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Buddha in Sri Lanka : Remembered Yesterdays / Swarna Wickremeratne ; Foreword by George D

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Buddha in Sri Lanka : Remembered Yesterdays / Swarna Wickremeratne ; Foreword by George D ik t buddha in sri lanka buddha in sri lanka REMEMBERED YESTERDAYS swarna wickremeratne with a foreword by george d. bond Buddha in Sri Lanka BUDDHA IN SRI LANKA ࣎ Remembered Yesterdays SWARNA WICKREMERATNE Foreword by GEORGE D. BOND STATE UNIVERSITY OF NEW YORK PRESS Published by State University of New York Press, Albany © 2006 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, address State University of New York Press, 194 Washington Avenue, Suite 305, Albany, NY 12210-2384 Production by Christine Hamel Marketing by Susan M. Petrie Library of Congress Cataloging-in-Publication Data Wickremeratne, Swarna, 1939– Buddha in Sri Lanka : remembered yesterdays / Swarna Wickremeratne ; foreword by George D. Bond. p. cm. Includes bibliographical references and index. ISBN-13: 978-0-7914-6881-4 (hardcover : alk. paper) ISBN-10: 0-7914-6881-X (hardcover : alk. paper) ISBN-13: 978-0-7914-6882-1 (pbk. : alk. paper) ISBN-10: 0-7914-6882-8 (pbk. : alk. paper) 1. Theravada\ Buddhism—Sri Lanka—Customs and practices. 2. Religious life— Theravada\ Buddhism. 3. Sri Lanka—Religious life and customs. 4. Wickremeratne, Swarna, 1939– . I. Title. BQ356.W56 2006 294.3'91095493—dc22 2005030808 10 9 8 7 6 5 4 3 2 1 In loving memory to my father, who made all things possible. And to my father-in-law, my other father, who believed in me and guided me in meaningful ways. May the good karma in this, my effort, go to all beings in their search for love and compassion. All that we are is the result of our thoughts It is founded on our thoughts And made up of our thoughts With our thoughts we make the world ࣎ Should a person perform a meritorious deed, He should do it again and again, He should find pleasure therein; Blissful is the accumulation of merit —From the Dhammapada Contents Foreword xi Terminology and Related Concepts xv Acknowledgments xvii Map xix 1 Beginnings and Looking Beyond 1 2 Growing up in Sri Lankan Culture 11 3 Festival of New Beginnings: The New Year 31 4 Loving Worship and Loving Kindness 41 5 Givers: Many Motives, Many Fruits 55 6 Sri Lankan Buddhists and Their Rituals 75 7 Reminiscences of Bana Preaching 89 8 Buddhist Pilgrims’ Progress 101 9 Karma in Popular Buddhist Culture 113 10 To Die Only to Be Reborn 125 ix x CONTENTS 11 Death: Buddhist Ways and Other Ways 141 12 Bodhi Puja: All for the Sake of a Tree 157 13 Pirit Chanting and the Holy Thread 167 14 Sons of the Buddha 179 15 Varieties in a Single Saffron Robe 199 16 Quid Pro Quo Worship 221 17 Many Gods, Many Altars 237 18 God Kataragama 259 Epilogue 273 Glossary of Religious Terms 275 Bibliography 281 Index 285 Foreword There is an old debate in the study of religion and culture concerning who understands the subject best: the insider or the outsider. Some have argued that only the insiders can truly understand a religion, for they participate in it and see its inner meanings. Others, however, have argued that the out- sider has a distinct advantage. The classic statement of this position was offered by Durkheim, who held that the outside observer had a better opportunity to understand the structure and meaning of religious experi- ence. Durkheim noted, “Merely because there exists a ‘religious experi- ence’...it by no means follows that the reality which grounds it should conform objectively with the idea the believers have of it” (The Elementary Forms of Religious Life, trans. K. Fields [New York: Free Press, 1995, 420]). Thus, the debate between the insiders and outsiders has raged over the years. Historians of religion have tended to gravitate toward a more dia- logical position, one that accepts that the truth in this debate lies some- where in the middle. Wilfred C. Smith in his book, The Meaning and End of Religion, suggested that the study of religion should focus not on artifacts or texts but on persons. The outsider should try to understand the view- point of the insiders and should dialogue with the insiders to appreciate their perspective on the meaning of the religion. This same wisdom has been given by anthropologists such as Evans-Pritchard and Mary Douglas, who emphasized the need to focus on the people rather than the texts or the beliefs of a religion and culture. The field of Buddhist studies has also stressed the importance of dialogue with the insiders and has urged an appreciation of not only the texts but also the people and their practices. Richard Gombrich’s key study, Precept and Practice: Traditional Buddhism in the Rural Highlands of Ceylon (1971), made the point that the study of Bud- dhism should extend beyond texts and traditional academic boundaries. xi xii FOREWORD Since then many books have been written that have attempted to balance the Westerners’ outside view of Buddhism with an understanding of the insiders’ perspectives and practices. Scholars have come to recognize that this dialogue is necessary in order to understand religion, but the question is always, how can one establish it? Swarna Wickremeratne’s book provides one way, and a very interesting way, of entering into dialogue with Sri Lankan Buddhism. Through her stories and reflections on the practices of Buddhists in her homeland, she offers the reader new insights into the meaning and intention of Theravada Buddhism. This is not a study of Buddhist philosophy or texts, although she has some valuable comments on both, but it is primarily a memoir of her experiences with Buddhists and Buddhism in Sri Lanka. The stories she relates allow the reader to engage with the insiders in the religion. Hav- ing been a frequent visitor and sometime resident of Sri Lanka for over three decades, I appreciate the value of these kinds of stories. I know that my own understanding of Buddhism has always been enormously enriched by my contacts with friends in Sri Lanka and by my experiences of living in Buddhist communities where one can share in their lives and viewpoints. Swarna Wickremeratne’s stories represent the next best thing to visiting Sri Lanka and establishing a dialogue with the people. Her accounts of monks she has known and of her Buddhist relatives in Sri Lanka provide the kinds of insights that one can only get from those who participate in the culture and the religion. She relates wonderful stories about growing up in Sri Lanka and experiencing Buddhism from the inside. For example, she tells us what it was like to celebrate the Sinhala New Year and to participate in Buddhist devotional practices in her home. She also explains the Sri Lankan attitude toward relic worship, including the belief that if one does not offer devotion to a relic it will disappear. These are the kinds of details that one seldom finds in scholarly works but that are basic for an under- standing of the culture of Buddhism in Sri Lanka. Some of her stories pro- vide valuable historical information about figures such as the Venerable Mapalagama Wipulasara and other monastic leaders. She also provides important details about the life of the monks, including the difficulties that they experience in trying to serve the people in the rural areas. Another important theme in the book concerns the lives of women in Sri Lanka and their practice of the religion. Having grown up in the culture, she is able to describe the perspectives of Buddhist women and the ways that women are viewed in that culture. She tells us, for example, about her experiences as a woman traveling to the sacred shrine of Kataragama and how she partici- pated in that great festival. As an insider to Sri Lankan Buddhism, but also as an outsider who has lived and studied in the West, Swarna Wickremeratne has a good standpoint for fostering a dialogical understanding of Buddhism. She conveys many FOREWORD xiii insights about Buddhism and also much of the joy that Buddhists have in the practice of their religion. Through her stories and accounts the reader/outsider can understand better the symbols of ultimacy in the quest of the Buddhist insiders and can also appreciate the sense in which both insiders and outsiders are engaged in a common quest. George D. Bond Northwestern University Terminology and Related Concepts The island of Lanka, my birth place and the focus of my book, is named in the Mahabharata but occurs frequently as one would expect, in the great epic of the Ramayana. The word Lanka means shining, resplendent, and golden. The Arab term for Lanka was Serendib. It has been suggested that this word was itself a derivative of the word Sinhala-Diwipa becoming in time Serendiva. The land was known as Ceylon during the entire period of British rule and widely known as such. The word Ceylon is a derivative of the Dutch word Zeilan. The current term Sri Lanka is a neologism, coined in recent times. The terms Sinhala and Sinhalese are interchangeable in common usage and could mean either the Sinhala language or the Sinhalese as a self-con- scious ethnic group. The majority of the Sinhalese are Buddhists. Due to historical influences arising from the close relationships of Lanka to South India, many Hindu gods and deities have become objects of continued worship by Buddhists.
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