Features
Path to deliverance from suffering
By Dr. Justice Chandradasa Nanayakkara
The Buddha declared ‘the world is established on suffering, is founded on suffering’ (Dukke loko patititthhito). All problems in life bring about unsatisfactoriness as we attempt to put an end to them, they give rise to another. Solution of one problem leads to a another problem in many other diverse ways. We are constantly confronted with fresh problems in our daily life and problems go on incessantly and interminably. Such is the nature of suffering, and it is the universal characteristic of sentient existence. Suffering constantly appears and passes away only to reappear in other forms. Suffering and impermanence continually present challenges and people are faced with various life obstacles that are out of their control. Suffering can be either physical or psychological. Buddha declared everything subject to origination is subject also to dissolution”. The law of anicca or impermanent stipulates that all contingent existence is transitory. Nothing is in exact state it was in the previous instant and nothing remains the same for two consecutive moments. What is built eventually crumbles and fall, whoever is born will eventually die, and what comes together will eventually separate. Corona virus pandemic which is raging the whole world has brought in to sharp relief the fact of suffering. Dukka is inescapable and ubiquitous and it constitutes the first of the four Noble Truths in Buddhism. This does not mean every facet of life or every one of our experiences is miserable. Buddhism does acknowledge that life can be replete with pleasures and delights of various kinds. But they are ephemeral and impermanent.
In one of the discourses recorded in Anguttara Nikaya, the Buddha offers the following simile to explain the fleeting nature of human life. “Just as a dew drop on the tip of a blade of grass will quickly vanish at sunrise and will not last long, so too Brahmin, human life like a drop of dew, it is limited, brief and fleeting and it has much suffering, full of tribulation …. none who is born can escape death. Therefore, given the limited and fleeting nature of human life, it becomes important for Buddhists to tread the path leading to the deliverance from suffering.
In the first Noble truth, the Buddha defines the truth of dukka thus: “What monks, is the Noble Truth of Dukka? Birth is dukka, decay is dukka, death is dukka, sorrow, lamentation, pain displeasure and despair are dukka; union with the unpleasant dukka, separation from the pleasant dukka, not what one wants is dukka; in brief, the five aggregates of clinging are dukka. These monks, is the Noble Truth of Dukka”.
The solution for the aforesaid problems of dukka (unsatisfactoriness) of life is the Noble Eightfold Path propounded by Lord Buddha more than 2600 years ago. This is the only way to the cessation of suffering and also a vital step in emancipating ourselves from interminable cycle of rebirths.
It is said that this path leads to the cessation of dukka. This path consists of a set of eight interconnected factors or conditions, that when developed together, leads to the cessation of dukkha.
The eight factors of the paths are 1. Right Understanding (sammaditthi) 2. Right Thought (sammasankappa) 3. Right Speech (sammavacca). 4. Right Action (sammakammanta) 5. Right Livelihood (sammaajiva) Morality or Virtue Group sila 6. Right Effort, (sammavayama). 7. Right Mindfulness (samma sati) 8. Right concentration (samma samadhi).
These eight factors aim at promoting and perfecting the three essentials of Buddhist training and discipline. For the purpose for coherent and better understanding of the eight divisions of the path have been grouped according to under mentioned three heads.
The first two are classified as Wisdom (panna), the second three as Morality (sila) and the last three as Concentration (samadhi). These three stages in the Eightfold Path are encapsulated in a Buddhist stanza (sabba papassa akaranan – kusalassa upa sammapada – sacitta priyo dapanan – etan buddhanu sasanan). To ease from all evil to cultivate good to purify one’s mind that is the advice of all Buddhas.
The eight steps of the path are not expected to be realised in sequence, one after the other. Rather, they are considered a unity, an organic whole. They are interdependent and interrelated. All eight factors are preceded by the word “Right” classified as Right, which means perfect. It is a mode of transcendence and leads to the transcendence to arise, namely sotapanna sakadagami, anāgāmi and arahant. No doubt, it is a difficult feat to be achieved. The Noble Eightfold path is in effect the path to Nibbana., Which avoids the extreme of self-mortification that weakens the intellect and the extreme of self-indulgence that retards moral progress. Although it is generally spoken as a path to be treaded, in actual fact eight steps signify mental factors to be practised. All eight factors should converge simultaneously, each supporting other and reach a sufficient level of development to experience of sotapanna, sakadagame, anāgāmi or arahant. It is said the path proceeds from a lower state of purity to higher state and factors of the path should coalesce at a certain level of perfection. Path is not meant to be practiced a little each day.
According to Walpola Rahula, the divisions of the Noble Eightfold Path s should be developed more or less simultaneously, as far as possible according to the capacity of each individual. They are linked together and each helps the cultivation of the others.
As far as the Right Understanding in Wisdom group of the Noble Eightfold Path is concerned it is the understanding of things as they really are, particularly the clear comprehension of the Four Noble truths. The Right Understanding has been treated as the first step as an intuitive understanding as it provides the necessary motivation and impulse to start on the Eightfold Path. Importance of understanding in general sense can be seen from the Buddhas own statement.
“Do not be guided by hearsay or by tradition, legendary lore or what has come down in holy scriptures; nor on grounds of reason or logical inference; nor because of preconceived opinions or simple likelihood, nor because of a teacher’s authority. Only when you know for yourselves: these things are good and beneficial, are praised by the wise, and when taken up and carried out lead to welfare and happiness-then you should make them your own and live in accordance with them Anguttara Nikaya.”
Right Thought in the Wisdom group is threefold and it denotes the thoughts of selfless renunciation or detachment, thoughts of love and thoughts of non violence, which are extended to all beings. Cultivation of such thoughts enables a person to act accordingly at the appropriate time. One should practices benevolence and goodness in relation to indifferent people as well as those who are inimical or unfriendly. Persons should not entertain thoughts of selfish desire, ill will hatred and violence in all spheres of life whether individual, social or political.
Next group is Morality (Sila), based on love and compassion, in which are included three factors of the Noble Eightfold Path: namely Right Speech, Right Action and Right Livelihood. (Nos. 3, 4 and 5 in the list).
Right speech means abstention (i) from telling lies, (2) from backbiting and slander and talk that may bring about hatred, enmity, disunity and disharmony among individuals or groups of people, (3) from harsh, rude, impolite, malicious and abusive language, and (4) from idle, useless and foolish babble and gossip. When one abstains from these forms of wrong and harmful speech one naturally has to speak the truth, has to use words that are friendly and benevolent, pleasant and gentle, meaningful and useful. One should not speak carelessly: speech should be at the right time and place. If one cannot say something useful, one should keep ‘noble silence’.
Right Action aims at promoting moral, honourable and peaceful conduct. It admonishes us that we should abstain from destroying life, from stealing, from dishonest dealings, from illegitimate sexual intercourse, and that we should also help others to lead a peaceful and honourable life in the right way.
As far as the Right Livelihood, in the Noble Eightfold is concerned, it should be stated that Lord Buddha has not expatiated much on it,. As the major part of one’s daily life is taken up by one’s employment, the way one earns his or her livelihood has ethical and social implications either positive or negative. Buddha simply declared that a layman should not pursue certain trades which are considered to be morally and ethically wrong. For this purpose, he listed five trades which he considered to be inimical and harmful to the people and the society. They are trading in poison, trading in weapons, trading in meat, trading in intoxicants and trading in humans (diganikaya).
However, these forbidden trades are the very ones that have increased phenomenally as a result of the free marketing forces and globalisation in the world today.
Next stage is concentration (samadhi) group which Embodies three other factors of Noble Eightfold Path namely Right Effort, Right Mindfulness, and Right Concentration.
These three factors Right Effort, Right mindfulness, and Right Concentration constitute mental culture or concentration. Together these three steps encourage and enable one to be self-reliant attentive and calm. Right effort means undertaking our tasks with energy and vigor with a will to carry them through.
Right Effort (sammavayama) in general sense means cultivating positive attitude towards whatever we undertake to do. It means undertaking our tasks with enthusiasm and energy with a will to carry them through. In other words, if we fail to put effort into whatever we do, we cannot hope to succeed. But the effort must be controlled and balanced so that effort should not become too tense or too extreme. Similarly, it should not become too slack and not abandoned. Right effort (sammavayama) involves persevering four great efforts”. (1)The effort to avoid the arising of evil, unwholesome thoughts that have not arisen ye, by exercising right restraint of the senses and self-control, (2) the effort to overcome, to dispel quickly evil, unwholesome thoughts that have already arisen. (3) the effort to develop noble wholesome thoughts that have not yet arisen, (4), the effort to maintain noble, wholesome thoughts have already arisen Therefore, it is evident that the function of the right effort is to maintain constant endeavor and diligence in checking unhealthy thoughts, and to cultivate, promote and maintain wholesome and pure thoughts.
The second step of the Noble Eightfold Path that is embodied in the category of Concentration (mental development) is Right Mindfulness. Right Mindfulness is essential in our ordinary mundane activities. Mindfulness simply is awareness or attention avoiding a distracted and clouded state of mind.
It should be noted Right Mindfulness is the basis for all of the other components on the path. Unless one is mindful, there cannot be a right view, intention, speech, action livelihood, effort and concentration. Mindfulness is all about presence of mind and paying attention to what is happening in the present moment. Mindfulness leads to serenity, insight, deep concentration or wisdom. It does not lead to undirected unguarded thoughts. Right mindfulness is developing an accurate and precise awareness of the present moment unclouded by ideas beliefs, memories and expectations.
Right mindfulness is essential requirement in our daily life. Mindfulness simply is awareness or attention, avoiding a distracted and clouded state of mind. This would be necessary even in our ordinary mundane activities. For example, when a person is driving a vehicle, or crossing a busy street or doing some other task which requires attentiveness if one is unmindful of what one is doing there bound to be mishaps. It should stated that most of the majors traffic accidents that occur in Sri Lanka is due to lack of mindfulness. Therefore, practice of mindfulness plays an important role in our day today activities as enunciated in buddhism. The practice of mindfulness has been, developed to include four particular applications. They are application of mindfulness with regard to body (kayanupassana), (b) feelings or sensations (vedanupassana), (c) states of mind (cittanupassana) and (d) mental objects (dammanupassana). The discourse on “The Setting Forth of Mindfulness” (Satipatthana sutta) deals dials with it.
Right Concentration is the steady fixing of the mind on a single object to the exclusion of all others. This is call samadhi or one-pointedness of the mind. The practice of concentration helps us to maintain the mind in a state of balance. It also refers to the sphere of meditation, and specially to the four jana (absorption). Meditation in Buddhism is classified into two systems, concentration of mind (samatha) and insight (vipassana) of these two, concentration has the function of calming the mind.
According to Buddhism there are forty subjects of mediation which differ according to the temperaments of individuals.
It is said that before practising samadhi an aspirant should select carefully the subject of meditation. In the past, it was customary for aspirants who are bent on meditation to seek guidance of a competent teacher to choose suitable subject according to his temperament.
–– Ven. . Naradha
Features
US’ anti-migrant stance set to intensify tensions in Western camp
The announcement by the US authorities of an anti-migrant stance during a recent commemoration in France of the epochal D-Day Landings of June 6, 1944, ought to strike impartial observers as a supreme irony. Whereas what should have been expected was a vibrant celebration of the beginning of the process of Western Europe freeing itself decisively from Nazi or fascist control during the crucial stages of World War Two, this was not to be.
What the world heard instead was a call to contemporary Western Europe to arm itself against a seemingly rising and threatening migrant presence in the region. In other words, the migrant must be despised and ‘shown the door’.
Instead of a commemoration that rejoiced in the flourishing of liberal democracy and its values what one got was a strong affirmation of fascism and racial chauvinism. US Defense Secretary Pete Hegseth vented his spleen against the migrant or foreigner presence in Europe reportedly thus: ‘Sadly today different European beaches are stormed by different dangerous ideologies.’ To ‘beaches in Spain and Italy and Greece and Bulgaria, boats and men arrive. When will European capitals do something about that invasion?’
While at the outbreak of World War Two it was Nazi Germany that was doing the invading and bringing some principal European countries under its suzerainty, this time around we are being given to understand that it’s migrants to the West who are seeking to colonize the latter. It goes without saying that such inflammatory rhetoric would have the deleterious effect of keeping racial tensions alive in the West and jeopardize all possibilities of the countries concerned cementing and maintaining social stability.
The Trump administration gives the impression of taking a leaf from the politically underdeveloped regions of the South to keep the US polity stable and united. In South Asia, for instance, we are not short of ambitious demagogues who use what is referred to as the ‘race card’ to gather unto themselves a following and thereby further their political fortunes. By seeking to stir and sustain anti-migrant hysteria, the Trump administration is also essentially replicating Nazi Germany’s policy of anti-Semitism. That is, fascism is very much alive in the US under President Trump.
Such efforts at churning racial hysteria at this juncture in the US should not come as a surprise. For all intents and purposes, the Trump administration is nowhere near achieving its aims in West Asia, for instance, in the short term. It has failed to bring Iran down to its knees, as it hoped to do, but is adopting the expedient of keeping the world guessing and confused on what it is doing in the region, since it cannot withdraw from the theatre in a hurry without losing face.
While perhaps working out an escape strategy the Trump administration it seems, is hoping to maintain its following at home intact and silent by playing on their racial biases and insecurities. Hence, the anti-foreigner campaign.
Simultaneously, the Trump administration will need to keep a close eye on how economic pressures on the domestic front are panning out. Anti-administration sentiments first break to the surface at meal tables. On this score, the news cannot be good because the average US family’s spending power ought to be shrinking on account of rising energy and oil prices. Consequently, it would not be a bad idea to keep the attention of the US consumer diverted by adeptly playing ‘the race card’; once again, lessons from intellectually bankrupt Southern politicians are coming in handy.
To be sure such comparisons many politicians in vibrantly democratic countries would find quite unflattering. But the stark truth is that racism cannot be tolerated in civilized societies and those politicians who resort to it risk being branded as racists of the first degree. In fact they could be seen as being on par with the likes of German dictator Adolph Hitler and his close collaborators.
However, on the question of migrant policy the Trump administration would likely be at polar opposites with the most vibrant of liberal democracies of the West. This will be the case with the UK, France and Italy for instance. The latter continue to keep their doors open to legal migrants and they are likely to view a virtual blanket ban on migrants as reprehensible.
Moreover, in the foremost democracies of the West debates are vibrantly ongoing on the need to keep racism or any hint of it completely outlawed in the public plane. There is the case of the UK, for instance, where the authorities continue to emphatically pinpoint their adherence to the principle of anti-racism in the conduct of public affairs.
One proof of the above was the parliamentary debate relating to the killing of 18-year-old Henry Nowak in Southampton. Police handling of the victim came in for sharp scrutiny by particularly the opposition in the House of Commons but there seemed to be a consensus over the main political divide that the matter should not be politicized.
Moreover, the UK authorities stressed in the House the government’s strict adherence to the policy of non-racism. It was also pointed out that British institutions set up to manage racism at the national, county and neighbourhood levels, for example, were very much intact. In fact, Sri Lanka could gain considerably by studying and implementing locally, legislation modeled on the relevant UK laws if it is in earnest when it speaks of ‘reconciliation’.
Accordingly, it is highly unlikely that Western Europe would ‘cave in’, so to speak, to US pressure on issues related to migration. The liberal democracies of Western Europe in particular would remain for the foreseeable future migrant-welcoming, multi-ethnic and plural democracies.
Nor is it likely that Western Europe would be passively receptive to US demands that it drastically increases its defense spending to meet the latter’s demands. Within the Western fold the EU is remaining committed to backing Ukraine, for instance, in its ongoing armed resistance to the Russian invasion and it is not giving any indication of being deferent to US pressure.
However, although tensions would continue to bristle within US-Western Europe relations on the above and numerous other matters of contention it would be far too premature to announce a parting of company between the two sections of the West. In that sense, the post-World War Two order remains essentially intact. There are still many things in common between the two, particular on the economic plane, that will ensure the continuance of the partnership.
Features
A decade among Yala’s ghosts of gold
The first rays of dawn creep over the ancient rocks of Yala. The Indian Ocean glimmers in the distance, and the wilderness slowly awakens. Somewhere amid the scrub jungle, a pair of amber eyes scans the landscape.
For wildlife conservationist and leopard researcher Milinda Wattegedara, moments such as these have defined more than a decade of dedication to one of Sri Lanka’s most iconic creatures—the Sri Lankan leopard.
What began as fascination evolved into a remarkable conservation journey that has transformed the understanding of Yala’s leopard population and placed Sri Lanka firmly on the global wildlife research map.
“Long before I ever lifted a camera, leopards had already captured my imagination,” says Wattegedara. “What fascinated me was not merely their beauty but the complexity of their lives—their hunting strategies, movements, reproductive behaviour and their remarkable ability to adapt to changing environments.”
That fascination led to the birth of the Yala Leopard Diary in 2013, an ambitious long-term project dedicated to documenting individual leopards and unraveling the mysteries surrounding their lives.
For many visitors, a leopard sighting is a fleeting thrill. For Wattegedara and his team, every encounter is a chapter in an ongoing scientific story.
“Each photograph was never the end of an encounter,” he explains. “It was the beginning of deeper questions. How did a particular leopard use the landscape? How did its behaviour change with the seasons? What environmental pressures shaped its decisions?”
These questions drove years of meticulous fieldwork. Every sighting was carefully recorded with details including location, habitat, behaviour, date and time. Photographs were analysed to identify individual animals through unique spot patterns, allowing researchers to distinguish one leopard from another with remarkable accuracy.
What followed was groundbreaking.

YF77 “Shelly” pauses in quiet observation, embodying the alertness
and grace that define Yala’s leopard population.
From 2013 to 2026, the Yala Leopard Diary identified an astonishing 189 individual leopards within the Yala Block 1. The research revealed a leopard density of approximately 0.524 leopards per square kilometre, making Yala one of the highest leopard-density landscapes ever recorded anywhere in the world.
Such findings have elevated Yala’s status among global wildlife researchers.
Nestled between the Indian Ocean and a mosaic of habitats, ranging from rocky outcrops to dense scrub forests, Yala offers an ecological stage unlike any other.
Here, leopards are photographed silhouetted against ocean horizons, perched atop ancient granite formations, resting on tree branches and stalking prey across sunlit grasslands.
The images tell stories of extraordinary lives.
There is Haminee, a devoted mother navigating the challenges of raising cubs in a competitive landscape. There is Lucas, one of Yala’s most frequently documented males, striding confidently across the Gonalabba Plains with the vast ocean forming an unforgettable backdrop.
There is Ruki demonstrating the species’ incredible strength by hoisting prey onto branches, and Shelly, quietly surveying her surroundings in a moment of feline vigilance.
Together, these individuals have become familiar characters in a living wilderness drama.

YM31 “Ruki” secures prey on a branch, illustrating the remarkable strength and coordination of the Sri Lankan leopard.
Recognising the immense value of long-term documentation, Wattegedara joined forces with fellow researchers Dushyantha Silva, Raveendra Siriwardana and Mevan Piyasena to establish the Yala Leopard Centre in 2020.
Located at the Palatupana entrance to the Yala National Park, the centre is believed to be the world’s first information facility dedicated exclusively to leopards.
“The centre serves as a repository of knowledge, accumulated through years of observation and research,” Wattegedara says. “Our goal is to connect visitors with the science behind conservation and foster a deeper appreciation of these magnificent animals.”
The project’s impact extends far beyond Sri Lanka’s borders.
Research arising from the Yala Leopard Diary has been published in internationally recognised scientific journals. One study introduced an innovative framework for identifying individual leopards, while another documented an extraordinary and previously unrecorded case of a leopard cub being consecutively adopted by two different adult females—first a relative and later an unrelated leopardess.
The discovery attracted international scientific attention and highlighted the complexity of leopard social behaviour.
Yet for Wattegedara, the most important lesson remains one of humility.
“One conclusion has become increasingly clear,” he reflects. “Our understanding of these leopards remains far from complete. We are only beginning to understand how they live, adapt and persist in one of Sri Lanka’s most dynamic protected landscapes.”

YF15 “Hope” descends Rukvila Rock at dawn, showcasing the agility and adaptability of Yala’s leopards.
His words underscore an essential conservation truth: the more we learn about nature, the more mysteries emerge.
As Sri Lanka navigates growing environmental challenges, the Yala Leopard Diary stands as a shining example of what sustained observation, scientific curiosity and public engagement can achieve.
Beyond the stunning photographs and remarkable sightings lies something even more valuable—a growing body of knowledge capable of informing future conservation decisions and ensuring that future generations inherit a wilderness where leopards continue to roam free.
For more than a decade, Wattegedara and his colleagues have followed the tracks of Yala’s elusive predators through dust, rain and scorching heat.
Their work has revealed that every leopard has a story, every sighting has significance and every photograph can contribute to conservation.
And perhaps, most importantly, it has reminded us that the golden ghosts of Yala still have many secrets left to share.
By Ifham Nizam
Features
Glamour, music and community spirit …
Sri Lankans are quite active, all around the globe.
News has just come my way, from Glasgow, in Scotland, where the glamour of masks, music, dancing, and community spirit, came together, in spectacular fashion, at Masquerade Night, bringing together members of the Sri Lankan community for an evening filled with music, fashion, food and entertainment.
Organised by Mahesh Balaaratchi (DJ Mowgli) together with Sulochana Asmone, Hiroshini, Prasad, Ashi, and Shawn, the evening provided guests with an opportunity to socialise, enjoy live entertainment, and celebrate in a unique and elegant setting.
Guests arrived from 6:00 pm, dressed in formal attire and decorative masks, creating a colourful and vibrant atmosphere throughout the venue.

DJ Mowgli: The main
organiser of
Masquerade Night
There was a delicious selection of Sri Lankan cuisine and street food, which proved popular throughout the evening.
The buffet offered a variety of traditional favourites, giving attendees a taste of home while adding to the festive atmosphere.
Entertainment was provided by DJ Mowgli, whose performance kept the audience engaged throughout the night. His playlist featured a mixture of popular favourites, dance classics, and cultural music, remixed for a younger generation.
One of the highlights of the evening was the Baila session, which brought a distinctly Sri Lankan flavour to the event.
The Baila segment highlighted the importance of preserving and celebrating cultural traditions, while bringing people together through music and dance.
As familiar rhythms filled the room, guests enthusiastically took to the dance floor, creating one of the most memorable moments of the night.
The crowd was described as lively, energetic, and welcoming, with attendees embracing the spirit of the masquerade theme while enjoying the opportunity to reconnect with friends and meet new people. The family-friendly atmosphere ensured that guests of all ages could take part in the celebrations.
The festivities continued until midnight and included a range of competitions and entertainment.
Children and adults alike participated in fashion shows, while guests competed for awards in several ‘Best Dressed’ categories.
The creativity and effort displayed in both costumes and formal wear added an extra layer of excitement to the evening.
As the final songs played and guests prepared to leave, many were already looking forward to the next Event Night.
The evening’s proceedings were handled by Sam, Mahela and Isuru.
Their enthusiasm reflected the growing popularity of these gatherings and their increasing importance, within the local community calendar.
A series of community events has continued to grow in popularity among the Sri Lankans in Glasgow, with Halloween Night coming up on 31st October.
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