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NamoBudha Location in Nepal

NamoBuddha – Emerging International Tourist Destination

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Namobudha stands as one of the venerable and ancient Buddhist sites, rivaled in sacredness only by Kathmandu’s Swayambhu and Boudha. Nestled in Nepal’s Kavrepalanchok District, about 50 km east of Kathmandu via the Banepa-Panauti route, this site is steeped in religious significance. Surrounded by tranquil environs and verdant hills, Namobudha is gaining prominence as a pivotal Buddhist pilgrimage destination. Additionally, it is increasingly drawing attention as a favored spot for tourists, both domestic and international, year after year. Among the rare events that have happened in the world, a prince sitting in the comfort of his palace gave self-sacrificed (benevolent compassion) to a starving wild animal, a tigress and her cubes. Prince Mahasattva, the youngest son of King Maharatha of Panchal (Panauti), has become one of its protagonists. Nepali Greatest Poet Lakshmi Prasad Devkota may have expressed his sentiments by delving into the lives of two princes, Mahasattva and Siddhartha Gautama. All are searching for happiness; where is that happiness!Give yourself to others where it belongs!! Prominent Poet Mr. Laxmi Prasad Devkota According to Jataka legend, in ancient times (about 6,000 years ago, during the Treta era?), King Maharatha established his capital in Panchal (Panauti) on the east side of present Kathmandu with a population of about 5,000. On the day of Kartik (October) full moon, the king, queen, and three princes, Mahadev, Mahaprasad, and Mahasattva accompanied by the court’s hunting party, went out for hunting in Hiranyagiri Gandhamadan mountain (currently Kusume community forest). One morning, three princes went together to hunt. As they were returning to the royal hunting camp in the evening after their hunt, they saw a thin and weak tigress and five newborn cubs at the foot of a tree in the forest, on the brink of death. The princes decided they would not hunt the weak tigress and her cubs, and quietly went back to the camp (residence). However, among them, Mahasattva, the youngest prince, felt compassion for those innocent creatures. Unfortunately, he could not express his feelings in front of his brothers. The younger prince went back to the tiger’s cave under the pretense of going to the toilet, while the two brothers went to the camp. Prince Mahasattva set aside his weapons, removed his clothes, and prostrated himself in front of tigress. The tigress did not harm the prince, either out of weakness or fear. Mahasattva offered his own body to the weakened hunger of the tigress and her five newborn cubs by cutting himself with a weapon, feeding them his blood and flesh,  ‘donating’ his life to sustain the lives of these hungry creatures, and thus attained enlightenment as a Bodhisattva. The royal families sat anxiously in the camp all night, awaiting the return of Prince Mahasattva. However, Prince Mahasattva did not return. The next morning, the members of the royal family ventured into the forest to search for the prince. A team found blood spots and human bones at the top of the dense forest. The king was informed of the findings. Everyone, including the king, gathered at the site where the bloodshed and bones were found. It was not difficult to deduce his death from the clothes, weapons, and ornaments found at the base of the tree. The courtiers, including Prince Mahasattva’s brothers, concluded that a hungry tigress and cubs had consumed the prince. However, the court astrologers asserted that the prince was no ordinary person; he had sacrificed himself to ‘save someone’s life’ and had attained the state of a Bodhisattva According to the advice of courtiers, priests, and astrologers, the remaining body of the prince, along with his clothes, weapons, and ornaments, was brought to the camp where queen Satyavati was staying. The prince’s jewels, weapons, and other funeral items were also taken from the palace. Near the campsite, a pit was dug properly, and the prince’s remaining remains, along with his weapons, jewelry, and clothes, were placed there. After the prince’s funeral, preparations were made to return to the palace, but the queen chose not to do so. With the queen’s decision to stay, both princes Mahadev and Mahaprasad remained with her. The king returned to the palace with the other troops, leaving some guards to take care of the queen and the princes. They stayed at the funeral site for a few months before the queen and the princes finally returned to the palace. After the death of her youngest son, the distraught queen could not stay in the palace. Witnessing her grief, the king abdicated the throne to Prince Mahadev, and the royal couple took retired life. Overwhelmed by memories of the prince, the parents went at their son attained enlightenment and reached the Kankamani (Sankheshwari River) Holy place at the edge of the forest. There, they meditated and renounced worldly life. In their memory, an open temple of the Shankheswari (Kirat regime style) has been established. According to the Swayambhu Purana, about 3500 years after Prince Mahasattva enlightened with Bodhisattva, Siddhartha Gautama Buddha visited Kathmandu during the reign of the seventh Kirati king, Jitedasti. During this visit, he traveled to the Hiranyagiri Gandhamadan Hill via Thimi, Bhaktapur, Nala, Panauti, Ite, and Shankheswari. There, he sat near the mausoleum where Prince Mahasattva was buried and meditated for a month. After his meditation, he circumambulated the mausoleum three times and humbly proclaimed, “न:म बुद्ध (Nama Buddha).” It is believed that from that day onwards, the tomb’s name was changed to “न:म बुद्ध”. The Newars of Kathmandu, Rosi Valley, and surrounding areas refer to this place as Nama (Namo) Buddha Namra/Namura Dhyo and simply as Namra/Namura. Recently, nearly everyone has adopted Namo Buddha and the municipality has been named with Namo Buddha Municipality. According to Kimbdanti (myth), a small chaitya was built on top of the Samadhi (mound) during the Kirat period to honor the great soul after the visit of Gautama Buddha. King Mandev I of the Lichchhavi period, being a follower of Buddhism, had made a stone idol of Princes Mahadev and Mahaprasad placed…

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Laughing Buddha and Indian Connection

The Laughing Buddha: Exploring Its Indian Roots and Evolution

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The Laughing Buddha, also known for his iconic image of a jovial, bald monk with a round belly and beaming smile, is instantly recognizable worldwide. Although most commonly associated with East Asia, his deeper spiritual and historical roots trace back to Indian Buddhism. Understanding the Indian connection to this widely cherished figure helps clarify how Buddhism, evolving across cultural contexts, transformed over time. The Historical Buddha and Indian Buddhism To understand the Laughing Buddha, it’s essential to begin with the historical Buddha, Siddhartha Gautama, also known as Shakyamuni Buddha. Born in ancient India around 500 BCE, Siddhartha’s life, teachings, and path to enlightenment are at the heart of Buddhist tradition. Indian depictions of the Buddha typically show him as a slim figure with a serene expression, tightly coiled hair, and wearing simple monastic robes. These representations emphasize his spiritual journey, his renunciation of worldly pleasures, and his disciplined life as a seeker of truth. Unlike the Laughing Buddha, the historical Buddha’s iconography reflects detachment from material wealth and focus on spiritual enlightenment. The Future Buddha: Maitreya The Indian origins of the Laughing Buddha can be traced to the figure of Maitreya, a bodhisattva regarded as the future Buddha. In Mahayana Buddhism, particularly prominent in India before it spread to other parts of Asia, Maitreya was prophesied to arrive on Earth in the future to achieve enlightenment and bring salvation to the world. Maitreya’s depiction was often more approachable than the solemn Shakyamuni, characterized by compassion, kindness, and a sense of hope for a brighter, more prosperous future. While the Laughing Buddha may seem vastly different from the historical Buddha, the connection lies in this idea of a future, joyful Buddha—Maitreya—who would embody abundance and good fortune for all sentient beings. The evolution of this figure into the Laughing Buddha we know today took place as Buddhism spread from India to China, Korea, Japan, and eventually to the rest of the world. Transformation in China: From Maitreya to Budai The transformation from Maitreya to the Laughing Buddha took a significant turn in China during the 10th century. There, a Zen monk named Budai (Chinese for “Cloth Bag”) emerged. Known for his eccentric personality and carefree demeanor, Budai traveled from village to village carrying a large cloth bag filled with treasures, which he distributed freely, particularly to children. His rotund belly and laughing face became symbolic of generosity, joy, and the abundance of life. Over time, Chinese Buddhists began associating Budai with Maitreya. His joyful, generous spirit was seen as an earthly manifestation of the future Buddha who would bring happiness and wealth to the world. The figure of Budai, depicted with a large belly and surrounded by children or animals, thus became a widespread and beloved symbol across East Asia, evolving into what the world now knows as the Laughing Buddha. Indian Influences in the Symbolism of the Laughing Buddha Despite Budai’s rise to prominence in China, the core concepts he symbolizes—abundance, wealth, and prosperity—are deeply rooted in Indian philosophy. In Indian spiritual traditions, particularly Hinduism and Buddhism, prosperity is not merely material but also tied to spiritual abundance and contentment. The Laughing Buddha’s large belly is a powerful symbol of this fullness of life, reflecting ancient Indian ideals that equate generosity with wealth, and joy with spiritual fulfillment. Furthermore, the Indian notion of the bodhisattva—a being who postpones nirvana to help others—finds resonance in the Laughing Buddha’s depiction as Maitreya. This deep-rooted Indian idea of compassion and future salvation through the bodhisattva is a direct link to Maitreya’s, and thus the Laughing Buddha’s, significance in East Asia. The Spread of the Laughing Buddha in the West While the Laughing Buddha’s connection to Indian Buddhism often goes unacknowledged in popular culture, his journey from India to China and eventually the West reflects the global spread of Buddhist ideas. As Japanese Zen Buddhism gained popularity in the 19th and 20th centuries, the Laughing Buddha became a widely recognized symbol, adorning homes, businesses, and restaurants worldwide. His image conveys good fortune, positivity, and light-hearted joy—a far cry from the solemn depictions of the historical Buddha. The Laughing Buddha Today: A Symbol Beyond Borders In modern times, the Laughing Buddha has transcended his religious origins to become a secular icon of good luck and happiness. Yet, understanding his Indian roots and the philosophical journey from Maitreya to Budai offers a richer appreciation of how Buddhist teachings adapt across cultures. The Laughing Buddha’s chubby, smiling figure reminds us that spiritual fulfillment can come in many forms—sometimes, as in the case of the Laughing Buddha, in the form of laughter and joy. Ultimately, while the Laughing Buddha might not resemble the meditative, serene figure of the historical Shakyamuni Buddha, his connection to Maitreya and the idea of future spiritual abundance ties him back to the original Indian context of Buddhism. His global journey, from Indian prophecy to Chinese folklore, and finally to Western pop culture, is a testament to Buddhism’s adaptability and the universal appeal of its teachings. What is the Laughing Buddha for? The Laughing Buddha is widely seen as a symbol of happiness, prosperity, and good fortune. Often associated with abundance and generosity, his joyful appearance represents the ideals of contentment and spiritual fulfillment. In homes and businesses, placing a Laughing Buddha statue is believed to bring positive energy, wealth, and success. He is also a symbol of spreading joy, encouraging people to live with kindness, compassion, and gratitude. Is it OK to buy a Laughing Buddha? Yes, it is perfectly fine to buy a Laughing Buddha statue. In fact, many people purchase Laughing Buddha statues as a symbol of good luck, wealth, and happiness. Whether for personal use or as a gift, the Laughing Buddha is regarded as a positive figure that brings joyful energy into a space. However, it’s important to treat the statue with respect, as it represents spiritual and cultural traditions tied to Buddhism. What is the real story of Laughing Buddha? The Laughing Buddha’s story blends Indian and…

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Hinayana Buddhism

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Theravada and Hinayana are often used interchangeably, but they carry different connotations and historical contexts. Theravada, meaning “The Teaching of the Elders,” is the oldest surviving form of Buddhism, primarily practiced in Sri Lanka, Thailand, Myanmar, and Southeast Asia. It adheres closely to the original teachings of the Buddha, emphasizing personal enlightenment through meditation, ethical conduct, and wisdom. Hinayana, on the other hand, means “Lesser Vehicle” and was a term later used by Mahayana Buddhists to describe earlier forms of Buddhism, including Theravada, sometimes in a pejorative sense. While both focus on personal liberation, Theravada is considered the more respectful and accurate term today, while Hinayana has largely fallen out of use due to its negative connotations. Hinayana Buddhism: The Path of Self-Discipline and Meditation The followers of Theravada or Hinayana emphasize strict adherence to the core teachings of the Buddha, placing primary importance on personal effort and discipline in the quest for salvation. Despite its name, which can sometimes be misleading or misunderstood, Hinayana Buddhism offers a profound and dedicated approach to the spiritual journey of self-liberation.  Fidelity to the Buddha’s Teachings Hinayana practitioners are known for their commitment to the original teachings of the Buddha, without deviation or embellishment. They focus on following the exact words and practices laid out by Siddhartha Gautama, the Buddha, whose enlightenment marked the foundation of Buddhist philosophy. The main tenets they hold dear are the Four Noble Truths and the Eightfold Path, both of which serve as guiding principles for understanding suffering and achieving spiritual liberation. The essence of Hinayana Buddhism revolves around personal responsibility. It teaches that salvation can only be attained through one’s own efforts. There are no intermediaries or deities to intervene; enlightenment is achieved by diligently practicing self-discipline, meditation, and moral conduct. This philosophy empowers the practitioner to transform themselves and gain wisdom, rather than relying on external forces. Scriptures in Pali: The Foundation of Buddhist Wisdom The scriptures of Hinayana Buddhism are written in Pali, an ancient Indian language closely linked to the early Buddhist texts. Known as the “Pali Canon” or “Tipitaka,” these scriptures are considered the most authentic recording of the Buddha’s teachings. The Pali Canon is composed of three “baskets” (pitaka) of teachings: the Vinaya Pitaka (rules for monastic life), the Sutta Pitaka (discourses of the Buddha), and the Abhidhamma Pitaka (philosophical and psychological analysis). These texts are held in the highest regard by Hinayana Buddhists as they reflect the Buddha’s direct words. Pali, as the language of these teachings, is integral to the tradition, and its usage emphasizes a return to the original teachings and practices of the historical Buddha.  Rejecting Idol Worship: Focus on Inner Transformation One of the defining characteristics of Hinayana Buddhism is its rejection of idol worship. Unlike later schools of Buddhism, particularly Mahayana, which sometimes focus on veneration of bodhisattvas or symbolic representations of the Buddha, Hinayana insists that the Buddha should not be viewed as a deity. Instead, the Buddha is revered as an enlightened teacher who discovered the path to liberation. For followers of Hinayana, worshipping idols or statues distracts from the inner work needed to attain enlightenment. This rejection of external ritual and idol worship signifies the deep emphasis on personal development and meditation in Hinayana Buddhism. The path to enlightenment lies not in offering prayers or seeking blessings from images, but through the direct cultivation of wisdom, ethical behavior, and mental discipline.  Salvation Through Self-Discipline and Meditation In Theravada/Hinayana, salvation is a deeply personal and self-directed journey. The ultimate goal of the Hinayana practitioner is to become an Arhat—a person who has achieved nirvana and is free from the cycle of birth, death, and rebirth (samsara). This is attained through unwavering dedication to meditation and rigorous self-discipline. Meditation is central to Hinayana practice. It allows the practitioner to cultivate mindfulness (sati) and concentration (samadhi), crucial components of the Eightfold Path. Through meditation, practitioners gain insight into the true nature of existence, realizing the impermanence of all things (anicca), the truth of suffering (dukkha), and the concept of no-self (anatta). These insights gradually lead to the cessation of desire and attachment, the root causes of suffering, thus guiding the practitioner toward nirvana. Self-discipline, or sila, is another key element of Hinayana. Following a strict ethical code is essential for cultivating a calm and focused mind, which in turn supports successful meditation practice. This discipline extends to all aspects of life, encouraging followers to live with integrity, practice non-violence, and maintain moral conduct at all times.  Patronage of Emperor Ashoka: Spreading the Teachings One of the most significant supporters of Hinayana Buddhism was the Indian Emperor Ashoka, who ruled from 268 to 232 BCE. After experiencing deep remorse for the bloodshed caused during his military conquests, Ashoka converted to Buddhism and became a devout follower of the Buddha’s teachings. He played a crucial role in the spread of Hinayana Buddhism across India and beyond. Ashoka’s patronage was pivotal in promoting the practice of Hinayana across his empire. He built stupas, monasteries, and schools, encouraging people to adopt the path of self-discipline and meditation. His famous inscriptions, known as the “Edicts of Ashoka,” spread Buddhist moral principles throughout his vast empire, advocating for kindness, non-violence, and compassion. Thanks to Ashoka’s support, Hinayana Buddhism flourished and began to spread to other parts of Asia, including Sri Lanka, Thailand, and Myanmar, where it remains an influential tradition to this day.  Conclusion: The Lesser Path, A Noble Journey Although Hinayana is often referred to as the “lesser path,” this label does not reflect the depth and intensity of its spiritual practices. For Hinayana Buddhists, the journey to enlightenment is a solitary and rigorous one, requiring immense personal effort, discipline, and commitment. True to the original teachings of the Buddha, the Hinayana tradition offers a path focused on self-reliance, mindfulness, and inner transformation. Its scriptures in Pali serve as a lasting connection to the Buddha’s words, and its followers remain dedicated to the pursuit of wisdom and the cessation of…

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The Fire Sermon:Detachment and Liberation

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Gautama Buddha’s teachings are timeless, offering profound insights into the human condition and providing a path to overcome suffering. Among his many sermons, the Fire Sermon, or Adittapariyaya Sutta, stands out as a powerful discourse on the nature of desire, attachment, and the road to liberation. Delivered shortly after his enlightenment, the Fire Sermon remains a cornerstone of Buddhist philosophy, with lessons that resonate deeply with our modern lives. The Context of the Fire Sermon The Fire Sermon was delivered at Gaya, where Buddha addressed a group of ascetics who were practicing severe austerities in search of spiritual enlightenment. Unlike the Middle Way that Buddha advocated—avoiding both extreme indulgence and extreme self-denial—these ascetics believed that by punishing the body, they could achieve spiritual purity. Buddha’s sermon was revolutionary because it shifted the focus from external practices to internal understanding. Instead of renouncing the world physically, Buddha taught that true liberation comes from detaching the mind from its clinging to desires, aversions, and delusions. The Metaphor of Fire In the Fire Sermon, Buddha uses the metaphor of fire to describe how our senses—sight, sound, smell, taste, touch, and thoughts—are “burning” with craving, aversion, and ignorance. He explained that everything we experience through our senses is aflame with these three poisons: Buddha taught that these fires are the root causes of suffering (Dukkha). As long as our minds are engulfed by these flames, we remain trapped in a cycle of birth, death, and rebirth (Samsara), experiencing endless dissatisfaction. Detachment: The Key to Extinguishing the Flames The central message of the Fire Sermon is the importance of Vairagya, or detachment. Buddha emphasized that liberation from suffering does not come from rejecting the world but from changing our relationship with it. Detachment, in this context, means letting go of our obsessive clinging to things, people, and experiences. It is the understanding that everything in life is impermanent (Anicca) and that clinging to transient things only leads to more suffering. By practicing detachment, we learn to appreciate life without becoming ensnared by it. Practical Steps to Cultivate Detachment Liberation: The Ultimate Goal Detachment is not an end in itself but a means to an end. The goal of detachment is to liberate the mind from the fires of craving, aversion, and ignorance. When the mind is free from these afflictions, it can attain Nibbana (Nirvana), the ultimate state of peace and liberation from the cycle of suffering. In Nibbana, the fires are completely extinguished. The mind is no longer disturbed by the fluctuations of pleasure and pain, gain and loss, praise and blame. It rests in a state of profound equanimity, unshakable by the ups and downs of life. The Relevance of the Fire Sermon Today In our modern lives, we are constantly bombarded with stimuli that ignite the fires of craving and aversion. Social media, consumer culture, and the relentless pursuit of success often leave us feeling more anxious, dissatisfied, and disconnected than ever. The Fire Sermon offers a powerful antidote to this modern malaise. By practicing detachment, we can free ourselves from the endless cycle of wanting and disliking. We can find peace in the present moment, contentment in simplicity, and ultimately, liberation from the suffering that plagues the human condition. Conclusion The Fire Sermon is a profound teaching that transcends time and culture. It offers a path to true freedom, not through renunciation of the world, but through a deeper understanding and a radical shift in perspective. By extinguishing the fires of craving, aversion, and ignorance, we can liberate our minds and discover the peace and joy that lies beyond them. For those interested in exploring further, the journey to liberation begins with small steps—mindful awareness, meditation, and the cultivation of right view. As we walk this path, we gradually free ourselves from the fires that bind us, moving closer to the ultimate goal of Nibbana. For more insights into Buddhist teachings and practices, visit our detailed guide on the Noble Eightfold Path and other aspects of the Dharma at IBH Forum.

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The First Sermon at Sarnath: The Dhammacakkappavattana Sutta

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The Buddha’s first sermon at Sarnath, known as the Dhammacakkappavattana Sutta, is not just a historical moment in the life of the Buddha—it’s a timeless guide for anyone seeking clarity, purpose, and peace in life. Delivered in the serene surroundings of the Deer Park, this sermon laid the foundation for a spiritual journey that millions have embarked upon over the centuries. But why is it so crucial for us to understand this discourse today? Understanding the Dhammacakkappavattana Sutta helps us to: Provide a Path to Liberation: While the sermon may not offer instant solutions to life’s challenges, it provides a path—a way of living and understanding—that can lead to liberation from suffering over time. Cultivate Inner Peace: The teachings guide us towards finding peace within ourselves, even amidst external chaos. They remind us that true peace is not about escaping problems but about transforming our relationship with them. Enhance Mindful Living: The sermon encourages mindfulness—a way of being present in each moment. This practice can significantly reduce stress and increase our overall well-being by helping us respond to situations with clarity rather than reacting impulsively. Develop Compassion and Wisdom: The Buddha’s words inspire us to cultivate compassion for ourselves and others. They remind us that wisdom is not merely intellectual knowledge but the deep understanding that leads to compassionate action. The Relevance Today Today, more than ever, people are searching for meaning and purpose in their lives. The first sermon at Sarnath offers a beacon of light, guiding us towards a more profound understanding of ourselves and the world around us. It encourages us to look beyond the surface and explore the deeper truths that govern our existence. By engaging with these teachings, we can begin to experience a shift in our perception and approach to life, leading us toward a path of greater peace, understanding, and fulfillment. To delve deeper into the teachings of this transformative sermon, I highly recommend watching this insightful video that further explores the Buddha’s first sermon:

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Ashoka Converted to Buddhism Before the Kalinga War!!

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The tale of Ashoka, the third emperor of the Mauryan dynasty, is often narrated as a journey from ruthless conquest to enlightened pacifism. However, a closer inspection of historical evidence suggests that Ashoka’s conversion to Buddhism predates the Kalinga war by several years. This article delves into the nuances of Ashoka’s conversion, challenging the popular narrative and exploring the political and personal motivations behind this significant transformation. The Traditional Narrative The traditional story of Ashoka’s conversion to Buddhism is deeply ingrained in historical texts and popular culture. According to this account, Ashoka’s transformation began after the brutal Kalinga war in 262 BCE. Horrified by the immense loss of life and suffering, Ashoka is said to have renounced violence and embraced Buddhism, dedicating his reign to the propagation of the Dharma (Buddhist teachings) and non-violence. However, this narrative, largely derived from Ashoka’s own edicts and later Buddhist texts, oversimplifies the complex interplay of personal, political, and religious factors that influenced Ashoka’s conversion. Evidence of Early Conversion Contrary to the traditional narrative, inscriptions and historical records indicate that Ashoka’s conversion to Buddhism occurred at least two years before the Kalinga war. Minor rock edicts found in various parts of India reveal that Ashoka had already adopted Buddhism around 264 BCE. These inscriptions, which predate the Kalinga war, mention Ashoka’s commitment to spreading the Buddhist faith and living according to its principles. Furthermore, Ashoka’s interactions with the Buddhist community began long before his official conversion. Historical records suggest that Ashoka had been associated with Buddhist monks and scholars for nearly a decade prior to the war. This long-standing relationship with Buddhism points to a gradual, rather than sudden, conversion influenced by both spiritual and pragmatic considerations. Political Motivations Ashoka’s conversion to Buddhism was not merely a spiritual awakening but also a strategic political move. The Mauryan empire, founded by Ashoka’s grandfather Chandragupta and expanded by his father Bindusara, was a vast and diverse entity, encompassing various cultures, religions, and languages. In such a heterogeneous empire, religious affiliation could be a powerful tool for political consolidation and legitimacy. At the time of Ashoka’s ascension to the throne, the Mauryan empire was marked by internal strife and rebellion. Ashoka’s half-brothers, particularly the crown prince Sushima, posed significant threats to his claim to power. Aligning with the Buddhists, who were gaining influence and had a significant following, provided Ashoka with a reliable support base against his rivals, particularly those aligned with the Jains and Ajivikas. Moreover, Buddhism’s emphasis on non-violence, moral governance, and social welfare resonated with Ashoka’s vision of a stable and harmonious empire. By adopting Buddhism, Ashoka could present himself as a benevolent ruler committed to the well-being of his subjects, thereby strengthening his authority and unifying his diverse realm. The Kalinga War and Ashoka’s Propaganda While the Kalinga war was a pivotal event in Ashoka’s reign, it was not the catalyst for his conversion to Buddhism. Instead, the war and its aftermath served as a powerful propaganda tool to reinforce his Buddhist identity and moral authority. Ashoka’s inscriptions, particularly the Major Rock Edicts, depict his remorse over the war’s brutality and his subsequent commitment to Dharma. However, these edicts were strategically placed in regions far from Kalinga, such as Shahbazgarhi in north-western Pakistan, and often omitted any expression of remorse in inscriptions found within Odisha (ancient Kalinga). This selective messaging suggests that Ashoka’s declarations of regret were intended more for political effect than genuine repentance, aimed at consolidating his rule and projecting an image of a just and compassionate emperor. Continued Acts of Violence Despite his professed commitment to non-violence, Ashoka’s reign was not devoid of brutality as the popular belief. Buddhist texts, such as the Ashoka-vadana, recount episodes of killings, particularly against the Ajivikas and Jains. These accounts, if true, challenge the portrayal of Ashoka as a wholly transformed pacifist and suggest a more complex and pragmatic approach to governance. Ashoka’s actions against rival sects and dissenters reveal a ruler who, while influenced by Buddhist teachings, did not entirely abandon the use of force to maintain control and eliminate threats to his authority. This duality underscores the pragmatic dimensions of his conversion and rule, blending spiritual ideals with political expediency. Conclusion The story of Ashoka’s conversion to Buddhism is a testament to the intricate interplay of faith, power, and politics in ancient India. Far from a sudden transformation triggered by the horrors of the Kalinga war, Ashoka’s adoption of Buddhism was a gradual process influenced by both personal conviction and strategic considerations. Understanding this nuanced narrative challenges the simplistic dichotomy of Ashoka the Cruel and Ashoka the Great, revealing a multifaceted ruler who navigated the complexities of empire with a blend of spiritual commitment and political acumen. As we reevaluate Ashoka’s legacy, it is essential to recognize the depth and diversity of factors that shaped his remarkable reign and enduring impact on Indian history and Buddhism. References :

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The Indian Ancestors in Saga Arashiyama, Kyoto.

Zen and many Buddhas and Bodhisattvas

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To touch on a very simplified history of Buddhism and Zen, Buddhism takes the historical Buddha Venerable Sakyamuni and his community called the Sangha as its beginning roughly 26 centuries ago, though of course the pursuit of wisdom and some of the practices of Buddhism are much older than that. It flourished and developed in India, split into several schools over generations, then declined, towards the end of its decline in India it spread to China via the silk routes, both north and south, and in China it found a new renaissance based on the platform of Indian thought. Mahayana Buddhism which is translated as ‘Great Vehicle’ teaching became predominant in East Asia. Zen Buddhism has its origins at the beginning of Buddhism, found in the Buddha’s own dialogues the teaching ‘truth beyond words’ of metaphoric understanding or Prajna. Prajna lays at the centre of Zen and life, it is the centre of Venerable Sakyamuni’s teaching and self realization. It may be said that there are two views that may be had, that there is Buddh-ism with its doctrines and forms, and separately Zen, the truth , formless vehicle that lays underneath it. Both are in typical Buddhist fashion true simultaneously. And one might ask why would one need the other? Certainly why would Zen, need Buddhism? To understand that is to understand that all of the Buddha Way is directed to metaphorical understanding. That is the very nature of ascending from Dukka, or the fragmentation of this life, before realising Prajna, or the great metaphorical freedom of realization. Zen cannot be ultimately free of the vehicle of Buddhism because we need a lense for seeing. Buddha as Avatars It’s sometimes surprising to people to note that Buddhism does not have just one Buddha, ‘what is this Amitabha Buddha, and what is he to Sakyamuni Buddha?’ A person might think for years they are looking at a statue of Sakyamuni to be informed one day ‘no that’s Daiichi in fact’. And isn’t that fat guy at the Chinese restaurant Buddha too? In a sense the Buddha Dharma is not represented by one figure alone, but by the family of Buddhas, Bodhisattvas, Guardians, Celestial Beings and Ancestors. Most of this Pantheon originates in India in its recognisable form and is then added to and restyled in China during the Chin and T’ang dynasties. This Pantheon and its evolution is representative of the evolution and depth and breadth of the Dharma teachings. Sometimes the members of the pantheon of Buddhism are stern and wise, sometimes stout or ethereal, serious and humoured. For every ten meter guardian there is a laughing mischievous dancing Buddha. It seems the road to metaphoric understanding is lined with metaphors to be met and understood. It’s also important to understand the Indian concept of the Avatar when examining how Buddhism and Zen treats the many Buddha’s, Bodhisattvas, Guardians,  Celestrial beings, messengers etc., that make up its pantheon. Many thousands of years old, not totally exclusive to Indian tradition in the ancient world,  the Avatar persists in contemporary Indian spiritual traditions. The Avatar is a concept of being which is not omnipotent or distant in heaven, but a being that manifests facets of humanness. Though Buddhas and Bodhisattvas are not explicitly avatars, the tradition of the avatar is undoubtedly part of the evolution of Buddhism and remains influential in how the Bodhisattva vehicle developed. In some instances we see some pre-Buddhist avatar gods subsumed into Buddhism, some Bodhisattva are original to Buddhism but share the avatar principle in function in Mahayana mythology. So the Buddhist Pantheon is a mix of historic figures and mythological figures who take on tutelary roles. The members of the pantheon function as both personal and other narrative figures. The Historical Buddha Venerable Sakyamuni is for the most part lost to us after 26 centuries, but it seems clear that he, or the people attributed to him, taught in metaphorical narrative, and the role of the Buddhist Pantheon is to continue that tradition. In the Zen school the pantheon of Buddhas and Bodhisattva are representative of the facets of the Buddha’s teaching and the ascent to metaphoric understanding that we might all undertake. According to the Parinirvana sutra which details the last teaching and the dying days of Venerable Sakyamuni, he teaches us finally, ‘in all these years what I have taught you is incomplete, you must find the rest for yourself’ this lays at the heart of Mahayana doctrine. In many other traditions truth is often claimed to be handed down through other being, but in the Mahayana, the ‘Greater Vehicle,  the incomplete truth, is not a problem but an opportunity, the nature of the incomplete frees us from what otherwise can be a doctrinal prison so ever present in other traditions, philosophies, superstitions and theories. But it also presents a sweet problem, opportunity, and for that we need a structure, and that is why the Zen school has not evolved separately from Buddhism as its own unique way. Zen is Buddhism its self, at its very heart, the journey into self realization of no self. This brings us to a short note on Zen Buddhism itself, that it is a vehicle not for seeking answers but embracing questions, embracing the unknown, the un-born truth that can’t be shaped and defined except by it’s limitless change and non-change. The very nature of Zen Buddhism is to train, and the training of mind and body is undertaken in the same spirit as Venerable Sakyamuni practiced and by the same way, to embrace Not-knowing Not Abiding ‘Mu-so mu-jyo’. The figures also through visual art make the teachings available to the reach of those who could not read or did not have the time to delve deeply into doctrinal arguments and theories, the Buddhas, Bodhisattvas and others are easily recognized and easily understood for their individual and collective qualities. First of all to start with, Venerable Sakyamiuni Buddha is the historical Buddha that most people are…

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Buddhist Philosophers and Their Contributions to Buddhism

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Buddhist philosophy is a multifaceted tradition with numerous philosophers who have significantly shaped its development over centuries. Here is an extended list of influential Buddhist philosophers and a brief overview of their contributions and philosophies. 1. Gautama Buddha (c. 563/480 – c. 483/400 BCE) Philosophy: Foundational Teachings of BuddhismContributions: The Buddha’s teachings form the core of all Buddhist philosophy. He articulated the Four Noble Truths, the Eightfold Path, and the concept of dependent origination (pratītyasamutpāda). His teachings emphasize the cessation of suffering (dukkha) through ethical conduct, meditation, and wisdom. Read More about Buddha here 2. Nagarjuna (2nd Century CE) Philosophy: Madhyamaka (Middle Way)Contributions: Nagarjuna founded the Madhyamaka school, emphasizing the concept of śūnyatā (emptiness) and the middle way between nihilism and eternalism. His “Mūlamadhyamakakārikā” (Fundamental Verses on the Middle Way) is a seminal text in Mahāyāna Buddhism. 3. Aryadeva (3rd Century CE) Philosophy: MadhyamakaContributions: Aryadeva, a disciple of Nagarjuna, wrote the “Catuḥśataka” (Four Hundred Verses), addressing metaphysical and ethical issues and refining the arguments for emptiness. 4. Asanga (4th Century CE) Philosophy: Yogācāra (Vijñānavāda)Contributions: Asanga, along with Vasubandhu, founded the Yogācāra school, focusing on the role of consciousness in the creation of experience. His works include the “Mahāyānasūtrālamkāra” and the “Yogācārabhūmi-śāstra.” 5. Vasubandhu (4th-5th Century CE) Philosophy: Yogācāra, AbhidharmaContributions: Vasubandhu contributed to both Yogācāra and Abhidharma traditions. His “Abhidharmakośa” is a comprehensive treatise on Abhidharma, and his Yogācāra works include the “Trisvabhāvanirdeśa” and “Viṃśatikā.” 6. Dignāga (5th-6th Century CE) Philosophy: Buddhist Logic and EpistemologyContributions: Dignāga founded the school of Buddhist logic and epistemology. His works, such as “Pramāṇasamuccaya,” laid the groundwork for later developments in Buddhist logic, focusing on perception and inference as valid means of knowledge. 7. Dharmakīrti (7th Century CE) Philosophy: Buddhist Epistemology and LogicContributions: Dharmakīrti systematized Buddhist logic and epistemology in works like “Pramāṇavārttika.” He analyzed perception, inference, and the nature of reality, influencing both Buddhist and non-Buddhist traditions. 8. Candrakīrti (7th Century CE) Philosophy: Prāsaṅgika-MadhyamakaContributions: Candrakīrti is a key figure in the Prāsaṅgika sub-school of Madhyamaka. His commentaries, especially the “Prasannapadā,” provide detailed expositions of Madhyamaka philosophy, emphasizing a dialectical method of refuting inherent existence. 9. Śāntideva (8th Century CE) Philosophy: Madhyamaka, EthicsContributions: Śāntideva’s “Bodhicaryāvatāra” (Guide to the Bodhisattva’s Way of Life) is a classic text on the path of the bodhisattva, blending Madhyamaka philosophy with practical ethical guidance and meditation techniques. 10. Kamalaśīla (8th Century CE) Philosophy: Yogācāra-Madhyamaka SynthesisContributions: Kamalaśīla synthesized Yogācāra and Madhyamaka philosophies in his “Bhāvanākrama” texts, outlining a comprehensive path of meditation. His works influenced Tibetan Buddhism, especially regarding enlightenment and meditation. 11. Śāntarakṣita (8th Century CE) Philosophy: Yogācāra-Madhyamaka SynthesisContributions: Śāntarakṣita played a pivotal role in bringing Buddhism to Tibet. His works, including the “Tattvasaṅgraha,” integrate Yogācāra and Madhyamaka philosophies and engage with non-Buddhist Indian philosophies. 12. Atisha (982-1054 CE) Philosophy: Lamrim (Stages of the Path)Contributions: Atisha’s “Bodhipathapradīpa” (Lamp for the Path to Enlightenment) systematized the Lamrim tradition, outlining a graduated path to enlightenment. His work significantly influenced the development of Tibetan Buddhism. 13. Tsongkhapa (1357-1419 CE) Philosophy: Gelug, Prāsaṅgika-MadhyamakaContributions: Tsongkhapa founded the Gelug school of Tibetan Buddhism and emphasized the Prāsaṅgika interpretation of Madhyamaka. His works, such as the “Lamrim Chenmo” (Great Treatise on the Stages of the Path), are central to Gelugpa thought. 14. Dōgen (1200-1253 CE) Philosophy: Sōtō ZenContributions: Dōgen founded the Sōtō school of Zen Buddhism in Japan. His writings, especially the “Shōbōgenzō” (Treasury of the True Dharma Eye), emphasize zazen (seated meditation) and the realization of enlightenment in everyday activities. 15. Hakuin Ekaku (1686-1769 CE) Philosophy: Rinzai ZenContributions: Hakuin revitalized the Rinzai school of Zen Buddhism in Japan. His emphasis on kōan practice and vigorous training methods significantly influenced the Rinzai tradition, stressing direct realization and experiential wisdom. Conclusion The contributions of these philosophers have profoundly shaped Buddhist thought, practice, and its evolution across different cultures and historical periods. Each philosopher’s unique insights and teachings continue to inspire practitioners and scholars, ensuring the enduring relevance and adaptability of Buddhist philosophy. Read about the Modern Buddhist Philosophers like Dr. B.R Ambedkar here.

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Buddhist Quotes by Ibh Forum

The Wisdom of Buddhist Quotes: A Categorized Collection

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Buddhism, a philosophy that originated in ancient India, is known for its profound teachings on life, mindfulness, compassion, and enlightenment. Over centuries, Buddhist teachings have been encapsulated in numerous quotes that continue to inspire and guide individuals. Here, we explore some of the most insightful Buddhist quotes, categorized into various themes for a deeper understanding. 1. Mindfulness and Presence Mindfulness is at the heart of Buddhist practice. It involves being fully present in the moment and aware of our thoughts, feelings, and surroundings. These quotes reflect the essence of mindfulness and presence, providing insights and inspiration for living a mindful life. 2. Compassion and Kindness Compassion, or ‘karuna’, is a fundamental Buddhist principle that emphasizes empathy and concern for the suffering of others. These quotes reflect the profound wisdom and emphasis on compassion and kindness in Buddhist teachings. 3. Wisdom and Enlightenment Buddhist teachings encourage the pursuit of wisdom and enlightenment as the path to ultimate freedom. These quotes emphasize the importance of inner wisdom, enlightenment, and the journey of self-discovery in Buddhist teachings. 4. Suffering and Impermanence The concept of ‘dukkha’ (suffering) and the transient nature of life are central to Buddhist teachings. These quotes reflect the Buddhist perspective on the nature of suffering, impermanence, and the path to overcoming them through wisdom and insight. 5. Inner Peace and Happiness Buddhism teaches that true peace and happiness come from within and are not dependent on external circumstances. These quotes emphasize the Buddhist teachings on finding inner peace and happiness through mindfulness, letting go of attachments, and living a life of compassion and understanding. Other Important Buddhist Quotes Quotes by Dalai Lama Quotes by Buddha Quotes by Nagarjuna Quotes by Kamalaśīla Quotes by Dharmakirti Quotes by Candrakīrti In conclusion, the quotes provided from various Buddhist thinkers offer profound insights into life, wisdom, compassion, and inner peace. The diverse perspectives of these thinkers contribute to the rich tapestry of Buddhist literature, guiding individuals on paths towards enlightenment and understanding. The thinkers whose quotes were shared include: Together, these thinkers represent centuries of contemplative wisdom, offering guidance on personal growth, spiritual development, and the pursuit of inner peace through their teachings and philosophical insights. Their contributions continue to resonate and inspire millions worldwide, shaping the practice and understanding of Buddhism in profound ways.

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Most asked questions on Buddhism

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Is Buddha Chinese or Indian? Buddha, also known as Siddhartha Gautama, was an Indian spiritual leader and the founder of Buddhism. He was born in Lumbini, which is currently in modern-day Nepal, around the 5th to 4th century BCE. Although Buddhism spread to many parts of Asia, including China, where it became a major religion, Buddha himself was an Indian and spent most of his life in the region corresponding to present-day India and Nepal. His teachings and philosophy originated in ancient India and have since had a profound influence on various cultures and countries worldwide, including China. What did Buddha say before he died? Before he died, Buddha is said to have given his final teachings to his disciples. His last words, as recorded in the Mahāparinibbāna Sutta, were: “All conditioned things are subject to decay. Strive on with diligence.” Mahāparinibbāna Sutta In Pali, the original language of many early Buddhist texts, this is: “Vayadhammā saṅkhārā appamādena sampādethā.” These words emphasize the impermanence of all things and encourage his followers to continue their practice with earnest effort and mindfulness. Why is Buddhism no longer practiced in India? While Buddhism originated in India and has had a profound influence on the country’s culture and history, its practice declined over the centuries due to various factors such as the resurgence of Hinduism, invasions, and the spread of Islam. However, it is important to note that Buddhism is still practiced in India and remains a significant part of its spiritual and cultural landscape. India is home to many ancient Buddhist sites, such as Bodh Gaya, Sarnath, and Nalanda, which attract pilgrims and tourists from around the world. The Government of India has been actively promoting these sites through initiatives like the Buddha Circuit, aimed at reviving and preserving India’s rich Buddhist heritage. Moreover, the philosophical ideas shared by Buddha continue to resonate with many Indians. The teachings of Tibetan Buddhism, as promulgated by the Dalai Lama, are also influential and relevant in contemporary Indian society. The principles of compassion, mindfulness, and non-violence taught by Buddha are still deeply embedded in the daily lives of many Indians. In summary, while the number of practicing Buddhists in India may not be as large as in some other countries, Buddhism’s legacy and teachings remain a vital and respected part of India’s cultural and spiritual fabric. Who brought Buddhism to India? Buddhism originated in India, founded by Siddhartha Gautama, known as the Buddha, around the 5th to 4th century BCE. Therefore, it was not “brought” to India but rather emerged from within the Indian subcontinent itself. The Buddha’s teachings spread throughout India during his lifetime and continued to flourish after his death, with significant contributions from his disciples and later followers. Prominent Indian rulers, such as Emperor Ashoka of the Maurya Dynasty, played a crucial role in spreading Buddhism across India and beyond. Ashoka, who ruled in the 3rd century BCE, converted to Buddhism and vigorously promoted the teachings of the Buddha through edicts, stupas, and missionary efforts, both within his empire and in neighboring regions.

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