By Vipula Wanigasekera –

Dr. Vipula Wanigasekera

Just over a year ago, on June 13, 2024, I published an article titled “Buddhist Revolutionist in the Making – Kekirawe Sudassana Thero” in Colombo Telegraph. In it, I posited that Sri Lanka’s Theravada Buddhism was yet to undergo a transformation that truly aligns with contemporary social and economic realities. That observation appears to be unfolding before our eyes today.

Two prominent monks in Sri Lanka, Venerables Galkande Dhammananda and Kekirawe Sudassana, have publicly initiated discussions questioning certain long-held religious rituals. Among them, the younger Thero, Kekirawe Sudassana, seems to be pioneering a fresh line of discourse that thoughtfully challenges ritualistic interpretations of Buddhism, thereby drawing both considerable support and some opposition.

Kekirawe Sudassana Thero

In my earlier analysis, I highlighted several qualities that marked him as a notable voice for reform:

* Deep knowledge of Buddhist scriptures and traditions

* Emphasis on current socio-economic issues

* Rational and persuasive discourse

* Growing popularity through social media

While many followers have expressed appreciation for the clarity and spiritual sincerity in his message, two main perspectives have emerged with reservations. One group comprises individuals involved in certain ritualistic practices, including elaborate pujas, who advocate for merit-making as a direct path to heavenly realms and ultimate nirvana. The second group consists of more moderate critics, concerned that his expressions might inadvertently erode long-standing cultural traditions—such as the offering of flowers and Ata Pirikara—that hold deep sentimental value for the laity.

The pertinent question now is whether a monk, who engages in discourse with intellectual clarity and spiritual conviction, might encounter an organized pushback. Recent anecdotal reports suggest that Sudassana Thero could be experiencing pressure from elements within both clergy and lay factions. If these reports reflect the reality, this development warrants attention.

In a parallel context, we recently observed the judiciary intervening in a case where a Buddhist institution was directed to issue an ID card to a female monk with the title Bhikkhuni. This particular incident sparked widespread public debate. It appears that in the perceived absence of robust intra-sangha dialogue, the spirit of Metta (loving-kindness) may increasingly become a subject for arbitration by courts—a trend that certainly invites reflection.

It is crucial to properly understand the profound influence of social media, which can significantly impact public perception of an individual or a situation. Indeed, social media platforms have demonstrated the capacity to influence governments in Sri Lanka under certain conditions. Platforms like YouTube facilitate the widespread sharing of diverse perspectives. However, they also carry the inherent risk of misinterpretation when content is taken out of context or sensationalized by third parties through provocative titles with short clips. Traditional religious institutions, perhaps understandably, may feel a degree of apprehension concerning the unfiltered and viral nature of such media.

The actual content of the discourse presented by Kekirawe Sudassana Thero is generally far from inflammatory, often encouraging sincere debate on spiritual authenticity. For instance, a recent interview with Kekirawe Sudassana Thero and Gemunu Jayantha Wanninayake was titled provocatively—“ලංකාවේ උපාසකලා නෑ” (There Are No Real Lay Devotees in Sri Lanka) which may  attract significant attention.

It is vital for reform-minded monks to ensure their message remains true to its intent and is not inadvertently distorted or misused. Titles of publicly shared content, particularly videos, should ideally reflect the substance accurately and avoid unnecessary provocation. Concurrently, senior monks might also consider addressing instances within the clergy where individuals engage in purely entertainment-driven sermons or where conduct has potentially brought disrepute to the monastic robe.

Many , from the comments I notice, maintain that Kekirawe Sudassana Thero is engaging in what appears to be a solitary, yet undeniably necessary, conversation—one that questions practices that might inadvertently impede Buddhism’s continued relevance in a rapidly changing society. His thoughtful critiques are not an assault on core traditions, but rather an earnest attempt to distinguish essential teachings from what he perceives as cultural embellishments. This includes scrutinizing unverified rituals but not revered customs like  Perahera or similar established traditions.

Let us earnestly hope Sri Lanka’s Buddhist establishments will choose to engage in constructive and meaningful dialogue rather than perceived attempts to stifle differing perspectives—lest it inadvertently risk diminishing the very essence of the Dhamma it seeks to protect.

*The writer is a former Diplomat, Head of Tourism Authority, currently a Lecturer, Youtuber, Meditation and Reiki Healer. His thesis on ‘Modern Spirituality in relation to early Buddhist Teachings can be found on the web

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