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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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Illegality of Urumaya programme

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President distributing land deeds in Galle recently

by Neville Ladduwahetty

The Urumaya Programme, aimed at resolving land ownership issues for over two million Sri Lankans, was officially launched on 5 February in Dambulla by Minister Harin Fernando. During the press briefing the Minister is reported to have stated: “The programme’s aim is to provide permanent land ownership solutions. Over 10,000 land licensees currently holding Ran Bhoomi, Jaya Bhoomi, and Swarna Bhoomi licences will be among the first beneficiaries of this programme. These licenses will be converted into freehold deeds, granting them full ownership of their land. This move is expected to significantly improve the lives and livelihoods of millions currently struggling with land ownership uncertainties” (news.lk).

Continuing he stated: “Our journey is far from over. Many of our citizens have lost homes, land, and their sense of security. To address this suffering, we have launched a special programme – “Urumaya” Through this initiative, we aim to bring about positive change for over two million people in Sri Lanka.    This involves granting freehold land deeds to those who currently hold licenses like Ran Bhoomi, Jaya Bhoomi, and Swarna Bhoomi.     By empowering our people with ownership, we hope to spark a new era of stability and prosperity” (Ibid).

BACKGROUND to the URUMAYA PROGRAMME

“Delivering the 2024 Budget proposals, President Wickremesinghe unveiled the ‘Urumaya’ programme, wherein he noted that the land slots distributed among farmers under the licences of the Land Development Ordinance in 1935 would be handed back to farmers” (The Morning, February 18, 2024).

“Although around 100 years have passed, the ownership of these farmlands has not been handed back to the farmers who own them. We are handing over the lands to farmers who lost the ownership of their traditional lands during the British colonial era. We expect to commence this task in 2024 and complete it within another few years. Two million families will get the ownership of land and farmland. I allocate Rs. 2 billion for this purpose,” (Ibid).

VIOLATION of the CONSTITUTION

The granting of freehold land deeds to over two million people in Sri Lanka raises several constitutional issues. The most fundamental issue is whether the government has the authority to grant freehold titles to lands and its resources to some, while such authority belongs to the Republic of Sri Lanka and ALL its Peoples as an integral component of their sovereignty.

For instance, the Preamble to the Constitution, which some consider to be of little significance, while others consider it to be the very embodiment of the core values of the Constitution states: “The PEOPLE OF SRI LANKA having, by their Mandate freely expressed and granted …. entrusted and empowered their Representatives …to draft, adopt and operate a new Republican Constitution…whilst ratifying the immutable republican principles of REPRESENTATIVE DEMOCRACY, and assuring to all peoples FREEDOM, EQUALITY, JUSTICE, FUNDAMENTAL HUMAN RIGHTS…”.

Arising from these core principles, Article 3 states: “In the Republic of Sri Lanka sovereignty is in the People and is inalienable ….”  The fact that Sri Lanka is a Republic is what makes its assets part of the sovereignty of all the People.    Furthermore, since it is the PEOPLE of Sri Lanka that have “entrusted and empowered their Representatives to carry out functions on their behalf, such Representatives do not have the right to grant part of the People’s sovereign rights and/or its resources that are inalienable, to a select few. However, it is imperative that a strategy is developed to address the issue at hand without violating provisions of the Constitution.

OPINION of the SUPREME COURT
SUPREME COURT JUDGMENTS RELATING to LAND
S.C. 884/99 BULANKULAMA AND OTHERS v. SECRETARY, MINISTRY OFINDUSTRIAL DEVELOPMENT AND OTHERS (EPPAWALA CASE AMERASINGHE. J.

Jurisdiction

“The Constitution declares that sovereignty is in the People and is inalienable. (Article 3).   Being a representative democracy, the powers of the People are exercised through persons who are for the time being entrusted with certain functions. The Constitution states that the legislative power of the People shall be exercised by Parliament, the executive power of the People shall be exercised by the President of Sri Lanka, and the judicial power of the People shall be exercised, inter alia, through the Courts created and established by the Constitution (Article 4)”.

“The organs of State are guardians to whom the people have committed the care and preservation of the resources of the people. This accords not only with the scheme of government set out in the Constitution but also with the high and enlightened conceptions of the duties of our rulers, in the efficient management of resources in the process of development, which the Mahavamsa, 68.8-13, set forth”.

Other Lordships of the Supreme Court have also commented on the fact that certain Constitutional procedures need to be followed when granting or disposing of State Lands or other resources that belong to the People in the Republic.    It is the unilateral action taken under the Urumaya Programme without following due process as called for in the Constitution, that makes this Program illegal.

A “Brief Guide on Land Rights in Sri Lanka” states:

“State Land is alienated: • By Permit • By Grant • By the President

“State land is all land that the State is lawfully entitled to, or land which may be disposed of by the State together with any building standing thereon, and with all rights, interests and privileges attached thereto. This also includes lands of various Corporations and Boards. State land is administered at national, provincial, district and divisional levels by the relevant government officials” (Centre for Policy Alternatives, 2014).

By Permit:

“Permits are issued to particular categories specified in the relevant laws such as low-income earners and those who are landless.   Permit holders can use the land as specified in the permit including as a residence and/or for cultivation purposes.     Permit holders are required to pay a nominal monthly rental to the State. Permits can be issued as an annual permit or also known as ‘LDO permit’ when issued under the Land Development Ordinance” (Ibid).

By Grant

“(Swarnabhoomi, Jayabhoomi, R a n a b h o o m i, Ranbima – Permit-holders can convert their permit into a grant or a deed, if they meet specific conditions” (Ibid).

By the President

“The President can grant or lease State land at a nominal price or rent it for charitable, educational, religious, scientific or any other purpose” (Ibid).

Therefore, according to the “Brief Guide” State Land cannot be converted to freehold deeds that grant them full ownership of their land under the Urumaya Program without conforming to the above guidelines.

Since State-Owned Enterprises also form part of the sovereignty of the People, the intended proposal to privatise them, also faces the same restrictions. It is reported that the Mahanayake Theras of Malwatte, Asgiriya, Ramanna and Amarapura chapters have in a letter addressed to the President appealed to him to exercise caution about the sale of national assets such as state-owned enterprises” (The Sunday Times, 18 February, 2024).

PROPOSED STRATEGY

The reason for granting freehold deeds is to enable current Permit holders to use the asset as collateral to raise a loan since existing provisions cited above are considered too restrictive.     Therefore, it is pertinent to consider what the existing restrictions are and consider what refinements could be made to existing provisions in order to mitigate the administrative impediments as much as possible while conforming to Constitutional provisions.

The strategy adopted by current Permit holders of State-Owned Assets is to form themselves into a Cooperative. Each member of the Cooperative pays a monthly stipend.  These are forwarded monthly by each Corporative to the Development Co-Op Society for use by its members to secure loans relating to Paribooga Loan (livelihood) and/or Housing Loan.  The process involved to secure a loan is quite rigorous and involves an evaluation of the capability of the member to honour required loan commitments by the Grama Niladhari and members of the Development Co-Op Society. This procedure has enabled members of the Cooperatives to secure loans in the range of Rs. 800,000/= to one million.

The granting of freehold title to current Permit holders, amounts to converting State land on which the asset is cited into Private land. This is a violation of the collective sovereignty of the People. Therefore, existing provisions granted to Permit holders should be revised in a manner where the Permit has a legitimacy equivalent to a title deed for all administrative purposes, except for the land on which the asset is cited.

Furthermore, if Permit holders are entitled to nominate a beneficiary, the interests of the original Permit holder would continue as it would be if the asset has a freehold title. If on the other hand, the original Permit holder did not have a beneficiary of choice, the asset would revert back to the State.    Such possibilities should be explored with caution instead of rushing to grant title deeds to People that may have the potential to disappoint them if they find that the deeds they received are not legal.

 CONCLUSION

The intention of the President to correct an injustice by handing back traditional lands belonging to farmers that were taken over 100 years ago during British Colonial Rule, is indeed noteworthy.  However, there is a need to be conscious of the present context. That context is that Sri Lanka is a Republic and Article 3 of the Constitution states: “In the Republic of Sri Lanka sovereignty is in the people and is inalienable”. That being the case, Sri Lanka’s lands, its assets and resources belong to the People. Furthermore, since nearly all Sri Lankans have endured injustices of one kind or another, it is Illegal to correct the injustices committed against some, at the expense of the rest. This is what the Urumaya Programme is all about.

Therefore, it is incumbent on the part of the President and others associated with the Urumaya Program to act cautiously and revisit the legality of the Urumaya Programme before it is too late. If they proceed regardless, there is a strong possibility that beneficiaries of the Urumaya Programme may have to face disappointment later if it is found to be illegal. A similar note of caution has been issued by the Mahanayake Theras of Malwatte, Asgiriya, Ramanna and Amarapura chapters regarding State-Owned Enterprises.

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Among the Trobrianders: A Personal Journey

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Royal Thomian. March 2023

By Uditha Devapriya

You are putting me in a hole.
No, I am taking you out of it!

Somewhere in 2016, I lost my first job.I had been working at my old school for two months, and had been led to assume that I would be retained to help them draft a communications policy. I was into PR, had hopes of entering advertising, and was looking for a suitable opening.

All of a sudden, I was told they didn’t need such a person.

I was 23 at the time. I had just completed law school and was waiting for my results.

It was not the best time to be idle. I needed a job.

And now, I was out of one.

I tried contacting friends and acquaintances, clinging to any mutual contact I could find.

None of it worked.

Frantically, I fired off one email after another.

I may have sent tens if not hundreds of emails. Many replied, and some asked me to come over to be interviewed. The interviews, however, all left a bad taste in my mouth. The jobs they had either paid too low or were outside my comfort zone.

Then an ad agency, one of many agencies I had emailed, got in touch. They scheduled an interview in December. There they said they wanted someone with “zero experience in advertising.” They thought I fitted the bill. They took me in.

By now I was freelancing to several newspapers in the country. I was writing on the arts, reviewing films, plays, the occasional exhibition. The pay wasn’t good, but the exposure was: it got me in touch with artists, directors, writers, dancers.

I had always been mad about culture and the arts. At school I had inclined to subjects like history and literature. Though I did not study them for my Advanced Levels – I chose Commerce, a “safer” stream, instead – I did not abandon them. I pursued such fields as a writer and a journalist after leaving school.

There was a problem, however. For more than a decade I had studied mostly in English, and had become ignorant of my language and culture. I came from a Sinhala speaking background, but since I spent six hours at school, two getting back home, and around five or six active hours at home, this did not amount to much.

In my time, the rage everywhere in the country was for English, Western, private education. Our parents had studied in the vernacular: Sinhala or Tamil. Yet after leaving school they had felt it would be better to have their children taught in English.

Public schools used to have English medium classes, but by the time I was born these had been abandoned. As a result, a new type of school had cropped up, catering to an ever-growing demand for English education.

The problem was that while we readily immersed ourselves in English education, many of us allowed ourselves to neglect our languages. Though our parents were concerned about what was happening to us and nationalist groups bemoaned what this was doing to our country and culture, there was little anyone could do about it. It did not help that in the classroom, we were tacitly discouraged from talking in Sinhala and Tamil.

June 2022

The result was that most of us came out knowing next to nothing about our language, religion, culture, society, even our people. I was no exception. Westernised, though in a half-baked way, I could not relate to the world I had been born to.

Lester James Peries recalled undergoing a similar experience at his school.

Some of us became snobs. Even today, I can’t speak Sinhala properly.

So did Osmund Jayaratne.

If, instead of Latin, we had been given a good grounding of our native tongue, Sinhala, I would have been very happy, but unfortunately this was not to be.

And so did Gamani Corea.
[F]or my generation, the lapse [in Sinhala] was a serious one and a handicap for later life.

These were sentiments I could relate to.

A few months after I began my job, I realized that things would only get worse. I may have been writing to newspapers on local art and culture, but I was writing in English, thinking in English, operating in English, living and breathing English.

My new workplace made me more conscious of these deficiencies. A good copywriter tends to be rooted in his surroundings. He or she tends to be bicultural, if not bilingual, and finds it easy to operate in both English and the vernacular.

My problem was that I was far from being bicultural, in any sense.

It was a hole I needed to get out of, and fast.

My coworkers had, in their own way, stepped in and helped me improve somewhat. Yet they were too busy. I realized I could expect only so much from them.

Someone else had to step in. Someone from outside.

———————————–

Freelancing has its advantages and privileges. You aren’t constrained by deadlines, and you are free to write what you want to write. You get to associate with people who relate to you. You get to write on them. Often you get to learn from them.

One night in 2017, the Secretary of a school society called me. The society, the Library Readers’ Association, the oldest student-led association at the school, was organizing an exhibition-cum-quiz. They wanted a judge for the quiz, and an article written on the event. Since I had been a quizzer and was a writer, I seemed to fit the bill.

I duly served as judge, and the article, which the boys fortunately liked, duly got published. In Sri Lanka, however, events never really end: they lead to other events. Soon I was getting requests from them to write on other societies and clubs, including sports events. These were not typical press release articles, but full-length human-interest essays, different from the journalistic pieces that get written about such events.

It was then that I realised that most of these boys came from a world completely different to the world I had grown up in. Though they attended what was seen as the leading public school in the island, Royal College, they had entered it through the Grade Five Scholarship, and had been boarded at the school Hostel.

Hailing from villages that lay far away from Colombo – you had to fulfil a distance threshold to be boarded at the Hostel – they represented an antithesis of my personality. They had lived their entire childhood at home. As I talked with them, they regaled me with stories of the culture shock they underwent after they moved to Colombo.

At first our parents were worried. Would we grow up away from them?

The first English song I ever heard was our school anthem.

Some classmates mocked me, they made fun of the way I talked.

Becoming the butt-end of jokes, they adapted by either suppressing their identity or, in the more likely scenario, insulting the insulters.

In our first two years, we mocked those who spoke only in English in our classrooms.

They seemed too nerdy, too polite. They were like babies.

That, however, only heightened their fear of the language.

Of course, we were afraid of English. Some of us avoided it, others tried to master it. A few pretended it wasn’t important until it was too late.

Sri Lanka may be a small island, but it is home to an incredible range of cultures and subcultures. There is nothing monolithic about any of them.

A colourful bunch, these boys came from practically every corner of the country. In the way they talked, behaved, the way they interacted with outsiders and with me, they differed from one another. They were a microcosm of their country. Talking to them, I encountered the societies they hailed from, societies I had grown away from.

Slowly, but surely, our associations developed into friendships. As time went by, we realized that we looked at the world in different ways. Yet in one sense we were kindred spirits: we were all learning and absorbing a new culture.

For them, it was a process of discovery: living in a city, English, Western culture.

For me, it was a process of rediscovery: Sinhala language and literature, Buddhism.

In the end, we ended up teaching one another.

It was almost like Malinowski among the Trobriand Islanders. The difference, of course, is that they were as much an exotic Other to me as I was to them.

And like Malinowski and the Trobrianders, there were points of disagreement, difference, and incompatibility between us, often too big to bridge.

I found their views on culture and society intriguing. Yet beyond a point, perhaps because of my cultural conditioning, I found it hard to accept them. As an agnostic, for instance, I couldn’t relate to their religious beliefs, particularly their belief in the supernatural. Still, they expressed such sentiments with a lot of conviction.

Gods do exist.

When we feel them, we believe in them, we give them power.

Come over one day, I will show them to you.

If this is one of the more insightful comments on God-worship in Sri Lanka, or anywhere, I have come across – the notion that it is our belief in them that gives them power – it’s because it was said by someone who spoke his mind, someone who responded instinctively to such matters without intellectual obfuscations.

In other words, these boys weren’t just teaching and guiding me. They were immersing me in their moral code, their cultural universe. It was not exactly an encounter between two worlds. But it was an encounter between two ways of looking at the world.

To be sure, I still have not got out of my cocoon. I am still ignorant of cultural matters. I still make gaffes. There are times when I feel like a foreigner in my country.

Yet, largely through the intervention of these boys, I have acquired a decent understanding about things I was unaware of.

———————————–

Late last December, describing my attempts at introducing him to sociologists and historians and at getting him to talk to them, one of these boys expostulated:

You are putting me in a hole.

To which I replied:

No, I am taking you out of it!

Life ultimately amounts to the people we meet and the friendships we form.

It is about what we do for one another, the lengths we go for others.

It is about teaching new things and learning new things.

Or, as my friend put it, about falling into holes and getting out of them.

Like what these boys did for me – and like what I like to think I did for them.

Uditha Devapriya is a writer, researcher, and analyst based in Sri Lanka who contributes to a number of publications on topics such as history, art and culture, politics, and foreign policy. He can be reached at .

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Features

Tea Library Hikkaduwa comes alive

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The Tea Library was opened recently in the heart of Sri Lanka’s most popular beach and surfing town Hikkaduwa. This is another venture of tea industry veteran Malinga Herman Gunaratne best known for ‘white tea’ – probably the most exclusive tea ever produced in the world. The Tea Library adds a new dimension to Hikkaduwa with its three story terracotta exterior and welcoming interiors.

It offers accommodation, a restaurant and a tea shop. The third floor which provides spectacular views of the beach and the Hikkaduwa town, features a mural covering the highlights of Herman Gunaratne’s life in the tea industry by artist Chandana Samarakoon. Architect Shayam Kumaradas has transformed this once derelict building into one of multiple uses and chic interiors. It features hand painted Mandalas by artist Maneesha Sewwandi on the walls of the bedrooms.

Opening times of Tea Library are 9 am – 10 pm daily and you can have an exclusive group tea tasting experience, or use the stunning upstairs restaurant space for events such as book launches.

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