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Buddha and his Concept of Suffering

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Dr. Justice Chandradasa Nanayakkara

Buddhism is a spiritual tradition that finds its genesis in the teachings of Buddha, also known as Siddhartha Gautama who was born in 653 B.C. in Lumbini Nepal. Buddhism is a vast religious, philosophical tradition with a history that stretches over 2600 years and is being followed by more than 500 million followers worldwide. Today, Buddhism is one of the major religions in the world that guides its followers toward spiritual enlightenment and liberation from suffering. The core teachings of the Buddha offer guidance in navigating the complexities of life in an intolerant chaotic and stressful society. What Buddha expounded many centuries ago is still as relevant today as it was during his time.

It was on the full moon day of Wesak that the Buddha was born, on the day of Wesak he attained enlightenment, and on the day of Wesak, he passed away. All these three major events are said to have occurred on the same day throughout his life.

Prince Siddhartha was brought up in the lap of luxury after encountering the harsh realities of human existence he renounced worldly pleasures in search of spirituality. For six years, Siddhartha practiced extreme asceticism subjecting his body to severe hardships in the pursuit of enlightenment. However, when he realized that the austere lifestyle of self-mortification (attakilamathanuyoga) and constant attachment to sensual pleasures (kamasukallikanuyogaya) offered no solution to what he was seeking, he decided to steer clear of both extremes and adopted a middle path that encouraged moderation and eventual enlightenment.

The Buddha was a human being. As a man he was born, as a man he lived, and as a man he succumbed to the inexorable law of change and passed away in his eightieth year. He was not a god, divine incarnation, or a savior. He attained enlightenment through his efforts and rigorous self-discipline. Though he was a human being, he was an extraordinary man. He was the profoundest of thinkers that the world has ever produced. The Buddha is universally acclaimed as one of the greatest benefactors of humanity and was the perfect model of all the virtues he preached.

Buddha means “awakened one” who has dispelled ignorance and saw reality as it was. His teaching is characterized by his profound insights into the nature of human existence and the path to deliverance from suffering. His teaching is called the Dhamma, the doctrine of liberation from suffering. The teachings of the Buddha hold timeless wisdom and offer a profound understanding of human existence guiding us toward personal transformation and inner peace. What he preached during his forty-five years of ministry remains eternal and continues undimmed by the lapse of time. Moreover, his teachings such as mindfulness, compassion, and meditation have helped people to develop greater self-awareness, reduce anxiety and stress, and find a sense of calm and contentment in their daily lives.

Buddhism is not just a theoretical philosophy but a practical approach to life that helps people cultivate a deeper sense of meaning, purpose, happiness, and wisdom. Buddhism is founded on facts verified by personal experience, not dogmatic and speculative assumptions. Buddha’s teachings assume a liberal form and never interfere with another man’s freedom of thought. He respected the faith and religions of others. He comforted the suffering people and ministered to the sick. Buddha always considered himself a guide, never declared himself a savior, and urged his followers to rely on themselves for their salvation without being slaves to any divine power. He stated that Buddhahood is not reserved for a selected few and that every human being has the potential to attain the supreme state of Buddhahood provided he makes the necessary efforts and has firm determination.. Buddhism promotes rational and empirical investigation and invites its adherents to put the teachings of the Buddha to the test before accepting them. He discarded superstition and rituals.

In the Three Greatest Men History H.G. Wells writes:” In the Buddha you see clearly a man, simple, devout, lonely battling for light: a vivid human personality, not a myth. He too gave a message to mankind universal in character. Many of our best modern ideas are in closest harmony with it. All the miseries and discontents are due he thought to selfishness. Before a man can become serene, he must cease to live for his senses or himself.”(Narada).

The dhammachakkapavattna sutta (the setting in motion of the Wheel of Dhamma) is considered to be the first sermon given by Buddha. In this cardinal discourse, Buddha expounded the merits of the Middle Path(Maddima Prathiprajawa) which he discovered to his disciples and advised them to avoid the extremes of sensual indulgence and self-mortification as both extremes retard their spiritual progress and mental clarity. Thereafter, he proceeded to expound the Four Noble Truths, which comprise the essence of Buddha’s teachings. The Four Noble Truths serve as the foundation of the philosophy outlining the nature of human suffering(Dukkha) it causes (Samudaya), the possibility of its cessation(Nirodha), and the path to achieving liberation from suffering(Magga). It is on this central theme of dukkha that the Buddha built up his whole doctrine. His teachings rest on the pivot of suffering and are the source of all the Buddha’s discourses.

The First Noble Truth acknowledges suffering as an inherent aspect of human existence. According to it, our life is characterized by dukkha (suffering), the existence itself is suffering (dukkha) as suffering is intrinsic to our existence. People born are subject to decay (jara), disease (vyadhi), and death and no one is exempt from these causes of suffering. The cycle of birth, aging, illness, and death is part of the human condition. Buddha taught us that all things that come into being over time cease to be.

Well-known American novelist Thomas Wolfe sums up the lot of mankind on this earth Thus “Man is born: to live, to suffer and to die, and what occurs him is a tragic lot. There is no denying in the end “.

Although the Pali word Dukkha has been loosely rendered into English as suffering in Buddhist teaching, it has a deeper dimension than just “suffering”. The word Dukkha encapsulates not only obvious forms of suffering such as diseases physical pain, and loss, but also extends to other existential un satisfactoriness such as imperfection, frustration, separation, agony, impermanence, disharmony, and discomfort irritation and emptiness etc. The extent and diversity of suffering in the world is so immense, that all beings suffer in one way or another. Suffering is universal and pervasive. Suffering may be physical or mental or both.

Looking at the world we live in today, we can see hundreds of millions around the globe lead a life of squalor, despair, and injustice. Millions of people in the world suffer for want of enough food, clothes, or shelter. Many suffer as a result of epidemics and other contagious and infectious diseases. Many suffer as a result of economic inequity and instability, violent ethnic and religious conflicts, and other wars. Moreover, gross violations of human rights such as genocide, and crimes against humanity have all led to tremendous human suffering in the world. There is so much darkness around us.

People are constantly confronted with fresh problems in their daily lives, problems go on incessantly and interminably. Suffering constantly appears and passes away only to reappear in other forms. In brief, all contingent existence is transitory. Nothing is in exact state it was in the previous instant and nothing remains the same for consecutive moments. What is built eventually crumbles and falls. Whoever ever born will eventually die and death is natural and inescapable. What comes together will eventually separate and dukkha is inescapable and ubiquitous. Such is the nature of suffering.

The transitory and fluid nature of everything applies to the human body which continually changes from conception to death. Even the cells of the human body are continually replicating themselves regularly. This concept of impermanence and the transient and ephemeral nature of all phenomena applies even to Buddhism.

Buddha declared more than 2500 years ago “One thing and one thing only do I teach suffering and how to end suffering”. (Majihama Nikaya). But that does not mean that Buddha pessimistically believes we are all doomed and destined to be unhappy no matter what we do, He was addressing the reality that all of us face in our lives. Buddha’s exhaustive discourses on suffering are not intended to convey a pessimistic worldview but rather, a realistic perspective that suffering encompasses every aspect of living beings. However, recognition of the universal fact of suffering does not mean total denial of pleasure or happiness in Buddhism, but such happiness and pleasure are fleeting and transitory as any other phenomenon. Buddha not only spoke of suffering he pointed out the way out of it and guided how to end it. Buddhism expects its adherents to have a realistic and dispassionate view of life and the world and look at things as they are. He said by eliminating the main cause of suffering craving (thanha) and other afflictive states of mind, ignorance (avijja), and aversion it is possible to achieve a completely purified state of mind free from suffering. The concept of suffering enunciated in the Four Noble Truths enables one to penetrate deep into the real notion of suffering.

According to Anguttara Nikaya “Whether the Buddha appears in the world or not, it remains a firm condition, and immutable fact, and fixed law all formations (sanskara)are impermanent, that they are subject to suffering and that everything is without an ego’’.

The cause of dukkha is craving (thanha). This is the second Noble Truth. According to Buddhism, there are three kinds of craving the firstly simple attachment to all sensual pleasure, the grossest kind of craving. (kamathanja). The second is attachment to existence (bavathanha), the third is attachment to nonexistence (vibhavatanha). The craving is a powerful mental force latent in all of us which is the chief cause of most of the ills of life. The natural tendency of people is to blame their suffering on external circumstances and develop attachments and clutch at material things as if they are eternal and permanent. The people’s aspirations and desires are infinite, although their lives are finite. People foolishly believe that wealth, power, and material possessions will bring lasting happiness. They act under the hedonistic delusion that the acquisition of more and more material things leads to happier and more contended lives. They are oblivious to the fact real happiness cannot be defined in terms of wealth, power, and material possessions, as real happiness is found within.

The third Noble Truth (Nirodha) means Buddhists can move away from suffering by stopping craving. It is the complete cessation of suffering by attaining Nibbhana through the eradication of all forms of craving, its dissolution, forsaking, liberation, and detachment from it.

Nivarana

is a state that is free from suffering, attachment ignorance, and aversion. . It is characterized by inner peace, clarity, and wisdom. It is a state of profound spiritual joy devoid of afflictive negative emotions. Buddha taught that nivarana can be achieved in this life itself by breaking the cycle of craving.

The Fourth Noble Truth is the path (Magga) to the cessation of suffering. It is the Buddha’s prescription to end suffering that consists of a set of principles known as the Eightfold Path. The Eightfold Path also called the Middle Path avoids both extreme sensual indulgence and severe asceticism neither of which helped Buddha attain enlightenment.

The Noble Eightfold Path consists of eight factors. They are (1)Right Understanding (Samma Dhitti), (2), Right Thought (Samma Sankappa), (3), Right Speech (Samma Vacha), (4), Right Action (Samma Kammanta), (5), Right Livelihood (Samma Ajiva), (6), Right Effort (Samma Viyama), (7)Right Mindfulness (Samma Sathi), (8) Right Concentration (Samma Samadhi). This Path is unique to Buddhism. It is a spiritual quest that has to be undertaken with great determination and it is not a path that can be practiced a little each day. The Noble Eightfold Path is, in effect, the Path that leads to Nibbhana. Although they are known as Path there are eight mental factors. They are interdependent and interrelated. This unique Path is divisible into three Sila (Morality), (Samadhi), and Pragha (Wisdom). The Noble Eightfold Path also known as Mid Way has been summarized in Pali in verse as “Sabba papassa akaranam, Kusalassa upasammpada, Sachitta pariyodapanam, Etham Buddhana sasanam“. To refrain from all evil, to do meritorious deeds, to cleanse one’s mind, this is the advice of all Buddhas.

Closely linked to the Four Noble Truths are the “Three Marks of Existence” They are (1) Impermanence (anittya), which means that all things are in a constant of change and flux including physical objects, mental states, and the self. (2) Suffering or Unsatisfactoriness (dukka) The idea that suffering is an unavoidable fact of existence and that it can manifest in many forms. (3) Non-Self (anatta) the idea that nothing has a solid separate or independent self.



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Approach to constitutional reform

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SWRD Bandaranaike

The S.J.V. Chelvanayakam KC Memorial Lecture delivered on 26 April, at Jaffna Central College, by Professor G.L. Peiris, an academic with outstanding credentials, was published, under the title, “Federalism and paths to constitutional reform,” in The Island of 27 April, 2026.

In Part II of the publication, titled “Advocacy of Federalism: Origins and Context,” Professor Peiris states: “At the core of political convictions he held sacrosanct was his unremitting commitment to federalism…”. Contrary to popular belief, however, federalism in our country had its origins in issues which were not connected with ethnicity. At the inception, this had to do with aspirations, not of the Tamils but of the Kandyan Sinhalese. The Kandyan National Assembly, in its representations to the Donoughmore Commission in 1927, declared: “Ours is not a communal claim or a claim for the aggrandizement of a few. It is the claim of a nation to live its own life and realise its own destiny”.

Commenting on S.W.R.D. Bandaranaike’s views, Professor Peiris states: “Soon after his return from Oxford, as a prominent member of the Ceylon National Congress, was an advocate of federalism. He went so far as to characterise federalism as ‘the only solution to our political problems”.

THE COMMON THREAD

The thread that is common to the sources cited above is that while their focus was on the political framework, there is not even a hint as to the territorial units to which the political framework of federalism is to apply. With time the Tamil “nation” claimed that their federal State was to be the Northern and Eastern Provinces of Sri Lanka. However, the Kandyan “nation” was silent on this issue. Since Britain annexed the Kandyan Kingdom and the unified, then Ceylon in 1815, for all intents and purposes it would be reasonable to assume that the claim of the Kandyan “nation” was to be the region under the last Kandyan King, leaving the Western and Southern coastal regions for the Rest of the “nation”.

Chelvanayakam

Sri Lanka, while being a colony under the British, was not interested in political frameworks. Instead, the British were interested in structural arrangements that facilitated Administration. It is evident from the evolutionary processes explored by the British that subdivided units of a State are critical not only for effective Administration but also for the political framework that ensures political stability. Federalism, advocated by the Tamil and Kandyan Leaderships for territorial units, as claimed by them, would inevitably lead to political instability. The lesson to be learnt is not to start with political frameworks, such as Federalism, but to first decide on the territorial units, within which a State functions, to ensure stability, and then frame political aspirations of the People belonging to such a State, in order to ensure political and structural stability.

LESSONS of HISTORY

Material from an article, dated 16 June, 2016

“When the British took control of the Dutch possessions in former Sri Lanka, in 1796, the Kandyan Kingdom was independent and separate from the Maritime region. The Kandyan Kingdom consisted of the “central highlands with the eastern and southeastern coastal strips”. It was after ceding of the Kingdom, at the Kandyan Convention of 1815, and after the rebellion of 1817-1818, that the two regions were merged. However, despite the merger, the administration of the two regions remained divorced from each other, with the Kandyan region being divided into 11 Districts, and the Maritime region into five, creating a total of 16 Districts for the administration of the whole country (Sir Charles Collins, Public Administration of Ceylon, 1951, p. 49).

“The above arrangements continued until the recommendations of the Colebrook – Cameron Commission. In 1832, the recommendations of the Commission were accepted , “… and the separate administrative system for the Kandyan provinces was abolished and amalgamated with the territories on the littoral acquired from the V.O.C. in a single unified administration structure for the whole island. The existing provincial boundaries within the two administrative divisions – the Kandyan and maritime provinces – were redrawn, and a new set of five provincial units, of which only one – the Central Province – was Kandyan pure and simple, was established. The new provincial boundaries cut across the traditional divisions and placed many Kandyan regions under the administrative control of the old maritime provinces” (K.M.de Silva, A History of Sri Lanka, 1981, p. 263), continued until as late as 1889, resulting in nine Provinces for the sole purpose of facilitating the Colonial administration. In point of fact, the Province never functioned as the administrative unit. Instead, the administrative unit was essentially the District, and the situation has remained so throughout the Colonial period and into this day. According to Sir Charles Collins cited above: “Most provinces were divided into districts, each Government Agent having charge of his own district, with general supervision over the whole province. The districts not in the direct charge of Government Agents were under the control of assistant Government Agents”. (Ibid, p. 62.)

PRIORITISING POLITICS OVER STABILITY

The lesson learnt by the British was that if a Colony is to be Administered effectively, the Colonizer had to choose the most appropriate unit of administration. Similarly, to an Independent Sovereign State, Territorial Stability should be its foremost priority. This means deciding on the most structurally secure territorial unit within which political power sharing should operate and not prioritise political frameworks, such as Federalism, at the expense of the structural stability of the State. Political instability would have been inevitable had Sri Lanka succumbed to pressures from the Tamil and Kandyan Leaderships.

Although Britain was not concerned with territorial stability, they recognised that the District was the most effective unit for effective administration. In fact, the 1977 Constitution describes the Territory of Sri Lanka in terms of Administrative Districts. Despite this, it was the Indo-Lanka Accord that first recognised the Northern and Eastern Provinces as political units. Following this, the 13th Amendment of 1987 extended this recognition to all Provinces.

The adoption of the Province as the political unit may not have had an impact on the territorial integrity of the Sri Lanka State, except for the Northern and Eastern Provinces, judging from the events that followed over three-plus brutal decades. The transformation of the territory of Sri Lanka, from Administrative Districts to Provinces and Provincial Councils, is the direct result of prioritising politics over territorial stability. For India to be the handmaiden of this transformation is beyond comprehension because instability in Sri Lanka, in whatever form, would impact on India’s own territorial integrity. This serious blunder cannot be ignored any further for the sake of both Sri Lanka and India. It is imperative that measures are taken to engage in a course correction through Constitutional Reform.

PROPOSED CONSTITUTIONAL REFORMS

The path to Constitutional Reform should start with the territorial subdivision of the Sri Lankan State into Districts, not only to ensure the territorial integrity of the State but also to improve administrative and development efficiencies coupled with Local Government units; a lesson learnt from the British. Any political powers devolved/decentralised to Districts should be the responsibility of District Councils, elected by representatives to Local Governments within each District.

Political power at the Centre should reflect the commitment to a single Sri Lankan Nation, through an elected Legislature, with Executive Powers being shared by a President/Prime Minister, with a Cabinet made up of all communities, in the ratio represented in Parliament. An attempt to share Executive Power with all communities, in an inclusive Cabinet, has not been the practice in the past, and under the present government, as well, despite its strident calls for unity and reconciliation. Consequently, the tendency for minority communities is to seek peripheral power to the maximum extent possible.

CONCLUSION

The approach to Constitutional making has been how best to accommodate political power in the form of Federalism, first by the Kandyan “nation” and later by the Tamil “nation”. The claim by the Tamil Leadership morphed from Federalism to a Separate State resulting in tragedies of an unimaginable order, to the point of threatening the very existence of the Sri Lankan State.

The current arrangement is based on Power being devolved to Provinces, in the form of Provincial Councils, with no regard the Province, makes to the territorial durability of the Sri Lanka State. How successive Governments hope to prevent threats to territorial vulnerabilities is to curtail the operation of sensitive provisions of devolved powers. This is being disingenuous.

On the other hand, the more direct and forthright approach to Constitutional Reform is to make the District the unit of peripheral power in order to ensure territorial stability and effective peripheral development and share Executive Power with communities in the ratio of their representation in the Legislature. The first could be achieved through a referendum and the second by the President/Prime Minister of any government. This approach prioritises territorial stability over political power; a change that has eluded policymakers. Therefore, it is imperative that territorial stability is given the foremost place in Constitutional Reform processes for the sake of not only Sri Lanka but also for India, for reasons of connectivity.

by Neville Ladduwahetty

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Time to get ready to face power

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The power cuts are already here. Perhaps, even before the date predicted by the Public Utilities Commision of Sri Lanka (PUCSL. The peak load has gone well past the threshold they indicated as the tipping point of 3030 MW of peak load. It is now will past 3100 MW and growing, perhaps triggered by the continued heatwave making the use of air conditioners and fans more frequent and by a wider group of consumers. The government insists there is no intention of power cuts but each of us have experienced some form of power outage, without notice, at some time or other.

It is in this scenario that the Ceylon Electricty Board (CEB), or whatever it is called now, had directed all roof top solar projects, over 300 MW capacity, to shut down for the period 10th April to 20th April.

This is in addition to the curtailment of all ground mounted solar and wind projects, and even mini hydro projects, without compensation, going on for some months.

One year of inaction by CEB with the problem staring in the face

If will be recalled that the same demand was made in April, 2025, after the debacle of the countrywide blackout on 9th February, 2025, whether caused by a monkey or otherwise.

The question to be raised is what steps have been taken by the then CEB, or the Ministry to anticipate the situation this year, too, and to try and mitigate the same.

The easy answer is absolutely nothing. If at all what has been done is unilaterally prevent any further addition of Roof Top Solar PV, under the provisions of the Surya Bala Sangramaya (SBS), is, undoubtedly, the only short term and economical means to add low cost renewable electrical energy to the grid.

The architect of the SBS, the Sustainable Energy Authority is deafening by their silence, when their signature project of prime national importance has been sabotaged, and now even the performance of the already installed systems are being curtailed.

This action is totally unbelievable when the use of expensive oil-based generation will continue unabated, even during the day, when there is so much solar energy already installed. Of course, the age-old excuse will be trotted out, of the non-firm nature of Solar and Wind and problems of grid stability, etc.

Many useful and practical solutions to face the growing issue of how to integrate the essential low cost but variable resources of solar and wind to the grid as an aftermath of the blackout were discussed over a year ago.

But nothing seems to have even been attempted. The most prominent among these was the proposal to add 300 MW of grid scale batteries, as indicated in the already-approved Long Term Electricity Generation Plan ( LTEGP 2024 – 2044,) of which 100 MW should have been in use by 2026. The tender for the addition of 16 X 10 MW battery storage at selected grid substations was called over a year ago. Some expectation of sanity

It is under these circumstances that the PUCSL called for a stakeholder consultation on the 10th April, 2026, after circulating a concept note, which was well attended. It was a breath of fresh air, in view of the downhill slide of the entire electricity sector in the recent months compounded by the raging controversy of the coal scam and the rapidly increased use of expensive diesel, in addition to the other fossil fuels, just to keep up the generation to match the demand. The double whammy of the doubling of the fuel prices , exacerbated the hit on not only the consumer’s monthly bill, but the national economy and balance of payments.

Therefore, it was most encouraging to note from the PUCSL’s concept note that sanity has prevailed at last. We have been demandin–g some concrete strategies and time based targets to rid at least the electricity sector from the use of expensive, polluting fossil fuels, commencing with oil. This is the only means by which the utility could hope to achieve some degree of economic and financial viability. They have continued to burden the consumer and the country by continually jacking up the consumer tariff, while ignoring any prudent means to clean up their Act. As a matter of interest, the CEB’s own data of 2023 shows that it is possible to save some Rs 113 Billion annually by replacing all oil-based generation using renewables. The country could have saved over $ 700 Million in Foreign Exchange and the Consumer Tariff could have been lowered by Rs 7.00 per Unit across all segments of consumers.

Therefore, the PUCSL concept paper out lines, some credible measures to eliminate the use of all of forms of oil for power generation in stages. The three tier of approach, outlined as option 1 to 3, reproduced here, should be commended for adopting a pragmatic approach, with very good chance of success.

Proposed options by PUCSL

(See Options 1 Peak Shaving Approach by 2027 and Option 2: Eliminating 2.06 GWh/day of diesel-based generation)

Considering even the recent past when we achieved a status of zero oil use, as compared to the present sorry status, this is not an extremely difficult task. We will have to substitute Solar PV to bridge the gap of reduced Hydro during dry months.

(See diagram 1)

RE Contribution 69% % Oil Usage 6.2 % No Diesel

(See diagram 2)

In Contrast on 30th March RE Contribution was only -43,5%

and oil use has gone up to -29.59%

However, as outlined in the introductory paragraphs of the concept paper, the driving force to promote this change is the early declaration of appropriately worked out tariffs for installation of storage batteries and delivery of the stored energy to the grid.

With the total lack of progress of proposals in the LTEGP 2025-2044 by the state institutions, it is prudent to assume any future initiatives can only come from private sector participation.

Using the power granted by the recently ratified Electricity Act NO, 36 (As amended) the PUCSL has moved with commendable speed to develop the Feed in Tariff declarations needed to enable the achievement of the above objectives and a further stakeholder consultation was held on the 24th of April when more detailed proposals were put forward.

However, although the responsibility of publishing the tariff remains with the PUCSL, unless the National System Operator ( NSO ), tasked with the planning and implementation of Electricity Sector developments , takes urgent action to implement the desired changes as a highest priority task, nothing will be gained to help the country to get out of this quagmire.

The Consumer Continues to be Burdened.

Further, as the time table proposed by the PUCSL itself indicates, even the first of the options can be implemented only in 2027, with the others following up to the year 2030.

These are very encouraging time targets and the consumers will eagerly await their achievement.

However, the threat of power cuts, as well as continuing increase in consumer tariff to fuel the use of diesel for power generation, is real and current. A further tariff increase of 18% has been demanded by the NSO, on top of the 15% granted on 1st April, 2026.

The Immediate Options Available to Consumers.

a) The CEB now refuses to provide any grid connection for integration of any rooftop solar PV systems under the Surya Bala Sangraamaya.

b) The only way available to the consumers is to install Off grid roof top solar systems with adequate batteries to be none dependent on the grid. Use the grid only during the off peak hours.

c) During most periods of the year, even under cloudy conditions there is some solar generation. To ensure the daily consumption is more than covered by the solar input and any surplus is used to charge the battery, to the level adequate to manage the evening and peak hour demand, the capacity of the solar panels and battery have to be determined.

d) It is to be noted that although only the relatively high-end domestic consumers could find the proposed scheme financially feasible under the present cost regimes, which will improve further when the second tariff increase is announced shortly, to those consuming over 250 Units/Month, their engagement has a sector wise positive implication which is beneficial to all levels of consumers.

e) The scheme will operate in an off grid mode, without exports to the grid at any time. Therefore, they will not contribute to the often voiced worries of over voltage, instability and variability in the national grid.

f) Once the PUCSL announces the required FIT and the NSO or the Distribution Companies institutes the necessary facilities, such as smart meters, such consumers, too, can further assist the grid by export of any excess they generate.

Proposal to Avoid Power Cuts Implementable by Domestic Consumers

There are several drivers which will attract the potential ” Prosumers” to adopt this option without delay.

* The consumer tariff will continue to rise

* Even the former Roof Top Solar Systems, without batteries, does not provide power during the power cuts or blackouts

* At present day prices, the investment is financially feasible, based on the savings of the current level of monthly electricity bill. A substantial bank loan can be comfortably settled from the savings

* Now cooking with electricity is no longer a financial burden but can save one from the cost and danger of LPG shortages and queues

* What you, do based on your economic ability, will be a service to all consumers as the resultant reduction of Peak Demand means the use of Diesel can be gradually reduced and the lower end consumers, too, will benefit.

* You will enhance your green credentials with your own financial benefits.

The overall benefit to the grid and other consumers

If the element of exorbitant cost of diesel-based generation is removed then there is no need for the increase of consumer tariff for all consumers.

What is more important is that trimming the peak load would drastically reduce the need for any power shredding that is happening on the sly now and thereby benefit all consumers,

The summary of Financial Analysis illustrating the viability based on currently available data is given here. This will improve drastically if a further increase in consumer tariff is granted, which appears inevitable. (See Table 01 – The basic data used for this analysis is available on request.)

by Eng Parakrama Jayasinghe

parajayasinghe@gmail.com

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From Coal to Solar: China’s sunken mines power a Green Revolution: Lessons for Sri Lanka

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A floating solar farm on a coal mining subsidence area in Panji district of Huainan, Anhui province, China, on June 7, 2017. (Image courtesy China Daily)

In a striking symbol of the global energy transition, vast stretches of once-abandoned coal mines in China have been reborn, not as relics of an industrial past, but as shimmering hubs of renewable energy.

What were once scarred landscapes, destabilised by years of mining, and later submerged by landslides and floods, have now been transformed into expansive artificial lakes.

Floating atop these waters are some of the world’s largest solar power installations, quietly generating clean electricity on a massive scale.

Among the most notable are the Fuyang Floating Solar Farm and the Huainan Floating Solar Farm. Together, they represent a remarkable engineering and environmental achievement.

The Fuyang facility boasts an installed capacity of 650 megawatts, producing approximately 700 million kilowatt-hours of electricity annually. Even more impressive, the Huainan project reaches a staggering 1 gigawatt capacity, generating nearly 1.8 billion kilowatt-hours each year. Combined, these floating giants produce enough electricity to power millions of homes without burning a single lump of coal.

A former General Manager of the Ceylon Electricity Board (CEB), a veteran electrical engineer, described the development as “a glimpse into the future of energy systems.”

“What China has demonstrated is not just technological capability, but strategic foresight. Turning environmentally degraded land into clean energy assets is the kind of thinking countries like Sri Lanka must begin to adopt,” he said.

Why solar on water?

Floating solar, or “floatovoltaics,” offers a range of advantages that traditional land-based solar farms cannot easily match.

Water naturally cools solar panels, improving their efficiency by an estimated 10 to 15 percent. In hot climates, this cooling effect can significantly boost electricity generation.

Additionally, the panels reduce water evaporation, a crucial benefit in regions facing water stress. By limiting sunlight penetration, they also help suppress algae growth, improving water quality.

Perhaps, most importantly, floating solar eliminates the need for large tracts of land. In densely populated or agriculture-dependent countries, this is a game changer.

A dual economy: Fish and power

In an innovative twist, some of these floating solar farms incorporate aquaculture beneath the panels. Known as the “fisheries + solar” model, it allows communities to cultivate fish in the shaded waters below, creating a dual-income system, energy production above, food production below.

This integrated approach not only maximises resource use but also supports local livelihoods, blending sustainability with economic resilience.

Environmental dividends

The environmental benefits are substantial. The Fuyang project alone reduces carbon dioxide emissions by an estimated 580,000 tons annually, while the Huainan facility cuts emissions by around 1.6 million tons each year.

Beyond emissions, these projects reclaim landscapes once deemed unusable—areas heavily damaged by coal extraction. In doing so, they rewrite the narrative of industrial decline into one of ecological restoration and innovation.

Sri Lanka: A nation poised for floating solar For Sri Lanka, the implications are profound.

Unlike China’s abandoned coal pits, Sri Lanka possesses thousands of irrigation tanks, reservoirs, and hydropower catchments that could serve as ideal platforms for floating solar. From the ancient tank systems of the dry zone to major reservoirs like Victoria Dam and Randenigala Reservoir, the country holds untapped potential to generate clean electricity without sacrificing precious land.

The country’s reliance on thermal power, particularly during drought periods when hydropower declines—has long been a challenge. Floating solar could provide a stabilising solution, reducing dependence on costly fossil fuels while complementing existing hydroelectric infrastructure.

Energy analysts note that integrating floating solar with hydropower reservoirs can create a hybrid system: solar power during the day, hydropower balancing supply at night. This synergy enhances grid stability and reduces overall generation costs.

The former CEB official stressed the urgency:

“Sri Lanka cannot afford to delay. With rising energy demand and climate pressures, we must explore every viable renewable option. Floating solar on our reservoirs is one of the most practical and scalable solutions available.”

Challenges and the road ahead

However, experts caution that careful planning is essential. Environmental assessments, grid integration, and financing mechanisms must be properly addressed. Community engagement, especially where fisheries are involved—will also be key.

Yet the blueprint already exists.

China’s transformation of submerged coal mines into renewable energy hubs offers more than inspiration—it provides a working model. For Sri Lanka, adapting that model to its own geography could mark a decisive step toward energy independence.

China’s floating solar farms stand today as one of the clearest symbols of a world in transition—from fossil fuels to renewables, from environmental degradation to restoration.

For Sri Lanka, the message is equally clear: the future of energy may not lie on land alone—but on water, where sunlight meets innovation.

If harnessed wisely, Sri Lanka’s  vast network of reservoirs could one day mirror that transformation, turning calm waters into engines of sustainable growth.

by Ifham Nizam

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