a glance at theravada buddhism in uk

Paper presented at 2nd International Buddhist Research SeminarMahachulalongkorn University, 8-10 Jan 2010, vol. 1, pp 183-189

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BBuuddddhhiissmm iinn tthhee WWeesstt;;AA ggllaannccee aatt TThheerraavvaaddaa BBuuddddhhiissmm iinn BBrriittaaiinn

By Ven. S. M. Sujano1

IInnttrroodduuccttiioonn

In this modern age, everyone seems to be almost recklessly striving for a

better life but the cost of this is widespread stress and depression. Buddhist

meditation has become attractive to many westerners as a means of dealing with

their mental distress. Many people of other religions respect Buddhism,

(especially Buddhist monks) as a path of peace and tranquillity. Although,

Buddhist monks are trying to introduce the Buddhism, which transcend culture,

caste, colour and race, they also have to serve communities from traditional

Buddhist countries specially from the East. So, there are many varieties of

Buddhism in the west and we hear talk of British Buddhism, Sri Lankan

Buddhism, Thai Buddhism, Burmese Buddhism etc. Therefore, even though there

is a great deal of mutual understanding and tolerance ethnic and culturally based

Buddhism now predominates in the west.

1 Ven. S.M. Sujano - MA in Buddhist Studies from Mahachulalongkorn University- aNepalese born Thai monk, presently, is working as Buddhist missionary monk in UK since2005.

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Over the past 4 years of being a Buddhist missionary monk in the United

Kingdom, I have been observing Buddhist activities in different temples with

great interest. Therefore this paper will discuss Buddhism in the UK and some of

the interesting aspect of Buddhists in the UK.

HHiissttoorriiccaall BBaacckkggrroouunndd

History of Buddhism in the West is unclear until 19th century but Buddhism

has become very popular in the late 20th century outside Asia. Oliver says that

No one can pinpoint any particular date for the coming of Buddhism to the

West.2 However, there are some evidences that indicate the existence of

Buddhism outside of India such as King Asokas missionary to Yonak

(Macedonia, Sriya and Egypt) in the west,3 and the record of Greek king Clement

of Alexandria around 200 A.D. that Indian believes in Boutta. Further, William

Marco Polo (c.1254 - 1324), who had spent some time with the Mongolian

Emperor recorded some stories and observations on Buddhism, which were

influential in bringing knowledge of Buddhism to the western world.4 Although,

these facts are signifying the existence of Buddhist knowledge in the west but

2 Oliver, Ian P. (1979) Buddhism in Britain, London: Rider, 17.3 Bhikkhu Sumana, All Rivers meet in the Ocean: the Story of Buddhist World

over, Lumbini; A Journal of LNBDS UK, Vol. 10, May 2007, p. 134 http://en.wikipedia.org/wiki/Marco_Polo



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Colonialism was the crucial factor in the development of the Buddhism in the

west.

Britains involvements in Sri Lanka and Burma meant that Theravadin

Buddhism received most exposure in Britain. Similarly, French involvement in

Cambodia and Vietnam has resulted in greater Mahayana activity in modern

France. But, all Buddhist traditions are represented in USA and military and

commercial involvement with Japan has resulted in considerable interest in Zen

Buddhism.5 Further, in Australia and New Zealand various forms of Buddhism

now have a sure foothold.

In the beginning, scholarly accepted that Buddhism introduced in the west

by businessmen, travellers and government officers. In 1820s, Chinese

immigrants took Buddhism to the USA. The first of many Buddhist Temples in

America was built in 1853 in San Francisco. By 1900, according to recorded

statistics there were approximately 400 Chinese temples in different cities of the

USA.

In the late 1880s Japanese and Korean immigrants slowly came to west and

bringing new forms of Buddhism with them. Among them D.T. Suzuki, one of

the influential Zen students, moved to the USA, wrote many popular books and

5 Elizabeth J. Harris, What Buddhists Believe, (Oxford: Oneworld, 1998), p. 174



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lectured on Buddhism and particularly in Zen.6 In the mean time some British

and American intellectuals were beginning to come to terms with Buddhism,

using primarily information reaching them from British colonial possessions in

India and East Asia. William Jones, Charles Wilkins, Henry David Thoreau and

others have all done pioneering work on Sanskrit and Hindu and Buddhist

philosophy.

NNeeww EErraa ffoorr BBuuddddhhiissmm iinn tthhee WWeesstt

The establishment of the Theosophical Society in New York by Madame

Helena P. Blavatsky and Colonel Henry Steel Olcott in 1875 A.D. opened new

ground for the Buddhism in the West.7 Henry Steel Olcott was the first prominent

westerner to publicly convert to Buddhism and work as the key player of the

Theosophical Society, which was dedicated to the study of the occult and was

partly influenced by Hindu and Buddhist Scriptures. In 1899, Gordon Douglas

ordained as a Buddhist monk in Sri Lanka, the first British person to do so. The

second was Allan Bennett, later known as Ven. Ananda Metteya, in 1901, who

eventually led the first Buddhist mission to the west in 1908. The Buddhist

Society was the main Buddhist organization in the early twentieth century. This

6 http://en.wikipedia.org/wiki/Buddhism_in_the_United_States7 R. Gombrich, Theravada Buddhism, (London: Routledge, 2006), p.183



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organization was principally Theravadin countries whose members and converts

were chiefly academics, theosophists and the simply curious.

On the other hand, popular Buddhism or ceremonial Buddhism also

began to reach to the west. But modern technological development and scientific

approaches have lead Buddhists to practice in non-traditional ways. And a

socially orientated Engaged Buddhism has also been introduced. Also certain

non-monastic Buddhist groups have emerged8 like Friends of the Western

Buddhist Order (FWBO), founded by Sangharakshila and Soka Gakkai

International (SGI) etc.

Therefore, Buddhist in the West, in particularly in Britain, there are two

kinds of Buddhists these days; Migrated British Buddhist and British Buddhist.

Migrated British Buddhist mainly are from Asian countries; Thailand, Sri Lanka,

Burma, China etc. People from Buddhist countries migrated into Britain for the

varied purposes; for better and financially successful life, for education, for

business etc. Along with their ambitions national culture, language and tradition

also travelled with them. So, Buddhist countries brought their religion, tradition,

culture, language and beliefs into the United Kingdom. Today, the majority of

Buddhist is Migrated British Buddhist in the United Kingdom.

8 R. Gombrich, 2006, p. 172



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For the British Buddhism, in 1990 L.S. Cousins suggests seven reasons

behind present British people became interested in Buddhism:

1. Self-conversion through reading: straightforward intellectual curiosity

brings members of the reading public to identify with Buddhist tenets;

2. Ex-colonials: military personnel and civil servants who served the

British Empire, primarily in Burma and Ceylon, and who retained their interest

when they returned to Britain;

3. Scholars: those attracted by the intellectual challenge of a remote culture

encrypted in difficult languages, like Professor Rhys Davids, founder of the Pali

Text Society.

4. Esotericists in search of symbolism, for example, Theosophists and

Kabbalists;

5. Asians: mostly students in Great Britain, later to return to serve in their

countries' administrations;

6. Sentimental Universalists: believers in the value of all faiths;



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7. The Curious, the superficially interested.9

On top of these seven reasons, Ven. Dr. Phramaha Laow Panyasiri suggests

in his Doctorial dissertation The British Practice of Theravada Buddhism to the

University of Birmingham that British people who feel that something is missing

from their lives, who are exploring and moving from no religion, or one religion

to another and whom it would be unjust to dismiss as superficially interested.

Over the years of missionary works in the UK, I have had wonderful

experience from different Buddhist monasteries, temples and centres. There are

now many Buddhist centres and monasteries have been established across the UK

and about 50 Theravada monks from different countries, in particularly,

Thailand, Sri Lanka and Burma, are living in the UK. Each and every temple is

working hard to run and to establishment of the centre yet Buddhists is struggling

to integrate other Buddhists communities in the UK. Buddhism in the UK is

turning into ethnic based Buddhism that differentiated the Buddhists. The main

differences among the Buddhists are culture and language. The temples and

monasteries in Britain almost entirely replicate their counterparts in the eastern.

All the celebrations and most of the activities are organized according to the

9 Cousins, L.S. (1994) Theravada Buddhism in England, Buddhism into the Year2000, International Conference Proceedings, Bangkok and Los Angeles: DhammakayaFoundation, 143-4.



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country of their origin. Further, they are trying to preserve their cultural and

linguistic identity through Buddhism.

The Buddhapadipa Temple in London became the centre for the Thai culture

and tradition as well as training Thai customs to new mixed born children. Over

200 children are studying Buddhism through Thai culture and language at the

Buddhapadipa Temple. Similarly, Sri Saddhatissa International Buddhist Centre

in Kingsbury London, where over a 100 Sinhalese children are studying

Buddhism through the Sri Lankan cuture and language. London Buddhist Vihara

in London became the centre for the study of Sri Lankan culture and tradition.

For the study of Burmese culture and tradition Dhamma Talaka Centre in

Birmingham is well known to it. Similarly, Jetavana Buddhist Vihara in

Birmingham and Birmingham Mahavihara also became the centre for the Sri

Lankan cultural based Buddhist studies. So, these centres from different ethnic

background also play major parts to identify their nationality and its values.

These centres are introducing Buddhism through eastern culture and language in

other word it is a Cultural based Buddhism.

One of the major obstacles to integrate with other ethnic Buddhists, which I

observed/found is communication. Almost all the monasteries use their own

ethnic language as the tools to preach, that automatically neglects other Buddhists



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who does not speak that language. In other word, Theravada Buddhism in the UK

is Ethnic based Buddhism. However, it does not mean that the Buddhist centres

do not welcome or place for the other ethnic but few. Such as Monday and

Thursday evening meditation and discussion is regularly organized at the

Buddhavihara Kings Bromley. Every session about five to ten English speakers

and the head of the temple speaks in English most of the ceremonies, which

attracts more other ethnics to the temple. Similarly, the Buddhavihara temple

kings Bromley has been organizing 10days novice ordination and training

programme in every English summer since 2006, which provides an opportunity

to the westerner to learn monastic life in the monastery.

The Theravada monks who are living in the UK from different countries

have their own sangha body that take-cares and deals with the activities within

the ethnicity; the Buddhapadipa Temple of Wimbledon is the centre for Thai

Buddhist monks, which supports and under the supervision of the Sangha

Council of Thailand, London Buddhist vihara of London is the centre for the

Srilankan Buddhist monks etc. Nevertheless, in the case of Thai forest tradition

that practised in the Britain lead by Ven. Ajahn Sumedho is different. Although,

it has strong link to Thai Sangha and Thai Forest tradition, its management and

propagation of Buddhism is integrates in the multi-cultural British Society. It has



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its own governance that involves both easterners and westerners. However,

recently the Theravada Buddhist Sangha10 has been set up in order to integrate

and co-operate among the Sangha members in the UK. Although, it has no

authority towards any centres but it could be a centre body where sangha

members can share their experiences and problems to other members.

There are two Thai Buddhist centres in London; The Buddhapadipa Temple

and Wat Buddharama. Apart from London, Wat Santivongsaram in Birmingham,

the Buddhavihara Temple Kings Bromley11 in Burton near Lichfields, two

centres in Manchester; Wat Sriratanaram and Wat Charon Bhavana, Wat

Dhammakaya centre in Surry and two newly established Buddhist centres

Dhammapadipa temple in Edinburgh and Sanghapadipa temple in Wales.

Similarly, London Buddhist Vihara, Sri Saddhatissa International Buddhist

Centre, Thames Buddhist Vihara are Sri Lankan Buddhist centres in London as

well as two centres in Letchworth, one centre in each cities Manchester and

Glasgow, Scotland. In Birmingham Jetvana Buddhist Vihara and Birminghama

Buddha Mahavihara are the centres for the Sri Lankan based Buddhist studies.

Dhammatalaka Buddhist centre or known as Birmingham Buddhist vihara in

10 www.foresthermitage.com11 Annual report 2009 of the temple,9 Sep. 2009. www.watthaiuk.com/activities



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Birmingham is the centre for the Burmese Cultural based Buddhist studies and

three centres in London, one centre in Manchester. This may changes according

to the definition of the temple in the UK.12

There are few other places where monks are living but have not been

recongnised as well as just a place of monks residence. Apart from these ethnic

based centres Amaravati Buddhist Centre, Cittaviveka Buddhist Centre or centre

of Thai forest tradition in the UK and Oxford Buddhist Vihara in Oxford are

seemed impartial. Furthermore, Indian Buddhists or known as Ambedkarit

Buddhist have their own centres and some of the centres have Buddhist monk;

such as Wolverhampton Buddhavihara where Most Ven. Somboon Siddhinyana a

Thai Buddhist monk living since 25 years.13 Similarly, Ven. Chandra Bodhi and

Ven. Tejwan from India are living at Punjab Buddhist Society in

Wolverhampton.

On the other hand, non-monastic Buddhist or lay oriented practice that

mainly started by the Buddhist monks who attends the classes and retreat

sessions. Apart from the monasterial based lay practice there are independent

12 Source: http://www.bbc.co.uk/religion/religions/buddhism13 Ven. Somboon Siddhinyano Oods and Ends, published by Wolverhampton

Buddhavihara, 2009



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Buddhist groups; Ambedkarit Buddhist, Samatha Group, Friends of Western

Buddhist Order, Engaged Buddhist Group etc.

BBuuddddhhiisstt EEdduuccaattiioonn iinn WWeesstt

Although no one can really pinpoint the beginning of Buddhist studies in

the West, it is possible to trace western interest in Asian culture and religion to

the 19th century, when Eugene Burnouf (1801-52), a French scholar, published a

Pali grammer in 1826.14 Similarly, Brian Hodgson (1800-94) and his 20 years in

Nepal, who collected various Sanskrit Buddhist texts, which he later distributed

to libraries through-out India and Britain, A Sketch of Buddhism from Buddhist

Scriptures of Nepal. In 1864 a British civil servant left Sri Lanka who was to

become a famous Pali Buddhist scholar. This was Robert C. Childers (1838-76),

who published his Dictionary of the Pali Language in two volumes in 1872 and

1875 respectively. This, together with the presence of collections of Pali

manuscripts in European libraries, provided the preconditions for the publishing

and translating of many Pali texts from 1877 onwards. 15

14 Ven. Dr. K. Dhammasami, Theravada Buddhism and the Theravada Sangha inBritain, Oxford Buddha Vihara newsletter, Vol. 11, Issue 1, April 2005, pp. 1 & 15-18

15 J.W. de Jong (1990) A Brief History of Buddhist Studies in Europe and America,

Tokyo: Kosei, 24.



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The development of western academic study of Buddhism and Pali

literature (the Pali Text Society, The Anglo Germanic School etc.) has brought a

new dynamic into world Buddhism. In 1878, T.W. Rhys Davids, the founder of

the Pali Text society (1881 A.D.) published first ever book called Buddhism. In

the mean time, western Pali scholars, such as Rhys Davids, Mrs. C. Rhays David,

Hare, Honor, Max Muller, Herman Oldenberg etc. not only edited and published

Pali literature but also began to translate them into English, which was the

beginning of new era for the Buddhist world. The simplicity, normality and

scientific approach of Buddhism are enabling Buddhism to gradually flourish.

Currently, apart from Buddhist studies in the Buddhist centres, major universities

like Oxford, Cambridge, and London provide Buddhist studies. Gradually,

Buddhism in all its forms has become an expanding religions not only in the west

but worldwide.

CCoonncclluussiioonn

The growing numbers of Buddhists in the UK today are mostly Asian

immigrants. Buddhist viharas are usually centres serving specifically migrants;

Thai, Sri Lankan, Vietnamese, Japanese, Chinese and Cambodian groups resident

in the West representing many schools and traditions of Buddhist culture e.g.



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Theravada, Mahayana, Vajrayana, Zen, Pure Land, Nichiren. Western Buddhist

organizations are creating a new tradition adapting Buddhism to the specific need

of the contemporary west.

Despite having difficulties in communication skills, Asian Buddhist monks as

well as providing services to traditional communities are sharing, teaching and

propagating Buddhism to native westerners. Buddhist meditation is especially

popular. To provide for growing demand in western countries, more and better

training facilities for a new generation of Buddhist missionary monks will be

required. Similarly, it would be more effective if there is the principle Buddhist

Society or group in the Britain or one who can speak for Buddhist as whole.

May all beings be happy



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Reference:

B. R. Sampla, Bartaniya Me Bauddha Dharma, (India: Saddatissa BuddhaVihra Trust, Punjab), 1996

Christmas Humphreys, Sixty Years of Buddhism in English 1907-1967,(London: The Buddhist Lodge), 1968

Christmas Humphreys, The Development of Buddhism in England, (London:The Buddhist Lodge, 1937

Elizabeth J. Harris, What Buddhists Believe, (Oxford: Oneworld, 1998), p. 174Peter Harvey, Introduction to Buddhism: Teachings, history and practices.

Cambridge: Cambridge University Press. 1997: 310-318J.W. de Jong, A Brief History of Buddhist Studies in Europe and America,

Tokyo: Kosei, 1990Cousins, L.S. (1994) Theravada Buddhism in England, Buddhism into the

Year 2000, International Conference Proceedings, Bangkok and LosAngeles: Dhammakaya Foundation, 143-4

Oliver, Ian P., Buddhism in Britain, London: Rider, 1979, 17.Ven. Somboon Siddhinyano Oods and Ends, published by Wolverhampton

Buddhavihara, 2009Rupert Gethin, The Foundation of Buddhism, OPUS: Oxford Press, 1998Bhikkhu Sumana, All Rivers meet in the Ocean: the Story of Buddhist World

over, Lumbini; A Journal of LNBDS UK, Vol. 10, (London: May2007), p. 13

Ven. Dr. K. Dhammasami, Theravada Buddhism and the Theravada Sangha inBritain, Oxford Buddha Vihara Newsletter, Vol. 11, Issue 1, April2005, pp. 1 & 15-18

http://www.bbc.co.uk/religion/religions/buddhismwww.foresthermitage.comwww.watthaiuk.comhttp://en.wikipedia.org/wiki/Marco_Polohttp://en.wikipedia.org/wiki/Buddhism_in_the_United_States


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