The power of the peaceful Buddhism

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.

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.

In the hustle and bustle of modern life, many of us often find ourselves feeling stressed, anxious, and unfulfilled. The constant pressure to succeed, the fast-paced lifestyle, and the never-ending pursuit of material possessions can leave us feeling empty and disconnected. However, there is a way to find peace and contentment amidst the chaos: Buddhism. Buddhism is an ancient philosophy and way of life that has its roots in India. It teaches that the key to happiness lies in achieving inner peace, and that this can be accomplished through the practice of mindfulness and meditation. The principles of Buddhism are just as relevant today as they were centuries ago, and they can have a profound impact on modern lives, especially in Southern California. Southern California is known for its fast-paced lifestyle, high-stress jobs, and traffic-filled streets. However, Buddhism offers a way to find calm and contentment in the midst of this chaos. By practicing mindfulness and meditation, we can learn to be more present in the moment, to let go of our worries and fears, and to focus on what truly matters. One of the key teachings of Buddhism is the concept of impermanence. This principle reminds us that everything in life is constantly changing, and that nothing is permanent. By embracing this concept, we can learn to let go of attachment to material possessions, relationships, and even our own thoughts and emotions. This can help us to feel more content with what we have and to focus on the present moment rather than worrying about the future or dwelling on the past. Another important teaching of Buddhism is the concept of compassion. This principle teaches us to be kind, understanding, and empathetic towards others, even when they may not be kind to us. By practicing compassion, we can cultivate a sense of connection and community with those around us, and we can learn to see beyond our own individual needs and desires. In Southern California, where there is a diverse population and a melting pot of cultures, the practice of compassion can be particularly powerful. By learning to understand and appreciate different perspectives and ways of life, we can build bridges of understanding and acceptance and create a more harmonious and peaceful society. Finally, Buddhism teaches us to be mindful of our thoughts and actions and to take responsibility for our own well-being. By cultivating a daily meditation practice and a mindful approach to life, we can learn to manage stress and anxiety, cultivate inner peace, and live a more fulfilling and satisfying life. In conclusion, Buddhism offers a powerful set of principles and practices that can have a profound impact on modern life in Southern California. By embracing these teachings, we can learn to find peace and contentment in the midst of the chaos, build stronger connections with those around us, and live a more fulfilling and satisfying life. May we all find peace, contentment, and joy within ourselves and within our circles.May you be well,May you be happy,May you practice daily. More on : worldwisdomwell.com Post by Cyndee BessantChief Wellbeing OfficerWorld Wisdom Well

Thangkas are paintings of Buddhas, bodhisattvas, dharma protectors, and mandalas made on scroll canvas in Tibetan Buddhist culture and tradition in Tibet. These thangka paintings are drawn with a specific form, expression, and symbolic meaning to communicate spiritual significance about the Buddhist historical narrative. The aesthetic purpose of these thangka paintings is to identify with various deities’ name and their significant spiritual role, their contribution to Buddha’s teaching. For example, thangka of historical Buddha in meditation posture, Manjushree as wisdom aspect of Buddha’s teaching, and Amitabha as Buddha of infinite light and bliss. Especially in Vajrayana tantric tradition, Padmasambhava is depicted as tantric master guru and many other wrathful and peaceful tantric dharma protector deities. These thangka paintings are mainly used in monasteries by monks and nuns, and all Tibetan lay Buddhist householders at their altar to visualize and pray. For yoga practitioners, thangka paintings are explicitly used for visualization meditation to realize the creation and completion stage of inner tantra. This creation and completion stage are essences of Vajrayana Buddhism. Their practice is based on individual practitioner’s inclinations and identification towards specific deities and their disposition of enlightenment mind. In the modern world, antique thangka paintings are a source of the invaluable art market from Tibetan Buddhists’ cultural treasure and heritage. Also, contemporary thangka arts are big business in many Buddhist countries, the western Buddhist world, and Tibetan community. This thangka painting tradition derived from Tibetan Buddhist culture from the first establishment of Tibetan Buddhism in Tibet in the 9th century. At first, it was not considered as an art form of any aesthetic purpose then. But rather as the practice and identification of the spiritual identity of specific deities to pay homage and reverence for their contribution in enlightenment teaching to be free from samsara and benefit all sentient beings. The concept of thangka painting art was introduced from early Indian Vajrayana Buddhism in Tibet. As it was being transmitted from early Indian Buddhist tradition in India. The thangka art tradition was adopted by Tibetans in form of the Vajrayana practice of inner tantras, which utilize detailed visualization practice of the creation stage and dissolution stage of Yidam deity meditation. An individual meditation practitioner must have detailed formation and expression of Yidam in his mind to connect with specific deity in visual form like thangka painting. This tantric visualization meditation must be the primary source of inspiration and foundation of the systematic formation of thangka art. Thus, its culture and tradition of thangka painting art were introduced in Tibet and the Himalayan region in the 9th century. However, nowadays, people use this thangka painting at the monastery’s altar to depict Buddha’s life story. At the main gate of any monastery, the visual symbolic teaching of twelve linked dependent origination and wheel of life is painted.  On the monastery’s walls, the metaphorical meaning of cosmic dimension and diagram of the mandala is shown in the form of thangka art. Some thangka represents many manifestation aspects of Guru Padmasambhava to make a spiritual connection with the enlightenment essence of his mind. Others connect with the historical Buddha or Vajra yogini or any other individual deity by visually thinking in detail with one’s mind.  In this way, one can further cultivate devotion to Buddhas, Bodhisattva, tantric masters, and female buddhas, and to their enlightenment mind, which is the source of happiness and freedom from suffering and samsara. Thangka paintings serve this purpose well by connecting our mind with Buddhas and their precious enlightened mind via visualization meditation practice to realize the essence of the primordial nature of mind. The same is with the lay household family of Tibetan Buddhist believers. They keep this thangka at the altar along with a statue of Buddha to visualize the Buddha’s presence, pray and think of them in visual form and cultivate inner devotion, identify with bodhisattva and their enlightened mind. Spiritually how thangka paintings are used to invoke Buddha’s blessing, cultivate faith with the support of the thangka art form to identify and connect with Enlightenment aspects of our own Buddha-nature. Antique thangka artifacts are big business globally, especially to the Buddhist community and Buddhist art collectors and historians. Many antique thangka paintings are being collected by private collectors, culture centers, museums, and Buddhist monasteries to preserve the cultural heritage and spiritual identity of Tibetan Buddhist’s civilization. And also, its literary contribution to humanity via enlightenment society and compassionate culture in the form of art.  These antique thangka arts carry the visual narrative story of ancient Mahayana Buddhist culture of Nalanda tradition to the western world. Those who are interested in Buddhist art history or art collection in the West can see a big business opportunity with the invaluable significant Asian art market of antique thangka and buddha statues. They are preserving them as a treasure trove with a keen interest to learn more about Tibetan Buddhism and its precious teaching of enlightened mind. Thangka arts carry invaluable the essence of Himalayan Buddhist culture and its literary narrative of their contribution made by Nalanda Mahayana Buddhism which is the source of Tibetan Buddhist tradition. The contemporary thangka paintings are also a significant business market globally. Modern thangkas are being commissioned by many Tibetan monasteries and their meditation centers to create an atmosphere of Buddhist spirituality with its community. An environment of enlightened society with thangka decorations and iconography of Buddhist saints, buddhas, and dharma protectors. Many Tibetan families and communities are buying lots of contemporary thangka arts for their personal use at the altar to identify with their Buddhist heritage, culture, and tradition. So, there is a vast market in the Tibetan community and western Tibetan Buddhist followers of contemporary thangka arts to represent rich Buddhist heritage and culture in both the West and East. Thangka painting art, therefore, is a unique cultural and spiritual Buddhist tradition of Tibet and its civilization. It has made an immense contribution to Tibetan Buddhism literature as systematic visualization practice of the creation and completion stage. OnRead More »Thangka Painting art and Visualization practice

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

One of the world’s oldest religions, Buddhism, is a spiritual path deeply entwined with symbolism. It employs a rich tapestry of Buddhist symbols and imagery to convey profound teachings, inspire devotion, and lead its practitioners to enlightenment. These physical and metaphysical symbols offer a glimpse into the complex world of Buddhist spirituality. This article delves deeply into Buddhist symbolism, investigating the symbolic physical attributes of Buddhist monks, the eight auspicious signs, and their significance in various Buddhist traditions. Symbolic Physical Attributes The Buddhist Robes Buddhist monastic attire, also known as robes, plays a vital role in conveying Buddhist monks’ identity and spiritual commitment. These robes’ style and design indicate the specific Buddhist sect, tradition, or country and carry profound symbolic meanings. In most Buddhist cultures, the robe worn by a Buddhist monastic is a representation of renunciation. It symbolizes the detachment from material possessions and worldly desires, emphasizing a life dedicated to spiritual growth. Each tradition, sect, and country may have variations in robe colour, style, and wearing methods. This diversity of robes illustrates the rich tapestry of Buddhist culture. For instance, when Buddhism spread to China in the sixth century BCE from India, showing much skin was inappropriate. This led to robes with long sleeves designed to cover both arms. In contrast, Tibetan monks have historically shown their shoulders, and their attire consists of two pieces rather than one. In Japan, a unique addition to the robe known as “koromo” includes a bib and long sleeves designed explicitly for their Zen tradition. This distinct style serves practical as well as symbolic purposes, indicating their monastic affiliation. Another ritual act rich in symbolism is shaving one’s head. This act represents the willingness to embark on the monastic path and give up worldly attachments. It’s a powerful gesture representing letting go of the ego and embracing a life dedicated to spiritual growth. The Begging Bowl Buddhist monks’ traditional begging bowl contains profound symbolism. The monk’s reliance on the generosity of others for their basic sustenance is symbolised by this simple alms bowl. By accepting alms from laypeople, the monks create a spiritual link between the monastic and lay communities. It represents humility, material wealth’s transience, and interdependence’s significance. Begging for food is still a part of the monastic way of life in many Buddhist traditions. While begging has evolved as a practical necessity over time, its symbolic significance remains deeply ingrained in Buddhist monastic culture. The Ritual Tools Buddhist rituals are replete with symbolic tools and instruments that deepen the spiritual experience. Bells, for example, play a significant role in marking the beginning of rituals. The sound of the bell is believed to ward off negative energies and invite the protective presence of the Buddha during these sacred ceremonies. Bells, representing the “Mystic Law,” have a profound role in initiating Buddhist rituals across various sects. Drums, wooden fish instruments, trumpets, keisaku (a staff used in Zen monasteries for waking practitioners), and tantric tools like the vajra and bell are all integral to Buddhist rituals. These instruments are not merely practical aids but hold deep symbolic significance. Their sounds, rhythms, and forms contribute to the overall sacred atmosphere of the ritual. Physical Gestures Mudras, or physical gestures, are another essential form of Buddhist symbolism. The practice of joining hands in prayer or during rituals (Anjali mudra) is widespread. Buddhists compare their fingers to lotus flower petals, which represent purity and spiritual unfolding. Another physical gesture that represents reverence is bowing. Buddhists bow to a Buddha statue or another person to acknowledge the Buddha nature present within themselves and others, not to the physical entity. Mudras, or hand gestures with specific positions, are used in Buddhist practice to elicit particular states of mind. These gestures are frequently depicted in artistic depictions of the Buddha. Each mudra serves a dual purpose: it conveys a message to the practitioner and those who perceive it. Read about various Buddhist Mudras only on Ibh Forum here. The Eight Auspicious Signs A standard set of Indian “eight auspicious Buddhist symbols” is frequently used in Mahayana Buddhist art. Originally associated with kingship in pre-Buddhist India, these symbols found their way into Buddhist tradition, carrying profound meanings. These essential symbols in Tibetan and East Asian Buddhism guide practitioners on their spiritual journeys. The most common set of “Eight Auspicious Symbols” is as follows: 1. Padma (Lotus Flower): The lotus grows in muddy water but emerges untainted. This represents purity, spiritual enlightenment, and the ability to rise above the trials of everyday life. 2. The Endless Knot (Srivasta or Granthi): This knot symbolises the interconnectedness of all things, demonstrating how all phenomena are interconnected. It represents the Dharma’s continuity and the cyclical nature of existence. 3. Golden Fish (Matsyayugma) Pair: These fish represent abundance because they are prolific breeders. Because fish are free to move in water, they also represent liberation from the cycle of birth and rebirth. 4. Victory Banner (Dhvaja or Dhaja): The victory banner represents knowledge and wisdom triumphing over ignorance. It symbolises the triumph of the Buddha’s teachings. 5. Dharma Wheel (Dharmacakra or Dhammacakka): The wheel represents the Noble Eightfold Path with its eight spokes. It represents the Buddha’s teachings as well as the path to enlightenment. 6. Treasure Vase (Kumbha): The treasure vase represents abundance and wealth, not in the material sense, but in the Dharma’s richness. It is symbolic of spiritual wealth and abundance. 7. Jeweled parasol (Chatra or Chatta): The parasol represents spiritual protection and shelter. It symbolises the Buddha’s compassion and concern for all beings. 8. White Conch Shell (Sankha): The conch shell represents the Dharma’s far-reaching call to all beings to awaken. It also represents the triumph of speech and wisdom over ignorance. Symbols on the Feet of Buddha The Buddha’s feet, whether in statues or paintings, frequently bear distinguishing marks and Buddhist symbols. These “Lakshana” marks are thought to be present on a Buddha’s body as a sign of his spiritual and physical perfection. The Dharmachakra represents the turning ofRead More »Buddhist symbols and their inspiring meanings

Can you explain Zen and its core principles to those unfamiliar with the practice? Zen Buddhism remains true to the original teaching of Venerable Sakyamuni, the historical Buddha. Both that the root practice of zazen and that we wake up one day realising our situation in this world,  and look for an answer to it, then maturation of wisdom, and finally going back into the world to make it better. Because spiritual Awakening is only valid if it functions, as Venerable Nagarjuna taught, so we follow the personal example of Venerable Sakyamuni and sit zazen, and engage in face-to-face transmission of the Dharma, which has continued to this day. How does Zen meditation contribute to personal well-being and inner peace in today’s fast-paced world? Zazen creates a space in which we see our lives and the connection we have to all things. It is not that the practice of zazen is to retreat from the world, it is to directly experience what Venerable Sakyamuni did as Mara assailed him, and see as he did into the nature of illusion. Seeing into the nature of illusion, we emerge.  I feel in this regard, the present era is irrelevant; on this spiritual level, people are people, as they always have been. However, yes, our cities have become larger, and people are moving from agrarian lifestyles to work in those cities. So I see the temple, or practice centre, as a vital repository through which people find the Heart in life. Whether the temple is located in a city or village, in the 21st century, the temple can contribute to preserving human and natural values, such as arts, and culture, even the simple fact a temple has a garden in a place where people cannot have gardens of their own. This answer possibly reflects my own relationship with gardening and art, but it is a deep tradition in the Rinzai school to maintain arts and culture, which is it’s self-value handed down from India. How have you seen Zen practice positively impact individuals or communities during your experience at the Perth Zen Centre Jizoan? Locally I think there is an appreciation of the tradition and the temple, Many local people know the temple, and I think Buddhism has a good reputation in Australia. People seem to connect with the fact that the tradition preserves arts and humanistic values associated with that. Australians don’t see Buddhism as a religion the same as Christianity, they don’t associate it with state violence especially, even though I teach a martial art as an adjunct to my life as a priest. I have had people come and sit because they are struggling with addiction issues, family issues, or because they wonder about their place in the world. I also find myself being emailed or called by people in academia about various aspects of the tradition, whether it’s because they themselves are practising Buddhism or because they wish to clarify something that’s relative to their studies. Recently I’ve made good relationships with leaders in Christian and other traditions locally and in other parts of Australia as well, which I think is a good opportunity to inform, and it’s interesting to hear the respect and admiration for the tradition they have. Could you share your observations on the differences and similarities in the practice of Buddhism between Australia and Japan? Japan has had Buddhism for more than 1200 years, and Buddhism was established as a state religion until the Meiji Restoration in 1868. In Australia, Buddhism is relatively new, only being freely practised and taught since 1975. In Japan, although Buddhism is divided into many sects, each having been established in China at different periods, it’s essentially homogeneous. Temples and priests, and practices are similar, only divided by emphasis on what part of the Dharma teaching they have inherited. In Australia, Buddhism is divided through largely ethnic lines. Certain temples identify as Chinese temples, some as Tibetan and so forth, and their ethnicity dominates. Japanese Buddhist sects seem to be on good terms with each other, while in Australia, Buddhists are often highly sectarian and ethnically divided. While it is possible to see differences in practice between different Buddhist sects in Japan, on the whole they share more in common than not. To many Westerners, they all seem the same. While in Australia, the outer differences appear wider. A Zen Centre or temple in Australia I think, looks greatly different from Tibetan, Thai, or Chinese temples. This, to some degree, contributes to the diaspora in Australian Buddhism. I have often reflected on the fact that Korean Zen also arrived in Japan, and Korean temples exist today there, but they are notable in their division from wider Japanese Buddhism. How does each country’s cultural context shape how Buddhism is perceived and practised? Both Japan and Australia are secular civil societies; both, therefore, are focused on what is potentially good for the larger society. Mahayana teaching fits both. Neither country is religious in the conventional sense, though the Japanese are inclined to be superstitious, which is not the same. Theravada Buddhism is present in Australia as well, but it’s social relationship is limited by the nature of its retreat emphasis and the relationship between Theravada monks and lay society. In Japan, for the most part, it is seen as part of the history and culture of Japan; a Japanese saying goes, for example, ‘Zen Culture is Japanese culture, and Japanese Culture is Zen culture’, as just a small example. Buddhism is welded into the language and customs of Japan, and it dominates Japanese people’s way of thinking. To Japanese people, this world is always on a level, illusion and temporary. Australia has a history of British colonialism; although mono-culture is giving way, it is largely replaced by multi-culture, which still divides people into identities. So, Buddhism has a long way to go to see it practised properly without consideration for identity. Typically large temples or organizations with multiple groups are onesRead More »Exploring Zen and Buddhism

In the tapestry of Buddhism’s rich history and intricate symbolism, mudras stand as silent but profound communicators. These intricate hand positions, known as “mudras,” are not mere gestures but bridges between the mundane and the divine, the outer and the inner, the physical and the spiritual. They adorn Buddhist art and are integral to the practices that bring practitioners closer to enlightenment. Each mudra, rooted in symbolism and purpose, narrates a story. Understanding the Essence of Mudras Mudra, a Sanskrit term translating to “seal” or “sign,” encapsulates a fusion of gesture and intention. These hand positions are not arbitrary but deeply rooted in Buddhism’s teachings. Every mudra embodies an outer/symbolic and an inner/experiential purpose. It’s a language that simultaneously speaks to the practitioner and the observer, revealing facets of the enlightened mind. The Iconic Mudras and Their Meanings Dhyana Mudra (Samadhi or Meditation Mudra) Also referred to as the Samadhi or Yoga Mudra, the Dhyana Mudra is characterized by two hands resting on the lap. The right hand is gently placed on the left with fingers extended and the thumbs facing upward, while the other fingers of both hands rest upon each other. This serene gesture graces the figures of Buddha Shakyamuni, Dhyani Buddha Amitabha, and the compassionate Medicine Buddha, embodying their profound connection to meditation and inner contemplation. Vitarka Mudra (Teaching Mudra) Positioned at chest level, the right hand faces outward with the thumb and forefinger forming a circle. The left-hand points downward or rests palm-up in the lap, signifying the teaching act and the continuous knowledge-sharing cycle. Dharmachakra Mudra (Wheel-Turning Mudra) The thumbs and forefingers of both hands form circles that touch. The left hand faces inward, while the right-hand faces outward. Held at heart level, this mudra represents the turning of the Wheel of the Teaching, perpetuating the cycle of the Dharma. In Sanskrit, Dharmachakra translates to “Wheel of Dharma.” This mudra represents one of the most significant occasions in the life of the Buddha: the Deer Park at Sarnath, where he delivered his first speech to his companions following his Enlightenment. The Wheel of the teaching of the Dharma is said to have been set in motion by this occasion. Bhumisparsha Mudra (Earth-Touching Mudra) In this mudra, the left-hand rests in the lap with the palm facing upward, while the right-hand rests palm-down on the knee. It signifies Buddha’s victory over the forces of illusion and temptation, summoning the earth to witness his enlightenment. Abhaya Mudra (Fearlessness or Blessing Mudra): With the right hand raised and facing outward, this gesture radiates reassurance and protection. Buddha employed it after his enlightenment, projecting a sense of fearlessness and compassion. Varada Mudra (Generosity Mudra) The right-hand points downward with the palm facing outward. This mudra embodies the spirit of giving and signifies generosity and compassion. Bodhyagri Mudra (Mudra of Supreme Wisdom) Here, the right forefinger is enclosed within the fist of the left hand. This mudra holds various interpretations, including the union of wisdom and appearances or the protection of the practitioner by the elements. Anjali Mudra (Greeting Mudra): Universally recognized as a gesture of respect and greeting, the Anjali Mudra is formed by pressing the palms together at the heart level. The fingertips point upward, connecting the heart and the mind in a respectful salute. Beyond the Physical: Mudras in Practice Mudras are more than artistic elements or aesthetic embellishments; they are gateways to altered states of consciousness. In the Vajrayana school, mudras intertwine with mantras and visualization, unlocking esoteric realms. Though relatively austere in ritual, Zen Buddhism embraces the Dhyani and Anjali mudras, underscoring their enduring significance. In the hands of the Buddha and the practitioner alike, mudras unravel layers of meaning and open doors to understanding. They are the bridge connecting the external world to the realm of the enlightened mind. Through the language of mudras, Buddhism’s timeless wisdom flows from generation to generation, whispering truths that words alone cannot convey.

The recent visit of His Eminence Ling Rinpoche to Russia on 22nd July 2023, holds immense significance for Buddhist communities both locally and globally. At the invitation of Khambo Lama Damba Ayusheev of Buryatia, Venerable Ling Rinpoche embarked on a short pastoral journey filled with spiritual blessings and teachings. The warm welcome from representatives of the Traditional Sangha of Russia, the monastic community, and believers in Buryatia added to the auspiciousness of the visit. The visit of such an esteemed spiritual leader to Russia is an invaluable opportunity for believers to receive blessings, teachings, and guidance on the Buddhist path. It also strengthens the ties between the Buddhist communities of India and Russia, fostering peace, friendship, and mutual understanding. The interactions during the visit, including the consecration ritual at the Aginsky datsan and discussions with lamas and believers, further deepen the spiritual bond between the regions. As a sign of respect and friendship, Ling Rinpoche presented the Aginsky datsan with commemorative tablets with signatures to the statue of Bakula Rinpoche and 108 volumes of the sacred Ganjur (Kangyur). This gesture of goodwill symbolized his wishes for the datsan’s prosperity and well-being for the benefit of all living beings. During his visit to the datsan, Rinpoche expressed surprise and admiration at the grandeur of the large statue of Buddha Maidari (Maitreya). During his stay, Venerable Ling Rinpoche performed the consecration ritual of the statue of Bakula Rinpoche and paid respect to the protector deities of the Aginsky datsan in Tsogchen dugan. He also engaged in meaningful conversations with lamas and believers, bestowing blessings and presenting protective amulets to all who came to pay their respects to him. “This interaction between the Buddhist communities of India and Russia is part of Ling Rinpoche’s big mission to strengthen peace, friendship, and mutual understanding. May all living beings be in peace and harmony,” said Badma Tsybikov, Shireete Lama of the Aginsky datsan, emphasizing the profound significance of the visit. Venerable Kushok Bakula Rinpoche, a major international Buddhist political figure in India, played a crucial role in the revival of Buddhism in Russia and Mongolia as a diplomat. His legacy continues to inspire, and his contributions have been commemorated through the visit of Venerable Ling Rinpoche, reinforcing the connection between the two nations and their shared pursuit of peace, harmony, and spiritual growth. Amidst his spiritual leadership in the past, Venerable Ling Rinpoche has actively engaged in international events dedicated to preserving Buddhist traditions and fostering dialogues on relevant contemporary topics. His presence at events like the International Conference on Vinaya and World Peace Puja in Bodhgaya, India, and the conference on the relevance of Buddhism in the 21st Century in Rajgir, India, organized by the Indian Government Ministry of Culture and the Nava Nalanda Mahavihara, has been instrumental in promoting Buddhist teachings and values globally. Furthermore, since 2004, Ling Rinpoche has participated in the Mind and Life Institute dialogues held in India, where he has joined the His Holiness Dalai Lama in engaging with scientists on various subjects, including physics, neuroplasticity, and the exploration of destructive emotions. These dialogues have facilitated a harmonious exchange of knowledge and wisdom between Buddhism and scientific disciplines, fostering a greater understanding of the human mind and its potential for inner transformation. As an active participant in these international events and visits, Venerable Ling Rinpoche’s contributions transcend geographical boundaries, reinforcing the universality of Buddhist principles and their relevance in addressing the challenges of the modern world. His commitment to promoting peace, harmony, and mutual understanding is a testament to the enduring impact of Buddhism on the global stage and his recent visit to Russia is a testimony to it and thus is significant.

(An insightful Interview with Mr. Thane Lawrie) 1. In your book, “The Buddhist CEO,” the protagonist, Hamish, has a chance encounter with a Buddhist monk that significantly impacts his life. Could you share with us the inspiration behind this story? What led you to explore the intersection of Buddhism and corporate leadership? I had always wanted to write a book, but life got in the way with having a family and busy job.  But as my children reached adulthood, I thought this is the time to write my book.  By this time, I had been a Buddhist myself for about 25 years, and it means a lot to me and has greatly shaped my life.  I had also worked as the CEO of a large charity in my native country of Scotland for several years. I was struck by how difficult I found it to remain grounded and peaceful and stay true to my Buddhist values whilst working as a modern-day CEO.  I then wondered how many people across the world are facing the same kind of struggle where they are trying to diligently follow their religion, but the modern world seems to make it difficult. I then decided to write my novel about this theme and in so doing describe the difficulties of having a high-pressure job but also the desire to be a committed Buddhist.  I chose to write it as a novel rather than a non-fiction book as I really wanted to describe the inner turmoil that the main character feels when he deals with high pressure decisions and how this affects his Buddhist practice. 2. Hamish dreams of becoming a monk, but he also deeply cherishes his family and ends up becoming the CEO of a struggling nonprofit. How does he navigate the balance between his spiritual aspirations and his responsibilities in the professional world? How does Buddhism influence his approach to compassionate leadership? The main character Hamish never set out to become a CEO.  But unexpectedly an opportunity arises for him to become the CEO of an organization.  He questions if he should take up the job as he knows it will be stressful.  His biggest fear is how will it affect his Buddhist practice that he is so committed to.  On the other hand, he can see that as a CEO of a large charity he could help bring about a lot of good in his society.  He takes the job and resolves to lead as a Buddhist CEO. Buddhism informs his leadership style, and he seeks to lead with a compassionate approach.  He starts various initiatives in his organization that aim to treat people well and give them a say over their work.  He makes changes quickly and raises moral and the staff appreciate the positive changes he makes. Despite the positive changes he makes he still at times dreams of being a Buddhist monk although he knows this will never happen.  But he finds great support and peace from visiting a monastery regularly on week long retreats and he thinks of the monks often when he is dealing with difficult work situations. 3. The core principles of Buddhism, such as mindfulness, compassion, and self-reflection, have gained increasing popularity beyond religious boundaries. How do you see these principles being integrated into various aspects of society, including education, healthcare, and business? Could you share any notable examples or initiatives where Buddhism has influenced positive change? There is no doubt that some of the core Buddhist principles as listed above are entering mainstream society.  I see this as a very positive development. I am aware that the National Health Service in the UK has trained people in mindfulness and that this is offered to patients and also staff.  As far as I am aware this is still on a relatively small scale but the use of mindfulness as a practice to improve people’s wellbeing is certainly now happening.  I think in business, people now realize that a successful business needs to look after their staff.  People work for money but they also want to be treated well, with dignity and respect, and to have a sense of purpose.   This helps a business to thrive. Perhaps to some degree this has been influenced by the increasing interest in mindfulness and a growing awareness that this comes from Buddhism, which promotes compassion for our fellow beings. One initiative that has impressed me in the UK has been a Buddhist initiative called Angulimala, The Buddhist Prison Chaplaincy.  This charity was founded by a Buddhist monk called Venerable Ajhan Khemadhammo, and its volunteers, both monks and lay people, go into prisons and teach meditation and Buddhism to prisoners.  There is something remarkable about this.  I am heartened to think that when someone is in a very dark place and they enter a tough environment like a prison, it is amazing to think that they will have an opportunity to meet with a compassionate Buddhist chaplain like this. 4. In your experience as the Chairman of The Haven and Vice Chairman of Scarf (Scotland), both organizations committed to social welfare, how have you seen Buddhist principles guide compassionate leadership and community engagement? What are some practical ways in which individuals can incorporate Buddhist values into their work and contribute to the betterment of society? For seven years I was the CEO of Scarf, before I stepped back from this role and became their Vice Chair.  I didn’t necessarily discuss my Buddhist views with staff but many of them were aware that I was a Buddhist.  But my Buddhist values informed all my decision making.  I sought to treat people fairly and with compassion as well as being aspirational about what we could achieve as an organization and thus help a greater number of people. The organization was going through a difficult period when I took on the role of CEO and staff moral was low.  Quickly I brought about positive change within the organization and quickly staff moral increased significantly.  So much soRead More »The beauty of Buddhism and “The Buddhist CEO”

Buddhism is a religion that advocates the best kind of medicine. The cycle of existence (samsara), which is the root cause of all illnesses, is said to be treated by the Buddha, who is revered as the Great Physician for all living things in the universe. Because our attitudes toward samsara are what cause all illnesses, an epistemological revolution is therefore necessary. Mental Bases of Illness in Buddhism The three bases of sickness described by Indian Ayurveda are further connected to the mental bases in Buddhism. According to Buddhist teachings, the three bases of illness are ignorance (moha), aversion (dosa), and greed (lobha). These three mental states are said to give rise to physical illnesses. Phlegm is connected to moha, while bile is related to dosa and wind to lobha. Phlegm is the main cause of most of the pediatric (as kids are ignorant) illnesses: coughs and colds. Bile is in charge of the youth (youth associated with various aversions): lot of headaches. The Buddhist tradition offers a number of mindfulness practices that can help to heal the mind and body. For example, the practice of metta, or loving-kindness, is said to be an antidote to aversion. This practice involves generating feelings of love, compassion, and goodwill towards oneself and others. In old age, there are many desires or cravings for the numerous “own” possessions that one has laboriously accumulated over the years; one wants to hold on to these possessions tightly with greed as long as possible. As a result, old people tend to suffer from many wind-related illnesses: aches and pains in joints Healing through Addressing Karmic Backlog Buddhist medicine views illness as a result of one’s karmic backlog. Karmic backlogs are the negative actions we have committed in the past, and they can manifest as physical or mental illness in the present. To diagnose an illness, Buddhist practitioners may use religious teachings to assess the patient’s karmic state. They may also ask the patient to engage in self-examination to determine if they have any negative karmic baggage. It is important to note that Buddhist medicine is not deterministic. The Buddha taught that one can overcome karmic determinism through the power of morality. To point this out he said, “What can stars do?” (nakkhatta kim karissanti?). This means that by performing good deeds, one can reduce the negative effects of their karmic backlog. Self-Examination and Diagnosis in Buddhist Medicine One of the most common Buddhist remedies for illness is generosity. The practice of generosity is said to counteract the negative karmic force of greed. When we give to others, we are not only helping them, but we are also helping ourselves to overcome our own greed. The most important thing to remember about Buddhist medicine is that it is not just about treating physical symptoms. It is also about healing the mind and spirit. By understanding the karmic roots of our illnesses, and by practicing generosity and other moral virtues, we can break the cycle of suffering and achieve true health. The main Buddhist virtue of charity, or generosity, is advocated as a treatment for various diseases. The crucial point to remember is that moral behavior is promoted, and it is suggested that behavior be as deontological as feasible. Giving food to stray dogs and crows, which are among the lowest-valued members of the animal kingdom and more of a nuisance than a source of benefit, is the most popular example of such a ritual. One way to diagnose illness is to look for the mental state that is at the root of the physical symptoms. For example, high blood pressure is often caused by anger or stress. Once the root cause of the illness is identified, it can be addressed through meditation, mindfulness, or other methods of mental purification. The story of the woman with the flu illustrates this point. The woman’s flu did not respond to any medication, but it did respond to her apology to the people she had wronged. This suggests that the flu was caused by the woman’s own negative thoughts and actions, and that it was only when she addressed these karmic roots that she was able to recover. This is not to say that medication is never necessary for illness. However, in many cases, illness can be treated effectively through a combination of medication and spiritual practice. By addressing the karmic roots of illness, we can not only improve our physical health, but also our spiritual well-being. It is important to keep in mind that the Buddha at this moment did not endorse a belief in karmic determinism only. Even though it is a very significant cause, karma is simply one of the world’s causes (kamma niyama). There are also other natural rules, such the Law of Seasons (utu niyama). For instance, feeling cold during winters is not the result of Karmas. The second law states that “it is in the nature of things to happen that way” and is known as the Law of the Nature of Behavior of things (dhamma niyama). The Causes of Diseases The Buddha also taught that there are two kinds of causes of disease: long-term causes and short-term causes. The long-term causes of disease are spiritual factors, such as our karma from past lives. The short-term causes of disease are things that happen in this present life, such as our diet, our lifestyle, and our environment. Among the short-term causes of disease, there are four main categories: The Buddha taught that we can reduce our risk of disease by understanding the short-term causes of disease and taking steps to address them. For example, we can eat a healthy diet, get enough exercise, and avoid stress. We can also create a healthy environment for ourselves by reducing our exposure to pollution and allergens. By understanding the causes of disease, we can take steps to improve our health and well-being. This is one of the many ways that the Buddha’s teachings can help us to liveRead More »Buddhism and Healing: The Power of Mind, Morality, and Traditional Medicine

The Buddhist Councils and summits: Preserving and Propagating the Dhamma The Buddhist Councils hold significant importance in the history of Buddhism. These gatherings brought together esteemed monks and scholars to safeguard the Buddha’s teachings and address challenges faced by the Buddhist community. The councils were instrumental in preserving the authenticity of the Dhamma and disseminating it to future generations. In this essay, we will delve into the details of each Buddhist council, exploring their objectives, outcomes, and contributions to the development of Buddhism. First Buddhist Council (486 BC) The inaugural Buddhist Council took place in Rajagriha soon after the Buddha’s passing. Led by Venerable Mahakassapa, 500 arahants gathered to recite and preserve the Buddha’s teachings under the patronage of the king Ajātasattu. This council laid the foundation for the Tripitaka, categorizing the scriptures into three divisions: Vinaya Pitaka, Sutta Pitaka, and Abhidhamma Pitaka. The teachings were orally transmitted to ensure their authenticity and subsequently passed down through generations. Second Buddhist Council (383 BC) The Second Buddhist Council convened in Vaishali, addressing disagreements within the monastic community. It was initiated by King Kalasoka while it was presided by Sabakami to resolve disputes concerning monastic rules. The council witnessed a schism between the orthodox and liberal factions, leading to the formation of the Mahasanghika sect. Though it resulted in a division, the council highlighted the importance of upholding the Buddha’s original teachings. Third Buddhist Council (250 BC) Emperor Ashoka organized the Third Buddhist Council in Pataliputra to purify and clarify the Dhamma. Under the guidance of Moggaliputta Tissa, 1,000 arahants participated in the council. It aimed to combat distortions and false interpretations that had emerged. According to tradition, the Third Buddhist Council was called in order to purge the Sangha of corruption, including enemies who had infiltrated the Sangha under the guise of supporters and monks who held heretical beliefs, specifically those of the Mahasangika Sect of Buddhism (according to Ashoka’s perception). The council advised the emperor Ashoka to review the Pli Canon and remove 60,000 Mahasangika spies. The compilation of the Abhidhamma Pitaka during this council deepened the understanding of Buddhist philosophy. Ashoka’s efforts to propagate Buddhism beyond India were also reinforced through the council. Fourth Buddhist Council (Sarvastivada tradition, 1 AD) The Kushan ruler Kanishka called the Fourth Buddhist Council of the Sarvastivada tradition in the Kundalvana vihara in Kashmir. Theravadins do not consider the Fourth Council of Kashmir to be canonical; yet, accounts of this council may be found in texts that belonged to the Mahayana school. The Sarvastivadin Abhidharma writings served as the foundation for some of the Mahayana tradition’s literature. 500 monks led by Vasumitra were convened by Kanishka during the council to prepare in-depth comments on the Sarvastivadin Abhidharma, however it’s conceivable that some editing was done to the already-existing canon. The enormous commentary known as the Mahavibhasa(“Great Exegesis”), a comprehensive compilation and reference work on a section of the Sarvastivadin Abhidharma, is what came of it. Fourth Buddhist Council (Theravada Buddhism, 29–17 BCE) King Vattagamani Abhaya convened the Fourth Buddhist Council in Anuradhapura, Sri Lanka. Its primary objective was to preserve the Tripitaka and purify the Sangha. Scholars and monks worked diligently to compile commentaries and sub-commentaries, providing further insight into the Buddhist scriptures. This council played a pivotal role in ensuring the accuracy of the teachings amidst changing times. The council was established in reaction to a year in which Sri Lanka’s harvests were very meager, leading to the starving deaths of several Buddhist monks. The remaining monks understood the risk of not recording the Pali Canon because it was at the time oral literature that was kept in multiple recensions by dhammabhanakas (dharma reciters). Following the Council, the finished Canon was sent to nations like Burma, Thailand, Cambodia, and Laos on palm-leaf manuscripts. Fifth Buddhist Council (Theravada Buddhism, 1871 CE) The Fifth Buddhist Council, held in Mandalay, Burma, under King Mindon’s patronage, aimed to preserve the Tripitaka in written form. The Dhamma was inscribed on marble slabs and palm-leaf manuscripts for wider distribution. The council’s emphasis on accurate transcription solidified the accessibility and longevity of the Buddhist scriptures. Recent Summits on Buddhism Summit in Myanmar The council, also known as the “Sixth Buddhist Synod,” took place from 1954 to 1956 in the city of Yangon (formerly Rangoon). Its primary purpose was to recite and reaffirm the entire Tipitaka (the Buddhist scriptures). The council was initiated by the government of Myanmar, led by Prime Minister U Nu. The objective was to preserve and promote the authentic teachings of Buddhism and ensure their accuracy in the face of potential errors or inconsistencies that may have arisen over time. During this summit, a large assembly of monks and scholars from various Theravada Buddhist countries gathered to meticulously recite and examine the scriptures. The recitation process aimed to verify and ensure the correct pronunciation and intonation of the Pali texts. Monks chanted and recited the entire Tipitaka, which includes the Vinaya Pitaka (rules for monastic discipline), Sutta Pitaka (discourses of the Buddha), and Abhidhamma Pitaka (philosophical analysis). World Buddhist Summit (1998, 2002, 2008) The World Buddhist Summit is an international gathering that takes place periodically to promote inter-Buddhist dialogue and understanding. It aims to foster unity among Buddhist traditions and address common challenges faced by Buddhists globally. International Buddhist Conclave (2012–2020 Biennially) The International Buddhist Conclave is an event organized by the Government of India in collaboration with Buddhist organizations. It brings together Buddhist leaders, scholars, and enthusiasts from various countries to celebrate and explore the Buddhist heritage of India. World Buddhist Forum (Since 2006 Triennially) The World Buddhist Forum is an influential international conference initiated by the Chinese Buddhist community. It aims to promote Buddhist teachings, cultural exchange, and social harmony. The forum addresses topics such as ethics, education, and environmental sustainability from a Buddhist perspective. China being an atheist country has been steadily building its own home-grown narrative on Buddhism, which hinges on a very controlled and regulated practice under the close supervision of theRead More »The Buddhist Councils and Summits : Preserving and Propagating the Dhamma

The Rise and Rise of Buddhism in India Buddhism, a spiritual tradition known for its emphasis on peace, compassion, and enlightenment, has a deep-rooted connection with India. Siddhartha Gautam founded it in the 5th century BCE in India. Buddhism has left an indelible mark on the Indian subcontinent, shaping its history, culture, and religious landscape. It was in the sacred land of India that Siddhartha Gautam attained enlightenment under the Bodhi tree in Bodh Gaya, Bihar and became known as the Buddha, or “Awakened One.”. The profound insights gained during his awakening laid the foundation for Buddhism’s rise. Historical sites like Sanchi and Sarnath hold immense significance as the places where Buddha preached his first sermon and expounded upon his teachings, respectively. Rise of Buddhism in the Ancient India India became a thriving hub of Buddhism, attracting followers from all walks of life. Under the patronage of King Ashoka, who embraced Buddhism in the 3rd century BCE, the faith received royal support and flourished throughout the Mauryan Empire. Ashoka’s edicts, inscribed on pillars and rocks, spread Buddhist teachings far and wide. Ashoka planned Buddhism to have lasting impact on the Indian Subcontinent, in fact one of the Buddhist edicts mentions Over time, various Buddhist monastic universities and centers of learning were established in India, such as Nalanda and Vikramashila, attracting scholars and students from different parts of the world. These centers became renowned for their scholarship and contributed significantly to the development and spread of Buddhist philosophy, art, and literature. In the seventh century CE, a Chinese Buddhist monk named Xuanzang paid a visit to Nalanda University. He spent 17 years there studying under the famed Buddhist scholar Shan Tsung. He proclaimed that, Misconceptions about the Middle Ages Despite the popular misconception that Buddhism declined in India, the truth is more nuanced. There are various factors that contribute to this misconception. It includes burning of Buddhist literature during invasions and the rise of Islamic rule during the middle ages. Both of them are correct as a testimony of time but Buddhism as an ideology never declined during this era. The ideology of peace, love and asceticism is still afresh in the psyche of everyone in India. At its core, Buddhism is a quest of inner tranquility and liberation from suffering. During the middle ages too, Buddhism helped cope people with the travesty of the time. Not only did the philosophy persevere, but so did Buddhist art and architecture, as seen by the breathtaking structures like that of Ajanta and Ellora caves, which have phenomenal paintings and sculptures reflecting Buddhist stories and teachings. Buddhism became a part of the ethos of the Indian society long back during the Mauryan Era and through successive Buddhist Councils . The invasions and the centuries long foreign rule were unable to tarnish this deep rooted association. It managed to survive during the middle ages, thanks to the patronage of regional rulers and the efforts of dedicated monks and scholars. Buddhism and the Bhakti Movement The other biggest misconception that has been carried on since ages is that due to the revival of Hinduism, more specifically the Bhakti Movement, Buddhism declined in India. In reality the ideologies of both the religions were based on the common grounds like the importance of compassion, wisdom, and mindfulness. As a result, during the middle ages the religions got blended to create an Indian identity. Buddhism and Bhakti both place a strong emphasis on the value of devotion to a higher power. In Buddhism, this force is frequently perceived as Buddha, but in Bhakti, it is frequently perceived as a personal God. Mantras, or sacred words or phrases, are a tool used in both to focus the mind and establish a connection with the divine. Furthermore, both stress the value of simplicity in daily living. This entails putting an end to connection to worldly belongings and concentrating on the present. Many Hindu texts that gained popularity throughout the Bhakti and pre-Bhakti eras mention Gautam Buddha as an incarnation of Lord Vishnu. These extensively read religious works and traditions include The Agni Purana, Padma Mahapurana, Vishnu Mahapurana, Bhagavata Mahapurana, and Naradiya Mahapurana. They claim that the Buddha was born to help people to understand the true nature of reality. Buddhism legends have also incorporated Lord Vishnu in their Jataka stories. Many stories states that Buddha met Krishna, an incarnation of Lord Vishnu, in his previous lives. Similarly, The Dasaratha Jataka is a tale from Buddhist literature that tells the story of Gautam  Buddha’s past life as the prince Rama. Lord Rama is also considered an incarnation of Lord Vishnu and the son of King Dasaratha. The Rise of Buddhism in modern India In the modern era or the contemporary world as well, Buddhism is rising in India. People still draw inspiration from its teachings, as they resonate with the pursuit of peace and enlightenment. Figures like Dr. B.R. Ambedkar, the architect of the Indian Constitution, embraced Buddhism to advocate social justice in the society. Both Tibetan Buddhists and conventional Buddhists can be seen comfortably practicing Buddhism in modern India. The influence of Buddhism can also be seen in popular culture, with elements of its philosophy incorporated into modern spirituality, concepts of reincarnation, and the blending of meditation practices with yoga and mindfulness. People from all walks of life celebrate Buddhist festivals like Buddha Purnima with vim and excitement in India. Today, Buddhist meditation centres and monasteries dot the country, offering practitioners and seekers a space for contemplation and inner growth. The principles of Buddhism continue to inspire individuals from diverse background and fostering a sense of harmony and compassion. The rise and rise of Buddhism in India is a testament to its enduring relevance and impact. It never declined in India as its philosophy, rooted in ancient wisdom, continue to guide individuals on a path towards spiritual awakening. As India moves forward, Buddhism remains an integral part of its cultural fabric, weaving together the threads of tradition, heritage, and the quest for enlightenment.

India is a land of rich history and culture, and it is also home to many important Buddhist sites. If you are planning a Buddhist-themed vacation this summer, here are a few places you should consider visiting: 5. Nalanda This was once a great center of learning for Buddhist monks. Nalanda is located in the state of Bihar, and it is home to the ruins of a large Buddhist university. Trivia : In the 1190s the university was destroyed by troop of invaders led by Turko-Afghan military general Bakhtiyar Khilji, who sought to extinguish the Buddhist centre of knowledge during his conquest of northern and eastern India. Places to visit :Nalanda University Ruins Archaeological ComplexNalanda Multimedia MuseumHiuen Tsang Memorial HallNava Nalanda Mahavihara (modern Buddhist center) 13. Tawang Monastery This is one of the largest and most important monasteries in India. Tawang Monastery is located in the state of Arunachal Pradesh, and it is a popular destination for Buddhist pilgrims and tourists. Places to visit : Here are some other most prominent monasteries of India: Here is a list of prominent Stupas in India that you can visit : Most prominent stupas in India A trip to Buddhist places in India can be a transformative experience. By visiting the places where the Buddha lived, taught, and meditated, you can gain a deeper understanding of his teachings and how they can apply to your own life. You may also find that your perspective on the world changes as you witness the beauty and peace of these sacred sites. Here are some specific ways in which a trip to Buddhist places in India can transform your life: If you are interested in learning more about Buddhism or in finding inner peace and tranquility, we encourage you to consider taking a trip to Buddhist places in India. It could be a life-changing experience.

Prime Minister of India, Shri Narendra Modi will open the inaugural Global Buddhist Summit on April 20 in New Delhi, according to Union Minister for Culture Tourism and DoNER  Shri G.K. Reddy. The International Buddhist Confederation (IBC), an organisation of the Ministry of Culture will organise the Global Buddhist Summit (GBS) at the Ashok Hotel on April 20–21, 2023. In his briefing, he stated that for the first time, notable Buddhist monks from other nations will visit India and participate in the Summit. Additionally, he said that discussions during the summit will focus on using Buddhist philosophy and thought to address current issues. Given that Buddhism originated in India, this international summit will highlight the relevance and centrality of India in Buddhism. Additionally, he stated that “Responses to Contemporary Challenges: Philosophy to Praxis” will be the focus of the two-day Global Buddhist Summit. Sh G Kishan Reddy also informed that this global summit will also be a medium to enhance the cultural and diplomatic relationships with other countries. Union Minister disclosed that Delegates from almost 30 countries will participate in this summit and around 171 delegates from foreign countries and 150 delegates Indian Buddhist organizations. Eminent scholars, Sangha leaders and Dharma practitioners from all over the world are attending the conference. There are 173 international participants comprising 84 Sangha member and 151 Indian delegates comprising 46 Sangha members, 40 nuns and 65 laity from outside Delhi. Nearly 200 persons from NCR region will also be participating in the conference including more than 30 Ambassadors from foreign Embassies.  The delegates will discuss today’s pressing global issues and look for answers in the Buddha Dhamma that is based on universal values. The discussions will fall under the following four themes: Two keynote speeches will be delivered by His Holiness Thich Tri Quang, Supreme Patriarch of Vietnam Buddhist Sangha and Prof. Robert Thurman, for Sangha and academic sessions, respectively. Religious practices with Indian roots are an integral aspect of “Ancient Dharma, the eternal way of life.” Buddha Dhamma made a tremendous impact on the rise of human civilization in ancient India. Its global dissemination caused a vast churning of knowledge and civilizations as well as the blossoming of several spiritual and philosophical traditions all over the world. The discussions are anticipated to focus on how the Buddha Dhamma’s core principles might offer motivation and direction in modern settings that promote consumerism and technological developments while also coping with a destroyed earth and civilizations that are losing their sense of purpose quickly. Religious practices with Indian roots are an integral aspect of “Ancient Dharma, the eternal way of life.” Buddha Dhamma made a tremendous impact on the rise of human civilization in ancient India. Its global dissemination caused a vast churning of knowledge and civilizations as well as the blossoming of several spiritual and philosophical traditions all over the world. The discussions are anticipated to focus on how the Buddha Dhamma’s core principles might offer motivation and direction in modern settings that promote consumerism and technological developments while also coping with a destroyed earth and civilizations that are losing their sense of purpose quickly. The Ministry of Culture recently hosted a successful international meeting of experts from the Shanghai Cooperation Organization (SCO) nations on Shared Buddhist Heritage in order to re-establish trans-cultural links and look for similarities between Buddhist art of Central Asia, art styles, archaeological sites, and antiquity in various museums’ collections of the SCO countries. The meeting was organized by the IBC, a global Buddhist umbrella organization with its headquarters in New Delhi. The GBS-2023 is a similar initiative that seeks to involve scholars and leaders of the global Buddhist dhamma in discussions about issues of Buddhist and universal concern in order to develop policy recommendations to solve them jointly.

Buddhism, a major world religion, originated in India over 2,500 years ago and has had a profound impact on Indian culture and history, as well as on the world at large. Many great Buddhist thinkers from India have contributed to the development of Buddhism, and their teachings have had a profound impact on the religion. One of the most influential and renowned thinkers in Buddhism is Gautama Buddha, also known as Siddhartha Gautama, who founded the religion in the 6th century BCE. Buddha’s teachings centered on the Four Noble Truths, which are the foundation of Buddhist philosophy, and his ideas have influenced many thinkers and philosophers over the centuries. Another significant Indian thinker in Buddhism is Nagarjuna, who lived in the second century CE and is considered one of the most important philosophers in Buddhist philosophy. Nagarjuna’s most famous work, the Mūlamadhyamakakārikā, or the “Fundamental Verses on the Middle Way,” argues that all phenomena are empty of inherent existence. This idea, known as “emptiness,” has become one of the central concepts in Mahayana Buddhist philosophy. Asanga, who lived in the fourth century CE, was a major figure in the development of Yogacara, one of the two main philosophical schools of Mahayana Buddhism. Asanga’s most important work, the Yogācārabhūmi-śāstra, outlines the stages of spiritual practice that lead to the attainment of enlightenment. Asanga’s teachings have had a significant impact on the development of Mahayana Buddhist philosophy, and his ideas continue to be studied and discussed by Buddhist scholars and practitioners today. Dignaga, who lived in the fifth century CE, was a major figure in the development of Buddhist logic and epistemology. His most important work, the Pramāṇa-samuccaya, outlines the Buddhist theory of knowledge. Dignaga’s ideas have had a significant impact on the development of Buddhist philosophy, and his work has been influential in the fields of logic and epistemology. Vasubandhu, who lived in the fourth or fifth century CE, was another major figure in the development of Yogacara. He was born in Puruṣapura in ancient India. Vasubandhu’s most important work, the Abhidharmakośa-bhāṣya, provides a detailed analysis of Buddhist psychology and philosophy. Vasubandhu’s ideas have had a significant impact on the development of Mahayana Buddhist philosophy, and his work continues to be studied and discussed by Buddhist scholars and practitioners today. Other important thinkers in Buddhism include Maitreya, who is believed to be the future Buddha, and Bodhidharma, who is credited with bringing Buddhism to China from India and founding the Chan (Zen) school of Buddhism. Maitreya’s most important work, the Maitreya-bhāvanā-sūtra, outlines the practice of loving-kindness and compassion, while Bodhidharma’s teachings focused on meditation and the direct realization of one’s true nature. In addition to these thinkers, there were many other scholars, philosophers, and teachers who contributed to the development of Buddhism in India. Some of these include Aryadeva, who wrote commentaries on Nagarjuna’s works, and Dharmakirti, who wrote extensively on Buddhist logic and epistemology. The works of these ancient Indian thinkers, along with those of Nagarjuna, Asanga, Dignaga, Vasubandhu, and others, have had a profound impact on the development of Buddhist philosophy and have influenced countless practitioners and scholars over the centuries. It is important to note that the teachings of these great thinkers were not static, but rather evolved over time, as different interpretations and schools of Buddhism emerged. For example, Nagarjuna’s teachings on emptiness were further developed by his disciple Aryadeva, who wrote extensively on the topic and provided important commentaries on Nagarjuna’s works. Similarly, the works of Asanga and Vasubandhu were further developed by later Yogacara and Madhyamaka philosophers, who elaborated on their ideas and contributed new insights to Buddhist philosophy. Another important aspect of these great thinkers’ contributions to Buddhism is their focus on practice and meditation. While they certainly wrote extensively on philosophical topics, they were also deeply committed to the practical aspects of Buddhist practice, such as mindfulness, compassion, and meditation. In fact, many of their works include detailed instructions on how to engage in these practices and develop one’s spiritual life. One of the most notable examples of this focus on practice is the teachings of Bodhidharma, who emphasized the importance of meditation in the realization of one’s true nature. Bodhidharma’s teachings were instrumental in the development of Chan (Zen) Buddhism, which emphasized the direct experience of reality over philosophical speculation or doctrine. This approach to practice and realization has had a profound impact on Buddhism and has influenced many practitioners and scholars over the centuries. Overall, the contributions of these great ancient Indian thinkers to Buddhism are immeasurable, and their teachings have had a profound impact on the development of the religion. From the foundational teachings of Gautama Buddha to the philosophical elaborations of Nagarjuna and beyond, these thinkers have shaped the way Buddhists think about the world, the self, and the path to enlightenment. Whether through their philosophical insights, practical teachings, or personal examples, they have inspired countless practitioners and scholars to deepen their understanding of Buddhism and apply its principles in their own lives.

Submitted by Phuntsog Dolma, Ph. D Bodhidharma, a revered Buddhist monk who lived during 5th or 6th century is credited with the diffusion of Chan Buddhism (Chinese school of Mahayana Buddhism) to China. The word Chan is derived from the Sanskrit word ‘Dhyana’ means ‘mental absorption’ or ‘meditation’ which was later transmitted to Vietnam as Thien, Korea as Seon and in Japan as Zen Buddhism. Bodhidharma was the second Indian Buddhist monk who traveled to Southern China and is known as Putidamo in China and Daruma in Japan. The account of the life of Bodhidharma is mostly legendary and historical sources are scanty. He was said to be the third son of Pallava king Simhavarman II of the ancient Pallava dynasty of South India. The ancient Pallava kingdom consisted of the present state of Tamil Nadu, Karnataka and Telangana. Back then South India was a cradle of Mahayana Buddhism and was the birthplace of great Buddhist panditas such as Acharya Nagarjuna. The Chinese monk traveler Xuanzang (Hsüan tsang) who visited India roughly 100 years after Bodhidharma in his travelogue recorded hundreds of Mahayana monasteries and 10,000 monks in Kanchi, the capital of the ancient Pallava dynasty of India. After the passing away of his father, Bodhidharma decided to renounce his princely life. As a child, he was a bright student and received instruction in Dharma from master Prajnatara who was an accomplished Buddhist master from the heartland of Magadha. Acknowledging the spiritual potential of his student, Prajnotara trained him in the ‘Instantaneous Entrance to the Way’ according to the Mahayana Tradition and attained Bodhi, thus, became the 28th patriarch of Mahayana Buddhism in India and the 1st patriarch of Chan Buddhism in China. On the advice of master Prajnatara, Bodhidharma undertook a journey to China that took him about three years. Upon reaching China, he met Emperor Wu-ti, a devout Buddhist of the Liang dynasty. Their famous meeting is recorded in the Blue Cliff Record, a collection of Buddhist koans compiled in 1125. The dialogue between the two is recorded as follows: The Emperor asked: “I have constructed many temples for Buddhists and used to serve for transcribing a number of Buddhism sutras. What karmic merit is promised?” Bodhi-Dharma replied: “No merit. After this celebrated confrontation with Emperor Wu, Bodhidharma traveled north to live in a cave at Shaolin monastery located on Songshan on Mount Sung near Lo-yang, where he is said to have sat in meditation facing a wall for nine years. Here, he met with his first disciple Huike who further carried out the lineage of Chan tradition in China. He is believed to have founded the Chinese martial arts of the Shaolin School, which later led to the creation of the world-famous Shaolin Gongfu. In a conference paper titled ‘Contribution of Tamils to the Composite Culture of Asia’ it is mentioned that “During his stay at Shaolin monastery Bodhidharma taught the monks the fighting art of India, which today is known as Kalaripayat and which in those days, was known as Vermanie. These ancient martial art forms also had a medicinal aspect, because if any student got injured he would go to his teacher for treatment, as is being done even today at Kalaripayat schools. As a prince, Bodhidharma would have been taught the traditional arts, which he also propagated to his Chinese students. It all started because the long hours of the meditative practice of Mahayana Buddhism was not conducive to the proper circulation of blood. So he taught his students not only martial arts but also breathing techniques, which was related to the Pranayama and other techniques of Yoga, again which he would have learnt as part of the traditional arts training during his princely studies. Another reason for the training of the martial arts, which he imparted to the monks, was to prepare them to be able to defend themselves against highway robbers, thieves and animals as they went from place to place preaching Buddhism”. Thus, Bodhidharma’s approach tended to reject devotional rituals, doctrinal debates, and verbal formalizations. Rather, he favored meditation, through which people are able to intuitively grasp the Buddha nature within. He was also believed to have introduced the Lankavatara Sutra to Chinese Buddhism. He was highly revered by the monks and soon became an icon among the people of China who made visits to the cave to pay their respects to him, which they do even today. In Japan, there are eight major temples that are dedicated to Daruma and he is revered in every aspect of Japanese life and culture. Moreover, the statue of Bodhidharma is enshrined in almost every Japanese Zen temple along with a statue of Buddha. Thus, the teaching of this great saint from Indian soil transformed the life and culture of people in China, Japan, and many other South East Asian countries.

Submitted by Dr. Nilza Wangmo In Mahavamsa, it is mentioned that “When the relics are seen, the Buddha is seen.” While in Śālistamba Sūtra (Rice Seedling Sūtra) we find the Buddha Shakyamuni say, “One who sees the Dharma sees the Buddha” stressing the importance of the body relics and Dharma relics. In the Buddhist tradition, there are various classifications of Buddha: 1. Body relics 2. Contact relics (pāribhogika), i.e., objects that the Buddha owned or used or with which he closely associated, such as bowls, robes, bodhi trees 3. Dharma relics which are meant as either whole Sutras, or a Dharma verse (such as the “ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat, teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ”meaning ‘All phenomena arises from causes, The causes are taught by the Tathagata, the cessation of the causes as well is taught by The Great Seer’, or a dhāraṇī, or any record of the Buddha’s teaching. In the case of body relics, it should be pointed out that distinctions came to be made between relics that were actual physical remains of the body, such as bones, teeth, etc. and transmogrified somatic substances that could be as small as mustard seeds and appear as jewel-like beads. These very hard glittering particles exist in a variety of colours and sizes, and are usually found in the ashes of cremation fires. The colours are said to reflect the part of the body or organ with which these particles were associated: white if they originated in bone, black if from the hair, red if from the flesh, etc. One Tibetan tradition even gives these relics different names and associates them with different families of Buddha: sharira are white, the size of a pea, and come from the head; barira are blue, the size of a small pea and come from the space between the ribs; churira are yellow, the size of a mustard seed, and come from the top of the liver; serira are red, also the size of a mustard seed and come from the kidneys; finally nyarira are green, also the size of a mustard seed, and come from the lungs, as mentioned in the book Relics of the Buddha by J. S. Strong. In the Mahaparinirvana Sutra, after the Buddha Shakyamuni’s passing away, his remains were divided and distributed among the princes of eight of the sixteen mahājanapadās. A stupa enshrining the portion of the ashes was constructed by each prince near his capital. They are said to be located at 1. Allakappa (The precise location of this place is not currently known) 2. Kapilavastu 3. Kusinārā, capital city of the Malla kingdom 4. Pāvā, a major city of the Malla kingdom (located about 15 km east of Kushinagar in Uttar Pradesh, India) 5. Rājagaha (Rajgir) a major city of the Magadha kingdom 6. Rāmagrāma, a major city of the Koliya kingdom (According to legend, the serpent king was guarding the Ramagrama stupa, and prevented Ashoka from unearthing the relic) 7. Vesāli, capital city of the Vajji kingdom 8. Veṭhadīpa, a settlement of Veṭhadīpaka Brahmins. Some 300 years later, Emperor Ashoka opened seven of these stupas and removed the Buddha relics. His goal was to redistribute the relics throughout the Maurya Empire into 84,000 stupas which he planned to construct. According to legend, the serpent king prevented Ashoka from unearthing the relic of the Ramagrama stupa.   There are a many places in India where the Buddha’s relics are currently kept. The Piprawa Relics 1898, 1970 is now at the Delhi National Museum. In 1971, K. M. Srivastava discovered 22 bones in soapstone urns dating to 5th century BCE. The K. M. Srivastava Report on Kapilavastu and Holy Buddha Relics was filed to ASI in 1991. According to the book ‘The Return of the Buddha’ by Prof. Himanshu Prabha Ray, a Historian, Oxford Centre for Hindu Studies, the Taxila Relics, Mirpurkhas excavated in 1931 and the Nagarjunakonda Relics, 1932 are said to be enshrined at the Mulagandhakuti Temple in Sarnath near Varanasi, UP under the Mahabodhi Society of India. In 1963, the Devni Mori Relics is said to have been found near Shamalaji, Gujarat in a gold bottle wrapped in silk cloth within a copper bowl kept in a casket (1700 yr. old) with Brahmi inscription that reads ‘Abode of bodily relics of Lord Buddha’. It is now at the Baroda Museum in Gujarat.  The Sopara Relics, 1882 (Asiatic Society of Mumbai) and the Bhattiprolu Relic, 1892 were enshrined in Mumbai in 2006 in the central locking stone of the dome of the Global Vipassana Pagoda and was donated by Mahabodhi Society of India and the PM of Sri Lanka. The Sopara Relics were found in 1882 when Pt. Bhagvanlal Indraji, a renowned archaeologist, numismatist, epigraphist and Honorary Fellow of the ASM, excavated a Buddhist stupa at Nala Sopara near Bombay. The site itself has Mauryan associations and two Asokan edicts have been found. From the centre of the stupa was excavated a large stone coffer containing eight unique Buddhist bronzes of 8th-9th century AD. The coffer also enclosed relic caskets of copper, silver, stone, crystal and gold, along with numerous gold flowers and one of the 13 fragments of a begging bowl believed to have been originally used by Gautama Buddha. During 1958- 1962, the Vaishali Relics were found 55 km Northwest of Patna in Vaishali District in a stupa discovered under the aegis of K. P. Jayaswal Research Institute. The relics was excavated from the core of the stupa mixed with earth, piece of conch, pieces of beads, thin gold leaf and copper punch-marked coin. It is now at the Patna Museum. Similarly, the Girmar Relics, 1889 is said to be at Rajkot, Gujarat; the Bhattiprolu Relics, 1892 are said to be enshrined in Amaravati, Andhra Pradesh and Kolkata under the Mahabodhi Society of India; The Lalitgiri Relics, 1986 in Bhubaneswar and a Tooth Relic, 1930 at Nagarjunakonda in Telangana.

A delegation of 24 high-ranking Bhutanese monks arrived in Kolkata on a tour of various Buddhist holy sites in India. Buddhism is not only the state religion of the Kingdom of Bhutan but also a way of life, Venerable Ugen Namgyal, the secretary of the Central Monastic Body of Bhutan, told PTI. “We try to live in the footsteps of the Buddha… For us, Buddhism is a way of life. Even our arts and architecture reflect our religious traditions,” Venerable Ugen Namgyal The International Buddhist Confederation (IBC) in coordination with the Central Monastic Body of Bhutan has organized the trip for the monks who head the Buddhist Sangha in each of the districts in the panoramic Himalaya, which lies sandwiched between India’s West Bengal and Tibet. International Buddhist Confederation is the biggest religious Buddhist confederation, based in Delhi, India. The architect of the International Buddhist Confederation is Lama Lobzang. This confederation is the first organization which unites Buddhists from the whole world. The monks, led by IBC’s deputy secretary-general Venerable Jang Chup Choden and Ven Namgyal, will visit various Buddhist sites in India, including the NagarjunaKonda in Andhra Pradesh, Buddhavanam in Telangana and Sankissa in Uttar Pradesh.   ‘Zhung Dratshang’ or the Central Monastic Body of Bhutan was established in 1620. The unification of the country, codification of the laws, and organizational development of the dual system of governance took place only after the establishment of this significant institution. According to Bhutan’s Constitution, the ‘Zhung Dratshang’ is an autonomous institution, financed by an annual grant from the royal government. India is the land of Buddhism where Gautam Buddha lived and get enlightened. This tour will link the great tradition of Buddhism in India and Bhutan. The tour will conclude on November 30.

Submitted by Phuntsog Dolma (Ph. D) Guru Padmasambhava, a great Indian tantric master of 8th century is an important figure in Buddhism. He was instrumental in establishing Vajrayana Buddhism in Tibet and Bhutan and is popularly known as Guru Rinpoche means the Precious Master among his followers. Regarding his birth there is both mythical and legendary story. The first one states that Guru Padmasambhava was miraculously born as an eight-year-old boy form a blossoming Lotus flower in the Danakosha Lake, in the land of Uddiyana. His Tibetan, name is Padma Jungney, translated from the Sanskrit name Padmakara, which means “originated from a lotus.” Thus he is indeed named after his manner of birth. While in his biography titled ‘The Lotus Born: The Life Story of Padmasambhava’ recorded by one of his consorts Yeshe Tsogyal mentions that Padmasambhava was the son of the King Mahusita of Uddiyana and given the name Danarakshita who later took the ordination and given the name Sakya Senge. However, the actual location of Uddiyana is debated; some scholars locate this land to be the state of Odisha in India while others believe it to be in the Swat valley area the erstwhile undivided India and modern-day Pakistan. Interestingly, the birth of Guru Padmasambhava was prophesized by Gautama Buddha in Mahaparinirvana Sutra or Myang-hDas-mDo in Tibetan. In the Mahaparinirvana Sutra, Buddha Shakyamuni announced his own mahaparinirvana to the students who were with him at the time. Many of them, particularly Ananda, the Buddha’s cousin and personal attendant, were quite upset upon hearing this, so the Buddha turned to Ananda and told him not to worry. “Twelve years after my mahaparinirvana, a remarkable being with the name Padmasambhava will appear in the center of a lotus and reveal the highest teaching concerning the ultimate state of the true nature, bringing great benefit to all sentient beings.” Tibetan history credits Guru Padmasambhava as one of the founding fathers of Buddhism in Tibet along with Acharya Shantarakshita from India. He was one of the famous seventeen exceptional pandit scholars at Nalanda Monastic University in India (the great centre of Buddhist learning). Tibetan tradition records that when then king of Tibet Trisong Detsan was building a monastery, strong demonic forces caused disruption in the building of the monastery, therefore, the King in order to tame the forces invited the great Indian adepts Shantarakshita and Padmasambhava to Tibet. Later, King Trisong Detsan, Shantarakshita and Padmasambhava together built the first Buddhist monastery known as Samye Ling in Tibet where the first monk ordination ceremony was held for seven Tibetans. Besides, a school for the Sanskrit study was also established and a large number of Buddhist Sanskrit texts were translated into Tibetan language. The arrival and teachings of Padmasambhava in Tibet mark the beginning of the Nyingma tradition of Tibetan Buddhism. The name Nyingma literally means the old one, in the sense of being the earliest Tibetan tradition. Guru Padmasambhava mainly promulgated the tantric teachings. Since the study of logic and Buddhist philosophy was not well established, tantra teachings and practice were extremely kept secret. At that time, Guru Padmasambhava realized that the time had not yet arrived for many of his teachings to be revealed because very few Tibetan disciples were sufficiently ripened. In order to benefit future generations throughout the Tibetan cultural region, Padmasambhava left behind ‘Termas’, hidden teachings concealed by him and his consorts for discovery in the future by ‘Tertons’ (enlightened minds), destined to find the termas. In vajrayana buddhism, the termas can be tangible objects hidden in the earth, lakes or in the sky or intangible- those which come to tertons as revelations. In the early 8th century, Guru Padmasambhava is said to have visited Bhutan on invitation of King Sindhu Raja of Bumthang. Here also he subdued the unruly demons and malevolent forces that were creating obstacles in the way of the spread of Buddhism. Today, the figure and worship of Guru Padmasambhava dominate Bhutanese Buddhism and most sacred sites including the two most holy places in Bumthang and Paro are dedicated to him. Thus, during his lifespan Guru Padmasambhava travelled across Tibet, Bhutan, Nepal and the different Himalayan regions of India where he founded the Nyingma tradition of Tibetan Buddhism. Today, the imprints of Guru Padmasambhava in these countries are existing in the form of monuments, relics and folklore associated with his spiritual and religious activities. Thus, among his followers he is considered an enlightened force who exists beyond spatial and temporal constructions, beyond birth and death. The annual Hemis Festival in Ladakh commemorates the birth anniversary of Guru Padmasambhava. Similarly, in Bhutan, the annual Tseshu festival is celebrated on the tenth day of the months in Bhutanese calendar to honour Guru Padmasambhava. Over the centuries, Guru Padmasambhava’s teachings have spread far and wide, and his influence has grown from just the Himalayan region to other parts of the globe. While it is highly impossible to encapsulate his life and work in few pages, it is safe to say that the world owes its knowledge of Vajrayana Buddhism to Guru Padmasambhava, the precious teacher. Today, the great Indian tantric master is credited with having spread the message of Lord Buddha to the countries and regions located in the Himalayan belt, including Ladakh, Himachal Pradesh, Uttarakhand, Sikkim and Arunachal in India and in Nepal and Bhutan and Tibet to the north.

Submitted by Phuntsog Dolma, Ph. D After the Mahaparinirvana of Shakyamuni Buddha, his profound non-sectarian, universal teachings were not confined to the borders of India but rather travelled throughout Asia crossing the paths of oceans, deserts and mountains reaching to the rest of the world. In the North-West of India a network of ancient trade routes popularly known as Silk Route was originated during the 2nd century A.D. It was used by different sections of people like merchants, traders, scholars, monks and missionaries etc. with which different ideas, culture, art and scriptures also travelled along. One of the essential philosophies that transmitted through this route was the Buddha Dharma. The dissemination of Buddhism and Buddhist art was launched from northwestern India to modern Pakistan, Afghanistan, Central Asia, Xinjiang (Chinese Turkistan), China, Korea and Japan. The transmission of Buddha Dharma from North-West region of the Indian sub-continent to other land is incomplete without mentioning the royal patronage of king Ashoka of Maurya Empire, King Menander and King Kanishka of the Kushan Empire. In the Buddhist history, King Ashoka is considered as the first great royal patron of Buddhism post Mahaparinirvana of Shakyamuni Buddha. It was through his efforts and determination that Buddhism came to occupy a prominent position in both India and abroad. Buddhism was the first religious philosophy that transmitted along the Silk Route from India to Gandhara region, Central Asia up to China. According to Buddhist historical sources, King Ashoka organized the Third Buddhist Council under the chairmanship of Moggaliputta Tissa at Pataliputra (now Patna) in 247 B.C. This council was conducted to preserve the Buddha’s teaching in its purest form. Post this council, it was decided to send Buddhist religious missionaries to different parts of the world. Consequently, King Ashoka sent out Buddhist missionaries to countries outside India through land and sea routes thus reaching the lands west of India in Central Asia and South costal countries of Sri Lanka. Historical sources mentioned that he deputed monk Majjhantika to travel to Kashmir and Gandhara region though which Buddhism eventually reached China and thereafter further flourished up to Korea and Japan. Besides, he also sent his son Mahindra and daughter Sanghamitra to the southern countries as far as Sri Lanka. As the Ashoka’s empire extended to the northwestern borders of the Punjab therefore, the Buddhist monks were free to move throughout the region. An ancient Khotanese tradition credits Vijayasambhava, a grandson of King Ashoka for introducing Buddhism in Khotan. According to this tradition, Arya Vairocana, a Buddhist scholar from India came to Khotan and became the preceptor of the Khotanese King. With this the first Buddhist monastery in Khotan was erected in 211 B.C. Thus, during the Ashokan period Buddhism emerged as a distinct religion with great potential for expansion. After the decline of the Mauryan Empire, the Greeks established its suzerainty over the Afghanistan and north western region of India. Among the Greek rulers, the account of King Menander (also known as Milinda) is found in the Pali Buddhist literature called Milinda Panha (Question of Milinda). This text records a dialogue between King Menander and Indian Buddhist monk Nagasena where monk Nagasena through his masterly skill was successful in resolving the doubts of the King that ultimately led him to embracing Buddhism. It says that the King made donations to Sangha and also built a monastery called Milinda-vihara and gifted to Nagasena. Besides, the Buddhist wheel of Dharmachakra was found on the coins of Menander period and the king remained a great patron and supporter of Buddhism till his last breath. Subsequently, the foundation of Buddhism along the Central Asian route was further strengthened by King Kanishka of the Kushana Empire whose suzerainty was stretched from today’s Hindu Kush to Kabul, Gandhara, northern Pakistan and north-west India. Therefore, a ceaseless missionary activity was carried out from north-west India to the regions along the Silk route. Buddhist history records that King Kanishka played a vital role in the history of Buddhism. Under his patronage the king convened the fourth Buddhist Council in Kashmir which was presided over by Vasumitra and Ashvagosha. Also during his period a new style of Indo-Greek art known as Gandhara Art was developed that flourished mostly in Punjab and north western India. An example of this art is very much alive in the form of Buddhist paintings and statues in the Himalayan region of Ladakh. Thus, the ancient trade route played a significant role in disseminating Buddhism beyond the Indian Territory. The Buddhist Art that originated on the Indian subcontinent played a vital role in the proliferation of Buddha Dharma to the Central Asia and as Far East Countries thereby adapting the local style and norms in each new host country.

Submitted by Phuntsog Dolma (Ph. D) The Indian Nalanda Buddhist masters had given huge contribution in spreading the doctrine of the authentic Buddha-dharma to the Far East countries. The eminent spiritual Acharyas like Bodhidharma in China, Dhyänabhadra in Korea and Atisha Dipaìkara in Tibet, are well known saint philosophers who through their scholastic work have earned enormous recognition and became the figure of veneration down to the present in these countries. The accounts of Atisha Dipankara’s life are found in Tibetan texts—biographies, doctrinal works, catalogues and hymns written in praise. Like Shakyamuni Buddha, Atisha Dipankara was also born as a royal prince to the Gaur family of Vikramanipur city in Bangal in the year 980 AD which was then under the Pala Empire of Ancient India. He was the second among three of his siblings of King Kalyan Shri and Queen Prabhavati and was given the name Chandragarbha. It is said that, at the time of his birth many auspicious signs were appeared. Born to a royal family and being the brightest of all siblings, his parents wished him to be a great royal successor but Atisha from his early childhood displayed an unusually peaceful and compassionate nature and aspiration to spiritual practice. Subsequently, on his path to spirituality, Atish studied under many great masters like Jetari, Guru Avadhuti, Sri Rakshita etc. from whom he received his monk ordination and was given the name Dipankarasrijnana. Further, in order to enhance highest quality of knowledge and practice on Bodhichitta, Atisha travelled to Suvarnadvipa, presently known as Sumatra in Indonesia and studied under a sublime teacher named Dharmakirti who in Tibetan is known as Lama Serling pa. After studying for 12 long years in Suvarnadvuipa, when Atisha returned back to India he was appointed as the Abbot of Vikramashila monastery. Through his skills in debate and philosophy, Atisha rose to a figure of prominance not only in India but his fame reached upto the land of snow i.e Tibet where Lha Lama Yeshe Od and his nephew Jangchup Od took great hardships in inviting him to Tibet. In the 10th century, Lha Lama Yeshi Od (whose forefathers can be traced back to the lineage of King Lang-darma) was ruling over the upper part of Tibet mainly in Guge and Purang known as western Tibet. The state of Buddhism at that time in Tibet was in a destitute condition as the 42nd Tibetan king Lang-dharma suppressed Buddhism under the influence of Bon religious protagonists. Consequently, Buddhism in Tibet was nearly declined and the Buddha’s teachings were diluted with many misinterpretations. In such a critical time, Yeshe Od knowing the richness of Buddhism and how it was brought up by his ancestors, decided to invite Indian master Atisha Dipanka to Tibet who could guide his people to the authentic teachings of the Buddha. Tibetan sources record that Yeshe Od sent his invitation twice to master Atisha. In his first attempt, he sent one of his ministers with a large quantity of gold but to his dismay Atisha rejected his proposal due to his responsibilities at Vikramshila monastic Institution. When his minister intimated the king about his failure of inviting master Atisha the king thought that the gold he had sent as a present was not enough. Therefore, Yeshe Od in order to collect some more gold set off to Turkistan with small escort but he was captured by the Gar-log king on his way. The Gar-log king agreed to release Yeshi Od only on two conditions: either the king should become his subject or he should pay a ransom of solid gold that has as much size as the captured king. However, Yeshe Od advised his nephew Jangchup Od to utilize this gold to invite the great Atisha from India and preserved the religion of their ancestors, as he found reviving Buddhism in Tibet is more important than saving his life. Thus, with much struggle and sacrifice Jangchub Od was finally successful in inviting the great Indian Pandit Atisha Dipankara to Tibet. Upon his arrival in 1042, Atisha was given a warm welcome by Changchub Od and his people. During his stay in Tibet, Atisha emphasized on the revival of pure Mahayana doctrine by dispelling many misconceptions that continued earlier. Atisha and his disciples made corrections and revision of the Tibetan translations of the Buddhist texts, thus, clarified many confusing points. He also expounded several works on the principles and cult of the general and esoteric branches of Buddhism. Atisha Dipankara wrote several works among which Bodhipatha Pradipa (The Lamp that shows the Path to Enlightenment) known as Changchub Lam-gye Donme in Tibetan is the prominent one and many of his texts are found in the Tibetan Tengur (canonical texts) volumes. Thus, Atisha Dipankara stayed in Tibet for 17 years and his noble deeds are gratefully remembered by all his disciples. In fact, The Tibetan history credits Atisha Dipankara as the reformer of Buddhism and laying its foundation in pure form in Tibet. Today, he is well revered as Jobo-rje-dpal-ldan-Atisha among Tibetans and the Buddhists of Himalayan regions of India.

Since the time ‘soft power’ was conceptualized by Joseph Nye in the 1990s, the idea has gained more traction in foreign-policy discussions across the world. In recognition of the changing nature of international relations and a turn (at least in rhetoric) towards peaceful global interaction, Nye posited that conventional hard-power tactics predicated on military might would no longer be the sole factor in determining the degree to which a nation commanded power in the international system. India has a unique soft power that no other country in the world possess and i.e. it being the HOME OF WORLD BUDDHISM. Buddhism has contributed to its soft power in the following ways. “The teachings of ‘Buddh’ (Lord Buddha) rather than the message of ‘yuddh’ (war) is India’s contribution to the world”, said Prime Minister Narendra Modi in 2019 during his address on terrorism to United Nations General Assembly. Buddha and his teachings are precious because of their relevance to the world even 2,600 years later. His saying, “mind is the source of happiness and unhappiness” from thousands of years ago, is still considered the central mantra for inner transformation.   Buddhism has been described by experts as India’s civilizational heritage which finds place in foreign policies across the globe. As it emphasizes peaceful co-existence that most of the countries desire, the world has embraced its principles. According to Pew Research Centre, the think tank based in Washington DC, there are about 488 million worldwide followers of Buddhism which originated in India.  Thus India’s most strongest soft power in the world is indeed its rich heritage of Buddhism.

According to Buddhist scriptures, Maitreya will be the next Buddha and will embody and teach the path of loving-kindness. Maitreya Buddha Project is based on the premise that loving-kindness is the cause of peace and that “inner peace” within individuals is the direct cause of “outer peace” among families, communities and nations. The Maitreya Buddha statue will be the centre piece of a landscaped park which will contain halls for prayer and meditation and shrine rooms filled with spiritual art. Surrounding the Maitreya Buddha Project site, the State Government of Uttar Pradesh has set up the Kushinagar Special Development Area Authority to support the planned development of the area around the Project. Within the Kushinagar Special Development Area, Maitreya Buddha Project has already begun a mobile healthcare initiative. This will provide healthcare services, particularly for the underprivileged in Kushinagar and surrounding villages. Maitreya Buddha Project’s vision integrates spiritual, educational, healthcare and economic benefits with technological advancement and environmental responsibility. The project is being designed and built to international standards of “best practice” and aspires to become a model of socially responsible and sustainable development. As the project and its spiritual and social work are planned to thrive and continue developing for at least 1000 years, the Maitreya Buddha Project holds the potential to bring incalculable and sustainable benefit. Who is Maitreya Buddha? Maitreya is a bodhisattva who will appear on Earth in the future and is regarded as a future Buddha of this world. He is also known as Ajita Boddhisattva. Maitreya has promised that “anyone keeping just one vow of moral discipline purely during the time of Shakyamuni Buddha’s teachings will become my personal disciple when I appear, and all such disciples I shall liberate.” Ven. Lama Thubten Zopa Rinpoche

The Buddha Rice or the ‘Buddha ka Mahaprasad’ (an offering to Lord Buddha) or the Kala Namak Rice has been rebranded as ‘Buddha Rice’, presenting it as an offering made to the Buddhist monks. The packaging of the rice carries a popular quote of Mahatma Buddha saying ‘The unique aroma of the rice will remind people about me’. In order to promote the production, processing, packaging, and branding of Kala Namak Rice, the UP Government has declared it as the One District One Product (ODOP) of Siddharth Nagar whereas the Central Government has announced it as the ODOP of Basti, Gorakhpur, Maharajganj and Sant Kabir Nagar as well. Historically Kala Namak Rice was grown at Bajaha Village in Siddharth Nagar district during the period of Mahatma Buddha.  It is said that Lord Buddha broke his fast on the Hiranyavati bank with pudding made of the same rice and had distributed it as offering among devotees. Story behind the Buddha Rice The story goes back to the Buddha. He was on his way to Kapilavastu after attaining enlightenment. He crossed the Bajha jungle in the Terai region and came to a place called Mathla. Here, the villagers stopped him, asking for blessings. The Buddha took the rice he had taken in alms and gave it to them: a short grain with unusual black husk. “Sow it,” he said. “It will have a special aroma. And that will always remind people of me.” It is not easy tracing history’s footsteps. Nearly 3,000 years later, the Bajha jungle has disappeared. There is a Bajha village somewhere in southern Nepal near Kapilavastu district. Instead of Mathla, there is a Mudila village in the Siddharth Nagar district of Uttar Pradesh—considered to be the heart of ancient Kapilavastu. But the rice continues to be sown in a handful of villages, in the Terai region. Colloquially the “kalanamak” for its black-salty husk, it is the hidden “black pearl” of Uttar Pradesh. Nutrients Professor U.S. Singh of the Gobind Ballav Pant University of Agriculture and Technology (GBPUAT),Uttaranchal, explains how the Buddha rice outclasses the Dehradun basmati, and not just in aroma. Compare the two on nutrition content: for every 100 g of the Buddha rice you get about 390 kcal of energy (for basmati it is 130). Every 100 g of Buddha rice provides over 9% protein (2.4 g for basmati), nearly 90% carbohydrates, about 2% of dietary fibre, rich supply of iron, zinc, copper and magnesium, zero sugar and fat. It is much more resistant to rice diseases, bacterial blight and droughts. Water requirement is quite low, as compared to basmati. With it all, the cost of cultivating this rice—including seed, fertiliser, manure, pesticides, power for land preparation, irrigation—is exactly half that of basmati, shows Singh. Comparison with Basmati Kalanamak rice is said to outshine even the most exclusive Basmati rice in all quality traits except grain length. Kalanamak rice is a non-basmati rice with short to medium grain length. Aroma of Kalanamak rice, which is said to be the gift of Gautam Buddha, is stronger than all Basmati varieties. Elongation after cooking, which is one of the most important quality trait in the international rice market, is 40% greater than Basmati rice. Cooked kalanamak is softer and fluffier that other rice varieties. Amylose content is close to 20% as compared to 24% and higher in Basmati. High amylose levels tend to make the rice cook firm and dry. Rice with a medium amylose content of between 16% and 22% usually cooks softer and the grains stick together more readily Due to so many benefits and quality the Buddha Rice is regarded as a “gift from Lord Buddha” to the Sravasti people when he visited the area after enlightenment.