Kapugama Dhammakkhanda Thero and Benjamin Clough: A Complex Encounter of Faith and History
This
painting depicts a quiet dialogue between Ven. Kapugama Dhammakkhanda Thero and
Rev. Benjamin Clough, symbolizing a pivotal exchange of ideas. Their meeting
reflects not confrontation but curiosity, highlighting the complex interplay of
faith, culture, and history in colonial Sri Lanka.
Introduction
In the long and complex history of Sri Lanka’s Buddhist
revival under colonial rule, few figures embody both the brilliance and the
complexity of that era as vividly as Ven. Kapugama Dhammakkhanda Thero.
Born into a time when the Sangha was struggling to preserve its dignity amidst
the collapse of royal patronage and the encroachment of Western missionary
influence, Dhammakkhanda Thero rose as a scholar of rare distinction. His
command of Pali, Sanskrit, and Sinhala literature placed him among the
foremost intellectuals of the Low Country tradition, a beacon of learning in an
age of uncertainty.
Yet his life did not follow the expected path of monastic
devotion. In a dramatic and unsettling transformation, the revered monk
eventually laid aside the robe and assumed the lay identity of George
Nadoris de Silva Samaranayake. This shift was more than a personal choice;
it was a mirror of the wider struggles faced by a colonized people, torn
between the heritage of their faith and the pressures of modernity. His story,
at once inspiring and ambiguous, invites us to reflect on the resilience of
Buddhist scholarship, the fragility of spiritual identity, and the enduring
lessons of faith in times of upheaval.
Colonial Sri Lanka and the Buddhist Struggle
The early nineteenth century was a time of profound
dislocation for Sri Lanka’s Buddhist community. With the fall of the Kandyan
kingdom in 1815, the Sangha lost its traditional source of royal patronage, a
support system that had sustained monastic education and temple life for
centuries. In its place came the British colonial administration, whose
priorities were shaped not by the preservation of indigenous religion but by
the expansion of Western governance and Christian missionary activity.
Mission schools multiplied, offering English education and
new avenues of social mobility, while Buddhist institutions struggled to
maintain their relevance. The Sangha itself was not immune to division: rival
Nikayas emerged, often fractured along lines of caste and regional identity. In
the Low Country, where Dhammakkhanda Thero would rise to prominence, monks
faced the dual challenge of preserving doctrinal integrity while responding to
the intellectual and cultural pressures of colonial modernity.
Yet this period was not only one of decline. It was also an
era of resilience and revival. Scholar monks stepped forward to safeguard the
treasures of Pali and Sinhala learning, producing texts, teaching disciples,
and engaging in debates that kept the flame of tradition alive. It was within
this crucible of struggle and renewal that Ven. Kapugama Dhammakkhanda Thero’s
story unfolded—a life shaped by the collision of faith and empire, tradition
and change.
The Rise of Scholar Monks
Amidst the turbulence of colonial Sri Lanka, a generation of
monks emerged whose scholarship became the lifeblood of Buddhist survival.
These were not merely custodians of ritual; they were guardians of language,
literature, and doctrine. In the Low Country, particularly in Matara and Galle,
monastic scholars carried forward the legacy of learning that had once
flourished under royal patronage.
Ven. Kapugama Dhammakkhanda Thero stood among these figures
with distinction. His mastery of Pali and Sanskrit placed him in the
company of the great interpreters of Buddhist texts, while his command of Sinhala
literature allowed him to communicate the depth of the Dhamma to the wider
community. He was part of a tradition that sought to defend Buddhism not only
through preaching but through intellectual rigor, ensuring that the faith could
withstand the challenges of colonial modernity and missionary critique.
In this respect, Dhammakkhanda Thero’s work resonates with
that of contemporaries such as Ven. Karatota DharmΔrΔma, celebrated for
his poetic and exegetical writings, and Ven. Sitinamaluwe Dhammajoti,
remembered for his role in sustaining ordination lineages. Together, these
scholar monks formed a bulwark against cultural erosion, embodying the
resilience of a tradition under siege.
For Dhammakkhanda Thero, however, the path of scholarship
was not only a defense of Buddhism but also a deeply personal journey. His
brilliance as a monk was undeniable, yet the pressures of his age would
eventually lead him down a road few could have imagined—a transformation that
would mark his life as both extraordinary and complex.
A Complex Transformation
For all his brilliance as a scholar monk, Ven. Kapugama
Dhammakkhanda Thero’s life took a path that stunned his contemporaries and left
a lasting mark on the memory of the Sangha. In a decision that few could have
foreseen, he eventually renounced the robe and stepped away from the monastic
order, adopting the lay identity of George Nadoris de Silva Samaranayake.
In later decades, some voices within Buddhist society have
claimed that his conversion was the result of coercion by Christian
missionaries, particularly Rev. Benjamin Clough. Yet when we turn to the authentic
source documents, such as Methodism in Ceylon edited by W. J. T.
Small, we find no evidence that Dhammakkhanda Thero was forced to abandon his
monastic vows. The record acknowledges his conversion, but it does not
attribute it to compulsion by Clough or any other missionary.
Further accounts note that Sir Robert Brownrigg, the
Governor, and Sir Alexander Johnston, the Chief Justice, visited him at
different times. On one such occasion, the Governor observed a copy of the New
Testament in Sinhala on his table—most probably given to him by Rev.
Benjamin Clough—which led to a conversation on Christianity. Kapugama
Dhammakkhanda was subsequently baptised in the Fort Church by Rev. George
Bisset, and the very next day was invested by the Governor with the rank of
Mudliyar. We know little of the subsequent circumstances of his life. Whatever
sincerity may have marked his baptism, the records suggest that the impressions
he received were soon diminished, for the cause of Christianity gained little
assistance from him, though he never openly returned to Buddhism. This
distinction matters. To suggest coercion without evidence risks distorting
history and deepening mistrust between communities. To acknowledge the facts as
they stand allows us to see his transformation as part of the broader currents
of nineteenth‑century Sri Lanka: the pressures of colonial society, the growing
influence of Western education and missionary activity, and the challenges
faced by Buddhist institutions in maintaining their vitality.
Dhammakkhanda Thero’s journey from revered monk to layman
reflected the unsettled atmosphere of a colonized society, where the heritage
of faith was continually tested by new cultural forces. His death, too, remains
shrouded in quiet obscurity—neither marked by a return to the Sangha nor by a
lasting contribution to Christianity. His life, beginning with brilliance
and ending in ambiguity, continues to stir reflection on faith, identity, and
cultural change.
Themes of Identity and Faith
The life of Ven. Kapugama Dhammakkhanda Thero is more than a
biographical account; it is a window into the deeper struggles of religious
identity in a colonized society. His journey from monk to layman reveals the
fragile balance between tradition and modernity, and the profound psychological
toll of living at the crossroads of two worlds.
At its heart, his transformation speaks to the challenges
faced by many in nineteenth‑century Sri Lanka. For the Sangha, the robe was not
merely a garment but a symbol of continuity, discipline, and devotion. To lay
it aside was to step away from centuries of spiritual heritage.
There is also an interfaith dimension to his story.
The presence of Christian missionaries and the allure of Western thought
created a dialogue—often tense, sometimes transformative—between Buddhism and
Christianity. Dhammakkhanda Thero’s shift into a lay identity can be read as
part of this encounter, where the boundaries of faith were tested and
redefined.
On a psychological level, his life illustrates the inner
conflict of a sensitive scholar caught between devotion and doubt. His
personal struggle mirrors the wider disquiet of a people grappling with
cultural dislocation, a form of collective trauma that left many searching for
new anchors of meaning. In this sense, his story is not only about one monk’s
fate but about the spiritual wounds of a nation under colonial rule.
Legacy and Lessons
The life of Ven. Kapugama Dhammakkhanda Thero continues to
invite reflection. His early years as a monk remind us of the resilience of
Buddhist scholarship in an age of disruption. His command of languages and his
devotion to study contributed to the preservation of the Dhamma at a time when
colonial forces threatened to reshape the island’s cultural foundations.
His later transformation into George Nadoris de Silva
Samaranayake, though unsettling to many, must be understood with care. The
records—such as Methodism in Ceylon edited by W. J. T. Small—acknowledge
his conversion but do not suggest compulsion by missionaries. To present the
facts faithfully is to honor history itself, while avoiding narratives that
foster division. His journey reflects the broader currents of nineteenth‑century
Sri Lanka: the pressures of colonial society, the encounter between Buddhism
and Christianity, and the challenges of sustaining monastic life in a changing
world.
A Contemporary Reflection
In recent conversations with my Buddhist friends about the
episode of Ven. Kapugama Dhammakkhanda Thero’s conversion to Christianity, one
of them offered a candid perspective: “There is nothing to fuss about today,
nor to accuse the missionary Benjamin Clough as the man responsible for it. His
conversion, in fact, has done good to the Buddhist religion. With his
departure, Buddhism was cleansed of someone who was uncertain of what he truly
believed.”
This comment, though direct, invites deeper reflection. It
reminds us that history often purifies itself through time—what once seemed
divisive may later reveal a hidden harmony. Dhammakkhanda Thero’s
transformation, viewed through this lens, becomes not a wound but a mirror:
reflecting the sincerity of faith, the freedom of conscience, and the enduring
dialogue between traditions that continues to shape Sri Lanka’s spiritual
landscape.
Conclusion
The encounter between Kapugama Dhammakkhanda Thero and Rev.
Benjamin Clough remains a complex chapter in Sri Lanka’s religious history. It
is a story of scholarship, transformation, and dialogue—one that continues to
challenge, inspire, and reconcile. By remembering it with honesty and balance,
we honor both the resilience of Buddhism and the sincerity of interfaith
encounter, allowing history to speak not only of division but of the deeper
search for truth.
A remarkable testimony to his enduring significance is found today at the headquarters of the Amarapura Nikaya in Wellawatte, where an artist’s portrait of Kapugama Dhammakkhanda Thero hangs in the Board Room. As noted by Madampagama Assaji Mahanayaka Thero, the Amarapura Nikaya remains grateful for his contribution to the revival of Buddhism and the establishment of the Nikaya in Sri Lanka—even while acknowledging that his later conversion to Christianity was his personal conviction and choice. This gesture of respect demonstrates that his legacy is not erased by his transformation, but remembered for the role he played in strengthening Buddhist institutions during a critical era.
These photographs were taken at the headquarters of Amarapura Nikaya, Wellawatte. It was the venue of the Colombo District Interreligious Committee meetings in 2021. It shows Buddhist and Christian leaders gathered under the portrait of Ven. Kapugama Dhammakkhanda Thero (far left; behind the Buddhist flag). Their presence together is a testimony that what was once a contested encounter can now inspire cooperation, mutual respect, and hope for the future.
For us today, the story of Ven. Kapugama Dhammakkhanda Thero and Rev. Benjamin Clough offers enduring lessons. It reminds us that religious traditions are sustained not only through scholarship and intellectual pursuit, but also through pastoral care, compassionate guidance, and the strength of communal support. It calls for interfaith sensitivity, recognizing that encounters between religions can be complex, sometimes painful, but also opportunities for dialogue. Above all, it teaches that history should be approached with honesty and compassion, allowing us to learn from the past without turning memory into accusation.
Retired President Bishop
Methodist Church, Sri Lanka
Comments
Post a Comment