Ill Full Moon Reflections – Dhamma Simplified

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!

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