History – Page 4 – Indo-Buddhist Heritage Forum

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…

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:

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. Primary Sources 1. Minor Rock Edict I This is considered the strongest direct evidence from Ashoka himself. 2. Major Rock Edict XIII This omission is important in modern historical interpretation. Buddhist Chronicles 3. Dipavamsa 4. Mahavamsa Later Buddhist Texts 5. Ashokavadana 6. Divyavadan 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 :

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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What is Neo Buddhism?

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Neo Buddhism, also known as Ambedkarite Buddhism or Navayana Buddhism, is a modern reinterpretation and adaptation of traditional Buddhist teachings. This movement was founded by Dr. B.R. Ambedkar in the mid-20th century as a means to combat social inequality and discrimination, particularly against Dalits (formerly known as “untouchables”) in India. Ambedkar’s vision for Neo Buddhism was not just a religious transformation but also a social revolution aimed at uplifting marginalized communities. Who Founded Neo Buddhism? Dr. Bhimrao Ramji Ambedkar, a prominent Indian jurist, economist, and social reformer, is the founder of Neo Buddhism. Born into a Dalit family, Ambedkar experienced firsthand the severe discrimination and social exclusion faced by his community. Despite these challenges, he became a leading figure in the fight against caste oppression and was instrumental in drafting the Indian Constitution. Disillusioned with the social injustices perpetuated by the caste system within Hinduism, Ambedkar converted to Buddhism in 1956, along with hundreds of thousands of his followers, marking the beginning of the Neo Buddhist movement. How is Neo Buddhism Performing in India? Since its inception, Neo Buddhism has gained a significant following in India. The movement has inspired numerous conversions and has led to the establishment of various Buddhist institutions, educational centers, and social organizations. Neo Buddhism has also played a crucial role in the resurgence of Buddhist culture and heritage in India. Despite the growth the Neo Buddhism’s growth is retarding now. The Impact of Neo Buddhism on Indian Society Though Neo Buddhism as a movement has faced its share of challenges, its impact on Indian society has been profound and lasting. Ambedkar’s reinterpretation of Buddhism provided a powerful framework for addressing social inequalities and fostering a sense of dignity and self-worth among Dalits. The principles of Neo Buddhism have influenced various aspects of Indian society, including: Dr. Ambedkar’s Vision and Modifications Ambedkar’s reinterpretation of Buddhism addressed several limitations he identified within traditional Buddhist teachings. He questioned the legend of the Buddha’s isolation, the causes of suffering, the concepts of karma and rebirth, and the role of ordained practitioners. Ambedkar proposed a radical re-interpretation of nirvana, emphasizing its attainment through societal peace and justice rather than individual enlightenment. His vision of Navayāna Buddhism prioritized education, social activism, and community engagement as essential components of spiritual practice. Dr. Ambedkar’s Challenge to Traditional Buddhism Ambedkar’s approach challenges conventional notions of Buddhist practice, advocating for a more engaged and socially conscious form of Buddhism. He viewed Buddhism as a dynamic and evolving tradition that must adapt to address contemporary issues of injustice and inequality. Rather than retreating from the world, Ambedkar urged his followers to actively participate in social reform, education, and advocacy for marginalized communities. His teachings continue to inspire millions of individuals, embodying the spirit of compassion, activism, and social justice. Conclusion Neo Buddhism, founded by Dr. B.R. Ambedkar, has made significant strides in transforming the social landscape of India. By addressing the deep-rooted issues of caste discrimination and advocating for social justice, equality, and empowerment, the movement has left an indelible mark on Indian society. Despite challenges, Neo Buddhism continues to inspire and drive positive change, embodying the timeless values of compassion, wisdom, and human dignity that are central to Buddhist teachings.

The Enigmatic Saga of Panchen Lama

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In the vast tapestry of Tibetan Buddhism, the figure of the Panchen Lama emerges as a beacon of spiritual guidance and authority, second only to the revered Dalai Lama within the Gelug tradition. The Panchen Lama, a tulku of the Gelug school, wields immense influence, not only in matters of spirituality but also in the intricate politics of Tibetan Buddhism. Yet, the journey of the Panchen Lama is marked by a blend of reverence and controversy, with his lineage intertwined with tales of recognition, power struggles, and the tragic disappearance of one of its youngest incumbents. The title “Panchen” itself, a fusion of Pandita and Chenpo, resonates with profound significance, signifying “great scholar.” This honorific title finds its roots in the early 17th century when Lobsang Chökyi Gyaltsen, the tutor of the fifth Dalai Lama, was anointed as the first Panchen Bogd by Altan Khan and the Dalai Lama in 1645. The subsequent lineage of Panchen Lamas, including luminaries like Khedrup Gelek Pelzang, Sönam Choklang, and Ensapa Lobsang Döndrup, further enriched the legacy of this revered position. The imperial patronage of the Qing dynasty solidified the stature of the Panchen Lama, with the Kangxi Emperor conferring the title Panchen Erdeni upon the fifth Panchen Lama in 1713. Subsequent imperial decrees, such as the 29-Article Ordinance for the More Effective Governing of Tibet issued by the Qianlong Emperor in 1792, underscored the pivotal role of the Panchen Lama in the governance and spiritual affairs of Tibet. Traditionally, the Panchen Lama holds sway over the Tashilhunpo Monastery and exerts both religious and secular authority over the Tsang region, centered in Shigatse. This domain of influence operates independently of the Ganden Podrang authority led by the Dalai Lama, showcasing the intricate balance of power within Tibetan Buddhism. The relationship between the Dalai Lama and the Panchen Lama is not merely hierarchical but deeply intertwined with the process of recognizing each other’s reincarnations, reflecting a symbiotic spiritual bond. However, this bond was shattered by the events surrounding the recognition of the 11th Panchen Lama, Gedhun Choekyi Nyima. In a poignant turn of events, Gedhun Choekyi Nyima was recognized by the 14th Dalai Lama on May 14, 1995, as the 11th Panchen Lama. However, this joyous occasion was eclipsed by tragedy when, three days later, the six-year-old Panchen Lama was abruptly kidnapped by the Chinese government, plunging Tibetan Buddhism into turmoil. The Chinese authorities, in a move widely condemned by Buddhists worldwide, installed Gyaincain Norbu as the 11th Panchen Lama, a decision met with skepticism and rejection. Since his abduction, Gedhun Choekyi Nyima has remained shrouded in mystery, with his whereabouts unknown and his fate uncertain. Calls for his release and appeals for transparency from governments and Buddhist communities have echoed across the globe, yet the silence persists, casting a long shadow over the legacy of the Panchen Lama. In conclusion, the saga of the Panchen Lama encapsulates the complexities of Tibetan Buddhism, blending spiritual reverence with political intrigue and human tragedy. As the search for truth and justice continues, the story of Gedhun Choekyi Nyima serves as a poignant reminder of the enduring struggle for spiritual freedom and the resilience of the human spirit in the face of adversity.

A Portrait of His Holiness the Dalai Lama 14th – The Advocate of the Nalanda and Ancient Indian Tradition

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By Nhan Vo, Researcher on Nalanda and HH Dalai Lama Introduction His Holiness the Dalai Lama 14th (HHDL) stands as a major figure in the 20th-21st century. His unique life journey includes leadership of the Tibetan nation, patriarch of the Gelugpa Buddhist lineage, Nobel Peace Prize winner (1989), erudite Buddhist monk, and author of numerous bestselling books. This article explores specific aspects of HHDL’s life, focusing on his commitment to the Nalanda tradition and ancient Indian values. 1. Pursuit of Nalanda Tradition and India’s Ancient Values in His Four Commitments HHDL’s four commitments, detailed on his website, encompass devotion to universal happiness, harmony among religions, preservation of Tibetan culture, and a distinct commitment to the Nālandā tradition. His dedication to preserving Tibetan heritage, rooted in Nālandā teachings, positions him as an integral part of this ancient tradition. Furthermore, his last commitment underscores his mission to integrate ancient Indian knowledge into modern values. HHDL emphasizes the relevance of ancient Indian understanding, especially in the realms of the mind, emotions, and techniques like meditation. He envisions a synthesis of ancient and modern knowledge, fostering a more integrated and ethically grounded society. 2. Efforts to Connect Wisdom Between Buddhism and Science HHDL’s engagement with science, highlighted in works like “The Universe in a Single Atom” and the “Science and Philosophy in the Indian Buddhist Classics” series, showcases his interest in bridging Buddhism and science. Recognizing similarities in their approach to understanding reality, he sees science as a valuable tool for exploring the material world. His proactive involvement in dialogues, conferences, and collaborations with scientists reflects a commitment to mutual learning. HHDL aims not to unify science and Buddhism but to interrogate both, fostering a comprehensive understanding of the world. His assertion, “Buddhism is the Science of the Mind,” exemplifies his belief in the complementarity of the two disciplines. 3. Presentation and Classification of Buddhism Foundations Corresponding to Modern Constructs In connecting Buddhism with science, HHDL introduces a novel approach to presenting Buddhist teachings. Three subclasses, covering Buddhist science, philosophy, and beliefs, provide a modern scientific presentation of traditional Tripitaka content. This innovative method aims to facilitate a more accessible and non-intrusive approach for modern scientists and educators. 4. Promoting the Rebuilding of the Nalanda Lineage Through Spiritual and Moral Education HHDL actively contributes to the revival of the Nalanda lineage, particularly in India. His commitment to incorporating ancient Indian knowledge into modern education is evident in various initiatives, including becoming the Dean of the Faculty of Nalanda Studies at Goa University and establishing the Institute of Nalanda Ancient Studies in Bodhgaya. His emphasis on training the mind and reducing destructive emotions aligns with his belief in India’s potential to combine ancient psychology with modern education. Collaborations with Indian educational institutions and advocacy for programs in psychology, ethics, and philosophy reflect his dedication to this cause. 5. Conclusion His Holiness the Dalai Lama’s multifaceted contributions, from preserving Tibetan heritage to connecting Buddhism with science and promoting Nalanda’s revival, paint a portrait of a visionary leader. His commitment to integrating ancient wisdom into contemporary values reflects a profound understanding of the evolving human experience. References: Original Article

Manjusri, 1 of the most Prolific BODHISATTVA of Zen

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Mahayana Buddhism expounds that all beings are potential Buddhas and Bodhisattva. In the Zen school, which is a branch of the Mahayana, adherents strive to realize Buddhahood or live as a Bodhisattva in this lifetime as Zen claims to be both the historical descendent school of Venerable Sakyamuni Buddha and vehicle to Prajna Wisdom in this lifetime, freeing the devotee of Zen from ignorance. Therefore, Manjusri Bodhisattva, the Bodhisattva of Wisdom, may be seen as a tutelary example of how Zen Buddhists should strive in their training to open the Dharma’s eye. In the West, Zen is often portrayed as people in black sitting doing zazen in white rooms and not much more. Often in the West, Zen Buddhism is portrayed in the popular as an Eastern form of Stoicism, which it shares near principles with. Or it is sometimes imagined as a Protestant Buddhism’, simple and without symbolism. Thousands of books are now in publication in Western Countries in English, French, German and other languages, and it’s been estimated in the United States that more than 60% of Buddhists are practising Zen, but this is not the complete picture of Zen Buddhism. Undoubtedly, this has contributed to the spread of Zen Buddhism in the West, and how this came about is a complex of causes derived in part from the background of Westerners who travelled to Asian countries like Japan and Korea and then returned to their countries. A prime example of this is the famous book Zen and Archery by Eugen Herrigel, published in the 1930s, which laid considerable groundwork for the idealized expectations of Europeans. Zen and the Art of Archery, like many books like it, only told the partial practice of Zen Buddhism, perhaps because lay authors like Herrigel did not have time to delve deeply while they stayed in Asia or because they filtered what they wanted. Many early Zen people in the West were from secular Protestant Christian backgrounds and little interested in ritual and legend. When Asian teachers arrived in Western countries, they, too, were faced with predominantly lay students who were equally disinterested in anything they deemed superfluous to Zen. Of course, the nature of Zen is to emphasise reductive simplicity to get to the Fundamental point of things, to emphasise ‘Prajna’ insight. And this continues even today in Western Zen centres. This, in contrast to the next largest lineage of Buddhism, is Vajrayana, or ‘Tibetan’ Buddhism as it’s colloquially often referred to in the West. We associate Vajrayana Buddhism in the popular consciousness with Bodhisattva, Guardians and Devas, and subsequent rituals to invoke the superstitious power of such beings to help and guide. However, ritual is not limited to the Vajrayana lineages and is found in Zen Buddhism as well. Zen Buddhism is part of the Mahayana movement, which can be described as a federation of lineages that spread out of India. Zen is traditionally considered to have arrived in China around the 7th Century C.E., making it a historical latecomer to the Chinese Buddhist dysphoria. Zen Buddhism is an outlier in the Mahayana movement, having strong characteristics that would be more likely to be matched with Theravada Buddhism that spread to and survived in Southern India as part of Southern Buddhism. Zen and Theravada lineages, for the most part, put emphasis on meditation, Vipasanna for Theravada, and Dyanna, a method of meditation derived from Samatha and Vipasanna, and critical scriptural studies and dialogues. However, Theravada spread further south, eventually into what are now Sri Lanka, Thailand, Burma, and Laos predominately, while Zen Buddhism spread into China [1]. As a Mahayana school, Zen, therefore, inherited the Legendary traditions of Mahayana while still adhering to historicity and rationalism. Hence, in the Zen school, Venerable Sakyamuni is the ‘Historical Buddha’ while not denying his previous births. The historical Buddha remained paramount in Zen, with Venerable Mahakashyapa as the first Indian Ancestor and Zen revering 26 subsequent Indian Ancestors, including Venerable Nargajuna. The lineage of Zen is another deep subject, however, only touched on here. As part of the Mahayana, Zen inherited the teaching that multiple births led to the birth of Venerable Sakyamuni, his teaching and his Parinirvana supported by the various guardians, Bodhisattva, Devas, generals messengers and others. In China, the Sacred Mountain of Wu-tai, historically associated with the golden age of Zen Buddhism, is considered the mythic earthly home of Manjusri Bodhisattva. Manjusri In Art In Buddharupa images, the Bodhisattva Manjusri is depicted with a sword in their right hand, typically to cut the bonds of ignorance away, representing Wisdom and freedom or sometimes a White Lotus representing the purity of the teachings. Manjusri Bodhisattva may appear in Indian or Chinese forms, resembling other Bodhisattvas. Additionally, in Chinese and subsequent Korean, Japanese and Vietnamese lineages of Zen and Mahayana Art, as riding a Celestial dog or, less commonly, an elephant as in the original Indian depiction. The Celestial Animal represents the Cannon of the Teachings, the Tripitaka. Manjusri Buddha rupa are traditionally sculpted in stone, bronze or wood; stone Buddharupa typically will be set in the temple’s precinct, while wooden and bronze are set in the Buddha Hall. Line and coloured paintings are also made on paper or on wood panels. In paintings, associations with Manjusri Bodhisattva not only take the form of illustrating the Bodhisattva but also the aforementioned Wu-tai mountain and scenes from the sutras depicting the Layman Vimalakirti and others as he debates with the Bodhisattva. Famous and easily seen examples of statuary Buddharupa in the Rinzai Zen school are the Great Buddha Halls or Dai Hondo at Kenninji, Tofukuji and Nanzenji in Kyoto, Japan, where you will find large wooden Buddharupa settings. In Practice In Zen temples, the Bodhisattva Manjusri is often enshrined in the main hall of the Buddhas and Bodhisattva, where commemorative rituals are carried out. Usually in a grouping called Shaka sanzon, opposite the Bodhisattva Samantabhadra (O-Fugen-sama), the Bodhisattva of training. Another type of grouping found in some Buddha halls is the Four…

The Pali Canon

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According to tradition, the text of the Pali Canon was settled at a Council held at Rajagaha immediately after the Teacher’s passing, having been memorised by leading Elders, who were highly realised practitioners of the Dhamma. It is clear that the collection as we have it originated over a more extended period. The Canon was preserved in oral form until the first century B.C., when it became apparent that the sacred texts might vanish from the earth if not recorded in writing. They were accordingly written down under King Vattaghani in Sri Lanka, though some portions may already have been committed to writing earlier. The feat of memory in preserving such an extensive body of text orally for so long may seem extraordinary to us, but it was pretty usual in ancient India. Writing was certainly known in India in the Buddha’s time but was not used for such purposes. It must, however, be remembered that in the course of forty-five years, the Buddha preached, doubtless often in a standardised form to many thousands of people and that most of the monks and nuns had trained minds and memories and will have known full well the meaning of what they were repeating. From the time of the Second Council, held at Vesdi one century after the Buddha’s passing, we hear of divisions and the formation of sects within the Order. This led eventually to the rise of the Mahayana schools. An up-to-date account of these developments can be found in A.K. Warder’s Indian Buddhism. Here, we need merely note that the Theravada type of Buddhism was carried early to Ceylon and later to Burma, Thailand and other parts of Southeast Asia, whereas the forms of Buddhism that spread to Tibet, China, Japan and other more northern regions were of the developed, Mahayana type. Portions of the early scriptures of some of the schools that arose have been preserved in Sanskrit or, very often, in Chinese and/or Tibetan translations. THE PALI LANGUAGE Strictly speaking, the word Piti means ‘text’. But the expression Palibhasa, meaning ‘language of the texts’, was early taken to be the name of the language itself. Its use is confined to Buddhist subjects only in the Theravada school. Its exact origins are the subject of learned debate. While we cannot go too deeply into the matter here, it may be said that the traditional equation with the language of the ancient kingdom of Magadha and the assertion that Pali is, literally and precisely, the language spoken by the Buddha himself cannot be sustained. All the same, the language the Buddha said was, in all probability, not very different from Pali. From the point of view of the non-specialist, we can think of Pali as a kind of simplified Sanskrit. Its development, like that of other early Indian dialects, can be thought of as similar to an early form of Italian just breaking away from Latin. A close parallel is found in the word for ‘seven’, where Latin septem has become Italian sette, the pt being simplified by assimilation. The Sanskrit equivalent sapta is in Pali satta, and similar types of simplification are found in hundreds of words. The grammar, too, has been slightly simplified, though not nearly so much as that of Italian. But the two languages are still so close that it is possible to convert whole passages of Sanskrit into Pali simply by making the necessary mechanical transposition. THE AUTHENTICITY OF THE PALI CANON Indeed, not all parts of the Pali Canon are equally old or can be taken to be the Buddha’s precise words. This is plain common sense and does not mean altogether rejecting their authenticity. Recent research has gone far to vindicate the claim that the Pali Canon holds at least a prime place among our sources in the search for ‘original’ Buddhism, or, in fact, ‘what the Buddha taught’. No attempt can be made here to go into any detail concerning questions of authenticity or the chronological stratification of the materials found in the Digha Nikaya. Some indications of scholarly opinion on this subject can be found, mainly in Pande’s Studies in the Origins of Buddhism (1967), though not all his findings are equally acceptable. Almost all doctrinal statements put directly into the mouth of the Buddha can be accepted as authentic, and this seems to be the most crucial point. THE DIVISIONS OF THE PALI CANON The Pali Canon is divided into three main sections (Tipitaka: the Three Baskets): I. Vinaya Pitaka This deals with monastic discipline for monks and nuns. 2. Sutta Pitaka The ‘Discourses’ (Suttas): the portion of the Canon of most interest to lay Buddhists (see below). 3. Abhidhamma Pitaka The ‘further doctrine’ is a highly schematised philosophical compendium of seven books. The Nikayas in Sutta Pitaka There are five nikayas (collections) of suttas: Digha Nikāya This includes The Greater Discourse on the Foundations of Mindfulness, The Fruits of the Contemplative Life, and The Buddha’s Last Days. There are 34 long suttas in this Nikaya. Majjhima Nikāya This includes Shorter Exposition of Kamma, Mindfulness of Breathing, and Mindfulness of the Body. There are 152 medium-length suttas in this nikaya. Samyutta Nikaya According to one reckoning, there are 2,889, but according to the commentary, 7,762, shorter suttas in this Nikaya. Anguttara Nikāya These teachings are arranged numerically. According to the commentary’s reckoning, it includes 9,565 short suttas grouped by number from ones to elevens. According to Keown, “there is considerable disparity between the Pāli and the Sarvāstivādin versions, with more than two-thirds of the sūtras found in one but not the other compilation, which suggests that much of this portion of the Sūtra Piṭaka was not formed until a fairly late date.” Khuddaka Nikāya This heterogeneous mix of sermons, doctrines, and poetry is attributed to the Buddha and his disciples. The contents vary somewhat between editions. Importance of Pali Canon After two and a half millennia and six major rehearsals, the Pali Canon of Buddhism has been recognised as the oldest, most original, most complete, and most accurate…

Nalanda University: Unraveling the Legacy of Ancient Wisdom and Scholarly Excellence

adminForum3 years ago3 years ago049 mins

(An insightful conversation with Nhan Vo, Researcher on Nalanda) Research Journey This is a long and not easy question, and it contains 3 points: My motivation, what causes the interest, and the main objectives.Since the question is related to many causes & conditions and the events that crossed my life in the past, I will try to describe it in the simplest way possible. I was born in a Vietnamese Buddhist family and grew up with a strong background in Math and Computer Science. So, when any new concept appears clearly in my mind, the attitude of doubting and questioning if it is true comes naturally. I first learned the term “Nalanda” when I attended the teaching of His Holiness the Dalai Lama in California (2006). At that time, the title Nālandā just arose in my mind. It came up with one irritating and critical question: Why am I a Buddhist for life, but still not knowing well about this “Nālandā”? As time passed, I learned that many great Mahayana Masters also lived and worked there; specifically, one of them is my favourite Master, Xuanzang (玄奘). A few years later, even with so much information I could collect/learn about the institute, my wonder about it did not decrease at all. However, the final decision for full engagement in research about Nālandā only came after a very vivid and sad dream (circa 2011-12). In a vivid dream, after coming back to Nālandā with a much younger religious brother from an errant duty after a few months. I saw Nālandā getting destroyed, and I was very frightened. All things that I know of were burnt to black; the remains are broken bricks and walls with a bad smell. I cried as a kid who lost his mom. The feeling was so natural and strong as I was there; the image in the dream was so alive that even after waking up from that night, and many times later when thinking about what I saw in the dream, I continued to cry and feel as if the event just happened. So this is the final trigger that pushed me to eventually stop my worldly job as a scientist and go to India for 5 years to learn the truth about Nālandā and also to understand deeper about the Buddhist tradition. For easy saying, the objectives of my research are: a. To resolve my quest about Nālandā, including the dream. b. As stated, not only myself but also many other Buddhists, specifically the Vietnamese, do not know what Nālandā is. So, it seems a big mistake if you earnestly learn Buddhism but don’t really know its true history or where the teachings that you currently learn and practice come from and how they were transferred to you. c. As same as all Buddhists, my goal in life is to see all sentient beings get their true happiness. So if my work may contribute some productive information or facts, which can help Buddhist students to know how authentic and how valuable the teachings that they are following are, then this is a cause for my happiness as well as the graceful appreciation for the schools, the traditions, and the places that have hosted the Dharma teachings for thousands of years also. Lastly: How do we define the “Nālandā” term? To me, it is not just the monastery itself since doing so will narrow down the most important factor that Nālandā was the main Buddhist philosophy centre in India particularly, and the largest philosophy centre in the world generally. Not only religious, but it is also the centre of logic school, art, and architecture. We may find that His Holiness the Dalai Lama’s 14th was fully true: Tibetan Buddhist tradition is Nālandā tradition (not more, not less). Chinese Buddhist tradition and some other Mahayana countries also are a kind of following Nālandā even though they may become self-transforming later. But at least at the time upto Xuanzang (玄奘) and Yijing (義淨) time, it fully adopted the Nālandā tradition. The scope of these essays is not to find the absolute facts about what happened over a long period of thousand years ago but to find a clearer picture of the place named as Nālandā and its role within Buddhism, especially Mahayana and its tantric subschools. It also tries as much as it can to indicate the earliest source of fact that can be found through scriptures, writings, and the evidence of archaeology. With all the above mentioned, the presentation of the essays contains two kinds of information :(1) The facts, including the creation, rise, and destruction of Nālandā, its activities, depicting how people live, learn, and practice, and lastly, the philosophy, the teachings, and the paths.(2) The information that is exposed in many other aspects about Nālalndā, but they are implied within stories or legendaries. Those are very important since they may indicate and be the imprint to show details that are the actual image of Nālandā. Research Methodology 2. We understand that your research involved extensive data collection from Tibetan, Indian, and Chinese scriptures, as well as archaeological evidence. Could you shed light on the research methods you employed, the challenges you faced, and how you ensured the accuracy and reliability of the gathered information? Following Buddha’s teachings, there should be reliable sources of valid cognition for the proper knowledge: Direct Sense, Inference by suitable logic/critical thinking, and the knowledge taught by reliable persons (such as Buddha himself and his excellent Bodhisattvas). So, pick this as a guideline; my strategy goes with three stages: Collect data, filter them, and select what to present. But where is a good and reliable source for collecting data in the regard of more than thousands of years of history? a. So, the first sources and facts are the archaeology evidence which may come from: the Nālandā area itself, any other related archaeology evidence that is tightly related to Nālandā (such as Vikramasila Monastery) and any other facts found directly mentioned or refer to Nālandaā and its tradition. Those…