open-ended allows readers to evaluate the facts as they are—appreciating the tangible physical heritage without ignoring academic boundaries.
2. Comparative Chronicles and National Realities :-
You correctly point out that cross-cultural narratives, such as Burma’s Sasanavamsha, contain parallel accounts claiming a predicted sacred role for their respective lands. Far from being unaware of these traditions, analyzing them comparatively reinforces their profound sociological purpose.
As you noted, these epic narratives successfully anchored national identity, encouraged scriptural preservation, and explained why the Dhamma took deep root in specific geographies. When a regional collapse occurred in India, it was precisely these deep-seated local commitments, fueled by the belief in a special civilizational destiny—that practically saved the Theravada tradition from near-extinction.
Recognizing the protective, institutional value of these historical narratives is not disingenuous; it is a recognition of the real-world historical mechanisms that successfully preserved the pristine philosophy of the Dhamma for the modern global community.
I highly appreciate your continued engagement on this scholarly subject with an open mind and honesty.
Thanks and regards
/
nimal fernando / October 20, 2026
I can write a zillion word treatise on Buddhism …….. but I can’t name one Lankan Buddhist.
/
Sarath / October 20, 2026
Dear Nimal,
Thank you for your brilliant and timely poser. Come on, Nimal, you need not look far and wide. Take me as a metaphor—don’t you feel blessed by hearing my thoughts? Be honest and candid in your feedback.
Best regards
/
old codger / October 21, 2026
Nimal,
How come I didn’t think of that one?
/
LankaScot / October 21, 2026
Hello Nimal,
I’m a Resident does that count? I’m a Relativistic Buddhist, we’re all Jock Tamson’s Bairns, so I’m related to the Buddha (as are you).
Best regards
/
Sarath / October 17, 2026
2/3 (Cont from 1/3)
B. Metaphor, Material Evidence, and the Sanctity of Tradition :-
1) When ancient texts chronicle these momentous events, trying to superimpose modern mechanical paradigms like “aircraft” misses the profound metaphysical framework of a fully enlightened being. The miraculous dimensions recorded in our great chronicles represent the immense spiritual power of a Buddha, which left an indelible mark on the landscape.
2) The rational proof of these visits lies in the immediate, massive civilizational shift that followed. The arrival of the Dhamma elevated the collective destiny of the populace, deeply entrenching kindness, compassion, and mindfulness into the cultural upbringing of Sri Lankans from birth to death. The sanctity of these archeological masterpieces and sacred citadels remains a living reality, proving that the spiritual and physical legacy of the Buddha in Sri Lanka is anchored in historical truth.
C. International Representation at the Upcoming Assembly :-
1) Regarding the invitation parameters for the upcoming International Buddhist Conference, organizing committees for international religious assemblies operate under structured, institutional guidelines.
/
Sarath / October 17, 2026
3/3 ( Contd from 2/3)
C. International Representation at the Upcoming Assembly :- (Contd from C. 1)
While I, for one, am not privy to the specific nitty-gritties of the event—such as the exact composition of country or official delegations, detailed logistics, or the specifics of the conference agenda and proceedings—I fully stand by the noble spirit of the assembly based on what has been shared publicly. This historic gathering is scheduled to bring together over 600 delegates from 50 countries, focusing on formal monastic delegations and scholars representing the Theravada, Mahayana, and Vajrayana traditions to build global harmony.
While individual global figures are universally respected for their messages of peace, institutional representation naturally focuses on collective monastic leadership and scholarly delegates to look past modern secular complexities and focus entirely on the propagation of the pristine Dhamma.
Thank you again for your comments, which allow us to look past superficial labels and contemplate the deeper, analytical, and historically proven essence of our heritage.
Regards
/
Ajith / October 17, 2026
“According to the Mahavamsa (the Great Chronicle), it was the Buddha himself who foresaw that Sri Lanka would become the secure bastion and ultimate cradle where the pure dispensation of the Dhamma would safely flourish in the future.
I only read the above. It is a false statement that Buddha himself foresaw that Sri Lanka would become the secure bastian. First what is the name of the country that was written in Mahawamsa? Who wrote Mahawamsa? What happened to Buddhism for past 78 years? Why Buddhism helped to brought drugs mafia to this country? Why the Buddhism help the politics of robbery and corruption? Why the Buddhism practiced in Sri Lanka created Buddhist Monks?
Unless Buddhism stands for truth, justicce and equality there is no hope the Buddhism of Lord Buddha.
/
Sarath / October 17, 2026
1/3
Ajith,
Thank you for your candid questions challenging us to look critically at history, scripture, and contemporary society. Your closing reminder is profoundly accurate: the ultimate hope of the Buddha’s Dhamma rests entirely on its commitment to truth, justice, and equality.
A. The Historical and Textual Context of the Chronicles :-
1). We must distinguish between the historical, pragmatic words of the Buddha recorded in the core Suttas and the later epic narratives composed in the island’s chronicles. The Mahavamsa, composed in the 5th century CE by the venerable monk Mahanama, documents the Buddha’s foresight regarding Lanka or Tambapanni, reflecting a deep-seated civilizational perspective looking back over several centuries.
2) Analytically, the Buddha’s original teachings (Dhamma-Vinaya) do not tether the ultimate flourishing of truth to any singular geographic boundary or political entity. The pure Dhamma survives wherever individuals diligently practice mindfulness, ethical restraint (Sila), and wisdom (Panna). However, Sri Lanka’s narrative as a “secure bastion” arises from a historical reality: when Buddhism faced near-extinction in India and across Asia, it was the monastic lineages, historical records, and scriptural preservation on this island that kept the Theravada tradition alive for the global community.
(TBC)
/
Sarath / October 17, 2026
2/3 (Contd from 1/3)
B. Distinguishing Pristine Dhamma from Institutional and Contemporary Challenges :-
1) Your reflections on the post-independence era spanning the last 78 years rule, and the severe socio-political crises gripping our nation touch upon painful, undeniable realities. The presence of corruption, political opportunism, financial malpractice, and societal ills like drug networks are profound afflictions on our national fabric.
2) However, a crucial philosophical distinction must be made: these structural failures are not products of the Buddha’s teachings, but are the direct result of a departure from them. When greed (Lobha), hatred (Dwesha), and delusion (Moha) infiltrate institutional structures – whether lay or monastic, it represents a failure of human conduct, not a flaw in the Dhamma. The Buddha himself continuously warned against blind ritualism, the pursuit of worldly power, and the corruption of the robe, emphasizing that a true practitioner is known by their unblemished conduct and self-inquiry, not by their label.
(TBC)
/
Ajith / October 18, 2026
Sarath,
“Your reflections on the post-independence era spanning the last 78 years rule, and the severe socio-political crises gripping our nation touch upon painful, undeniable realities. The presence of corruption, political opportunism, financial malpractice, and societal ills like drug networks are profound afflictions on our national fabric..”
Thank you for your reply. You clearly identify the LordBuddha’s preaching was not utilised or used properly by Buddhist Maha Sangha and Buddhist Monks for the past 78 years (or more) and it is failure Buddhist Maha Sangha, by most Buddhist Monks associated with Political leaders. In otherwords, they should be responsible and accoutable for all the mess that created in this country since 1948.
/
Sarath / October 18, 2026
1/2
Ajith,
Thank you for your response and for continuing this important dialogue on the intersection of our spiritual heritage and governance. However, it is necessary to gently correct a slight mischaracterization of my previous statement regarding accountability over the post-independence era.
1. Broad-Based Accountability: Human Failure vs. Institutional Labels :-
The assertion that the failure to utilize the Buddha’s teachings lies solely with the Buddhist Maha Sangha and monastic political alignments is an oversimplification that overlooks a critical part of the argument. My original text explicitly noted that whether an individual belongs to the lay or monastic sphere, societal decay represents a failure of individual human conduct, not a flaw in the Dhamma itself.
To isolate the monastic order while ignoring the massive responsibility borne by lay political leaders, institutions, and the citizenry at large creates a lopsided view of history. The crisis gripping the nation since 1948 is a collective moral failure. It cannot be reduced to a single group when the entire social fabric has participated in or tolerated these systems.
(TBC)
/
Sarath / October 18, 2026
2/2
Ajith,
2. The True Measure of a Practitioner :-
The Buddha himself continuously warned against blind ritualism, the superficial pursuit of worldly power, and the corruption of the robe. He consistently emphasized that a true practitioner is known by their unblemished conduct, ethical integrity (Sila), and deep self-inquiry, not by their institutional label.
Responsibility and accountability for our national crises certainly rest heavily on any individual—robed or lay—who used the noble Dhamma for parochial or political gain. However, the ultimate truth of the Dhamma remains pure and untouched by these human failings. The path forward requires a universal return to ethical accountability across all sectors of society, rather than assigning blame to one entity alone.
Trust the above clarifies. Regards
After all, Great Minds Think Alike
/
Sarath / October 17, 2026
3/3 ( Contd from 2/3 )
C. The Path Forward: Truth, Justice, and Equality :-
1). The institutional alignment with politics and the resulting socio-economic decay are genuine crises that require honest national self-reflection. If a society proudly claims the heritage of the Dhamma but fails to manifest accountability, transparency, and deep compassion for the ordinary citizen, it loses sight of its spiritual anchor.
2). Buddhism does indeed stand for ultimate truth and equality. The Dhamma reminds us that no system or nation can transit toward sustainable growth and genuine peace unless its leaders and citizens alike reintroduce collective responsibility and ethical integrity into their daily lives. Rather than allowing past or present acrimony to permanently freeze our progress, we must collectively use the rational, critical thinking the Buddha advocated to question power, demand justice, and heal the motherland.
With my sincere appreciation for your upright stance on these vital principles.
Regards.
/
Emigre / October 17, 2026
Dear Sir ambassador Sarath, You write #This holy land remains rich with blissful spirits and an unshakeable metaphysical foundation. The legacy of these monumental visitations continues to empower the minds and lives of Buddhist followers, deeply entrenching kindness, compassion, and mindfulness into their cultural upbringing. For generations, such meritorious deeds have guided Sri Lankan Buddhists from birth to death,# I am very curious how you write such unfounded myth to promote Buddhism. Didn’t the Buddha prohibit telling lies? 1. The only #blissful spirits# I can see are the ones in bottles.
2. The murder rate per thousand of India and Sri Lanka: • India: The intentional homicide (murder) rate is 2.8 per 100,000 population (or 0.28 per 1,000 population), based on recent UNODC and World Bank data. • Sri Lanka: The (murder) rate ranges between 3.31 and 4.6 per 100,000 population (or approximately 0.33 to 0.46 per 1000.
/
Emigre / October 17, 2026
3.India: The reported rape rate is 4.4 per 100,000 population (or 0.44 per 1,000 population), based on recent official police/NCRB crime
Sri Lanka: The reported annual rape rate is 7.9 per 100,000 population (or 0.79 per 1,000 population), according to official data compiled in international statistics
Is this the sort of society you are upholding as an example to others?
/
Sarath / October 17, 2026
1/3
Emigre,
Thank you for providing the full scope of your data-driven critique. The Fourth Precept of the Dhamma strictly prohibits untruthfulness, and it is in that exact spirit of examining absolute reality (Yatha-bhuta) that I respond to your concerns regarding history, semantics, and crime statistics.
A. Clarifying “Blissful Spirits” and Metaphysical Foundations :-
1). Your humorous reference to “bottled spirits” is noted, but it conflates a Western colloquialism with a specific philosophical vocabulary. In the context of civilizational history and religious philosophy, the phrase “blissful spirits” does not refer to literal ghosts, hidden entities, or commercial alcohol. Rather, it refers to the collective psychological energy, aesthetic peace, and foundational mindset left behind by centuries of contemplative practice.
2). When a society spends over two millennia meditating on Metta (loving-kindness), Karuna (compassion), and Mudita (sympathetic joy), that structural emphasis leaves a tangible mark on its architecture, cultural idioms, and community upbringing. The “unshakeable metaphysical foundation” refers to this very framework of moral accountability (Kamma) that remains deeply embedded in the cultural soil, guiding individual conscience even during times of deep social crisis.
(TBC)
/
Sarath / October 17, 2026
2/3,
B. Deconstructing the Category Mistake in Crime Statistics :-
1). Your inclusion of comparative metrics on intentional homicide and reported rape rates between Sri Lanka and India touches upon undeniable, tragic, and deeply painful societal realities. Crime, gender-based violence, and social decay are severe structural ailments that afflict contemporary society. I do not uphold these systemic failures as an example to anyone; instead, they demand severe condemnation and honest institutional self-reflection.
2). Statistically, public policy and criminology show that regional metrics are deeply influenced by varying institutional capacities, reporting thresholds, and socioeconomic pressures rather than any single philosophical heritage. In South Asia, the tragic prevalence of intimate partner violence and interpersonal crime points to deeply entrenched patriarchal structures and modern enforcement gaps.
3). However, using these institutional and criminal statistics to invalidate the rational philosophy of the Buddha represents a fundamental category mistake. The existence of high murder or rape rates does not prove that the Dhamma promotes or condones violence. On the contrary, it proves how catastrophically a populace suffers when its individuals explicitly violate the First Precept (abstaining from killing) and the Third Precept (abstaining from sexual misconduct)
(TBC)
/
Emigre / October 19, 2026
Mr.ambassador Sarath,
#Even during the Buddha’s time, the entire populace did not look to him for wisdom, nor did everyone follow his teachings.#
Well, to me it seems that 90% of Sri Lankans, not even the Buddhist clergy, are following true Buddhism. So what point in holding International Buddhist meetings here?
/
Sarath / October 19, 2026
Emigre,
1. Thank you for your poser, which unfortunately raises more questions regarding logical narrative and objective reasoning; in view of certain assertions lacking a clear-cut rationale.
2. Firstly, it is difficult to fathom how one arrives at such a sweeping rebuke of our Buddhist community, drawing a definitive narrative that nearly 90% of Buddhists, including monks, do not observe true Buddhist philosophy, which is a highly hypothetical premise. It implies a capacity for mind-reading the religious practices and mental intelligence of roughly 17 million Buddhists. This sweeping conclusion lacks a verifiable basis, making the premise inherently speculative.
3. Furthermore, your question regarding the purpose of holding IBC here misses the historical and institutional significance of the event. Even if one accepts that human society is inherently imperfect, an international assembly is not held to celebrate absolute moral perfection. Rather, it serves as a vital platform for collective reflection, scholarly exchange, and a return to the pristine, analytical foundations of the Dhamma. To dismiss the value of such a global gathering based on arbitrary statistics undermines the very purpose of international diplomacy and religious dialogue, which strive to elevate human conduct precisely where challenges exist.
Thanks & regards
/
Emigre / October 20, 2026
Mr.ambassador Sarath
Now I think you are calling me a liar? You think my stats are “arbitrary ” simply because you can’t believe them. I will explain.
There are 69 Buddhist monks in prison.(2026)
https://www.jaffnamonitor.com/what-the-president-told-the-monks-inside-dissanayakes-meeting-on-the-jailed-monks-robes/
In 2023:
38 monks are convicts and suspects over child sexual abuse, rape, murder, fraud, treasure hunting
3 Hindu priests and a Catholic priest in prison over same, no Islamic clergymen involved
https://www.themorning.lk/articles/NJTQC6Xa5lbqTX6iWvXT
You can see that the number of monks is very high proportion to other religions.
It is the same with murder rates. Mostly committed by Buddhists. You want statistics? But you won’t believe me?
Are you still thinking “It implies a capacity for mind-reading the religious practices and mental intelligence of roughly 17 million Buddhists. This sweeping conclusion lacks a verifiable basis, making the premise inherently speculative.”?
I think, esteemed Mr. Sarath, You must look at the real world before insult questioner.
/
Sarath / October 20, 2026
1/3,
Dear Emigre,
1. Thank you for your follow-up and for providing the official source links. Let me state clearly at the outset that there is absolutely no intention to call you a liar or to dismiss your verified figures. The statistical datasets you cited from both 2023 and 2026 are correct, but the sociological conclusions you draw from them remain analytically flawed and textually contradictory to the Dhamma.
1. The Fallacy of Proportional Clerical Demographics :-
You correctly point out that the number of Buddhist monks currently in prison – 69 in 2026 and 38 in 2023, is higher than the numbers for clergy of other faiths. However, citing this as evidence of an inherent flaw in the Buddhist populace represents a severe distortion of demographic reality.
In Sri Lanka, the Buddhist monastic order (the Maha Sangha) is exponentially larger in sheer volume than the clergy of all other minority religions combined. Therefore, a higher baseline number of individuals facing legal proceedings is a statistical reflection of total population density, not a theological indictment. Furthermore, as the Head of State explicitly noted this month, these individuals are tragic victims of a broader socioeconomic and institutional deterioration.
(TBC)
/
Sarath / October 20, 2026
2/3,
They are individuals who have worn the robe but catastrophically failed to practice the discipline it demands.
2. The Core Separation: The Robe vs. The Pure Doctrine The Buddha never proclaimed that taking an institutional title or wearing a monastic robe would automatically make an individual infallible. The Dhamma explicitly states that institutional labels are meaningless; spiritual authenticity is verified solely through individual conduct (Sila), mental purification, and personal integrity.
When a monastic or a layperson commits a severe criminal infraction—whether it be murder, abuse, or fraud—it represents an explicit, personal betrayal of the Five Precepts. It is a human failure to live the Dhamma, not a flaw in the Dhamma itself. The existence of institutional corruption does not alter the historical reality that the scriptural and analytical framework of the text has been meticulously preserved on this island for the modern world.
3. Objective Logic vs. Subjective Speculation Your assertion that crime and murder rates are high “mostly because they are committed by Buddhists” remains a classic correlation fallacy.
(TBC)
/
Sarath / October 20, 2026
3/3,
Because roughly 70% of the island’s population is Buddhist, macro-level national crime metrics will naturally reflect the major demographic group. Attributing these complex crimes to their religious identity, rather than to underlying socioeconomic distress, organized drug syndicates, and post-conflict structural fractures, remains an unverified and speculative leap.
Please rest assured that no insult was intended in our previous exchanges. These arguments are shared strictly in the spirit of objective, data-driven analysis and deep civilizational clarity.
I appreciate your worthy intervention, which brings more clarity and essence to the overall spirit, benefitting all those interested in this timely topic of shared contemporary interest.
Best regards
/
chiv / October 20, 2026
,Emigte
Per population Lanka is now the citadel of
mass graves , gun violence / death , Mafia killings , drug hub , rape , hired killings ………..
/
Sarath / October 17, 2026
3/3,
4). The Buddha never claimed that a geographic population would automatically achieve moral perfection by birthright or collective label. Spiritual and ethical transformation is verified strictly through personal practice (Pratipatpatti), not by national demographics. The failure of individuals to live up to an ethical ideal does not diminish the purity or the historical necessity of that ideal.
Thank you for your critique. It serves as a vital reminder that claiming a spiritual heritage is entirely meaningless unless a society maintains a steadfast, everyday commitment to living the truth.
Regards
/
chiv / October 18, 2026
Emigre
People can take umbrage in me saying this
I consider BUDDHA as one of
greatest spititual teacher , philosopher
ever born.
Whereas SB Lanka is
Citadel of SB terrorism
and
our politically appointed
Deplorable Mat is one among those masquerading Pesudos and
a propagandist of a utterly corrupt SB government
Fortunately Lankan are still still blessed with some real true Buddhist.
I have come across many such devoted Buddhist in and outside of Lanka.
SB terrorism is not what BUDDHA preached.
Raping under aged girls, boozing, partying having sex within premises, burning constitution, threatening judiciary, spreading violence and hatred, organizing mobs, violence against other religious communities, nexus to underworld, using and peddling drugs, behaving like apes and wild animals in public , violence againsttheir own , threatening other monks who resist amd confront
, ……….
SB is a disgrace to Buddhism and it’s true followers.
/
leelagemalli / October 19, 2026
Chiv,
How can you make such radical statements against Sinhala Buddhism? We know perfectly well that most Sinhala Buddhists are not violent; they simply follow their faith, as do others in Sri Lanka and the region. We cannot generalize or label an entire community as terrorists. Violent factions may be small, but over decades, some have evolved into terrorist organizations. In retrospect, although the LTTE was violent, not every supporter was a terrorist. The same applies to the JVP rebels, including those supported by certain Hindu groups in the North and East. Likewise, former southern rebels who have now become so-called democrats are no different. Not all JVP supporters are terrorists, but leaders such as Lalkantha, Bimal Rathnayake, Tilvin Silva, and AKD have troubling histories. Today, AKD’s repeated contradictions and alleged lies raise serious concerns. Yet, many still blindly defend him. However, this political bubble cannot last forever, and signs of its eventual collapse are becoming increasingly evident.
/
chiv / October 20, 2026
LM, before calling my comment radical
have you read any of the articles by
Prof Ananda Dasanayaka, NYU,
Martin Sturzinger,
Sarath de Alwis,
Tisaranee,
Kasinathan Nadesan, Forensic Medical Consultant
and articles other than in CT.
Read my comment again
I have met many devoted Buddhist in Lanka ( the real ones )
“I consider Buddha has one of greatest philosapher and teacher ”
– this is Chew, from Tibet
/
Native Vedda / October 20, 2026
chiv
–
“Whereas SB Lanka is Citadel of SB terrorism”
–
Because some saffronistas seem to live by these beliefs:
–
“Sunday sil, Monday kill.”
“A dead Tamil is a good Tamil.”
–
“Kill the Vedda, rob the Buddha, and blame the Sudda.”
–
You will find Sinhala/Buddhist madrassas indoctrinating young and vulnerable children with unadulterated hatred towards minorities.
–
Therefore, the NPP and its leaders must make a concerted effort to liberate Buddhists from Sinhala/Buddhist (nationalism), Buddhism from its distortion by Sinhala/Buddhist, and the country from the strangle hold of Sinhala/Buddhists
–
They must also expose and hold accountable those crooks who hide behind saffronista ideologies and use saffron robes as a shield for their criminal activities..
–
As I mentioned elsewhere, Hindutva saffronistas are gradually making inroads into the North.
/
SJ / October 18, 2026
“4.4 per 100,000 population (or 0.44 per 1,000 population)”
Some slip in arithmetic.
/
Sarath / October 19, 2026
SJ and Emigre
Thank you CJ for catching that mathematical oversight. You are spot on regarding the arithmetic conversion: 4.4 per 100,000 scales down to 0.044 per 1,000, and 7.9 per 100,000 scales to 0.079 per 1,000.
While the decimal point was misplaced in that specific conversion phrase, the foundational baseline figures, derived directly from official crime records remain unchanged. The core statistical comparison remains clear, showing a reported rate of 4.4 for India and 7.9 for Sri Lanka per 100,000 population.
After all, this is a timely intervention that helps us maintain an objective focus.
Regards
/
old codger / October 19, 2026
Sarath,
This is getting interesting, so I am provoked to intervene
Two other commenters have pointed out:
The murder rate per thousand of India and Sri Lanka: • India: The intentional homicide (murder) rate is 2.8 per 100,000 population (or 0.28 per 1,000 population),
Sri Lanka: The (murder) rate ranges between 3.31 and 4.6 per 100,000 population (or approximately 0.33 to 0.46 per 1000
I found this:
China’s official murder rate is 0.46 to 0.50 per 100,000 people, which translates to approximately 0.00046 to 0.0005 per 1,000 people
Indonesia’s intentional homicide rate is 0.30 to 0.40 per 100,000 people
You will agree that Sri Lanka is the most Buddhist country in the list, and China the least.
But Indonesia, a Muslim (formerly Buddhist) country, has the lowest murder rates?
So, am I right to conclude that being Muslim, or having no religion at all leads to less murder?
/
Sarath / October 19, 2026
1/3, OC
Thank you for your intervention, which introduces a comparative statistical angle to the thread. While numbers can illuminate a discussion, a statistically driven case analysis in a public forum requires rigorous source verification and structural context to avoid drawing misleading conclusions.
1. The Necessity of Verified Source Attribution and Mathematical Precision :-
At the outset, it must be noted that the figures shared by various commentators on this thread often appear conflated, confusing, and occasionally contradictory. For any comparative metric to be taken seriously, it is an essential prerequisite that commenters share original, verified source links to authoritative repositories, such as the UNODC or official government databases. Without these, getting down to the nitty-gritty of data analysis remains an exercise in speculation.
Furthermore, a significant mathematical translation error must be cleared up. Homicide rates of 2.8 or 3.3 per 100,000 people do not scale down to 0.28 or 0.33 per 1,000 people; mathematically, they translate to 0.028 and 0.033 per 1,000, respectively. While minor, such discrepancies demonstrate how easily data can be distorted when it is not strictly fact-checked.
(TBC)
/
Sarath / October 19, 2026
2/3,
OC,
2. Dissecting the Temporal and Socioeconomic Matrix :-
Your conclusion that religious demographics dictate domestic crime rates represents a classic correlation fallacy. It completely ignores the distinct historical trajectories of the nations under scrutiny.
If Sri Lanka’s homicide rates appear comparatively higher than those of China or Indonesia, it is because the island’s metrics are deeply tethered to a complex conflict and post-conflict matrix spanning the last 25 years. Decades of internal instability left behind complex socio-legal challenges, illicit weapon proliferation, and institutional friction.
Conversely, the other countries under scrutiny have enjoyed prolonged periods of relative peace, internal stability, and consistent economic growth, completely devoid of widespread domestic conflict. It is these long-term socioeconomic stabilizers; not theological labels that suppress violent crime indices.
(TBC)
/
old codger / October 20, 2026
Sarath,
“Decades of internal instability left behind complex socio-legal challenges, illicit weapon proliferation, and institutional friction.”
If you are blaming it on the war, isn’t Buddhism supposed to be the answer?
Vietnam too had a war in which literally millions died fighting a superpower, but
Vietnam’s intentional homicide rate is approximately 1.5 per 100,000 people. They are also Buddhist, but their monks are under government control.
/
Sarath / October 20, 2026
1/2,
Dear OC,
1. “THANKS A MILLION” for your sharp and rigorous inquiry. It allows a valuable opportunity to bring clarity to certain inherently predisposed narratives regarding the true spirit of the Dhamma vis-à-vis contemporary misconceptions among certain followers. Comparing post-war trajectories between nations is a valuable exercise, but drawing a direct causal link solely based on religious demographics overlooks deep structural and institutional differences.
1. Buddhism as a Path of Individual Practice, Not State Compulsion
You ask if Buddhism is supposed to be the answer to post-war instability. The core of the Buddha’s Dhamma is a mind-centric philosophy based entirely on voluntary ethical restraint (Sila) and personal purification. The Dhamma does not operate as an automated social stabilizer or a state-enforced mechanism. When a society suffers from illicit weapon proliferation and institutional friction, it represents a human failure to live according to the Precepts, not a failure of the philosophy itself. A populace only reflects the peace of the Dhamma when its individuals actively choose to practice it.
2. Monastic Independence vs. Government Control :-
Your observation regarding Vietnam’s lower homicide rate and state-controlled clergy touches on an important structural contrast………
(TBC)
/
Sarath / October 20, 2026
2/2
Vietnam’s history, governance model, and socioeconomic stabilizers are entirely distinct from Sri Lanka’s democratic and post-conflict framework.
In Sri Lanka, the historical legacy of the Maha Sangha has been one of independence, acting traditionally as guardians of the textual doctrine (Tipiṭaka) rather than branches of civil administration. While state control may enforce outward civic compliance, the pristine Dhamma prioritizes inner, conscious transformation over political subjugation. The societal challenges we face require a universal return to individual ethical accountability, across both lay and monastic spheres, rather than institutional coercion.
After all, this is a timely intervention that helps us maintain an objective focus.
Best regards
/
Sarath / October 19, 2026
3/3,
OC,
3. The Fallacy of Causal Demographics :-
Because the applicable periods for the cited data remain unverified, it is impossible to confirm if these figures represent a 100% accurate peacetime baseline or a multi-decade average skewed by conflict that prevailed for nearly 3 decades. Criminology uniformly proves that homicide rates are fluid indicators of a society’s current economic health, law enforcement capacity, and institutional stability. Attempting to isolate a single religious demographic to explain complex geopolitical and structural realities is an analytical misstep that misses the true essence of state governance and the pristine Dhamma.
Given this comprehensive structural analysis, it is entirely naive to make concrete assumptions or jump to the conclusion that religious connotations have any bearing on Sri Lanka’s high homicide rates relative to China and Indonesia simply because the majority of Sri Lankans happen to be Buddhists. That is the most logical and sensible judgment one must draw when looking at the figures objectively.
You deserve immense “KUDOS” for gracefully steering past mere rhetoric to present such a serious, factually driven case for our shared appreciation and scrutiny. Regards
/
old codger / October 20, 2026
Sarath,
“Because the applicable periods for the cited data remain unverified”
It seems you are doubtful about the accuracy of the stats provided:
https://www.macrotrends.net/global-metrics/countries/lka/sri-lanka/murder-homicide-rate
These are murder rates for 2019, but you can also check the 2024 rates (84 in just 2 months) at https://www.themorning.lk/articles/PG9fe8CJY7005SmgJfKJ
Mr. Akismet’s statistics are 100% correct.
As an aside, you might be interested that over the 30 year war period, more people died in traffic accidents than war injuries. Look it up if you don’t believe me.
/
old codger / October 20, 2026
A little correction:
over the 30 year war period, more people IN THE SOUTH died in traffic accidents than war injuries. Look it up if you don’t believe me.
/
Sarath / October 20, 2026
1/2,
Dear OC,
Thank you for providing the specific temporal context and references for your statistics. Acknowledge that the 2019 baseline and the early 2024 police media report tracking over 80 homicides are accurate factual representations of current trends. My emphasis on verifying the applicable periods was not to deny these tragic indicators, but to ensure that our public forum remains structurally grounded in verified timeframes.
1. The Tragic Trajectory of Human Misery
Your comparative observation that traffic fatalities in the South exceeded direct wartime casualties over the three-decade conflict highlights a devastating, sober truth. Whether a human life is lost to the horrors of a brutal internal conflict or cut short on our highways, any sudden loss of life remains an absolute tragedy.
The Dhamma continuously reminds us of the extreme preciousness and rarity of human life (Dullabha ca manussatta). When thousands of citizens perish prematurely due to unchecked societal chaos, reckless driving, or organized crime disputes, it serves as a stark reminder of the total futility of violence and a collective failure to cultivate standard social mindfulness and mutual protection.
(TBC)
/
Sarath / October 20, 2026
2/2,
2. Peacetime Deterioration vs. Timeless Principles
The escalating contemporary crime metrics you noted do not reflect a flaw in our spiritual heritage. Rather, they highlight a catastrophic departure from it. The presence of gun violence and contract killings orchestrated by underworld drug syndicates are explicit, tragic violations of the First Precept of abstaining from harming living beings.
The historical role of this island as a sanctuary for the pure framework of the Dhamma remains textually and kommentarily unblemished by modern administrative failures. Addressing these structural social ills demands an immediate return to individual moral accountability and legal enforcement across all sectors of society, rather than using temporary societal lapses to dismiss a profound civilizational legacy.
Thanks once again for the valued contribution to bring clarity to human dimension of war-time and post-war tendencies in regard to societal / individual crimes and breakdown of moral ethics and humanity.
Best regards
/
chiv / October 21, 2026
OC,
I personally know few contemporaries of this politically appointed diplomat.
who shared their , interesting experience working with this fellow.
/
Native Vedda / October 20, 2026
Aiyoooooo old codger
–
“You will agree that Sri Lanka is the most Buddhist country in the list, …….”
–
Why do people call this island a Buddhist country, a Sinhala/Buddhist country, or refer to its people as the Sinhala/Buddhists, Sinha Le people? And of all the rational commenters, why are you calling it the “most Buddhist country”?
–
Please give me just one reason why this island qualifies to be called a Buddhist country.
–
If we judge a country by majority rule alone, then we might as well call it the “Most Stupid Country.” A majority does not automatically make something right, nor does it justify labelling an entire country based on the beliefs of its majority. Please leave out the higher literacy rate rankings.
/
old codger / October 20, 2026
Native,
You know that diplomats are easily provoked. That’s why I left out the quote marks.
Thanks for your understanding.
/
SJ / October 19, 2026
Did that observation need further elaboration?
People are reasonably intelligent hereabouts I would have thought.
/
Lester / October 20, 2026
Hello Sarath:
There is a famous quote: “lies, damn lies, and statistics.”
99% of rape cases in India are unreported: https://www.livemint.com/Politics/AV3sIKoEBAGZozALMX8THK/99-cases-of-sexual-assaults-go-unreported-govt-data-shows.html
Using the 1% to compare with other countries is selection bias .
The abuse of statistics is widespread in social media. But it is extremely profitable. Piers Morgan will pay you a nice sum to go on his show and lie about Israeli “genocide.”
The best example might be the Jordanian, Queen Rania. Crying over Israeli aggression, while her country provides a key air defense against Iranian missiles. Abdullah needs his paycheck from the US to pay for the harem and luxury cars.
You should familiarize yourself with “Taqiyya”, which permits Muslims to lie. Vellalar are also master liars. No coincidence that the Palestinian factions borrowed the suicide vest from the LTTE, starting in the 1990’s.
/
old codger / October 21, 2026
It seems that a certain resident of CT has been released temporarily from the sanatorium where he was forced to cool off for a few months. I hope he’s taking his tranquillisers.
/
leelagemalli / October 19, 2026
Dear Emigre,
No religion is entirely free from mythical or mystical elements. Buddhism and Hinduism have ancient literary traditions dating back millennia, yet their beliefs and practices should remain open to critical examination and revision. Unfortunately, the Mahavamsa and certain traditional Buddhist narratives in Sri Lanka seem to remain largely untouched by critical public debate, despite academic research challenging some historical interpretations. Most Sinhala Buddhist (SB) practices today appear increasingly influenced by amisapuja and rituals resembling Hindu traditions. Consider how the Katina Pinkama is conducted today compared with how our elders practised it 40 years ago. Much has changed, becoming increasingly ritualistic and difficult to explain rationally. Science has taught us to ask “why” rather than blindly accept inherited beliefs. Yet many younger South Asians continue to embrace ideas passed down by previous generations without questioning them.
Tbc
/
leelagemalli / October 19, 2026
cont.
This problem extends beyond religion to politics. Sri Lanka’s election of AKD and the NPP reflected widespread hopes for change, yet unmet expectations and unresolved everyday problems have raised serious questions about political accountability. Similarly, religious nationalism and white-supremacist support contributed to Trump’s political appeal in the United States. These examples demonstrate that irrational beliefs and populist rhetoric are not confined to one region. However, their consequences can be especially damaging in developing countries struggling with economic stagnation. The solution is not to attack religion or ideology, but to foster scientific temper, critical thinking, and evidence-based reasoning through sustained reforms in schools and universities. Societies progress when people learn to question authority, examine evidence, and hold both religious institutions and political leaders accountable.
/
chiv / October 18, 2026
I still remember the goose bumps and the serene feeling I felt
While entering the
largest Tibetian Monastry called Namdrolling Golden Temple in Coorg Karnataka.
Pardon for auto corrections and spelling errors
/
Sarath / October 18, 2026
Emigre,
I refer to Chiv’s harangue on this thread, which highlights why public discourse must separate substantive philosophical debate from baseline rants.
1). Deciphering the US-Based “SB” Enigma :-
Chiv’s arguments read as an unfortunate indictment of intelligent, devoted Buddhists. This is simply the latest in a series of “misguided rants” only he can digest or explain. He opens by warning that people might take umbrage at his words, only to hide behind the cryptic acronym “SB.” Since Chiv resides in the United States and is well-accustomed to a Western lifestyle, one might assume he is referencing the “Super Bowl.” Repeated attempts by any rational mind to decipher what he truly means by this sweet two-letter word yield a statistical zero, demonstrating a profound logical failure.
2). Career Diplomats vs. Political Appointees :-
The commentator further reveals his administrative ignorance by recycling a personal swipe about a “politically appointed Deplorable Mat.” He clearly cannot distinguish between a career diplomat who rises through decades of institutional merit and a political appointee placed by secular patronage. As the Buddha observed, the profound depth of the Dhamma is not for the ordinary mind, but for those who possess Prajna (analytical wisdom)
(TBC)
/
Emigre / October 18, 2026
Mr.ambassador Sarath,
I believe Mr. Chiv could be more polite with an eminence diplomate like you, after all we are all great minds. However, maybe he is angry that you are asking him to believe these tall tales in the Mahavamsa which are not in the Tripitaka. What Mr. Chiv means by SB is Sinhala Buddhist, which I am surprised you don’t know.
“These vices are explicit violations of the Five Precepts; they represent a human failure to live the Dhamma, not a flaw in the teaching itself. “
If, so, how can you call this island a citatel of the Dhamma, when nobody seems to be following its precepts?
/
Sarath / October 18, 2026
1/2,
Emigre,
Thank you for your polite intervention and for clarifying that the acronym “SB” was intended to stand for “Sinhala Buddhist.” Even with this interpretation, the connection remains structurally flawed, as not all Sinhalese are necessarily Buddhists, and nowhere in the original article was such a sweeping insinuation made. This misinterpretation is precisely why the acronym appeared so disjointed and entirely out of context.
1. The Spirit of Ehipassiko vs. Enforced Belief : –
You suggest that anger may arise from being asked to believe what some view as “tall tales” in the Mahavamsa that do not appear in the Tripitaka. However, there is absolutely no expectation for readers to blindly accept every word written. To react with anger over historical or textual interpretations misses the foundational spirit of the Dhamma.
The Buddha never demanded blind faith; instead, he extended a universal invitation to “come and see” (Ehipassiko) for oneself through critical inquiry and personal verification. This is the exact spirit of openness in which the esteemed readership of this platform is invited to engage with these civilizational texts.
(TBC)
/
Sarath / October 18, 2026
2/2 Emigre
2. The Realities of a Non-Perfect World and Comparative Truth :-
Your sweeping conclusion questioning how this island can be called a citadel of the Dhamma “when nobody seems to be following its precepts” presents a literal impossibility that entirely misses the point. Even during the Buddha’s time, the entire populace did not look to him for wisdom, nor did everyone follow his teachings. The Buddha himself explicitly acknowledged that while some disciples would honor the Dhamma, and others would simply follow their own worldly inclinations.
As such the world is inherently imperfect, and the Dhamma recognizes that spiritual progress occurs in degrees. This reflects the profound concept of conventional or relative truth (Sammuti-sacca) as taught by the Buddha. Human society is not a monolith of absolute perfection; it is a complex landscape where individuals struggle against greed, hatred, and delusion at varying paces. Consequently, the countless quiet, devoted individuals keep spirits of Dhamma alive today and that societal flaws do not diminish the island’s historical and structural role as a sanctuary where the Dhamma’s pure framework is preserved for the world.
After all. Great Minds Have the Most In Common.
/
Sarath / October 18, 2026
Emigre
A subsequent search was conducted to verify if any significant context regarding the letters “SB” had been overlooked, but the query yielded absolutely nothing of relevance. .
1. Pseudonyms and the Veil of Anonymity :-
An investigation into the name “Chiv” reveals a curious linguistic proximity to “Chew,” perhaps hinting at a connection to the betel leaves commonly chewed in our traditional youth. More importantly, “Chiv” is clearly a pseudonym rather than a genuine Sri Lankan name. Unlike those who participate in public discourse under authentic identities, this commentator retreats behind a veil of anonymity—the usual hallmark of those seeking to stir mischief rather than engage in constructive dialogue.
2. The Theological Divide: Vajrayana vs. Theravada :-
Regarding the Namdroling Golden Temple in Coorg, Karnataka, the commentator’s recollection of “goosebumps” exposes profound theological confusion. Tibetan Buddhism belongs to the Mahayana branch, specifically the esoteric vehicle known as Vajrayana. It operates under entirely distinct ritualistic and philosophical frameworks from the orthodox Theravada tradition preserved on our island. Recalling physical sensations at a Vajrayana temple while remaining detached from the analytical foundations of Theravada Buddhism perfectly encapsulates why that commentary remains entirely superficial.
Thanks for your attention. Regards
/
LankaScot / October 19, 2026
Hello Sarath,
In my part of Scotland Chiv meant a sharp Knife. You have been “Chived”, metaphorically.
Best regards
/
Sarath / October 19, 2026
Lankascot
Thank you your timely intervention and sharing that fascinating linguistic insight from Scotland! It adds a wonderfully sharp and dramatic dimension to our cross-cultural understanding of idioms.
Your colloquial definition of “Chiv” as a sharp knife fits the context perfectly. It is safe to say that when public discourse lacks analytical depth, a clean, metaphorical “chiving” via a well-honed diplomatic pen is exactly what is required to restore logical balance to the thread.
I highly appreciate your witty engagement and for bringing a English touch of Scottish flavor to these civilizational reflections.
Regards
/
old codger / October 20, 2026
LS,
“for bringing a English touch of Scottish flavor to these civilizational reflections.”
You figure that’s a compliment? 🤔
/
leelagemalli / October 19, 2026
C,
I believe such goosebump-inducing feelings are not confined to Tibetan or Sri Lankan shrines, where locals attribute them to spiritual forces. Born and raised in a Buddhist environment, I later moved to Europe and visited numerous churches in Germany, Switzerland, and elsewhere. Whenever I entered these places, I experienced a profound sense of serenity and inner peace that words could hardly describe. Although my relatives in Sri Lanka urged me to visit Somawathiya or Ruwanwelisaya whenever I returned to my homeland, I never did. Yet, I doubt I would share their beliefs about Somawathiya, as I trust the fundamentals of physics more than myths surrounding the dagoba, including claims that radiations emitted around its pinnacle are Buduras, as some priests interpret them. I believe prolonged religious conditioning shapes such perceptions across Buddhism, Hinduism, Islam, Christianity, and other faiths. Ultimately, these experiences may reflect the human mind and its psychological responses.
/
Native Vedda / October 20, 2026
chiv
–
Namdroling Golden Temple in Coorg, Karnataka, operates Dharma centres in 12 countries, yet apparently none in Sri Lanka. Do you know why?
–
Do they organise Buddhist boot camps?
–
We have so many people who need to be educated in Buddhism, starting with the Sangha and extending all the way to CChampa. Why isn’t more effort being made to provide proper Buddhist education where it is needed most, for example Sri Lanka?
/
akismet1 / October 21, 2026
Mr. Vedda,
This Namdroling Golden Temple is a Tibetan Mahayana institution. Such a temple will never be allowed in this great Theravada citadel of Sri Lanka. So much for religious freedom.
/
Sarath / October 18, 2026
2/2
3). Societal Vices vs. Core Dhamma :-
The societal afflictions Chiv lists—from corruption to underworld networks—are indeed deplorable, but attributing these political pathologies directly to the spiritual heritage of Buddhism represents a complete failure of logic. These vices are explicit violations of the Five Precepts; they represent a human failure to live the Dhamma, not a flaw in the teaching itself. Praising a serene personal experience at a Tibetan monastery in Karnataka while remaining selectively blind to the historic lineage preserved on this island is a classic exercise in selective perception.
Furthermore, Chiv’s commentary suggests a complete ignorance of the core tenets of Theravada Buddhism, after having lived overseas for far too long. One cannot entirely blame him for lacking the luxury of being exposed to the rich and serene spiritual discourses of the island, which he otherwise richly deserves in order to understand what the Dhamma is truly about.
After all, such restless outbursts suggest a state of mind that ultimately deserves to be treated with the love and compassion preached by the Buddha, while intelligent readers take his misguided rants with a healthy pinch of salt.
Thanks for your patience and understanding. Regards
/
SJ / October 18, 2026
Whatever happened to ‘I am not Sarath Dissanayake’?
It is not easy for some to keep on with one liners I suppose.
/
Sarath / October 19, 2026
SJ,
Your points are well noted. Ideas and philosophy are best evaluated on their own merit, logic, and clarity, rather than on personal identities or forum history. My focus remains entirely on elevating this discourse toward the timeless principles of the Dhamma and the real-world priorities of our people. Thank you for sharing your thoughts.
Regards,
/
akismet1 / October 19, 2026
Mr. Amb. Sarath,
You are disappointing me. You say Sri Lankan is the citadel of pure Buddhism, but also admit that murder and rape is high than in Hindu India. So, Buddhism has no effect on real life?
Also, the Sri Lankan Sangha is organized on caste lines. No other Buddhist country does this.
So how can you say that Sri Lanka preserves the “pristine” Buddha Dhamma?
Also, your honest thoughts on child ordination?
/
Sarath / October 19, 2026
1/3, Akismet1
Thank you for your continued engagement. Addressing these deep institutional and societal contradictions is precisely how the analytical clarity of the Dhamma stands out most clearly.
1. Societal Decay as a Departure from the Dhamma :-
The tragic prevalence of crime does not mean Buddhism has no real-world effect; rather, it demonstrates the catastrophic results of abandoning it. Buddhism is an experiential, mind-centric philosophy dependent entirely on individual practice. It is precisely due to a lack of genuine Buddhist wisdom and self-purification in today’s world that society has succumbed to this level of moral and ethical breakdown.
This societal unraveling, driven by greed (Lobha), hatred (Dosa), and delusion (Moha), is exactly what the Buddha laid bare 2,600 years ago when detailing the decline of unrighteous systems. While ancient monarchs strived to govern under the Dasaraja-dharmaya (the Ten Royal Virtues); promoting Metta (loving-kindness), Mudita (appreciative joy), and Upekkha (equanimity), modern failures stem from a complete departure from this ethical baseline by both rulers and the citizenry.
2. Monastic Institutions vs. Textual Purity : –
Your point regarding certain monastic chapters organizing along caste lines touches upon an undeniable, tragic institutional contradiction.
(TBC)
/
Sarath / October 19, 2026
2/3,
akismet1
The Buddha explicitly rejected caste hierarchies, declaring worth to be a matter of action (Kamma), not birth. The infiltration of caste into local lineages is a localized, feudal corruption born of worldly history.
However, a vital distinction must be made between institutional administration and doctrinal preservation. When Sri Lanka is recognized as a sanctuary of the “pristine” Dhamma, it refers strictly to the unbroken, textually accurate transmission of the Pāli Canon (the Tipiṭaka). The purity of the teaching remains preserved, even when the human institutions surrounding it have faltered under secular influences.
3. Ethical Clarity on Monastic Life :-
Regarding child ordination, the Dhamma always prioritizes the cultivation of wisdom and free will. In the modern era, any spiritual path must ensure it aligns with the absolute protection, psychological maturity, and well-being of the individual. True ordination must spring from a mature, conscious aspiration to realize the truth, rather than structural or familial expectations.
(TBC)
/
Sarath / October 19, 2026
3/3
akismet1
The true Dhamma remains unblemished by human shortcomings, continuously inviting analytical minds to look past institutional flaws and realize the pristine truth within.
I highly appreciate this intellectually rigorous exchange, which reminds us that the ultimate test of the Dhamma lies not in historical labels, but in our collective commitment to truth and justice.
With metta
/
Sarath / October 20, 2026
akismet1
1) Regret that, due purely to an oversight, I completely missed your query on child ordination, which is dealt with hereunder.
2) On the question of child ordination, the core tenets of the Buddha’s Dhamma fundamentally prioritize the cultivation of free will, conscious moral restraint, and analytical wisdom (Prajna).
3) Historically, within the civilizational context of Asian Buddhist societies, entering the monastic order at a young age (Samanera ordination) was primarily viewed as an institutional pathway for deep scriptural education, character discipline, and spiritual guidance under the care of senior monastics. It was a societal structure aimed at preserving the oral and textual traditions of the lineage from one generation to the next.
4) However, from a contemporary ethical and philosophical standpoint, any spiritual practice must strictly align with modern standards of child protection, psychological maturity, and individual well-being. True ordination is a profound metaphysical commitment that bears its greatest spiritual fruit when it springs from a mature, fully conscious, and autonomous aspiration to realize the truth, rather than from familial expectations or structural traditions.
5) Regret the lapse and delay. Thanks and regards
/
SJ / October 19, 2026
I only wanted o know whatever happened to ‘I am not Sarath Dissanayake’.
Do you know by any chance?
/
Sarath / October 19, 2026
SJ,
1. You are absolutely right, and thank you for presenting this “HUNDRED MILLION DOLLAR POSER” as to why two different usernames appeared in quick succession. Appreciate your watchful eye and timely intervention.
2. To clear the air, the shift was a necessary response to a sheer coincidence. Over a five-month period, another commentator carrying the same name, “Sarath,” was observed on these threads. This duplicity begs logical answers from the CT administration as to how two distinct personas could be registered under an identical username.
3. To eliminate any risk of perceived impersonation, I decided to re-register under my complete name to ensure absolute transparency. What happened last week was truly hilarious; in an attempt to register as “Sarath Dissanayake,” I ended up, to my utter dismay, carrying the exact same username “Sarath” once again!
4.That status quo remains an administrative mystery best answered by the CT moderators. I cannot thank you enough for your immense and timely favor in pointing out this scenario.
5. A MILLION KUDOS to you for your timely, necessary, and sharp observation, which helps keep our public discourse transparent and grounded in authentic identities.
Regards
/
SJ / October 19, 2026
I only wanted to know whatever happened to ‘I am not Sarath Dissanayake’ and if you know by any chance.
I still do have not have answer.
Shall I make it an MCQ?
Choose the most appropriate answer(s) from
(a) I know, but will not tell you
(b) I know that you know
(c) I do not know
(d) b***** **f
i. a & b
ii. b & c
iii. d
iv. all of them
/
Sarath / October 20, 2026
SJ, 1. Reference your comment which sounds bit awkward. While you possess a sharp eye for detail, reducing a serious civilizational discussion to a flippant multiple-choice quiz shifts the tone from constructive dialogue into a complete mockery. The esteemed readership of the Colombo Telegraph deserves to be treated with decency and mutual regard, rather than being subjected to dismissive parlor games.
2. To answer your lingering question clearly: as stated previously, the temporary confusion over usernames remains a minor system glitch best understood by the platform’s backend moderators. To continuously probe a simple digital anomaly with crude options does nothing to elevate the thread.
3. As a worthy contributor to this forum, it would be highly appreciated if you maintained the due decorum, intellectual maturity, and dignity expected of all who engage here. Let us keep our focus on the real substance of the Dhamma, history, and public governance rather than resorting to unnecessary public banter.
4. Thank you for your attention. Regards
/
chiv / October 20, 2026
SJ
Excellent
With one MCQ question
you have explined
what is he upto .
/
LankaScot / October 20, 2026
Hello Chiv,
He still didn’t answer, instead used a veiled ad hominem against SJ.
Best regards
/
old codger / October 19, 2026
SJ,
But don’t you admire his ability to sail past inconvenient truths?
/
SJ / October 19, 2026
Sailing?
Rambling is not sailing.
/
LankaScot / October 19, 2026
Hello OC & SJ,
As an example akismet1 asked him “Also, your honest thoughts on child ordination?”.
Did either of you see an answer?
Best regards
/
SJ / October 19, 2026
LS
Certainly, you have a better eye sight than either of us.
/
Sarath / October 20, 2026
LankaScot, OC, SJ
Here I am back with an answer. Regret that, due purely to an oversight, I completely missed the query on child ordination, which is dealt with hereunder.
Regarding your question on child ordination, the core tenets of the Buddha’s Dhamma fundamentally prioritize the cultivation of free will, conscious moral restraint, and analytical wisdom (Prajna).
Historically, within the civilizational context of Asian Buddhist societies, entering the monastic order at a young age (Samanera ordination) was primarily viewed as an institutional pathway for deep scriptural education, character discipline, and spiritual guidance under the care of senior monastics. It was a societal structure aimed at preserving the oral and textual traditions of the lineage from one generation to the next.
However, from a contemporary ethical and philosophical standpoint, any spiritual practice must strictly align with modern standards of child protection, psychological maturity, and individual well-being. True ordination is a profound metaphysical commitment that bears its greatest spiritual fruit when it springs from a mature, fully conscious, and autonomous aspiration to realize the truth, rather than from familial expectations or structural traditions.
Thanks for your kind intervention. Regards
/
old codger / October 20, 2026
Sarath,
But that still isn’t an answer. Kismet asked for your opinion.
Are you saying that from a contemporary ethical and philosophical standpoint, you prefer child ordination to be stopped, or not?
/
Sarath / October 20, 2026
Dear OC,
1. Thank you for your highly philosophical follow-up. To clarify my position, the question of child ordination touches deeply on institutional legacy and the complex inner workings of the monastic paradigm—traditions and internal disciplines that I am simply not privy to as an outsider.
2. From the perspective of the Buddha’s sacred teachings, entering the Sangha as a Bhikkhu is a profound spiritual commitment that emphasizes personal readiness, conscious understanding, and the capacity to undertake the monastic vows. While contemporary ethical and philosophical standpoints often advocate for a paradigm shift regarding the age and nature of ordination, I believe it is not my place to impose a definitive personal verdict on a parochial institutional question. Ultimately, any evolution or evaluation of these sacred traditions remains within the unique purview of the monastic community itself, guided by the Dhamma and Vinaya.
Once again, many thanks for your illuminating poser.
Best regards
/
akismet1 / October 21, 2026
Mr. Sarath D,
Again you have responded with a jumble of verbiage, I am sorry to say. I ask for your personal opinion on the subject. You say you are a true Buddhist. If the “monastic community ” is doing something that is clearly wrong , why can’t the Buddhist laity give their opinion? Are you not allowed to have an opinion? Are you afraid of something? In that case, is that true Buddhism?
I believe that this is the fundamental problem in Sri Lankan Buddhism. The laity feed and support the monks, but are afraid to criticize them. So, there is no free will in Buddhism, just like in Islam or other religions?
/
SJ / October 19, 2026
correction:
I still do have not have an answer.
/
LankaScot / October 20, 2026
Hello SJ,
“When I use a word, “Sarath Dissanayake” said in rather a scornful tone, “it means just what I choose it to mean—neither more nor less”. –
“Alice Through the Looking Glass” – Lewis Carroll.
Does the noun phrase “Word Salad” come to mind?
Best regards
/
SJ / October 20, 2026
LS
Good one
Thanks
/
Sarath / October 20, 2026
OC
1. Thank you for your passing remarks to SJ regarding an alleged ability to sail past inconvenient truths.
2. To clear the air, I do not look for or expect kudos of any sort from Colombo Telegraph commentators for my writing style. What is consistently anticipated and welcome from our esteemed readership is an engagement grounded entirely in a spirit of constructive, mutually beneficial intellectual discourse.
3. True public debate flourishes when all sides respect fundamental candor and individual privacy, strictly in keeping with the highest moral standards, ethical norms, and basic guidelines of this platform. Rather than expending energy on speculative character assessments or personal banter, our collective focus is far better served when we train our analytical attention on the actual substance of the topics at hand. Let us maintain that dignified baseline as we navigate these complex civilizational and societal realities together.
4. Thanks for your attention. Best regards
/
Sarath / October 19, 2026
SJ,
1. You are absolutely right, and thank you for presenting this “HUNDRED MILLION DOLLAR POSER” as to why two different usernames appeared in quick succession. Appreciate your watchful eye and timely intervention.
2. To clear the air, the shift was a necessary response to a sheer coincidence. Over a five-month period, another commentator carrying the same name, “Sarath,” was observed on these threads. This duplicity begs logical answers from the CT administration as to how two distinct personas could be registered under an identical username.
3. To eliminate any risk of perceived impersonation, I decided to re-register under my complete name to ensure absolute transparency. What happened last week was truly hilarious; in an attempt to register as “Sarath Dissanayake,” I ended up, to my utter dismay, carrying the exact same username “Sarath” once again!
4.That status quo remains an administrative mystery best answered by the CT moderators. I cannot thank you enough for your immense and timely favor in pointing out this scenario.
5. A MILLION KUDOS to you for your timely, necessary, and sharp observation, which helps keep our public discourse transparent and grounded in authentic identities.
Regards
/
old codger / October 20, 2026
Sarath,
If you want to register under a different name, you must use a new email address. It is not CT that regulates these things, but WordPress.
/
Sarath / October 20, 2026
OC,
Highly appreciate your thoughtful advice.
/
leelagemalli / October 19, 2026
Sarath,
As Sri Lanka enters another phase of turmoil, your article on the history of Buddhism in the country could help open many eyes. I genuinely struggle to understand why some people resort to shooting the messenger rather than contributing meaningful arguments. I could hardly believe my eyes when I saw reports of monks being beaten by state police. Meanwhile, anxiety among Sri Lankan Buddhists appears to be growing amid concerns about the President’s efforts to strengthen his party through rallies reportedly funded by taxpayers. Such developments deserve serious public scrutiny, not blind loyalty or hostility towards those who raise questions.
Tbc
/
leelagemalli / October 19, 2026
cont.
What puzzles me most is the apparent inconsistency between the President’s public promises and the Education Minister’s statements. After two years in office, where is the progress towards the government’s original agenda? Instead, we hear ambitious targets for the remaining three years. My 15-year-old nieces and nephews ask why the figures keep changing, leaving me struggling to explain. For instance, the claim of building 450 lakes in Anuradhapura District before year-end raises legitimate questions about feasibility and implementation. If these promises are realistic, supporters should explain how they will be achieved, rather than dismissing critics. Public accountability requires evidence, consistency and honesty—not numbers designed merely to impress crowds.
/
Sarath / October 19, 2026
1/2
LM,
1) Thank you for your candid reflections on the current phase of transition our country is navigating. Your observations regarding the necessity of public accountability, evidence-based governance, and the scrutiny of state actions cannot be overstated.
2) The recent peace marches and street demonstrations by sections of the Buddhist monks and masses in several cities across the country highlight the deeply sensitive nature of the current socio-political landscape. The plea by these monks to President Anura Kumara Dissanayake and the NPP for presidential clemency for Ven. Gnanasara Thero—underlining that his conviction stems from a contempt of court charge rather than a violent offense—places the government at a critical crossroads. Proponents of this appeal argue that showing leniency, in line with the constitutionally guaranteed foremost place accorded to Buddhism, could act as a vital stabilizing measure to rein in growing anxieties, bridge the friction between the state and the clergy, and restore social composure.
(TBC)
/
Sarath / October 19, 2026
2/2
LM
3) At a time when Sri Lanka is painstakingly transitioning out of severe economic doldrums toward a semblance of stability, the government led by President AKD faces the immense challenge of balancing absolute judicial integrity with the pragmatic realities of long-term national peace. Resolving this delicate issue with due diligence, transparency, and a genuine commitment to the collective interest is what the monks and masses deserve. After all, a timely intervention grounded in wisdom is essential to ensure that past acrimony does not compromise our future stability.
4) Trust the above clarifies. Regards
/
leelagemalli / October 19, 2026
Just imagine the mourning over the elephant Kawanthissa’s death due to alleged neglect and the stories surrounding it. Yet, these same so-called eco-friendly protesters show little concern for pressuring the government to address human-elephant conflict, which leaves children stranded, unable to travel to school or return home safely, while entire livelihoods are destroyed year after year. Meanwhile, Minister Lalkantha remains seemingly detached from these realities, and the so-called sensitive President has barely uttered a word, instead promoting ambitious housing and 4G tower targets. Ultimately, I believe religious myths have contributed to ruining this nation, keeping people blind and deaf despite their physical and mental capabilities. Only greater understanding and collective responsibility can help us achieve the common good. Political rhetoric alone changes nothing. If it did, AKD’s promises would have transformed this nation over the past two years. Instead, his divisive rhetoric only deepens the darkness hanging over this island.
/
Sarath / October 19, 2026
2/2 LM,
True coexistence requires robust state interventions, including scientifically demarcated habitats and protected migration corridors, to safeguard both villagers and wildlife.
2. Moving Beyond Political Rhetoric and Apathy :-
Your critique of administrative detachment is entirely justified. When political leadership prioritizes superficial infrastructure targets over a mounting ecological and humanitarian crisis, it exposes deep institutional apathy. Seasonal promises change nothing on the ground. Resolving this crisis requires unyielding political will, strict enforcement of wildlife protection laws, and structural accountability rather than passive governance.
3. Embracing Collective Moral Responsibility
Exploiting elephants under the guise of cultural or religious tradition remains a severe moral contradiction in a country that prides itself on Buddhist values. Shifting away from this systemic violence requires our society to exercise its intellectual capabilities and look past historical blind spots. True progress demands that civil society and leadership move past passive apathy, embracing collective responsibility to protect our vanishing natural heritage before it is lost permanently.
4. I deeply appreciate your profound clarity and steadfast commitment to this cause; it is precisely through such enlightened and discerning perspectives that we can hope to guide our nation toward true civilizational conscience. Regards
/
Sarath / October 19, 2026
1/2 LM,
Thank you for your deeply moving reflection on the tragic passing of Tusker Kavanthissa. Losing Asia’s tallest tusker, following the painful loss of Tusker Bhathiya, brings a profound sense of grief. It underscores the exact warning issued in my article, titled “A Wake-up Call on Human-Elephant Conflict and Animal Cruelty” in the Daily Financial Times of 08th August 2025 (https://www.ft.lk/opinion/Wake-up-call-on-human-elephant-conflict-and-animal-cruelty/14-780039) which was followed up with yet another article titled “The Cost of Coexistence: Navigating Sri Lanka’s Deadly Human-Elephant Conflict” in the Colombo Telegraph on 22nd August 2026 raising my voice for the sake of the voiceless (https://www.colombotelegraph.com/index.php/the-cost-of-coexistence-navigating-sri-lankas-deadly-human-elephant-conflict/) as our systems continue to fail these magnificent, voiceless creatures.
1. The Human-Wildlife Predicament :-
You raise a vital dimension of this crisis. The human-elephant conflict is a multi-faceted tragedy. It is heartbreaking that rural children are stranded and agrarian livelihoods are decimated year after year. However, pitting human safety against elephant survival is a false dichotomy. The root cause is reckless human encroachment into ancient wildlife reserves for selfish ends.
/
Jayantha Jay / October 19, 2026
Hi Sarath, I have never come across a discussion forum where the author has contributed 29 of the 49 comments on his own article. Your article is interesting, but please give readers more space to share their views.
/
leelagemalli / October 19, 2026
JJ,
One positive feature of this writer is his proactive engagement with readers’ comments, regardless of whether they support or oppose his views. While I have observed similar engagement in several forums, both in and outside Sri Lanka, such consistent interaction appears relatively uncommon, though he is certainly not the only one. I wonder whether his background as a former diplomat contributes to the criticism he faces. As the German saying goes, Jedem das Seine—to each their own—as long as universal norms are respected.
/
Sarath / October 20, 2026
1/2,
LM,
I appreciate your taking up the cudgels on my behalf regarding my commitment to CT’s readership, my writing style, and my continuity in promoting awareness on timely topics of public interest and concern to Sri Lankans at large.
2. Moreover, thank you for your active interest in CT, your regular engagement, and your worthy contributions offered in a spirit of candor and shared interest. Rather than letting the conversation get bogged down in arbitrary critiques of writing style, I believe it is far more constructive to focus on the substance, merit, and depth of the arguments presented.
True pluralism requires evaluating an author’s arguments strictly on their analytical value. To date, I have contributed 31 comprehensive articles to the Colombo Telegraph, explicitly aiming to foster an in-depth intellectual discourse on a myriad of local and international issues of contemporary significance to Sri Lanka. These contributions span across critical facets of our national trajectory and the public interest, including:
a) Socio-Political & Cultural Realities: Exploring the 2025 Ditwah, future trends for youth, and the evolution of Ven Pannakara’s Walk for Peace Initiative.
(TBC)
/
Sarath / October 20, 2026
2/2
b). Institutional & Sectoral Reforms: Analyzing online platform stakes and critical reforms needed in the Education sector.
c). Environmental & Wildlife Governance: Highlighting urgent wildlife predicaments and resolving the human-elephant conflict.
d). Spiritual Wellbeing & National Renaissance: Positioning Buddhism as a practical way of living and exploring the Universal Mindfulness Village (UMV) economic initiative.
e). Statecraft & Geopolitics: Evaluating Sri Lanka’s global diplomacy, evolving UN crises, and the future of US-Sri Lanka relations.
f). Agricultural Course Correction: Issuing a clarion call for immediate policy course correction within Sri Lanka’s high-stakes agriculture sector.
g). Post-Conflict Reconciliation: Analyzing critical issues of deep national concern and broad public interest in the post-conflict era
h). Policy Alternatives and Trajectories for Sri Lanka’s evolving trends and threats: Adversarial trends of polarization among the youth based inter-alia on ethnic, religious and cultural sentiments and concerns.
I trust that the breadth and substance of these pieces speak for themselves, moving us toward a more constructive and meaningful debate.
Thanks once again for your candid remarks and sentiments. Regards
/
Sarath / October 19, 2026
JJ,
1. Thank you for raising what appears to be a rather trivial accounting matter.
2. When discussing a subject of this profound complexity and magnitude—involving our civilizational bedrock, “Buddhism and Its Distinct Legacy,” which holds pride of place in both our constitution and the hearts of the populace—the queries raised by readers demand clear, fact-checked, and logically grounded answers. Unpacking historical truths and proven realities often requires comprehensive explanatory text.
3. Given that individual comments on the Colombo Telegraph thread are strictly capped at a maximum of 200 words, delivering the necessary depth frequently warrants multiple consecutive postings. That is the simple logic behind how my responses ended up comprising more than half the total count.
4. Furthermore, unlike those who choose a path of selective silence, I maintain the healthy habit of thoroughly answering all critical comments whenever deemed necessary. What ultimately matters is not the raw quantity of posts shared, but whether the quality of the answers is reasonable, sensible, and substantively addresses the reader’s standpoint.
5. Fortuitously, there are no administrative restrictions whatsoever on this thread, as it remains a beautifully “free-for-all forum.”
6. Trust the above clarifies. Regards
/