Avalokiteshvaras in Every Sphere of Sasana: a Growing Gap between Dhamma & Buddhism

Followers of wholesome Dhamma need not be disturbed by individuals like Jeromes, Sepalas, Natashas, Ruwans, or Avalokiteshvaras; these are insignificant ‘outside’ influences, a phenomenon that existed even in the times of the Buddha. The growing concern lies in the emerging threat posed by ‘Devadattas’ operating within the Sasana.

“Isms” can be unwarranted, whether they take the form of theism, atheism, vegetarianism, Buddhism, or any other philosophical stance. When a belief transforms into an “ism”, it tends to integrate into one’s identity. It’s not just a matter of refraining from consuming meat; it evolves into being a vegetarian, defining a person beyond mere conviction. This shift implies that the belief becomes intrinsic to one’s sense of self. Humans display a peculiar relationship with their identities. Holding a belief typically involves minimal emotional baggage. Individuals may defend the belief when it seems reasonable and discard it when confronted with sufficient contrary evidence. Adopting a believer’s identity, or becoming an “--ist”, introduces a different dynamic. The belief metamorphoses into something that individuals vehemently defend, akin to protecting a vital part of their body under attack. This level of attachment often leads to a passionate defence of the “--ism,” regardless of the rationale or evidence presented.

Bodhisatva Avalokiteshvara, a Mahayana concept, also known as Guanyin in Chinese, embodies compassion, and emerged as a pivotal deity in Buddhism around the sixth century. As per Theravāda Buddhism, a bodhisatva is someone who has resolved to become a Buddha and has received confirmation or prediction from a living Buddha.

In Sri Lanka, a wave of religious figures claiming miraculous powers have gained followers, possibly fuelled by the prevailing poverty and deep despair over the behaviour of persons in authority in relation to the religions. When the news broke out, two others who had attended the man’s funeral also committed suicide. The leader, Ruwan Gunaratne, who asserted achieving a state of ‘sovan’, preaches about managing death. He emphasizes the unpredictability of death and the importance of planning one’s last moments for a better future life. Was it a misinterpretation of wishful “parinibbana”?

Throughout the history of India, suicide for broadly “religious” motives has been a common phenomenon, embraced by individuals across age, social status, and gender. Notably, within ascetic traditions, suicide has been regarded as a fitting and in some cases, the most exceptional means of concluding one’s earthly existence.

Individuals may defend the belief when it seems reasonable and discard it when confronted with sufficient contrary evidence. Adopting a believer’s identity, or becoming an “--ist”, introduces a different dynamic. The belief metamorphoses into something that individuals vehemently defend. This level of attachment often leads to a passionate defence of the “--ism,” regardless of the rationale or evidence presented

In a paper from 1983, Martin Wiltshire discussed the significance of suicide in Buddhist ethics and doctrine, focusing on its impact on autonomy, the value of human life, and topics like physician-assisted suicide and euthanasia. Western scholars, influenced by these ideas, debated whether suicide is allowed for enlightened individuals. Some argued that it’s justified for the enlightened, saying that the key difference is the absence of desire. These views have influenced Western scholarship for the past seventy years. Recently, some scholars, ignoring textual evidence, claimed that the Buddha “praised” the suicides of Arhants Vakkali and Channa, advocating for a “consistent Buddhist position” supporting suicide [parinibbana]. The ‘Ruwan Philosophy’ could be a gross misunderstanding of the above.

The intricate web of religious truths, myths and the fine line between reality and deception is a challenging endeavour. The human tendency to react emotionally, often by “shooting the messenger,” poses an additional layer of complexity. In the face of disrespectful expressions aimed at causing offense or harm, it becomes essential to transcend personal emotions and discern the obscured message within.

Rather than succumbing to anger, a more constructive approach involves allowing authorities to identify any potential violations of the law, which also unveils any hidden agendas that may be concealed within. The language used in Nathasha’s script might be unsettling and cause irritation. However, beneath this lies an unintended but thought-provoking message encouraging us to “Detach Dhamma from Fiction and ‘Isms.” 

“Kalamas, when you find yourselves in doubt, it’s natural for uncertainty to arise. So, Kalamas, don’t just rely on hearsay, legends, traditions, scriptures, logical guesswork, inference, analogies, agreement through pondering views, probability, or simply because someone is considered your teacher. Challenge and question even the most fundamental beliefs and convictions, including those related to the Dhamma itself. Cultivate a spirit of inquiry and critical assessment, with an unprejudiced mind. Prejudice, passion, fear of expressing one’s convictions, and ignorance are the four biases that must be relinquished at the threshold.”

Encouraging the spirit of inquiry means, fostering a mindset that seeks to understand deeply, rather than accepting things at face value. It invites individuals to challenge their own beliefs, even those related to the teachings of the Dhamma. By embracing this approach, one can develop a more profound and authentic understanding of truth, free from blind adherence to preconceived notions or external authority. The essence lies in cultivating a discerning mind and being open to questioning and exploration in the pursuit of genuine wisdom and insight.”
Unless we revise or eliminate outdated ‘divine manifestations’ [especially fictionalized sections in the biography of Buddha] that might inspire future individuals like Nathasha to stage comedic performances, we risk all of us being portrayed as ‘Fools with Pride.’ Buddhists are acquainted with the Buddha’s biography, which seems to have developed or evolved over time, mostly compiled by commentators, observers, and critics. The shift toward a more secular society in Europe is apparent in recent research, revealing that a majority of young people in twelve countries do not align with any religious beliefs. In the UK, a relatively small percentage of young adults identify with specific religious denominations, reflecting a broader trend away from traditional religious affiliations. Reference: Report titled “Europe’s Young Adults and Religion”, authored by Stephen Bullivant, a Professor of Theology and the Sociology of Religion at St Mary’s University in London. Research by Professor Singleton and Dr. Halafoff shows that Australian teenagers, leading the way in religious change, differ from older generations in their beliefs and affiliations. The study reveals that a majority of teens (58%) never attend worship services, signalling a decline in traditional denominations.

Separateness leads to disintegration. The enclosing force of strong beliefs, whether as Buddhists, Hindus, Muslims, Christians, Theosophists, or any other label, creates opposition and antagonism. Ideas and philosophies, despite their cleverness, idealism and amusement, contribute to this division. Like an addiction, people cling to their beliefs, leading to a decline in organized religions worldwide, especially among the youth.

Unless we address and rectify the issues within the Sasana and Buddhism, the youth here may follow similar trends observed in other countries. Another contradictory factor that challenges young minds is the “Foremost position” entrenched in the Constitution, despite Buddha’s emphasis on equality.
It is crucial to extend beyond countering new cults and include addressing concerns related to saffron robe clad monk businessmen, some with questionable ethics, and others involved in constructing luxurious abodes. These practices are inflicting considerable harm on the Sasana, necessitating immediate action to safeguard the integrity and sanctity of Buddhist teachings [Dhamma]. Only through such intervention can they effectively thwart outside influence, and protect not just Buddhism but the essence of the Dhamma.

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