In the Mahasamaya Sutta, as documented in the Digha Nikaya, it is mentioned that the Sun God was present during the Buddha’s preaching. Before the advent of Buddhism in Sri Lanka, the Sun and Moon held significant roles in the cultural and religious practices of the Sinhalese people. They were revered and featured prominently in fertility festivals, dances, and other folk activities. Despite Buddhism’s influence pushing these celestial entities into the background, they continued to maintain a distinct presence in Sinhalese folk practices that persist to this day.
Professor V. Vitharana, in his work “Sun and Moon in Sinhala Culture” published in 1993, suggests that lunar and solar representations in Sinhalese art are better understood as folk symbols rather than specifically Buddhist symbols. This highlights the enduring cultural significance of the Sun and Moon in Sinhalese society, reflecting a blend of pre-Buddhist beliefs and ongoing cultural traditions.
Bak Poya holds significant importance in Buddhist tradition, commemorating pivotal events in the life of the Buddha. After achieving Enlightenment at the age of 35, the Buddha’s mission was to journey and disseminate the Dhamma, guiding people towards liberation from suffering. His purpose transcended any specific community, encompassing all of humanity regardless of religious, racial, caste, or creed differences. He exemplified equality, treating all beings with compassion and wisdom, embodying the role of a revered teacher illuminating the path to righteousness.
On three occasions, the Buddha graced the island, visiting Mahiyangana, Nagadeepa, and Kelaniya. His second visit coincided with the Bak Full Moon Day. During the fifth year post-Enlightenment, the Buddha, utilising his divine sight, perceived a conflict between two Naga kings, Chulodara and Mahodara.
Chulodara and Mahodara’s legacy endures in the form of the grand Nagadeepa Stupa, located approximately 30 kilometers from Jaffna. Standing as a testament to their reconciliation, this stupa remains a symbol of peace and unity. The Nagadeepa Purana Rajamaha Viharaya, situated at the very site where the Buddha preached his message, features two shrine rooms crafted in traditional Jaffna architectural style. Inside the smaller shrine resides a Bronze Buddha statue, a gift from the Burmese government, while an ancient Bodhi tree nearby extends its sprawling branches in all directions. To shield the stupa from the corrosive sea breeze, it is adorned with a protective coat of silver paint.
Understanding Dhamma and the Mind
Suffering emerges as a construct of the mind. It’s crucial to distinguish between suffering and pain; the latter is an inherent aspect of existence, while the former arises from the mind’s response to pain. Consider a simple example: experiencing a headache. The sensation of pain registers in consciousness. Initially, there’s the reality of pain—a natural occurrence. However, suffering ensues when the mind fixates on this sensation and reacts negatively. This mental reaction amplifies discomfort, resulting in double distress—both from the pain itself and the added layer of suffering.
Is it possible for the mind to observe without succumbing to suffering? Pain, by its nature, dissipates over time. If necessary, one may alleviate it with a painkiller. This pragmatic approach addresses the issue without unnecessary suffering, allowing life to be managed with equanimity. The key lies not in mere acquisition of knowledge, but in internalising it through observation of one’s own mind. Continuously observe your mind, using teachings as signposts to navigate and comprehend what you witness.
Observing consciousness in action reveals the emergence of fear, irritation, anxiety, desire, and frustration. Are these aspects of suffering also inherent? Through introspection, one recognises the universal forces underlying human consciousness. These forces, though pervasive, operate beneath the surface layers of the mind, shaping the human experience. Realising these truths enables one to grasp the driving forces behind most human actions. Consider the tale of a seemingly rational man who harbored an eccentric notion: that leaves should be blue, not green. Driven by this conviction, he painted every leaf he encountered blue, consumed by frustration when new green leaves inevitably sprouted. His futile struggle against a natural fact drained his vitality and left him perpetually vexed. Would you advise him to cease his futile resistance and instead greet the natural order with a smile, knowing that acceptance could bring an end to his suffering?
As you observe the incessant racing of your thoughts, do you find it troubling? Is a fear and desire natural facet of existence? Amidst this internal tumult, do you find yourself smiling at the unfolding of your inner world, or are you engaged in an endless struggle against it? Perhaps, ceasing the resistance and embracing a state of choiceless observation could be the key to alleviating your sorrow.
Nibbana through Choiceless Observation
In Buddhist-majority societies where the Buddhist perspective informs national identity and policies, there’s a risk of overlooking unintended consequences that may harm others. Buddhism, with its focus on alleviating human suffering and attaining liberation, traditionally doesn’t delve deeply into discussions on social structures such as governance, economics, and resource distribution. However, in today’s interconnected global economy and complex state systems, the simplistic belief that mindfulness and good intentions alone can ensure peace is challenged. In Buddhist-majority societies where the Buddhist perspective informs national identity and policies, there’s a risk of overlooking unintended consequences that may harm others. To address this, there’s a call for developing a more nuanced understanding—a structural awareness or educated consciousness. This entails recognizing both the visible and hidden chains of causality that perpetuate human suffering at a systemic level. In essence, there’s a need to reconcile Buddhist principles with the realities of modern governance and economics, fostering a more holistic approach to addressing societal issues. This involves acknowledging the intricate interplay between individual actions and larger structural forces, aiming to mitigate suffering on both personal and societal levels.
To address this, there’s a call for developing a more nuanced understanding—a structural awareness or educated consciousness. This entails recognising both the visible and hidden chains of causality that perpetuate human suffering at a systemic level. In essence, there’s a need to reconcile Buddhist principles with the realities of modern governance and economics, fostering a more holistic approach to addressing societal issues. This involves acknowledging the intricate interplay between individual actions and larger structural forces, aiming to mitigate suffering on both personal and societal levels.
Automatic forces within the mind breed conflict, both internally and externally. Many seekers, grappling with the subconscious realm, may question whether true internal peace is attainable. They may wonder where freedom resides amidst the chaos. Have you managed to identify the root source of conflict within yourself? The moment this source is recognised, conflicts dissipate instantaneously. However, reaching this point necessitates relinquishing all notions of attaining an idealised state or experience. Instead, one must learn to observe and experience the present moment as it unfolds.
Buddhism, with its focus on alleviating human suffering and attaining liberation, traditionally doesn’t delve deeply into discussions on social structures such as governance, economics, and resource distribution. However, in today’s interconnected global economy and complex state systems, the simplistic belief that mindfulness and good intentions alone can ensure peace is challenged.
May All Beings Be Happy!
KKS PERERA