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Ill Full Moon Reflections – Dhamma Simplified

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by KKS PERERA

The Ill Poya holds significance in Buddhism, marking events like Maitriya Bodhisatva’s future Buddhahood announcement, the first missionary activities by 60 Arahaths, and the passing of Dharmasenapathi, a chief disciple of Sariputta. As the final Poya of the rainy season, it commemorates events such as festival of “Devahaona” or Ascendency to heaven by Gautama Buddhist. It also recalls the Jatila Brothers’ interaction with the Buddhist Order in Uruwela, Nadi, and Gaya.

Arhant Sariputra Thera , one of the Buddha’s chief disciples, who hailed from a village near Rajagraha and who originally followed Samjaya, a renowned ascetic, he later embraced Buddhism along with Ven Moggallana. Considered the most brilliant among the Buddha’s followers, Sariputra Thera passed away during the Buddha’s lifetime. Knowing his end was near, he resolved to conclude his journey in his birthplace by converting his mother, Rupasari, to Buddhism. He sought permission from the Buddha to visit Nalaka, his hometown, with a group of Bhikkhus. Sariputra’s passing took place on a Ill Full Moon Poya Day, seven days after arriving at Nalaka.

JUST WAR and Dhamma

The Buddha’s teachings encompassed various facets of human life, including politics, war, and peace, revealing his deep grasp of their interconnections. Buddhism strongly upholds peace as its central message, staunchly condemning violence and the taking of life. According to the Buddha, the concept of a “just war” is invalid, serving as a rationalization for cruelty, violence, and slaughter. Subjectivity in determining what constitutes just or unjust in war perpetuates an unending cycle of conflict, an idea Buddhism firmly opposes.

Rather than relying on power dynamics or threats to achieve peace, Buddhism contends that these approaches merely instill fear and cannot yield lasting peace. Fear, in turn, breeds hatred, and while the suppression of others may temporarily quell conflicts, it ultimately fuels further violence. The Buddha identified that genuine and enduring peace can only arise through metta (loving-kindness) and amity, rooted in the absence of suspicion, fear, and danger.

EXCESSIVE TAXES

During the Buddha’s era, certain rulers governed unfairly, leading to the exploitation and suffering of their people through excessive taxes and harsh penalties. Witnessing these injustices, the Buddha’s teachings, as reflected in the Dhammapadaṭṭha Katha, revealed his concern for good governance. He understood how a nation could descend into dishonesty, corruption, and discontent when its leaders and administrators acted unjustly. To establish a contented society, the Buddha emphasized the critical role of just rulership.

DASA-RAJA DHAMMA

Outlined in the “Ten Duties of the King” or Dasa-raja-Dhamma, the Buddha articulated the path to just governance. He underscored the importance of virtues like righteousness, honesty, generosity, and compassion in a ruler. A just leader should govern with integrity, prioritizing the well-being and happiness of the populace. This involves implementing fair laws, ensuring impartial justice, and safeguarding the rights and welfare of all citizens. Through adherence to these principles, a ruler can cultivate a society grounded in justice, equality, and harmony.

The Buddha’s teachings regarding governance stand as a timeless lesson on ethical leadership and the harmful repercussions of corruption and injustice. They underscore the necessity for leaders to wield power with wisdom, compassion, and a sincere dedication to the well-being of their populace. Only through the establishment of fair and virtuous governance can a nation truly prosper, fostering an environment where citizens can live in peace, harmony, and contentment.

Some mistakenly believe that Buddhism solely concerns itself with abstract ideals, morality, and philosophical introspection, disregarding the practical social and economic dimensions of life. This perception is inaccurate. The Buddha recognized that genuine happiness relies on living a life guided by moral and virtuous principles. Nevertheless, he was mindful of the challenges in upholding these principles amid adverse material and societal circumstances.

The pursuit of true freedom lies not in political systems like democracy, communism, or socialism but in freeing our minds from internal conflicts and the chains of unawareness, ignorance, and craving. While the Buddha had connections with rulers, he didn’t seek political power to spread his teachings nor permitted their misuse for political gain. Presently, some politicians manipulate Buddhist scriptures to serve their interests, while certain temples act as political propaganda hubs. Extremist factions, garbed in saffron robes, engage in politics during elections.

When we confine our identities to race, nationality, or religion, we sow seeds of division and violence. Extreme nationalism, rooted in the belief of superiority, historically led to wars and immense suffering, justifying the oppression of perceived ‘others’. Identifying with social, economic, or political factions lacks inherent significance.

These societal constructs aim to differentiate humans, but fundamentally, we’re all homo sapiens—a unified species sharing a common humanity. This scientific classification unites us as a single interconnected human family. Labels like nationalities or ethnicities are constructs that society uses to categorize people based on various factors like history, geography, or culture. They can shape our collective identities but don’t define our essence as humans. We’re all fundamentally the same, sharing emotions, experiences, and aspirations.

Recognizing our common humanity, beyond these labels, can help us bridge divides and foster unity. When we see past these categories, we embrace diversity and appreciate the different cultures and perspectives worldwide. Moving beyond these divisions opens doors for understanding and collaboration. By acknowledging our shared humanity, we can build connections and work together for a more inclusive and compassionate society. We’re all interconnected, and the challenges we face demand collective action. By acknowledging our shared humanity, we can overcome barriers and strive for a world guided by understanding, peace, and justice for everyone.

The core of our being doesn’t bear nationality or ethnic markers. Our varied appearances, molded by environment, don’t determine race, nationality, or caste. Regrettably, society ingrains identities in us from youth, without critical thought.

Kalama Sutta

The Buddha’s Kalama Sutta cautioned against unquestioning acceptance of tradition or authority. Genuine understanding requires deep introspection, challenging our strongest beliefs. To effect change, we must change ourselves first, recognizing our capacity to shape the world. Our thoughts can deceive, distorting reality for their convenience. The state of Buddhism in Sri Lanka has been criticized for its excessive ritualization. Ven Nayake Bikkhus, backed by power-seeking Sinhala politicians, have prioritized rituals, neglecting the dissemination of the true Dhamma. This emphasis on traditional and new ritualistic practices has overshadowed the spread of genuine teachings.

Politicians, seeking publicity, visit Maha Nayake theros with lavish offerings, engaging in superstitious acts like coconut-smashing for personal gain. They erect Buddha statues without consideration for the true essence of Dhamma, often provoking followers of other faiths. These actions would likely have been condemned by Buddha himself.

Even practices like erecting statues are included in lists of supposed ‘Great Merits,’ which, unfortunately, seem to benefit the monks who recommend them. This exploitation forms part of a larger deceptive scheme.

May All Beings be Happy!

kksperera1@gmail.com



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Features

From stabilisation to transformation without delay

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At a symposium on reconciliation organised by the National Peace Council last week, more than 250 religious clergy, civic activists and political representatives from different communities gathered to discuss the country’s future. Speaking at the event, Minister Bimal Rathnayake explained the government’s approach to national reconciliation. He said the government viewed the country’s recovery in terms of a three stage process. The first stage was stabilisation, the second was development and the third was transformation. Reconciliation, he implied, would come in that final stage. The participation of Opposition Leader Sajith Premadasa at the same symposium, and the constructive nature of his comments, strengthens that hope.

When the present NPP government took office in 2024, the country was emerging from one of the gravest crises in its post Independence history. The economic collapse of 2022 had led to shortages of fuel, food, medicines and electricity. Inflation soared, foreign reserves disappeared and long queues became part of daily life. The political upheaval that followed culminated in the resignation of former President Gotabaya Rajapaksa after mass public protests under the banner of the Aragalaya movement. The country was then governed by a leadership that spoke the language of reform and reconciliation but was widely perceived as lacking a direct popular mandate.

Sri Lanka’s past experience suggests that stabilisation and transformation cannot be treated as entirely separate stages. Postponing reconciliation until some future moment risks repeating the failures of the past. If transformation is endlessly delayed until a supposedly perfect moment arrives, there will always be new crises and new reasons for postponement. Minister Rathnayake’s contention that the government’s immediate priority has necessarily been stabilisation flows from the government’s awareness of the precarious situation the country is. Over the past two years, the government has succeeded to a significant extent in restoring economic and political stability. Inflation has reduced, shortages have ended and public institutions have regained a degree of functionality.

Guaranteed Changes

On the other hand, the country’s development continues to face challenges due to adverse global conditions, including disruptions caused by conflict in the Middle East and extreme weather events that have affected tourism, trade and the cost of living. The danger is that reconciliation may be indefinitely postponed in the name of stabilisation. This danger can be reduced if the government works proactively with the opposition and civil society to commence practical measures of transformation now rather than later. The participation of Opposition Leader Sajith Premadasa at the symposium, and the constructive nature of his comments, has strengthened the sense that bipartisan engagement on reconciliation may now be possible.

The urgency of transformation came through strongly in the presentations made by representatives of the Sri Lanka Tamil and Malaiyaha Tamil communities. ITAK parliamentarian S.Shritharan spoke of the frustration caused by unresolved post war issues in the north and east. He referred to disputes regarding land occupied during the war years, including controversies linked to Buddhist temples and state sponsored settlement activity in areas claimed by local communities. He also pointed to the continuing large scale presence of the security forces in the north and east nearly two decades after the end of the war. These grievances have remained central to Tamil political discourse since the end of the armed conflict in 2009. Families displaced by war continue to seek the return of ancestral lands. Civil society organisations in the north have repeatedly called for greater civilian control over local administration and a reduction in military involvement in civilian life.

Academic research and practical work on the ground have shown that reconciliation cannot be separated from questions of dignity, equality and justice. Former minister Mano Ganesan, leader of the Democratic People’s Front, focused on the longstanding problems faced by the Malaiyaha Tamil community. He spoke passionately about continuing housing shortages, landlessness and economic marginalisation, issues that have persisted since Independence. He also highlighted the devastating impact of recent extreme weather events on estate communities that remain socially and economically vulnerable. The condition of the Malaiyaha Tamil community remains one of the enduring social justice issues in Sri Lanka.

After Independence in 1948, a large proportion of them were denied citizenship and voting rights through legislation that rendered them stateless. Though citizenship rights were eventually restored, the social and economic consequences of exclusion continue to be felt generations later.

Many families still lack secure housing and land ownership despite their immense contribution to the country’s plantation economy. Minister Rathnayake’s responses to both these concerns were politically significant. He argued that recent political developments, including the declining influence of narrow ethnic politics across communities, indicated a major shift in public attitudes. According to him, the political ground has changed in ways that make it increasingly difficult for politicians who rely primarily on ethnic division and communal insecurity to retain public support.

Inter-Connected

There is evidence to support the assessment about the changing political grounding which sees future prospects in the resolution of long standing problems. . The economic collapse of 2022 affected all communities alike and generated a new politics centred on governance, anti corruption, accountability and economic justice. The Aragalaya protests brought together Sinhalese, Tamils and Muslims in a common demand for political change. Although ethnic grievances have not disappeared, the crisis created space for a broader understanding that the country’s future depends on cooperation rather than division. Opposition Leader Premadasa’s comments at the symposium reflected this changing political climate. He emphasised that national reconciliation could not be separated from economic justice and the need to address disparities between regions and social classes.v He also mentioned the need for civil society organisations to take this message to the community. This wider understanding of reconciliation is important because ethnic inequality and economic inequality have often reinforced each other in Sri Lanka’s history.

Academic studies have identified the denial of citizenship rights after Independence as a historic injustice that set back the Malaiyaha community for decades. The challenge now is to ensure that transformation becomes part of the stabilisation and development process itself. Practical first steps are both possible and necessary. The release of civilian lands still under state control, greater devolution of administrative authority, reduction of military involvement in civilian affairs, language equality in public administration and accelerated housing and land ownership programmes in the plantation sector are all measures that can begin immediately without waiting for a final stage of transformation.

The government’s recent commitment that provincial council elections will finally be held this year is therefore significant. These elections have been repeatedly postponed by successive governments. Holding them would not solve the ethnic conflict by itself. But it would signal a willingness to restore democratic institutions and share power in a meaningful way.

Sri Lanka has repeatedly postponed difficult reforms in the hope that a more convenient political moment would eventually arrive. But opportunities are invariably created and fought for instead of being provided as a gift by a benevolent government.

The present moment, shaped by the economic crisis and public demand for accountable government, offers a rare opportunity to move simultaneously towards stability, development and reconciliation. Provincial council elections can be the first meaningful step. But they must not be the last.

by Jehan Perera

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Researchers to shape new environmental policy framework

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Some of the researchers at the meeting

In a significant move aimed at steering Sri Lanka’s environmental governance towards a more science-based and evidence-driven path, the Ministry of Environment has initiated a new collaborative mechanism to integrate leading researchers into national policy formulation and conservation planning.

The initiative was discussed at a high-level meeting chaired by Dr. Dammika Patabendi at the Ministry of Environment on Tuesday, where top environmental scientists, wildlife experts and researchers were invited to contribute towards what officials described as a “strategic transition” in the country’s environmental management framework.

The discussions focused on strengthening the scientific basis of environmental conservation programmes and national policy decisions while creating a more research-friendly environment for academics and field scientists engaged in biodiversity and ecological studies.

Particular attention was paid to long-standing concerns raised by researchers regarding procedural and operational difficulties encountered when conducting studies in collaboration with the Department of Wildlife Conservation and the Forest Department.

Minister Patabendi stressed the need for environmental policies to be guided by credible scientific data rather than ad hoc administrative decisions, ministry sources said.

Among the key proposals discussed was the establishment of a streamlined mechanism that would reduce bureaucratic obstacles faced by researchers in obtaining approvals, accessing field sites and sharing scientific findings with state institutions.

The Minister highlighted the importance of building stronger partnerships between policymakers and the scientific community at a time when Sri Lanka is grappling with escalating environmental challenges including deforestation, biodiversity loss, human-elephant conflict, climate-related disasters and ecosystem degradation.

Environmentalists attending the meeting had also highlighted the urgent necessity of incorporating empirical research into national decision-making processes to ensure long-term ecological sustainability and better resource management.

The meeting brought together several of Sri Lanka’s leading environmental researchers and academics including Rohan Pethiyagoda, Saminda Fernando, Sewwandi Jayakody, Samantha Gunasekara, Dinidu Devapura, Himesh Jayasinghe, Manoj Prasanna, Mendis Wickramasinghe and Suranjan Karunarathna.

Director General of Wildlife Conservation Ranjan Marasinghe also participated in the deliberations.

Officials said the proposed framework is expected to pave the way for a more transparent, data-oriented and scientifically credible environmental governance structure capable of addressing emerging conservation challenges more effectively.

The government expects the new mechanism to support the implementation of practical and scientifically robust programmes aimed at safeguarding Sri Lanka’s ecological future while enhancing cooperation between state agencies and the country’s growing community of environmental researchers.

 

By Ifham Nizam

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Back home … for a special occasion

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Seven Notes: Sri Lankans based in Dubai – with Niluk (second from left)

Niluk Uswaththa, of Seven Notes fame, based in Dubai, surprised many when he and his wife Apeksha, turned up in Colombo, last week … unannounced.

Yes, they had a purpose in their surprise visit … to wish Apeksha’s mum for her birthday, which was on Monday, 18th May, and what a surprise it turned out to be!

In an exclusive chit-chat with The Island, Niluk said that the scene in Dubai is improving and Seven Notes do have work coming their way.

Since the members of Seven Notes are all employed (doing day jobs), they operate only on Saturdays and Sundays.

Niluk: Didn’t come prepared to perform, but obliged
friends in Galle

In fact, to get to Colombo for the birthday surprise (on Monday, 18th May), the band had to skip their 17th May, Sunday gig.

“Although it’s a short vacation, my wife and I are enjoying the setup here,” said Niluk, adding that they spent two days in Galle and that their next destination is Anuradhapura.”

Niluk didn’t come prepared to perform, but he obliged the crowd present, at a friend’s birthday celebrations, in Galle, singing and playing guitar.

They are scheduled to leave for their home, in Dubai, in the first week of June.

Seven Notes is an outfit made up of Sri Lankans and the band has been around for almost nine years.

Niluk came into their scene nearly seven years ago.

“When I went to Dubai, I had offers coming my way but it was Seven Notes that impressed me because of their acoustic style.”

The Dubai’s entertainment scene is showing clear signs of bouncing back and even levelling up in the next few months.

Niluk and Apeksha: Enjoying their short vacation

After a slowdown earlier this year due to regional tensions, shows and festivals are back on the calendar, and organisers say late 2026 could be the busiest concert season in years.

Time Out Dubai says “the 2026 concert calendar is filling up nicely” and “the city is ready to party once again” after some reschedules.

Dubai Summer Surprises in July brings retail activations, comedy nights, and indoor art exhibitions.

Organisers point to a backlog of postponed events that are being rescheduled for late 2026 and early 2027.

Yes, Dubai is calm on the surface but on alert. Life is mostly normal in the city, but there’s a “balancing act” as people watch for escalation.

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