 A message came along saying Watch a color of light walking on roads and streets Of monks walking on a single line Soft and silent in every breath of the mindful walk Passing long distances Through the woods – townships, towns and cities In rain or shine – in winds and storms In cold snowfall or icy pathways. Watch – how people in all walks of life Coming to welcome the light with an open arm of friendship To be part of history – unprecedented and extraordinary To listen to the enlightened message of peace, love and harmony Of no dogma – no religion – no doctrine Of the necessity to be compassionate to oneself and others Of something they have not heard for long, Not something of violence, anger, conflict, fight and war They have been hearing all along That made them accustomed to the viciousness of hellish life Of the never-ending pervasive gruelling experiences. The color of light carrying the message of peace and love Of the truth – of the necessity of equilibrium in life, In the steady tranquility of calmness and simplicity Came like a soothing shower, How can one resist the hunger For being the part of the light – soft and silent How can one not come out to watch the passing light in person With hands folded together at the forehead With tears and smiles of love and friendship Sharing what one has – to be part of the walk With a flower, a water bottle and more Telling the world how togetherness of friendship works. My spirit sprang up to be part of the walk The blessed message of the walk resonates with what was lying in our heart for long Hidden but with a potential to flower in the radiant beauty of light and fragrance: Peace comes from within, do not seek without That – we are not who we think we are Our perceptions are shaped by our social conditioning In our business-as-usual mindset we are out of touch with true reality Our thoughts and emotions are like dreams and illusions; That – we are more than who we think we are, There is a way out of a petty, self-centered life Dominated by hopes and dreams, fears and frustrations. That – we can live on another level By expanding our horizons By opening up to reality as it is – to see things as they are: Without interposing an overlay of artificial categories Without measuring everything in terms of a self-centered agenda Without emotional and cognitive distortion By remaining calm in thoughts, communications, and deeds. The blessed message of the walk resonates with the glory of ancient wisdom That – one needs to be a silent observer Of the continuous waves of things that flow through mind With neither attachment nor aversion Without any judgment or prejudice Like a rock does silently in a Zen garden. That – many such waves are the just the creative fabrications of mind Of our past memories and experiences that are of no relevance Of something that we are not part of Of some craving that are burdensome and unnecessary Of some hateful incidents one has endured. That – many others are just the fluxes of informatics one is continuously bombarded with, Coming from all different sources – one must be diligent and mindful Not to react in thoughts, through communications and deeds, But to filter them in silence to separate value from malice, And when the gleaned value is of importance Mindful responses and smile add more value Making things to move forward in the Right direction. This poetic piece is a Tribute to Ven. Bhante Pannakara – a visionary skilled leader of exceptional courage, and a meditation teacher – who initiated The Walk for Peace in 2025-2026 – walking barefoot most of the time. It is posted on the 4-month milestone of the walk that began on October 26th 2025. Bhante’s vision and the matching efforts of his team earned him a space in history book. The extraordinary 112-days event thrilled Americans and people around the world. The 2300-mile long enduring journey from Texas to Washington DC – touched everyone’s heart – with people in all walks of life coming on roads to welcome the monks and walking with them – for nothing but a soothing message of Compassion, Peace and Happiness. The determination and resilience of Bhante Ajarn Maha Dam of a temple in Atlanta – who lost part of one of his leg from injury during the walk, and a 72-year old Bhante from France inspired people to be part of the journey with an open arm – with local churches and temples opening their doors to host and help. Dedication of a different kind – of ‘Aloka’ the companion dog – has earned him the title of a symbol of peace. The lines in italics of this piece (pasted image credit: anon) are taken from: The Tathagata; Power of Sublimities; Meditation; The Way and The Lotus Sutra. A short paragraph on it was included in 5. Concluding Remarks section of the Democratic Structure – the Procedural and the Object-orieneted. The journey and the huge gathering in Lincoln Memorial, Washington DC on day-109 is unique in American history – where the true soul of the peace loving American people is revealed – in contrast to a different image of the country people usually see. Here is a link to #walkforpeace documentary presented in both English and Chinese. . . . . . - by Dr. Dilip K. Barua, 26 February 2026 
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 Any discussion on democracy is relevant in the context of governance. And governance is all about decision making – what govern decision making, who make decisions and how decisions are made. Each of these three elements is important – and in earlier essays – Governance; Democracy and Larry the Cat and Leadership and Management – aspects of them are discussed – including in the format of a story-telling in Story Times with Frank -2.
I got motivated to write this essay while delving into Democracy and Buddhism. A short paragraph on it is included in The Tathagata. Buddhist tradition of democracy dates back to the Buddha’s time. The Buddha teaching on the framework of values, virtues and the best practices of caring for the governed – is the foundation of Buddhist democratic philosophy. Buddha’s emphasis on the realization of truths and realities of the values and virtues through meditation practices – makes this philosophy clear. It says being intellectually knowledgeable is not enough. Some of the values and virtues – the Buddha taught are covered in: On the Essence of Lotus Sutra; Reverence for Life and the Question of Human Eating Habit; The Way of Simplicity, Balance and Wisdom; The Fundamental Laws of Nature; Dharma Conversation; Enlightenment, Emptiness and Nirvana; Meditation for True Happiness; Happiness - the Likeness of a Water Drop on Lotus Pad; The All-embracing Power of Sublimities; Symmetry, Stability and Harmony; Some Difficult Things; The Power of Mind; Hold It There; and others. Buddhist principle of democracy is fundamentally aligned with the Object-oriented structure – rather than with the Procedural Democracy. The latter, defines the Western Democracy – and by its dominant outreach, the systems in the rest of the world. These two terms were used by JL Garfield (1955 -) an American Professor of Philosophy – in his 2007 book: Buddhism and Democracy. Garfield noted that Western democracy can be enriched by Buddhist ideals and principles – applying Buddha’s method of Skill-in-Means or Upaya. Reading portion of Garfield book was very enlightening and I got clarity in some of my thought processes amid the cloud of literature on democracy. These materials basically say the same boring thing of Western ideals over and over again. According to these sources – anything short of these ideals is not worth considering. . . . 1. Intro The cloud of literature are all tainted with Western interests – rather than with global interests of encompassing and respecting different cultures, traditions and values. They resulted from crafting of new ideas of colonial subjugation after World War II – to create social institutions in every conceivable areas of intellectual and economic activities to control and contain the other. It is interesting that the rest of the world followed the Western lead without question – without ever understanding what the West is up to - without ever realizing that all the control valves are located in the West. Things are only becoming clear now as some non-Western countries are becoming rich and powerful – showing technological prowess and innovation unthinkable just few decades ago. And all such sayings on democracy center around election – one party against the other – or parties against one another. In these sayings, parties or gangs matter – election matters – procedures matter. Winning at any cost matters – which party has how much money matters. What matters are politics of polished lies, deceptions, fooling of people, and conflicts and confrontation. What do not matter are the values and virtues – the substance – the object, the people, the family – their aspiration and wellbeing. The parties or gangs are composed of, or funded and influenced by the wealthy few of the society – others, the docile lambs are just the numbers to be governed. The definition of political leadership is measured by money or by the capacity to orchestrate the flow of money. It does not require a genius to figure out where the interests of elected parties lie: accumulate wealth and more wealth at any cost – applying the policy of conflicts, divide-and-rule, exporting conflicts to other countries, exploiting to the teeth, conducting immoral activities and corruption – all these are fair game under the veiled cover of polished public relations rhetoric and propaganda. Each election is a financial bonanza to the power and money worshippers – the media, lackeys and surrogates – they love elections, nothing more. Tax-incentive corporate donations, a veiled system of bribery flow into the party coffers – to get something in return when the party is elected. Procedural in structure – told or untold such is the definition of Western democracy – exported to the rest of the world by the West’s outreach and global dominance for over 5 centuries. After the end of 2nd World War – the same democratic system was forced upon the defeated powers – and on other countries by the hegemonic power of the West. The system is elitist (an elite is someone who is wealthy and wields and enjoys power and position) tasked to safeguard the established procedures and norms. Let us attempt to see briefly how the power circle elitist system works. I had the opportunity to see online a talk show between economics Prof. Jeffrey Sachs of Columbia University and political science Prof. John Mearsheimer at the University of Chicago. The conversation between the two gives an impression to the viewers – ordinary people, even professionals in the scientific and technical disciplines – how naive they are. People have very little idea that their wellbeing and destiny do not cross the minds of the power elites. These minds are obsessed with winning and to that end see everything as a game (an old adage: what is sport to you is death to others). What are the strategies – what are the objectives – what are the game plans? - are the nature of talks in this circle. The theoretical foundation of the game they play – is known as the Game Theory which saw its first daylight in 1928. What is the Game Theory in a nutshell? The premise is like this: while competing with other party or parties – and with the objective to win the game or something against the opponent – or to be generally successful – some strategies must be formulated and pursued. A Game Theory provides some models of operations to develop those strategies to facilitate what govern decision making – that is, to identify some ‘what if’ situations and their likelihood scenarios. Then they are subjected to the rigors of analysis, screening and ranking in scale and impact – the processes encompassing how decisions are made. Some terms like zero-sum game as in a chess game – i.e. if one wins, the other loses – is applied mostly in domestic and international politics – working with the confrontational mindset of hawk-hawk or hawk-dove attitude. Although applied indiscriminately in economics and finances as well, the zero-sum game proves harmful to both parties in the long run – instead a win-win game has a better chance of benefiting both parties. Regretfully, in either area of activities – a dove-dove peaceful game play is a no-go because it is seen as a sign of weakness. Game-play method has many elements of unaccountability where the ego and hubris of the players and the team – dominate decision making processes at the cost of taxpayer expenses. In both the cases – game playing rely heavily on rhetoric, speculations and spying – albeit within some non-binding rules of the game, which are interpreted differently by different entities. People, their livelihood and aspirations are just the pawns of this procedural game play – not the object of true attention. I will attempt to explore more of the Game Theory at a later time. This democratic structure – is highly confrontational and combative seeing the world through the divisive lens of likes and dislikes – respect-disrespect – allies and non-allies – us and the others. The two World Wars originating in Europe – their colonization of countries in the rest of the world and more – are prime examples. Anything short of Western procedural democracy – is bad-mouthed by the surrogates and lackeys – the Western media, and the network of political, intellectual think-tanks and academic institutions. Although hypocritical twists surface now and then – when dictatorial or authoritarian allies are bestowed upon with applause and support by the West – to the extent of terming them as champion or beacon of democracy. Most people do not realize that media is essentially an advertisement platform – advertisement of commercial products and services, of political and ideological views. The constant stream of pervasive advertisements – is geared to brainwash people to the extent of implanting sickening attitude in them. Any other thing is nothing more than a filler – but again catering to the ideals of their liking. By allowing to conduct targeted advertisements – the governing system even allows surreptitious infringement on peoples’ privacy. With the dawn of internet age some of it powered by AIPPS – a new impositional twist is upon us in the name of social media. They have challenged the monopoly of established media who only uphold coterie interests at the expense of others. With the virtually limitless reach of these media – they are affecting people, their lives, livelihoods and thoughts. The younger generation is particularly vulnerable, falling prey to their bad effects. One must understand that – social media contributors and influencers in their spontaneity of actions – are not someone expected to be knowledgeable or have expertise in many opinions they share. Yet people see and read them to get influenced in many different ways. Even the establishment quotes the social media outpourings when they suit their purpose. The procedural democracies just watch and do nothing – because their interests are in tax revenue by promoting and safeguarding the procedures – rather than protecting the objects, people from bad influences. Because, to such procedural systems – the bad things are not bad as long as taxes continue to flow in. There are many books and articles on democracy – all catering to the Western ideals. Of these ideals, Garfield (2007) writes on liberal democracy in page 209: . . . most liberals—whether they acknowledge it or not—tacitly supplement democratic principles with a heavy dose of Judeo-Christian values, including the presumption of human dominion over the earth, of the sanctity of individual property, of the primacy of individuals over collectives, of the legitimacy of violence in the service of a legitimate cause, among others, which are called upon [sometimes in suitably secularized language, sometimes in the original] in policy making or in the adjudication of institutions to fill in the gaps left by liberal theory . . . Western scholars do not hesitate to say – that their countries’ wealth and prosperity are due to the principles above. But, in reality – they are all due to the Gift of Science and Technology – and the Industrialization that followed. We have seen how the principles – of human dominion over the earth – of the primacy of individuals over collectives – of the legitimacy of violence in the service of a legitimate cause – have destroyed the Wonders of Nature, Earth’s system balances and caused Climate Warming. How the principles caused conflict and bloodshed in the past – that have been continuing relentlessly ever since. These values and others – are not aligned with the Buddhist ideals. I will attempt to explain why so – but like to move onto the next section by quoting Dr BR Ambedkar (1891 - 1956), the Architect of Indian Constitution. His speech addressing the nation in 1954 says: . . . Positively, my Social Philosophy may be said to be enshrined in three words: Liberty, Equality and Fraternity. Let no one, however, say that I have borrowed my philosophy from the French Revolution. I have not. My philosophy has roots in religion and not in political science. I have derived them from the teachings of my Master, the Buddha . . . Let us attempt to understand the deep tradition of Buddhist Democracy – its approach, values and virtues in simple terms. In doing so, I have ventured to consult different scholarly articles, books and websites. And created the pasted image highlighting my thoughts and interpretations – as well as the key elements of the Procedural and Object-oriented Democratic structures. * * * 2. Procedural vs Object-oriented Structure Before moving further, it is important to understand the basic premise of this essay – the procedural and object-oriented structures. In computer programming terminologies – a procedural system is defined as something that sees a problem as a content of methods and functions. An object-oriented programming – on the other hand, treats a problem as an object or a class of objects. Approached differently, an Object-oriented program affords a fast, efficient and results-oriented solution. A system that focuses on procedures considering them paramount – is a Procedural Structure. Interests of the objects are secondary – saying that they must comply with the procedures. Therefore procedures after procedures are enacted in different layers of governance – to control the objects. This unsubstantive system, of procedure → object, is impositional – inherited from the attitudes and methods of monarchical system of the governing structure. Although inherited as such – the prevalent procedural structure is more innovative and ruthless – in terms of imposing one tax burden after another on the masses – destroying the lives and livelihoods of many individuals and families. Instead of governing – the system is designed to do business with the governed. An object-oriented structure focuses on the object considering them paramount – and all procedures must be flexible to adapt to address the problems of the object. In political governance, the system translates to people-family → procedure. The structure is substantive, not impositional – because peoples’ values, virtues, wellbeing and aspiration are at the forefront. It is ipso facto that the Procedural Structure is a short-term pennywise system – in contrast to the sustainable longterm Object-oriented Structure. To cater to the short-term goals – the former creates waves of instability to cause ripple effect of insecurity in people’s lives and livelihoods – to cause the same to neighboring countries and beyond. The purpose of doing so is to accrue monetary and strategic gains at the cost of others. The above definitions and explanations indicate – that there is a fundamental difference between the approaches of the two systems – in the context of what govern decision making, and how decisions are made. Most governing systems in modern times – although procedural in structure – have some elements of object-oriented functions embedded in them, including those pertaining to religio-cultural values. Albeit subtle, they are noticeable in non-Western countries. Let us attempt to examine further. . . . 2.1 Procedural Structure In simple terms – the procedural system refers to and emphasizes upon the processes and methods rather than focusing on – or giving importance to the suitability of delivery to objects. In this system, procedures govern decision making. It is dogmatic and doctrinal over and above anything else. As we have seen in the Leadership and Management Essay – this is exactly what a bureaucrat does. The system is not outright dictatorship or authoritarian – but certainly impositional and dictatorial. It is what is broadly termed as one-size-fits-all for the governed. As the object – the people and family are nothing more than numbers – and they must comply with the authority of one size – not the other way around. Highly dependent on managerial checklist procedures – the system corresponds to an ancient saying of irresponsible actions: horses and donkeys, whichever, cook all in the same pot. To ensure the intactness of bureaucratic power – electoral representation shares power – with different bureaucratic outfits – such as civil bureaucrats, security and defense outfits, judiciary, and in soft dictatorial powers of state heads, kings and queens in parliamentary democracies. Many deliverables do not even get overseen or administered by elected representatives. Although nothing can be said about it openly, in essence, it’s sort of a showcase of non-political establishments having very little confidence on the competence of elected representatives. The structure of EU is a perfect example of – how the unelected EU officials can dictate and override the interests of sovereign member states. Sharing powers as such is an integral part of administering the democratic governing system – but, it is the top-heavy or top-down layers of procedures that jeopardize its purpose of reaching the causes of the object. The structure is termed as ‘liberal’ democracy – not ‘peoples’ democracy. Note that the term ‘liberal’ has nothing to do with any political party’s name. Not to speak of the powers of different capitalist corporate lobbyists – whose dictations must be heard and their interests must be upheld at any cost – and their power and interests are interwoven into the procedural system structure. Thus, a parallel and unelected governing structure exists in subtlety – but powerful, nonetheless. Speaking of judicial bureaucracy, there is even a so-called bureaucratic International Criminal Court – which wield overriding power to arrest any government head – except those in Western states. They are used in the name of human rights abuse – as a tool to revenge the acts of political opponents. It’s no secret that the judiciary system – dictatorial in nature – is complicit in such actions. Thus another bureaucratic tool in the name justice is institutionalized to rein-in on the rise of developing nations – in political persecutions of opponents. This is another way of denying the citizens of those nations to be the judge – of their own fate – thus showing utter disrespect to them. In global governance, procedural system are even more pronounced – UN, World Bank, IMF, etc. There are hardly any real representation – because all of their headquarters are either located in USA or in Western Europe. By the dint of association – the elitist bureaucratic officials of these organizations – essentially work to serve the interests of nations where they are located. World Bank and IMF are tax hawks by definition. And by the nature of their works – people’s wellbeing does not count in their policy. The system is top heavy – in layers and layers of managerial functions to oversee the implementation of procedures – and by definition is less tolerant than the object-oriented. In all sectors of activities – RULES after RULES – enshrined by government and other entities such as industries, corporates and institutions – suffocate and obscure the real problem in hand. The system incurs a waste of hard-earned revenue – just to maintain and sustain the procedural structure. The system is outright clear in cases of international conflicts – which drag on for decades after decades from outright clashes to detrimental animosity. Highly dependent on procedural structure – the conflict resolution never gets to the heart of the problem. . . . 2.2 Object-oriented Structure An object-oriented system is essentially a ‘peoples’ democracy – because the focus is on people, the object. Doing away with doctrinal baggage, it is non-dogmatic and flexible – stressing upon the collective universal values and virtues in freedom. Once a governing system sees the problem of its citizens or people – it immediately looks at the root causes ↔ conditions – at the values and virtues – on which the nation is founded upon. While addressing them – they shift their focus from the procedural cobweb weaved by bureaucratic and political outfits – to the real problems in hand. Object-oriented structure is what a Chinese proverb says, each lock is different, so must be the key. With this approach in hand – this structure immediately looks for the right key – to uncondition the causes of problem. An object-oriented structure looks at a problem in Simplicity – by letting go the procedural complications that hinder finding an amicable solution to a problem. Simplicity connotes what the Buddha said . . . Let them be able and upright – Straightforward and gentle in speech – Humble and not conceited – Contented and easily satisfied – Unburdened with duties and frugal in their ways – Peaceful and calm and wise and skillful – Not proud and demanding in nature . . . It attacks the problem at the heart of its conditioning causes – to get the results fast. The object-oriented system is a minimization structure – in terms of reducing the cost, extent and roles of top heavy managerial levels – as the focus shifts from procedures to objects of products, services or people. It is efficient, cost-saving, tolerant and fast. It says that people trained to uphold values and virtues – are both managers and workers – each is responsible for its own role. Object-oriented structure is innovative and futuristic. The future of democracy lies in the Object-oriented structure – that truly cares for the governed. Let me discuss this system further later in the Buddhist Principles of Democracy section. * * * 3. Types of Democracy We all know about the terms – media and literature are full of them. In one way or another, all the existing electoral democracies around the world – are procedural in structures and functions – inherited from their predecessor, the monarchical system. Therefore, discussions in this section are centered around procedural democracies. They can be described invariably as a capitalist democracy – although differing in flavors of values and virtues akin to different cultures – degree of state capital vs private capital, etc. Some qualifying statements about Social Justice, and Nature and Environmental Protection appear now and then – that varies from one country to another – from one jurisdiction to another. Any mention of socialist or communist structure of governance – is outside the purview of discussions – because it’s a taboo to do so. It’s a success story of the overwhelming propaganda of Western establishments. Yet, history saw the rise of dictators and war mongers that have born out of the Procedural Democracy. An aura of the same symptom of dark cloud seems to be on the horizon. What is a Capitalist Democracy or Capitocracy? We hear about capitalist economy – where material capitals matter, in terms of financial worth – tied to states, businesses, and science and technological capitals. These are considered paramount while judging the status of individuals, entities and countries. The role of private capitals has proven to be effective in a good way. Barring private capital to contribute to economy is not something worth considering. But, the problem is with the uncontrollable greed and unscrupulous corruption associated with it. In a similar vein such capitals are considered paramount in a capitalist democratic governing structure – and all the procedures and functions are designed to sustain its thrival and proliferation. In this system – capitalists lead and show the direction, the elected government rotating every few years – is just the obedient facilitator, money-managers distributing tax-dollars and a system sustainer. Using the Garfield line, the presumption of human dominion over the earth – the system has led to the reckless destruction of Nature and the Environment in the past – with the consequential Warming of Climate as we see today. There is also a term, known as the Social Capital that appears now and then. It appears all the time as sort of a polished cover – in campaign rhetoric, media outbursts and government documents. It is catchy and people can be easily fooled by it. Nothing more. In a 1972 Robert Redford (1936 – 2025) movie ‘The Candidate’ – Redford in the role of Bill Mckay answering one questioner on social wellbeing, said something like . . . the government tax-dollars are used to subsidize and bail out corporations, industries and institutions all the time – then what’s wrong with subsidizing people? . . . Something further on this. The early 20th century German historian and philosopher Oswald Spengler (1880 – 1936) – in his two volume book (1918, 1922), The Decline of the West, wrote in the introductory paragraph . . . still untravelled stages in the destiny of a Culture, and specifically of the only Culture of our time and on our planet which is actually in the phase of fulfilment — the West-European – American. . . Note that his works belong to the period of the birth of Modern Science (see The Quantum World; Einstein’s Unruly Hair) – and also the period of the tumultuous European War – the World War I (1914 – 1918). True to the foresight of Spengler – despite a peaceful posture of the League of Nations (1920 – 1946) – the second European War – translated to World War II, happened just within two decades. Perhaps – the rationale of Spengler foresight can be found in a Jataka Story Moral (Story 92 in Revisiting the Jataka Morals -2). It says, Greed breeds lies and thievery to trap all into the dragnet of disasters. If that is the case – emerging developing countries copying the West’s governing model must be diligent to examine and sort out what they should or shouldn’t copy. Apart from the progress made in science and technology and the West’s ability to turn them into the commodities for industrialization and profit making (more in Turning the Wheel of Progress) – the ‘Only Culture’ of the West – was nothing but its crafty ability to generate conflicts; extending and fuelling them around the world – to turn its war into world wars – coercing and forcing others within and outside of its colonial umbrella to join the war. Brutal colonization, exploitation of resources impoverishing and humiliating the colonies – define all the hall-marks of the ‘Only Culture’. In fact, the views of Spengler and many belonging to the ‘Only Culture’ – resulted from chauvinism and reluctant to or not interested in knowing and deeply understanding other cultures. During the colonial times – West’s intelligentsia came to know about other cultures from the materials brought in by colonial officials. As one can understand, these materials were neither true portrayal nor substantive of the colonies invaded. The invaded colonies were portrayed as the lands of savages – to be conquered and exploited – to be civilized, to be converted to Christianity. The second European War, the World War II (1939 – 1945) and decolonization – led Europe and America to think of different ways for maintaining their lordship. Thus United Nations was formed at the end of 1945. Here again, when this international body fails to ‘fulfill’ the hidden plan baton of the ‘Only Culture’ – UN mandate and activities get bypassed by unilateral actions. What were ignored by Spengler – do in fact, represent True Cultures. They were neither infested with individualism, conflicts and animosities nor with war hysteria – nor with the crafty policies of containing the others – but with the vision of respectful harmonious co-existence of nations. The layers of dust laid on these cultures by the West – are only getting gradually dusted off – as means of communication began to shed light on things. Hope, the West and all people will try to understand the ‘others’ – from the viewpoints of a true perspective – to glean the substance – for the sake of harmonious co-existence and true global human culture of different shades and colors. This essay is an attempt in this regard – focusing on the Enlightened Buddhist Way that predates any others in the history of mankind. Let us attempt to examine further through the Garfield description of Western democracy – of the primacy of individuals over collectives. The reality of an individualistic society is such that we hardly know one another – we hardly know our neighbor – not to speak of others. If we do not know people even in our immediate vicinity – what does it mean to vote and elect someone? People depend on voting someone based on 2nd hand knowledge – which are highly unlikely to be factual. It all depends on what the candidates say – that in turn depends on how much money a candidate spends on campaigns, on advertisements, etc, etc. The campaign success depends on how much backing a certain candidate has from the media and wealthy and influential outfits. Not to speak of the backgrounds and affiliations of different candidates – most of whom are either business owners or executives, or lawyers and retired bureaucrats. The representations of different professions – or of different income-class of people are not there. This is because these categories of candidates do not have money to run an expensive campaign. This is a strategic ploy to deprive the able but resource-less candidates to compete. Further, there is no way to really assess or judge the quality, competence, attitude and aptitude of any candidate. Yet, people line up to vote – because, well, it’s a citizen’s duty! We become Euphoric – Voila! Democracy wins! Procedure wins! Election matters! People have power! But, alas, it is only one-time vote power! Anything beside those – are secondary or has no place in it. Once elected, people are stuck with the elected person for 4 or 5 years – because he or she cannot be fired in an individualistic society where hire-and-fire sword hangs on everyone’s neck. The person does not get any training, no exams can be administered. So, as pointed out earlier – the non-elected establishments give them the middle finger! Elected! very good – quarrel and squabble with one another – show power by making unnecessary and superfluous RULES and REGULATIONS – make news flash now and then – media loves it. Like the monarchs did, collect taxes by stepping on people’s neck so that they cannot breathe – because you need money to fatten yourself – to fatten the corporate election campaign financiers. Tax collection is your right! Feel no obligation and responsibility to reciprocate – because there’s no Social Contract between you and the masses who voted you to power. Even worse, show 9 pennies counted to each penny spent on social causes – to show that actually 10 pennies are spent on social wellbeing. No one would ever question your public relations blunder of the clever ploy to sustain and fatten the procedural apparatus in the name of social spending. Even if someone does – say, nothing is free . . . if the person dares further to say . . . well, taxes are not free too . . . In that case, use your power and tools to surreptitiously bully and harass the person to oblivion. Democracy has to win! One can go on and on. But I like to stop at this only to point out – how China is experimenting with a different sort of democracy. In this system, the leading Communist Party of China is assisted by eight other political parties of professionals and interest groups in the framework of a multi-party cooperation and political consultation. The central government instituted for five years through party congresses – makes plans, leads and shows the direction – other tiers of government follow the direction implementing the planned works. Not considered a democracy by the Western establishments because China dared to find its own unique way. Bad mouthed even by calling names – the Chinese structure is fast, efficient and results-oriented, nonetheless. Its spectacular progress in rapid industrialization and economic achievements demonstrate the system’s effectiveness. Perhaps, this is what delivery to the peoples’ causes and wellbeing means – this is how to get works done. Unlike the Western model of democracy – the Chinese system does not waste social energy on procedures after procedures in directionless, purposeless and endless squabbling, talks and debates. Chinese structure of governance is young, only about 5 decades old – compared to the Western structure which is centuries old. World is eager to see how long the Chinese system lasts – how long would it be able to resist bad foreign influence and interference. Calmness and friendship-to-all that stand on the foundation of its longest civilization of rich tradition and wisdom – are the Chinese system’s asset. Instead of bad mouthing – world should try to learn from its success - as Chinese did not stop learning from others. In February 2026 – I had the opportunity of listening to some YouTube Podcasts and Lectures. Thought of sharing the links as they are relevant to this essay: Cyrus Janssen’s – Here’s the Truth They Never Told You; and Is This Freedom? And a Thinkers Forum lecture of Jeffrey D Sachs, Professor at Columbia University – The Future Belongs to Asia and Africa. Prof. Sachs specializes in sustainable economic development and was a former director of The Earth Institute of the university. I am surprised that although Sachs lecture touched on declining birth rate – he made no attempt to relate it to the consequences of industrialization. The correlation between the two is hard to ignore – all industrialized or rapidly industrializing countries have been or are facing the fact of declining birth rate in their societies. Is the mechanistic, individualistic and stressful way of life responsible? If it is, doesn’t it vindicate the necessity of promoting a balanced sustainable system in industrialized societies? In case of China – the decline is due to their one-child policy (1980 -2015) per couple – which is changed to two-child policy afterwards. Not to forget that the proliferation of AI growth may likely usher in a new wave of more declining birth rate. * * * 4. Buddhist Principles of Democracy As described in The Way – the Buddhist democratic principles stand tall on the foundation paradigm of Buddhist Trilogy . . . All conditioned things are impermanent – All conditioned things are unsatisfactory – All conditioned things are non-self. Among these three universality of Truths – the Buddha selected unsatisfactoriness or unhappiness as the central theme of his teaching – because it is something minimizable by an individual and collective efforts. SPIRIT >>> STILL is the fundamental aim – and all objects-oriented plans and policies must be formulated in Simplicity and Skill-in-Means to minimize the procedural governing cobweb. And any discussion of Buddhism and democracy must start with the Five Basic Moral Code or Panchsila – elaborated in 2.3 The Buddhist Five Precepts section of Symmetry, Stability and Harmony. Apart from my attempt to elaborate the precepts in modern context – Thich Nhat Hanh (1926 – 2022) described them as the Five Mindfulness Training steps: (1) Reverence for Life; (2) True Happiness; (3) True Love; (4) Loving Speech and Deep Listening; and (5) Nourishment and Healing. When these values can be built into a social fabric – the society attains a solid foundation – and a harmonious peaceful co-existence comes into being. As highlighted in The Mahatma – the founding Prime Minister of Independent India – J Nehru (1889 – 1964) in some of his many writings on the relevance of Buddhism in modern democracy wrote: . . . If any question has to be considered, it has to be considered peacefully and democratically in the way taught by the Buddha . . . The Buddha has been something greater than all doctrine and dogma, and his eternal message has thrilled humanity through the ages. Perhaps at no time in past history was his message of peace more needed for a suffering and distracting humanity than it is today . . . Here is an interesting comparison on management models between a predominantly Buddhist country (for that matter in some other countries in Asia) – and a predominantly Christian country (for that matter in many Western countries and elsewhere). A University of Montana study (The East, Japan vs the West, USA) on Management Models, Japanese Management, Theory Zero not Theory Z, by Masashige Matsuo, 1975) quoting WJ Keegan on Multinational Marketing Management – showed the difference between the Japanese and American culture, tradition, and behavior. Among the 18 sets of comparison – here are 6 from that source: while a Japanese system is characterized by collective, participative decision making, compromising in style, long-term view, interactive and open communications, and customer oriented management – the USA system is individualistic, authoritative decision making, confrontational in style, short-term view, one-way and secretive communication, and control oriented management. See more in an ASCE Collaborate Discussion Suggestions for your “Teams”– where the Table of comparison is attached. The comparison immediately indicates – what Buddhist democracies stress upon – and how best to define it in modern contexts. With these and the words of the Buddha: Peace comes from within. Do not seek it without – let us move forward to explore more about Buddhist Principles of Democracy. . . . 4.1 Eastern Thoughts and Quotes Here are a few references on Eastern thoughts – I have consulted while writing this essay: | Panya Klaydesh and Sukit Chaimusik. Democracy on Buddhistic Approach, Mahamakut Buddhist University, Bangkok; | D Subba 2022, Reflection of Democracy in Buddhism, SRJIS, 17474-17580; | R Kumar 2022, Reflections of Buddhism on Modern Democracy – a 21st Century Perspective, IOSR-JHSS, 2279, 0837-0845; | 2011 K Leidecker, Buddhism in Democratic World and BP Kirthisinghe, The Buddha and Democratic Principles, The Two Essays, Buddha Leaf Publication No 17. Most Eastern literature start with the impression of colonial masters on Buddhism and Democracy. In a 1937 book Legacy of India edited by GT Garratt, the Marquess of Zetland (Lawrence John Lumley Dundas) wrote in the Introduction: And it may come as a surprise to many to learn that in assemblies of Buddhists in India, two thousand or more years ago, are to be found rudiments of our own parliamentary system as practised today. In his 1997 book, Buddhist Democratic Political Theory and Practice (Sarvodaya Vishva Lekha Publishers, Colombo) – Ven. N Ratnapala wrote: The early Buddhist community itself was open to all, regardless of caste, class, ethnicity, culture and gender, and its emancipatory aspirations excluded none—an historical fact on the basis of which some contemporary Buddhists assert the basic compatibility of Buddhism and the substantive principles of democracy. And, the internal dynamics of the monastic community—as revealed especially in the Vinaya—have also been seen as prefiguring procedural principles embodied in modern democratic institutions. The Buddha showed substantial admiration for the Licchavis, the rulers of the Mithila Region in Northern Bihar. In the Mahāparinibbāna Sutta . . . the Buddha warned that as long as they adhered to the seven rules of a nation’s welfare (Aparihāniya Dhamma), the Vajjis would remain unconquerable. . . These seven are: Concord in action, frequent consultation meetings, adherence to injunctions and traditions, respect for women, respecting elders, honour for places of worship within the territory and outside and protection of worthy saints . . . . . . 4.2 Western Thoughts and Quotes Some consulted references on Western thoughts are: | LR Lancaster 2004. Buddhism and Democracy, Hsi Lai Journal of Humanistic Buddhism; | GL Garfield 2007 Book. Buddhism and Democracy; | David Cummiskey 2021, Bates College, Comparative Reflections on Buddhist Political Thought: Aśoka, Shambhala, and the General Will. For obvious reasons – the works of Western scholars – many of whom studied Buddhism at length – focused on how Buddha’s teaching and the Buddhist tradition and framework of democracy – can strengthen and add value to Western democracy. Portion of the Garfield book is discussed at length in different sections. I will touch on the other two references briefly. Lancaster: Prof. Lancaster (1932 - ), Professor Emeritus of Buddhist Studies at the University of Berkeley, California began by highlighting the biased view of Western politicians in asserting the view that their democratic framework is superior. He quoted Winston Churchill (1874 – 1965), who said, It has been said that democracy is the worst form of government - except all those other forms that have been tried from time to time . . . Perhaps, Churchill would have changed his opinion about those other forms – if he would have seen the modern Chinese way of governance. Lord George Curzon’s (1859 – 1925) speech saying that . . . democracy was not suited to Indians. . . caused indignation among the Indian audience. On the other side of the Atlantic, the earliest definition of democracy in 1641 USA says . . . the government was to be a democracy with the power vested in the "free" citizens who would be the ones to make the laws and enforce them . . . By wording ‘free’ – slaves and First Nations were excluded from the definition. Mid 17th century Connecticut legislature passed a penal law that says . . . Whosoever shall worship any other God than the Lord shall surely be put to death . . . Lancaster further points out . . . Massachusetts showed a similar lack of respect for freedom of religious practice. In 1644, they banished the Anabaptists from the colony and in 1656 turned their legal system against the Quakers . . . Even in the decision to provide education, the early records of the American democracy are filled with references to the religion. Tocqueville, the Frenchman said . . . in America, religion is the road to knowledge and the observance of the divine law leads man to civil freedom . . . Lancaster goes on . . . From this we can see that the Americans and British of the 19th and 20th centuries believed that the divine law known to them through Protestant Christianity was the way to civil freedom. It was would impossible to trace the origins of Lord Curzon's "justice, equity, and truth" without Biblical reference . . . Lancaster argues that America moved from democracy pertaining to Biblical references to ‘Civil Religion’ – which got its foundation in the Abraham Lincoln’s (1809 – 1865) Gettysburg speech in 1863. Lancaster’s last few paragraphs are on Buddhism and Democracy. He began with . . . What does this mean for Buddhism and democracy? If we accept that democracy must be nurtured with "social capital" coming from the citizens and dependent upon education of those citizens, there are many ways in which Buddhism can interact with democracy . . . D Cummiskey: Cummiskey, Professor of Philosophy at Bates College saw the pre-colonial Buddhist democracies in Asia – as belonging to two models: the Asokan and the Shambhala traditions. The former . . . King Aśoka is the first significant Buddhist king, and he represents the ideal Buddhist ruler and the normative standard for all future kings. The Aśokan model involves a balance between the ruler, the community of monks that constitute the Sangha, and the lay Buddhist people. The Aśokan king is a benevolent ruler who defends the Sangha and also maintains internal and national security. In a hostile and violent world, a powerful Aśokan king serves as the righteous protector of the Sangha, the Dharma, and the people . . . . . . the Shambhalan model is focused on creating a more enlightened populace and thus a more just political system. The Shambhalan approach, named after the mythical Buddhist kingdom of Shambhala where all people lived in profound harmony and peace . . . aims for social change by increasing individual compassion and through non-violent social action. The Shambhalan paradigm is common in Buddhist Diaspora writings, and it is a model of political action embraced by some Engaged Buddhists and Western Buddhists . . . . . . 4.3 The Dharma Way of Democracy In a short paragraph in The Tathagata I have quoted an article by Panya Klaydesh and Sukit Chaimusik of Mahamakut Buddhist University, Bangkok. In it, the author quoted the Kalama Sutta – where the Buddha identified 10 impositions that should not deter the freedom of opinions. In this Sutta, the Buddha taught the necessity of emptying the mind by staying calm before moving on to the freedom of deliberation in making decisions. In a Jataka Tale, Clear-sighted the Great, King of the World – the Buddha told about the Ten Rules of Governance – that a great leader must follow: (1) no ill-will to any; (2) no hostility to any; (3) no harm to any; (4) having self-control; (5) having patience; (6) being gentle; (7) practicing charity; (8) practicing generosity; (9) being straightforward; and (10) practicing goodness. In another tale – on a question from a Seven-year-old, a father advises his son of six worthy ways The six worthy ways: (1) keeping healthy and fit; (2) being wholesome in every way; (3) listening to the experienced; (4) learning from the knowledgeables; (5) living according to the truth and; (6) acting with sincerity and energy. Garfield: Prof. Garfield (2007) points out – that Buddhist democracies aim at minimization of unsatisfactoriness or unhappiness – and maximization of satisfactoriness or happiness, or in lengthening the happy experiences. He stressed on the Buddha’s method of Skill-in-Means or Upaya (On the Essence of Lotus Sutra)– to amalgamate Western Liberal Democracy with Buddhism. Let me highlight some more from his book. On page 213 he writes: . . . Buddhism is resolutely multivariate and nonabsolute in its assessment of actions and institutions and admits an indefinite range of moral quality between the irredeemably wicked and the morally perfect, depending on the complex admixture of motives and consequences involved. The centrality of this category of instrumental good, however, allows for a distinctively Buddhist justification and interpretation of democracy. The route to such a justification and interpretation should be clear: given the conception of the collective, social good to which we have seen Buddhism is committed, if it turns out that liberal democracy is the best means to achieve those goods, it follows straightforwardly from Buddhist principles and from the theory of upäya that liberal democracy is the preferred Buddhist social framework. Moreover, considerations of upäya would then determine the precise shape of those democratic institutions and the social ends toward which they are to be directed. From this standpoint the intuition with which I began this discussion reappears: that democratic theory could provide the institutional and procedural framework for a social order whose conception of the good is rooted in Buddhism as potentially vindicated through this mediating concept. The important question to ask, then, is this: Is liberal democracy plausibly construed as the best means for realizing the social goods Buddhism seeks? It is to this question I now turn . . . Then he continued on the next page: For if upäya is what counts, the question regarding whether Buddhism permits or even demands a liberal democratic political order boils down to the question, "Does liberal democracy represent the best method for maximizing happiness, for minimizing suffering, for realizing equity, for achieving nonviolence, and for cultivating virtues such as patience, generosity, wisdom, and commitment to others?” If not, perhaps we should be seeking a different sociopolitical order . . . On Page 219, he concludes: I hence conclude that while Buddhist values have typically been overlooked as valid considerations in the legitimation and design of social institutions in democratic theory and practice, this is both unnecessary and unjustified. A democratic society that draws on these principles in its social order and institutions has a greater prospect for success, and providing its citizenry with good lives and in fact greater claim to moral legitimacy than one that is neutral with respect to these principles. Buddhist democracy . . . is better democracy even when judged on the terms that the liberal tradition itself chooses and better Buddhism when judged on the terms that Buddhism itself chooses for moral evaluation. I conclude that these systems are—far from being antithetical—complementary, and that each is more compelling when adjoined to the other . . . Beginning with happiness – let us now turn to summarize some more of the Buddhist values and virtues Garfield is talking about. . . . 4.3.1 Happiness: Buddha’s quests to find The Way to happiness began when some questions came into the young Siddhartha Gautama’s mind. As in The Tathagata, he questioned, if happiness is cherished and held dearest by all – Then why it is so flitting? What are the hindrances deluding people? These questions and many more later in his life – led him to the Great Renunciation and to Buddhahood. Before moving further – a distinction between peace and happiness has to be understood – and as in Happiness - the Likeness of a Water Drop on Lotus Pad: Peace and happiness are complementary terms. Peace is the cessation of disturbance, hostility and animosity – of fight and war – of conflicting internal struggles that torment one’s mind. Being in peace with oneself and with all – is the precondition for being happy. In the same essay, a summary of 6 measurable indicators of happiness is described and what are required: (1) remaining healthy and content; (2) remaining free from ignorance: quality of education geared toward opening the eye of wisdom – to see the inter-connectedness and impermanence of things and the environment that nourishes them; (3) remaining from affliction: governing framework that promotes the culture of trust, tolerance and harmonious cohabitation; (4) harboring hatred to none: governing framework that promotes the culture of love and togetherness to overcome hatred and divisiveness; (5) remaining free from avarice: governing framework that promotes long-term sustainability – to balance and to check on the insatiable drive for selfish gains; and (6) maintaining balance of attachment or non-attachment: governing framework that promotes the culture of balance; and viewing and treating things from wide perspectives to shatter the bondage of unnecessary attachment and their rise and fall. The governing frameworks refer to both personal, family and societal governance – all are interdependent and interactive entangled flux of things in spacetime. The extracted six from the elaborate Dharmapada and Mahamangala Sutra Happiness elements – lead the practitioner towards the direction of simplicity, balance, symmetry and stability. Among these, Ignorance, Hatred and Avarice – termed as the Three Poisons– are symbolized in the Tibetan Mandala Samsara Wheel Hub: Ignorance as a Pig; Hatred as a Snake; and Avarice as a Rooster. Bhutan Example: Here is a glimpse from what are highlighted in the same essay on the governing system of the tiny kingdom of Bhutan: kingdom of Bhutan floated in 1972 the necessity of including Happiness as an essential element of measuring social progress. Standing on the declaration of the 4th King of Bhutan – the only country in the world built on the Vajrayana tradition of Buddhism – today's Bhutan declared and defined in 1972 what (as in the Article) Gross National Happiness (GNH) means: GNH measures the quality of a country in more holistic way [than GNP] and believes that the beneficial development of human society takes place when material and spiritual development occurs side by side to complement and reinforce each other. Being free from the effects and the rule of colonial masters – the 4th king’s declaration is based on the 1729 legal code, “if the Government cannot create happiness (dekid) for its people, there is no purpose for the Government to exist”. The year 1729 marks the unification of Bhutan giving birth to its modern geographical entity. Four pillars of GNH: Equitable Socio-economic Development; Promotion and Preservation of Culture; Conservation of Environment; and Good Governance. Its policy rendered Bhutan as the first carbon negative country in the world. I am surprised that none of the references I consulted for this essay mentioned the example of Bhutan – perhaps thinking that Bhutan is a kingdom. But, like the examples of many other democracies around the world in the past – initiated by the reigning king, the country switched to democracy in 2008 – thus becoming a constitutional monarchy. Ven. Walpola Rahula: Further, apart from what were discussed in different essays highlighted earlier, especially in Meditation for True Happiness; Happiness - the Likeness of a Water Drop on Lotus Pad – let us attempt to delve into what happiness means – by exploring the 1954 Ven. Walpola Rahula book: What the Buddha Taught (revised ed; Grove Press, Inc., New York, 1974, 151pp). Quoting Sigalovada Sutta on Domestic and Social Relations (Digha-Nikaya, no. 31) – the book highlights: Four kinds of happiness: First happiness is to enjoy economic security or sufficient wealth acquired by just and righteous means – The second is spending that wealth liberally on himself or herself, family, friends and relatives, and on meritorious deeds - The third is to be free from debts – The fourth happiness is to live a faultless, and a pure life without committing evil in thought, word or deed. It is said that the first three economic happiness comprise only 1/16th of the fourth spiritual happiness. Four virtues conducive to a person’s (in gender neutral terms) happiness: He or she should have faith and confidence in moral, spiritual and intellectual values – He or she should abstain from destroying and harming life, from stealing and cheating, from adultery, from falsehood, and from intoxicating drinks – he or she should practice charity, generosity, without attachment and craving for wealth – He or she should develop wisdom which leads to the complete destruction of suffering, to the realization of Nirvana. Among the virtues – the Five Precepts occupy an important position in the Sutta. Four things conducive to a person’s (in gender neutral terms) happiness in this world: First he or she should be skilled, efficient, earnest, and energetic in whatever profession engaged, and should know it well – Second he or she should protect income, earned righteously with the sweat of brow – Third, he or she should have good friends who are faithful, learned, virtuous, liberal and intelligent, who will help along the right path away from evil – Fourth, he or she should spend reasonably, in proportion to income, neither too much not too little – in other words he or she should live within his means. Nalanda University scholar Chandrakirti (600 – 650 CE) – explained that by taking the universal experience of unsatisfactoriness as a base – a seed of compassion must first be sown on that base. This is like saying not to be harsh to our unsatisfactory experiences by inflicting more harm to ourselves – rather to treat the experiences with compassion. Once taken root – compassion should continue by pouring water to sustain the growth of the enlightenment tree. Once the tree bears fruit – the joy of achieving enlightenment ensues. He said . . . at the beginning, compassion is like a seed; in the middle, it is like water; at the end, it is like a ripened fruit . . . True to his master, the Buddha – Mauryan Emperor Ashoka, the Great (304 – 232 BCE) wrote in one of the stone-edicts: My intention is that they (the subjects) live without fear of me, that they trust me and that I give them happiness, not sorrow . . . As in the Dharma Conversation, after being introduced in China – Buddhism enjoyed continuous development – starting from Han Dynasty (206 BCE – 220 CE) to Qing Dynasty (1644 – 1911). Among these, the glorious Tang Dynasty (618 – 907 CE) was instrumental in reinforcing the Korean Dharma during the long lasting Silla Dynasty (57 BCE – 935 CE). While Chinese monks began introducing Buddhism early – it was the Silla Dynasty that transmitted the Dharma significantly to Japan during Nara (710 – 794 CE) and Heian (794 – 1185 CE) dynasties. The illustrious Chinese monk traveler Xuanzang (602 – 664 CE; aka Hiuen Tsang) narrated the practices of Tang Dynasty ruler Taizong, of whom Harsha was aware of, as: He has reduced taxes and mitigated punishments. The country has surplus revenue and nobody attempts to violate the laws. As to his moral influence and profound edification of the people, it is exhausting to narrate in detail. King Harshavardhana (606 – 647 CE) responded, Excellent! The people of your land must have performed good deeds in order to have such a saintly lord. . . . 4.3.2 Values and Virtues Freedom, patience, integrity and tolerance – are some of the most important ingredients in Buddhist Democracy. Apart from the links to essays referred to earlier – these values and virtues are listed in the pasted image – and also have been covered in: The Tathagata; On the Essence of Lotus Sutra; Reverence for Life and the Question of Human Eating Habit; The Way of Simplicity, Balance and Wisdom; Enlightenment, Emptiness and Nirvana; The All-embracing Power of Sublimities; Symmetry, Stability and Harmony. In the Sutra of the Forty-Two Chapters, in Chapter 6 on Tolerance without Resentment, the Buddha said, When a malicious person hears about goodness and intentionally comes to provoke trouble, you should restrain yourself; do not be angry or reprimand him. Evil deeds will fall back upon the evil-doer. In Chapter 15 on Tolerance and Purification, answering to a question, the Buddha said, Tolerance under insult is great power, because it harbors not hatred but peace and fortitude. Those who are tolerant are free from evil and will be honored by others. When the mind is utterly purged of defilements, it is pure without blemish or filth; that is the brightest light. From before the formation of heaven and earth, and through the present, there is nothing in the ten directions that one does not see, hear, or know— this all inclusive wisdom is indeed brightness. The cited link to the sutra was published in the Buddha Gate Monastery website. This monastery and its worldwide branches have been founded and established by Grand Master Wei-Chueh (1926 – 2016). In the footsteps of the Buddha, Mauryan Emperor Ashoka (304 – 232 BCE) the Great engraved in stone: Every religion has the wholesome core of love, compassion and good will. The outer shell differs, but give importance to the inner essence and there will be no quarrel. Don’t condemn anything, give importance to the essence of every religion and there will be real peace and harmony. Truly religious people are very sweet and humble no matter of their allegiance to any particular creed – and they are all good citizens. * * * 5. Concluding Remarks Buddha said, To give someone something – one must have that something. This one sentence tells how Buddhist governing framework should be designed. To make people happy, to make the society and the world peaceful – the seats of governing power must cultivate happiness to be in peace themselves – to be righteous – to govern, not to do business with people’s lives and livelihoods. This means cultivating all the Buddhist values and virtues in calmness and simplicity – the Wholesome Works – to deliver to people what are essential – for the happiness of many, for the benefit of many – some of which are listed in the pasted image. Most important of all – they point direction to Integrity – and the Buddha demonstrated it in his life: The Vijja-Carano-Sampano – the One who practiced what He taught. Buddha Dharma is essentially secular – there is no saying in the Buddha’s teaching to worship imaginary beings – neither any saying to believe the power of such beings to favor or disfavor someone. Unlike others, Buddhism is resolutely multivariate and nonabsolute – stressing on: causes ↔ conditions, subject ↔ object and observer ↔ observed paradigm of seeing things – of all that happen in us, around us and in the universe – interactive in transience and interdependence. Buddha stressed on one’s true realization of the Truths and Realities through meditation practices, in calmness and simplicity – to be happy and to let others become happy – to be master of oneself. The Dharma teaches one to be tolerant and respectful to others’ opinions and views – to work for peaceful and harmonious co-existence. These are some of the essential ingredients of a good governing structure. Buddha’s secular teaching is drawn from the Natural Laws of harmony – and from the nature of human interpersonal and social interactions. Gleaned from such sources – the teaching was true in the past – as is now – and as will be in the future. The pasted image is my attempt to summarize the essential elements of Buddhism in the context of good governance – which bear best fruit in an Objected-oriented governing structure. Some of it are taken from a study at the University of Montana, cited earlier. This structure has proven to be fast, efficient and effective in computer programming. This does not mean the Dharma principles cannot be adapted, adopted and applied to other governance structures. I have identified 10 elements that distinguish the Procedural and Object-oriented structures. They indicate that while Buddhist democratic governing principles – are the gold standard for the Object-oriented – the Procedural Structure can transform itself by abandoning rigidity – in order to adapt, to accommodate the essential elements of the Object-oriented. Here again, the Buddha shows the direction how to do that – it is famously known as Upai or Skill-in-Means. Many historical monarchical governing systems stood tall – because they incorporated the essential elements of the Object-oriented Structure. On Upai or Upaya or Skill in Means, the Buddha said . . . use various causes and conditions, and explanations and terminologies – the power of skill in means – To enable all living beings to feel joy . . . Use accounts of causes and conditions, parables, metaphors – Odes, discourses with questions and answers. On Peaceful Joyful Action, The Buddha said. . . You must abandon jealousy, resentment, and arrogance – You must eliminate flattery and duplicity – Always cultivate genuine straightforward conduct – Do not look down on other people – And do not engage in trivial debates . . . be flexible and mild and patient – show compassion for everyone – do not be lazy-minded . . . break through pride and arrogance . . . Perhaps the direction towards the Buddhist Object-oriented democratic structure is in the offing. Apart from what are cited – the works of worldwide Buddhist scholars and monks continue to shed more light on this. In his 2023 popular book: Dust on the Throne – The Search for Buddhism in Modern India, Stanford University Press, Prof. Douglas Ober writes in the first introductory chapter – A Dependent Arising: Around the time of Indian independence in August 1947, a curious set of events transpired in the highest echelons of state power . . . a group of seventy-two women entered New Delhi’s Constituent Assembly and unfurled the newly chosen national flag . . . the Gandhian charkha, spinning wheel, had been replaced by the Ashokan dhammachakra, dharma wheel, as the flag’s central symbol . . . The second event occurred a few months later, when the Central cabinet publicly disclosed the official state emblem of the new nation . . . the Ashokan Lion Seal from Sarnath, a site known . . . as the sacred ground where the Buddha delivered his first teaching. The third, and arguably most definitive moment, occurred in January 1950 at the Government House in New Delhi, where a cadre of ministers, military officers, royalty, political elites, and journalists gathered beneath a massive, 1,800-year-old sandstone image of the Buddha to witness Rajendra Prasad take oath as the first president of the Republic of India. These three events pertaining to Nehru-Ambedkar vision – glorified the true legacy of India on world stage and indicated a ground breaking shift and rejection of the Hindu majority’s belief and claim that “The Buddha was born, lived, and died a Hindu”. The fabrication has been used as a tool to neutralize Buddhism in India and abroad for long time. Perhaps to the disappointment of Mahatma, the national flag change happened deviating significantly from the original choice of the Father of the Nation – that depicted the British Union Jack and Charkha. The worldwide impact made by His Holiness, the 14th Dalai Lama (1935 - ) in getting people interested in and embracing Buddhism – the Engaged Buddhism of Ven. Thich Naht Hanh (1926 – 2022) – the Humanistic Buddhism of Ven. Hsing Yun (1927 – 2023) – and the efforts of Anagarika Dharmapala (1864 – 1933), Dharmanada Kosambi (1876 – 1947), Dr BR Ambedkar (1891 – 1956), Rahul Sankrityayan (1893 – 1963), anthropologist and historian Prof. Gajendran Ayyathurai, and many more venerables and scholars around the world – are the real examples of Upai – for the happiness and benefits of multitudes. This include digitization of the entire Buddhist Canon – both the Pali and Sanskrit versions, and commentaries and interpretations of Buddhist masters associated with them. Many of them would come into AI-AIPPS purview when AI Machine Learning gets grasp of the digitized canon. The efforts will help people getting quick access to Buddhist resources. Ven. Bhante Saranapala, a Buddhist meditation teacher – in his 2023 good-read book, Are you Kindful? - saw The Hope For a Kindful World in the powers of Rejection (rejecting all prevalent negative tendencies), Aspiration, Steadfastness and Joy – saying that the practice of kindfulness can build a happy and peaceful nation. Something unprecedented happened in American history in 2025-2026. A 109-days long Walk for Peace or Peace Walk of Buddhist monk venerables in the period from October 26th to February 11th, along with ‘Aloka’ the companion dog – has thrilled Americans in all walks of life, including children and elderly who received the monks with an open arm of friendship and fellow-feeling. The monks’ and the team’s commitment and dedication to the cause of peace and happiness in life – have inspired thousands who welcomed the venerables in towns, cities and townships on the way – with the crowd listening to the their blessed messages – and the officials bestowing the Peace Walk with Peace Day Proclamations. It is something extraordinary in American history that 19 Buddhist monks from USA and abroad led by Venerable Bhante Pannakara – of Huong Dao Vipassana Bhavana Center, Fort Worth have taken a 2300 mile long journey from Fort Worth in Texas to Washington DC – covering the Sates of Texas, Louisiana, Mississippi, Alabama, Georgia, South Carolina, North Caroline, Virginia, Maryland and Washington DC. It was a strenuous walk in rain or shine or snow – with two monks injured, one very seriously – including Aloka. Amid love and supports of American people, no hardships deterred the monks from their Peace Walk. Bhante popularized one term to the participating people on the ground and to the world audience watching the Walk: Today is going to be my Peaceful Day; he advised all to write it down somewhere to be reminded of its importance that peace must start within oneself in mindfulness – and all have that potential irrespective. I only became aware of this auspicious journey in mid January 2026 following a kind message from Ven. Bhante Karunanada of Long Beach California. The aim of the Peace Walk was to make everyone aware of the necessity of having peace within themselves – to have a happy family life, harmonious social living – among states and countries, and in the universe. This reminds me of Venerable Xuanzang – who took a 10,000 mile long strenuous journey in the 7th century CE across the formidable Taklamakan Desert – from China to the West, to the Buddha’s birth land – to see his footsteps, to get to the source of his teaching. On the final day on February 11th – a congregation of interfaith leaders welcomed the venerables in the Washington National Cathedral and at George Washington University. His Holiness the 14th Dalai Lama sent a message of congratulation and solidarity to Bhante Pannakara and the team. A YouTube documentary: Peace Walk Ends in DC and one by W4P: Peace Gathering and Concluding Ceremony at Lincoln Memorial – nicely chronicled the events. In cold winter weather, Lincoln Memorial plaza overlooking the Washington Monument – was a spectacle on that day, that are only seen on special occasions – with dignitaries and thousands of people gathered to welcome and listen to the monks who came from many different countries. In early 2026, Buddhist monks completing a "Walk for Peace" in Washington, D.C., petitioned members of Congress to recognize Buddha's birthday as a federal holiday. Vesak, honoring the birth, enlightenment, and passing of the Buddha, has gained formal recognition in the USA through annual White House celebrations since 2021. The U.S. Department of State marks the occasion to honor Buddhist contributions and promote religious freedom, while the UN, including its NYC headquarters, officially recognizes the day. Buddhist world is touched and humbled – and thankful and grateful to American political establishments, churches, police forces, firefighters, paramedics and doctors – and the public in general for providing protection and logistics – ensuring the safety of the Walk. No thanks are enough for their love and acts of kindness. Something touching: Aloka’s Journey – the Full Story – is a moving testimony that the message of love and peace is a universal language that permeates through heart-to-heart in silence – irrespective of the life-form in which a sentient being belongs. * * * Finally, a note of assurance: the rationale behind selecting different elements in the democratic structure can best be discerned – as one goes through the cited references as well as the texts of this essay and in other essays published in this Website. This is the 85th piece in the WIDECANVAS. It is posted to commemorate World Children’s Day on 20 November 2025. With this, I like to dedicate this essay to Ven. Buddhist nun Chandra Khonnokyoong (1910 – 2000) – remembering and honoring this founder of Dhammakaya Temple in Bangkok Thailand. The Venerable championed and glorified the worldwide modern tradition of Dhammakaya meditation, founded by her teacher Ven. Luang Pu Sodh Candasaro (1884 – 1959). This meditation tradition has opened its door to the world through World Peace Initiative Foundation that organizes meditation lessons and retreats around the world. Dubbed as Peace Revolution – its beautiful eight lotus petals logo in blue and white – each with four white streaks rotating clockwise says “Disconnect to Reconnect”. . . . The Koan of this Essay: Why wasting time and energy in entangled debates and squabbling about the procedures of who should be doing what and how. Why not focusing on the object instead, where it hurts the most. . . . . . - by Dr. Dilip K. Barua, 21 November 2025  As on previous 5 occasions, on this auspicious Vesak, the Buddha Day – on 12 May 2025 – my hands come together in devotion to the Great Teacher of teachers. Vowing down in Namaskara to the World Honored One, the Tathagata – I pay homage to the Buddha Shakyamuni’s teaching on Wisdom, Happiness and Reverence for Life, Love and Compassion. This time, my focus is on the famous Lotus Sutra (a beautiful bloomed Lotus as a metaphor, image credit anon). This sutra comes with the usual styles of the Buddha teaching, described as Skill in Means – that are enriched with Metaphors, Odes, Parables, Questions-and-Answers and Story-Telling.
While delivering the sutra, the Buddha explained to the audience why they should be creative and use such methods in freedom during teaching. Why they must learn from The Laws of Nature – from the causes ↔ conditions of things – to be realistic and truthful in their teaching. Why they should try to reach people in equanimity, keeping in mind their learning aptitude in spacetime – to liberate them from the yoke of unsatisfactoriness – to the Light of Joy, Peace and Happiness. The primary focus of this sutra – is to tell followers how to continue the momentum and maintain the glory of the Dharma, described as a teaching higher than the sky and deeper than the ocean. This Dharma is the Way of the Buddha – the Sabbe Sattva Hithaya, Sabbe Sattva Shukhaya Dhamma – The Way of Simplicity, Balance and Wisdom for the benefit of many, for the happiness of many. How the Sangha and lay Buddhists, especially those who have taken Bodhisattva Vows, should teach the Dharma by reaching people far and wide. . . . 1. Intro To delve into the richness of this sutra – I have relied on the 2016 English translation of the sutra by JC Cleary with its digital version published in 2025: A Dharma Wheel Publication of the Lotus Sutra by JC Cleary. The author translated it from the Chinese version of the Kumarajiva Sanskrit rendition of the sutra. This sutra was delivered by Shakyamuni Buddha at the famous Vulture Peak of a Rajgir Hill to a learned audience of senior enlightened monks and nuns – Arahats and Bodhisattvas. It is said that the Buddha was in deep meditation before delivering the sutra. In the radiance of a Halo – he displayed special powers during the deliberation by emanating the five aura of colors – blue, yellow, red, white and orange. Among the audiences were some of the notable ones – the senior disciples known in Buddhist literature. They include such names as: Maha Kashyapa, Shariputra, Maha Maudgalyayana, Mahakatyayana, Subhūti, Samantabhadra (devoted as the Bodhisattva protecting and guarding the Buddha teaching), Manjushri (devoted as the Bodhisattva embodiment of Prajna), Avalokiteshvara (devoted as the Bodhisattva embodiment of Maitrey and Karuna), and Maitreya (devoted as the Bodhisattva, to be born as the future Buddha). It is said that the congregation also included heavenly beings, kings and nobles. Among the venerables present, the names and works of Samantabhadra, Manjushri, Avalokiteshvara and Maitreya have led to the development of myths and legends – turning their images into popular devotee worship in the Sanskrit tradition of Buddhism. They are, in essence – the Buddha manifestation of the Dharma virtues of Sanctity of lives, Wisdom, and Loving Kindness and Compassion – and its future projection in the rebirth of Maitreya Bodhisattva. I have read books and articles on the Lotus Sutra before – but none of them appealed to me as the Cleary book did. This scholarly treatise captured the essence of the sutra like none other. Hope, different worldwide Buddha Dharma organizations would take initiative to translate this brilliant work into other languages. Yet again, as with the other sutras, in this sutra the Buddha said something that is timeless. Why timeless? Timelessness of the Buddha teaching comes from its foundation on universal laws – and are grounded to the Buddha’s profound discovery of the True Reality of things devoid of any deluded illusion. His teaching on the natural processes of causes ↔ conditions – on the Fluidity of Nature (described in the Fundamental Laws of Nature) sheds more light on the essence of this foundation. As in The Tathagata, Buddha's Way . . . This Way – is not speculative but based on universal laws - This Way – is testable, and verifiable by experience . . . this way is the way of equanimity, loving kindness, compassion and joy. They make the teaching remain always modern. Anything manipulated or manufactured that defies them or is otherwise, has a time limit or lifetime – therefore not timeless. All people irrespective of color, creed or any inclination will benefit from the Buddha’s teaching – the deep insights and truths of all the governing phenomena – Natural and Social. And how to deeply understand his teaching to live together in peace and harmony – to live a quality life in happiness with all that Nature nourishes us. My attempts to delve into and understand them were penned down earlier in different essays of WIDECANVAS. Apart from what were highlighted earlier and other pieces of interest, they include: The Power of Mind; Let there be Light - and there was Light; Heaven and Hell; Symmetry, Stability and Harmony; The All-embracing Power of Sublimities; Happiness – the Likeness of a Water Drop on Lotus Pad; Meditation for True Happiness; Revisiting the Jataka Morals – 1; Revisiting the Jataka Morals – 2; Dharma Conversation; Enlightenment, Emptiness and Nirvana; Hold it There; The Tathagata; Some Difficult Things; The Fundamental Laws of Nature; and Reverence for Life and Eating Habit. All schools of Buddha Dharma have many aspects to learn from the Lotus Sutra – to enrich their understanding and how to communicate them for the benefit and welfare of others. Buddha directed the sutra to the attention of monks and nuns – in particular to those who have taken Bodhisattva vows – telling them the necessity of devising Upai or Skill in Means to teach people on all occasions keeping in mind the learning aptitude of the audience in spacetime. The Zen masters’ method of infusing a Koan into queries and answers – is one such creative approach to communicate spiritually and intellectually with disciples – to stimulate thought processes in ambiguous and puzzling terms. Before moving into the sutra, thought of sharing portions of the author’s view in the Translator’s Introduction. Very well-crafted, it’s worth taking note of. . . . 2. How JC Cleary Sees the Brilliance of the Lotus Sutra Here are some excerpts (in italics) from what Cleary says . . . The Buddhist sutras tell us that we are not who we think we are. They say that our perceptions are shaped by our social conditioning, that in our business-as-usual mindset we are out of touch with true reality, that our thoughts and emotions are like dreams and illusions. . . The Buddhist sutras tell us that we are more than we think we are. They say that there is a way out of a petty, self-centered life dominated by hopes and dreams, fears and frustrations. They say we can live on another level. They assert that our true destiny is to function as enlightened beings and bringers of enlightenment to others. . . Cleary further clarifies. . .The conceptual content of the Lotus Sutra poses a challenge to anyone in any era. The Lotus Sutra says to us: Expand your horizons, open up to reality as it is . . .Enlightened perception means seeing things as they are, without interposing an overlay of artificial categories, without measuring everything in terms of a self-centered agenda, without emotional and cognitive distortion. Enlightened perception brings the ability to see the true patterns of causation at work in the world and to take effective action – to see where the good lies and how it can be achieved. It brings freedom from the self-seeking, “me-against-them” orientation that comes to us with our human heritage. It liberates the mind from the delusion that the artificial categories imposed by language, culture, and social conditioning are anything more than artificial. . . . The Buddhist teaching is that all of us have a potential for enlightened perception. The message of the Lotus Sutra is that developing enlightened perception is the ultimate goal of the Buddhist path, though the seeker may have to travel through many intermediate stations along the way. The idea that Buddhism takes a pessimistic view of life is a cliché found in many books on comparative religion in the West. But in fact, compared to our contemporary culture, Buddhism has an optimistic view of human potential. We are not just glorified animals, driven by our genetic programming to band together in hierarchical tribes and fight for supremacy, to strive for primal satisfactions and vie for social status. We are not inevitably prisoners of the worldviews we have been induced to follow or captives of their futile delusions. We are not just rats in the maze built for us by history and culture. According to the Lotus Sutra, there is more to us than that – we are all children of Buddha. We just have to set to work to reclaim our heritage and bring our inherent potential for enlightened perception to life. On Skill in Means, JC Cleary writes . . . The Lotus Sutra repeatedly describes the basic methodology of the teaching of enlightenment, which is known as “skill in means.” Guided by the principle of skill in means, real Buddhist teaching does not follow any simple formula. It does not establish a set of doctrines that must be accepted as absolute truth by its adherents. It does not define itself in terms of a specific set of rules, rituals, texts, beliefs, commandments, or sacred scriptures. From a Buddhist point of view, a dogmatic approach to religion can only be another example of delusion in action. The Buddhist observation is that there is no single formulation that can encompass the totality of truth, no uniform technique that can lead everyone everywhere to realization. True teaching is what is conducive to progress toward enlightenment, in the context of a specific situation, audience, and moment in time. The teaching that works for you today might not be the teaching that worked for someone else yesterday. It takes the insight of the enlightened teacher to adjust the teaching to the needs of the particular person being taught, just as it takes the skill of the physician to prescribe medicine that will cure the sickness of the particular patient . . . . . . 3. The Lotus Sutra Among the Eastern or Sanskrit traditions of Buddha Dharma – the Tiantai One Vehicle of the Lotus of Truth in China, transmitted and adopted in Japan as Tendai, in Korea as Cheontae and in Vietnam as Thien Thai – are based on the Lotus Sutra. One imposing example of the Tiantai school of the Dharma – is the open hill-top Big Buddha image on Lantau Island of Hong Kong. With the Buddha’s right hand assuring fearlessness and left hand showing compassionate gesture of blessing – the whole Po Lin Monastery complex opens a wide vista of openness and serenity. The idea of this Dharma endeavor was the vision of the fifth Abbot Venerable Sing Yat. Its 1993 completion was like fulfilling the dream (as in Xuanzang) of Chinese monk traveler Yijing (635 – 713 CE) . . . My real hope and wish is to represent the Vulture Peak in the Small Rooms [peak of Mount Song] of my friends, and to build a second Rajagrha City in the Divine Land of China . . . The JC Cleary sutra translation was presented in 24 Chapters in the book. I have consulted four of them to share some with readers – the Skill in Means, the Metaphor of Medicinal Herbs, the Teachers and The Peaceful Joyful Action. Here are some excerpts from these chapters presented in italics with some of them underlined and presented in bold. . . . 3.1 Skill in Means . . . The Truth attained by all the enlightened ones is explained to living beings – By the boundless power of skill in means – What the minds of living beings are focused on, the various paths they travel, and the nature of their desires, the good and bad deeds of previous lives – The enlightened ones know all this – They use various causes and conditions, and explanations and metaphors and terminologies – the power of skill in means – To enable all living beings to feel joy [in the True Teaching] Sometimes the enlightened ones speak sutras, with verses and stories – Stories of the past lives of the buddhas, unprecedented marvels – Accounts of causes and conditions, parables, metaphors – Odes, discourses with questions and answers . . . In all the lands of the ten directions where the enlightened ones are active, there is only the teaching of One Journey – There is no second or third, except for what the enlightened ones taught as expedient means . . . The Great Journey is where the enlightened ones abide – And what they gain here, the adornments of the power of concentration and wisdom, is what they use to deliver to living beings . . . We adorn these bodies with the marks of enlightenment, and its light illuminates the world – We are honored by countless multitudes, and we explain to them the Seal of Reality . . . Those without wisdom fall into error and confusion and do not accept the Teaching – I recognize that such living beings have never cultivated the roots of goodness – And are firmly attached to the five desires – Their ignorance and greed produces affliction – Through the causal nexus of their desires, they fall into the three evil paths . . . People of meager virtue and little merit are assailed by a multitude of sufferings – They enter into the thick forest of misguided opinions and false beliefs – Deeply attached to false teachings, they doggedly adhere to them and will not abandon them – Their arrogance and self-importance mounts – They flatter and deceive and their minds are not sincere . . . People like these are hard to save – This is why I devise expedient means . . . In the teachings of all the enlightened ones there is no difference: They are all one, and there are not two journeys . . . Who listened to the teaching – Who acted with generosity, upheld discipline, exercised patience, focused their energies, practiced meditation and wisdom, and cultivated merit and wisdom: All these people have found the Path to Enlightenment . . . The enlightened ones know their past habits and deeds – Their desires, their natures, the force of their efforts, and whether their faculties are sharp or dull – The enlightened ones use all kinds of causal conditions, explanations, metaphors, terminology – And use expedient means according to what is necessary to teach living beings . . . It is like the udambara flower – loved and enjoyed by all – But it rarely blooms, perhaps only once in many ages . . . They explain the truth according to what is right [for the time, place, and people] – Using thousands and millions of skillful expedients . . . Let there be no more doubts or confusion – Let your minds be filled with great joy, . . . 3.2 The Metaphor of Medicinal Herbs The King of the Teaching, who refutes imaginary existence – Appears in the world and explains the Teaching in all sorts of ways – Adapting to the desires of living beings – The wisdom of the Honored One which comes from Truth – Is profound and far-reaching . . . The Teaching of the enlightened ones is like a great cloud – Rising over the world, covering everything everywhere – The cloud of wisdom contains nurturing moisture –The lightning flashes, the thunder reverberates far and wide – Making all beings rejoice . . . I have no cravings, no attachments, no limits, no obstructions – I expound the Teaching forever to everyone with equanimity – I constantly expound the Teaching for every individual, and for the multitudes . . . I tirelessly spread the rain of the Teaching to everyone equally – To noble and mean, highborn and lowborn – To those who keep the precepts and those who break the precepts – To those of impeccable conduct and those with faults – To those with correct views and those with misguided views – To those whose faculties are sharp and those whose faculties are dull – All these living beings hear my teachings – And get from it what they are capable of receiving . . . Some seek the level of the world honored ones – They vow that they will become buddhas – They practice the concentration of making spiritual progress – These are like the greater medicinal herbs – There are also those children of the enlightened ones – whose minds are intent on the Path to Buddhahood – Who always practice compassion and know that they will become buddhas – Whose minds are made up and beyond doubt . . . With this metaphor, the Buddha is using an expedient to indicate that – All the various things he says are to express a single truth – They are like a drop in the ocean, compared to the wisdom of the enlightened ones – The rain of teachings given by the enlightened ones – Fills the world with a truth that has a single flavor . . . Those who dwell in meditative concentration and achieve spiritual powers – Whose minds rejoice when they hear that all phenomena are empty of inherent identity – Who send forth countless light rays and bring salvation to living beings – They are likened to the great trees that grow . . . The enlightened ones use all kinds of circumstances, all kinds of metaphors and explanations – To reveal the Path to Buddhahood – This is our skill in means, these are our expedient methods. . . . 3.3 Teachers The Buddha said: Here is a metaphor. A man was suffering from thirst and needed water. He dug down on a high plain, looking for water, but all he saw [where he was digging] was dry dirt, and he knew the water was still far away. He kept working, and then he saw some moist earth, and gradually he came to some mud, and he knew for sure that water was near. It is the same with bodhisattvas. As long as they have not heard or understood or been able to cultivate this sutra Lotus of the Wondrous Truth, they are still far away from ultimate complete enlightenment. But if they get to hear it and understand it, contemplate it and cultivate it, they should know that they are going to be headed for ultimate complete enlightenment. Why is this? The ultimate complete enlightenment of all bodhisattvas belongs to this sutra – this sutra opens the gate of expedient means and reveals true reality. The treasury of this sutra Lotus of the Wondrous Truth is so deep and solid and abstruse and far-reaching, and no one can reach it [unaided], and now the Buddha is revealing it to teach and transform bodhisattvas and enable them to develop fully . . . Those who teach this sutra – Must enter the room of the ones who have arrived at reality – Put on the robe of the ones who have arrived at reality – Sit in the seat of the ones who have arrived at reality – So they can go among the multitudes without fear –And explain the teaching on a wide scale – Great compassion is the room – The mind of kindness and patience is the robe – The emptiness of all phenomena is the seat – This is where you must be to explain the teaching. . . . 3.4 Peaceful Joyful Action The Buddha said. . . If you want to teach this sutra – You must abandon jealousy, resentment, and arrogance –You must eliminate flattery and duplicity – Always cultivate genuine straightforward conduct – Do not look down on other people – And do not engage in trivial debates about the teaching – Do not cause other people to have doubts – By telling them they will not achieve enlightenment – When the children of the buddhas explain the teaching – They are also flexible and mild and patient – They show compassion for everyone – They are not lazy-minded . . . The great bodhisattvas of all the worlds of the ten directions – Travel the Path out of compassion for sentient beings – They have an attitude of respect toward sentient beings – And consider them their teachers – They think of the enlightened beings as their supreme parents – They break through pride and arrogance – And teach without any obstruction . . . . . . 4. Summary Writing a summary of the Lotus Sutra is a daunting task in a short essay – each word and line the Buddha has meticulously chosen – carry deep meaning, in every sense of the word – from practical day-to-day way of life – to one’s professional and work performances – to spiritual uplift for achieving personal, family, societal and global peace, happiness and harmony. From historic times to present spacetime premises – monks, nuns and scholars delved into them, debated them and elaborated them for the benefit of many. If one reads the sutra – it is difficult for him or her not to be amazed by the brilliant wisdom of the Buddha – and it is hard to ignore or refute what the Buddha taught. How could he do it in about 2.5 millennia ago in defining the framework of an enlightened civilization that is always modern. Founded upon the evolving canvas of spacetime true reality of things, of causes ↔ conditions – humans are lucky to have this gift of teaching offered by the Buddha. To the supremely compassionate, a person must not be defined by the codes of color, caste, ethnicity or creed – or by any divisive classifications, views or grouping practices and languages. He said, all have the Buddha nature – saying as a one family metaphor that all are Buddha’s children. JC Cleary’s scholarly and thoughtful summary and commentary – as outlined some of them in the beginning of this essay – are a pleasant and enlightening read. I will be very brief to add my reflection and admiration of the sutra from a scientific angle. By emphasizing the truth of Emptiness: all phenomena are empty of inherent identity . . . The emptiness of all phenomena is the seat . . . the Buddha has drawn everyone’s attention to deeply realize its essence – to improve their quality of life to peace, happiness and harmony. The Avatamsaka or the Flower Garland Sutra further expounds the reality of Emptiness (more in the SPIRIT Chapter of the Fundamental Laws of Nature). There are as many individualities in the world as there are people. Each one is different – yet some common threads link all individuals. In science – things are broken down in 1st, 2nd and 3rd . . . order of magnitudes. The 1st order solution, representing the strongest of processes (Common Sense Hydraulics is one such process; as demonstrated in Seabed Roughness), is the commonality we all share – roughly sketched in The Wheel of Life; Social Order; Social Fluidity; and Duality and Multiplicity in a Society. The 19th century Italian Sociologist Vilfredo Pareto (1848 – 1923) observed what is known as the Pareto Principle, the 80/20 rule. It says that 80% of the effects come from 20% of the causes. This 20% of the causes – in essence represents the 1st order processes in scientific terms. As one goes into higher orders – one would soon realize that – at one end of the spectrum there are many individuals – who are often loaded with unhealthy constraints of doctrinal baggage inherited from ancestors or by the thoughtless acceptance of what have been told to them by others. Biases, inclinations and prejudices of all sorts – can be part of this constraint envelope. All of these could exist amid some cherished traditions. They become part of their customary life. Given the burden of life’s contingencies – most of them do not have time to filter out what are wholesome what are not – or no time to feel the necessity of questioning, rationalizing and justifying what they follow, and why they follow them. The compassionate Buddha realizes these difficulties of life, all conditioned things are unsatisfactory – but cautioned against such manners of blind acceptance that only accentuate the difficulties of life. Further, knowingly or unknowingly – one has a high chance of being trapped into and be victimized by exploiters and advantage takers. His teaching says, be a light unto yourself, and that no one can reach it [unaided]. With these words of Reality, and rising above any sectarian thinking or religion – the Buddha stressed on the integrity of the Dharma. It abstains and distances itself from giving false hope to people – that worshiping of imaginary beings and animal sacrifice are the answers. The Buddha laid the foundation of his teaching – in the First Turning of the Wheel of Dharma in Sarnath – by elaborating his profound discovery of The Four Noble Truths. In a modern method of assigning an acronym, I proposed (as in The Way of Simplicity, Balance and Wisdom) – to name the truths as: PEACE, standing for (1) unsatisfactoriness → Peace and happiness (that the reality of unsatisfactoriness is reversible to yield happiness); (2) ignorance → Awakening and wisdom (that the light of awakening eliminates the darkness of ignorance); (3) Confidence in the potential of an individual’s inherent Buddhanature to bloom like a lotus; and (4) the grandeur Enlightened Way of The Noble Eightfold Path is the sublime way to peace and happiness. Buddha said, the Dharma teachers, the likeness of Medicinal Herbs – are to teach to raise the level of hope and confidence in peoples mind – that all have the potential to be empowered by Bodhi within themselves. As one can see, the Buddha set very high standards for the Buddhist Sangha to follow and accomplish. Conceived by the Buddha in 2.5 millennia ago - the Sangha, a community of monks and nuns – is the first democratic institution in human history - that deliberates on monastic or Dharma issues before decisions are made. When our mind can be trained to become clean and still – to be a true mentor - the peaceful bodymind transforms into the temple of a blooming lotus. Grounded to the true reality of things, of causes ↔ conditions – and to empower Bodhi, the teachers are to reach the minds of people – through the creative efforts of expedient means guided by the Light of the Buddha’s Enlightened Way. The Buddha Dharma invites all, saying it’s a Come and See for Yourself Dharma – saying to come with an open clean mind in simplicity. The Buddha asked the Dharma teachers to go among the multitudes without fear to explain the teaching on a wide scale with compassion, kindness and patience by keeping in mind the reality of things, emptiness of all phenomena and the learning aptitudes of audience. By cultivating the Dharma in meditative pursuits to become free of defilement – purified, clear and sharp – they must teach with deftness with the help of different communication tools of metaphors, parables, odes, story-telling and questions-answers. As with other sutras of the Dharma – the Lotus Sutra is loaded with elegance and beauty of the Buddha’s teaching – opening the door to Buddha Sangha and scholars to elaborate them. Buddha’s Enlightened Way is there to help all to bloom like a lotus characterized by the wholesome virtues of the four – openness, friendliness, humility and harmony. The Teaching of One Journey, the Lotus of the Wondrous Truth is so deep and solid and abstruse and far-reaching – that the Buddha, The King of the Teaching – standing on the Seal of Reality and refuting imaginary existence – expounded the Teaching forever to everyone with equanimity – tirelessly spreading the rain of the Teaching to everyone equally from the cloud of wisdom containing nurturing moisture. By emphasizing that his Teaching is all about the Light of Wisdom of One Journey – the Buddha asks all Buddhists (all schools of Buddhism as in The Tree of Enlightenment) to unite behind the essence of the Dharma – that is higher than the sky and deeper than the ocean. Surely, if the objective of the Dharma – is to spread the rain of the Teaching to everyone with equanimity – all differences simply melt away (It is encouraging that discussions and proceedings of different worldwide Buddhist conferences and symposia are heading in that direction – but, perhaps there are more to be done). Indeed, to melt away the differences – the sutra laid out the framework of a system that the Buddhist Sangha should follow – by devising their own ways – the Power of Skill in Means – to reach and teach all by abandoning jealousy, resentment, and arrogance – by not looking down on other people – by being flexible and mild and patient – by showing compassion for everyone – by not being lazy-minded – by breaking through (the barriers of) pride and arrogance. Another way of describing and reinforcing the framework – are to make all efforts to master the Paramita Pursuits to Perfection (highlighted in Tathagata) – to shun away from the whole spectrum of 14 unwholesome mental formations (as in Enlightenment, Emptiness and Nirvana): delusion or ignorance; lack of shame for doing things wrong; lack of heedfulness or disregard for consequences; restlessness; greed; wrong view; conceit; hatred; envy or himsa; miserliness; worriedness and sadness; laziness or sloth; torpor or lethargicness; and doubt. In essence – the Lotus Sutra defines the Buddha Sangha ideal – the Bodhisattva ideal, in particular – asking them to take vows to equip and enlighten themselves – and to help others to conquer the unsatisfactoriness of life to attain peace and happiness. As outlined in The Power of Mind – the mind of a Bodhisattva enlightened with The Lotus of Truth – is powered by the purified and clear and sharp vision of things. With this power and in the presence of right Cetana, they could see what others cannot, they could hear what others cannot, they could smell what others cannot, they could taste what others cannot – and with the synchronicity of body and mind, they could rise up to an occasion unattainable by other beings. In Buddhist literature, the Lotus Sutra saying is crystallized into six distinctions of a Bodhisattva. To help people easily memorize – I have attempted to come up with a modern method of assigning an acronym to the distinctions. By looking for synonyms of some terms (bracketed ones) – they stand as: Malleability (Adaptability); Wisdom; Tranquility (Calmness); Proficiency (Skill in Means); Integrity; and Wieldiness (Simplicity). Thus the Bodhi distinctions acronym comes to life as AWCSIS – Adaptability, Wisdom, Calmness, Skill-in-Means, Integrity and Simplicity. Endowed with these six exquisite distinctions – the Buddha is asking the Sangha for their dedication to connect with people to bring the light of joy, peace and happiness in life – in amicable social interactions and harmonious cohabitation with Nature. The Buddha wanted them to follow his example, as in The Tathagata . . . The Vijja-Carano-Sampano – the One who practiced what He taught - The Sugoto – the One who has chosen the right words at the right time and occasion - The Lokovido – the One who deeply saw the dynamics of the six worlds . . . Some websites offering Buddhist music and chanting – advertise them in their caption as something for ‘healing’. This is totally misleading – not sure where and how these website vendors got such an idea. Those who come to Buddhism to listen and cultivate – do so for peace, happiness and harmony. They do so for clarity of things they do not understand – to let the Lotus buds lying within themselves bloom to the freshness of air and light. Buddhist chanting and music are not only for sick people requiring healing – they are for all people seeking calmness in the tranquil shade of Buddha’s Teaching. Hope the vendors would take note of this – and correct their captions. Finally, a few lines of poetry from Jiddu Krishnamurti's (1895 – 1986) Buddha tribute, The Immortal Friend 1928, Boni & Liveright: . . . I carry Thee in my heart – Look where I may, Though art there – Calm, happy – Filling my world – The embodiment of Truth . . . . . . This is the 84th piece on the WIDECANVAS and the 6th of the annual series – remembering and honoring Shakyamuni Buddha – his auspicious Birth, Enlightenment, and MahapariNirvana. This year’s Vesak, the Buddha Day celebration, occurs on the full-moon day on 12 May 2025. The previously posted 5 pieces were on: 22 May 2024 The Way of Simplicity, Balance and Wisdom; 5 May 2023 Dharma Conversation; 16 May 2022 The Tathagata; 26 May 2021 Enlightenment; and 7 May 2020 Revisiting the Jataka Morals. . . . Happy Vesak the Buddha Day!!! On this Auspicious Full-Moon Day – let Metta touch everyone’s heart by the vast ocean of the Buddha’s wisdom to bring Peace and Harmony across the Globe. Have a joyous life – by being conscientious, heedful and diligent – whenever – wherever – whatever . . . . . - by Dr. Dilip K. Barua, 12 May 2025  In this piece, I like to delve into a question that comes into people’s minds often. This is about the reverence for the life system and the question of vegetarianism and meat consumption. The relevance of this question has a bearing upon the human eating habit – that has a long history of evolution. At any given instant in modern time – human eating spectrum consists of a mixture of cereals, meat, fish, vegetables, fruits and products based on them. The choice within the spectrum – from one end to the other is governed by affordability, and conscious practices that have religious-cultural base.
I would mainly look into the question from a moral, humane and religious-cultural standpoint. To that end – attention is paid to Buddhist thoughts and practices. The reason for this attention is that – for the first time in history the Buddha addressed the question systematically. His teaching says while reverence for the life system is a must – one must not forego the freedom of choice in eating habit. That, the freedom of choice must come from the deep realization of Truths in calmness – in Appamada of conscientiousness, heedfulness and diligence. In the Kalama Sutta – the Buddha taught why this freedom should not be marred by such impositions as scripture, tradition, hearsay, trivial logic, external interference, and theory. If one is accustomed to habitual or occasional meat consumption – he or she may see contradiction in Buddha’s teaching. Buddhism says there is no contradiction – if that is the case, how to explain it? . . . 1. Intro Before answering the question, here is something we all need to understand. Belonging to the mammal family of the life system – we, humans are naturally omnivores. But, unlike other mammals, we are overwhelmingly endowed with the processes and habits that result from Matter-Immatter Dynamics - the interactive processes between body and mind, the Rupakaya and Arupakaya that define a person. This means we enjoy much more freedom than others to chart our own destiny – to adapt and go beyond genetic programming. And in the context of choices of eating habits – to go either in the direction of Wholesomeness or otherwise. All along, humans developed the notion that fish and other aquatic lives are part of the consumable resources. This has been so customary that hardly any violent or harming thought processes – Cetana (volition or intention) are in action. Perhaps one reason for being so careless is the fact that a fish dies quickly when out of water. There is an old adage that says, wild life is beautiful in the wild – birds in the sky – fish in water – humans in family. Similarly, dairy milks and products from cows and other animals, and poultry eggs – became indispensable human consuming items from ancient times. Again, there were no thought processes involved – they just came naturally as part of human survival instincts – and no tangible harm is caused to these lives. Consuming fish and these gifts of Nature must be accepted with gratitude – because without these gifts human livelihood, as we know it cannot thrive. This reality and all the life system defining Nature have been telling humans not to harm them – not to be cruel to them – not to kill them with volitional attitude of violence or sacrificial pretense – not to restrict their freedom of choice. Not to disrupt and destroy their food sources – their livelihood concomitant habitat necessities. Further, we have to realize that many of our eating habits come from childhood rearing practices of our parents – that are conditioned by the societal norms where one is raised. This means that our eating preferences – are not something of our choice. It has profound effects on an individual – because, for example, a person raised with meat eating habit could develop distaste for the other types of diets. . . . 2. A Glimpse of Eating Habit Evolution Before going further, it is important to delve into the evolution of human eating habit. As outlined in The All-Embracing Power of Sublimities – the lifestyle of early nomadic hunters – began to change after the last ice age in about 8 millennia BCE. Agriculture, domestication of plants and animals, family and social co-habitation started to take shape. With this, the eating habit of humans took a drastic turn – from wild plants and hunter-gathered meats to agricultural produce. Raising and tending of livestock and dependence on them for various household needs and sustenance - became part of family lives and livelihood. While fish, and the produces based on animal and poultry such as dairy and egg, became part of the diet – the consumption of meat became an occasional – rather than a regular eating habit. During this epoch in history in about 2.5 millennia BCE – the Buddha’s teaching, a method based on Wondrous Truth grounded to the Seal of Reality – appeared to direct human livelihood and co-habitation to peace, happiness and harmony with his emphasis on the necessity of revering the sanctity for all lives to let them live and thrive without fear. The lifestyle afforded by this system – is destroyed with the beginning of industrialization age and capitalist processes in about 17th century. An important aspect of this process – is the rise of meat industries. Cattle and poultry farms, and slaughter houses define the activities of these industries – that come with information campaign about the beneficial effects of animal protein on human health. These industries imposed a forceful impetus on people’s mind to consume meat. They have made it their policy to not reveal the harmful effects of animal protein. Their advocacy says that animal protein is a must for healthy growth of individuals – and all establishments across the globe have been promoting the cases of these industries. It is only in recent times that awareness shifted to alternative thinking – and many researches across the globe reveal the nature of vegetable proteins and their beneficial effects on human health. These proteins come from such sources as – oilseeds, cereals, pulses and leafs. The findings support what Nature has been telling us all along – that the life system is abound with vegetarian and non-vegetarians. From the mighty elephants to the powerful horses, all vegetarians – Nature tells us that power and strength have nothing to do meat consumption. What, if any, animal meat consumption makes one aggressive. . . . 3. Buddhist World View of Eating Habits The Buddha deeply saw and learned the processes of Nature and lives – and his teaching fully reflects the appreciation of and respect for the causes of different lives. And the teaching about the reverence for all lives directs humans to that direction. Using the flower-bee metaphor – the Buddha clarified the necessity of being simple in purpose and practices to not harm the flower – the donor. The practices of nonviolence and the reciprocity of gratitude, and showing respect to the donor – are just humane and make everyone happy. The Buddhist world makes it a policy to adhere to the first Buddhist precept of reverence for life and the Buddha’s teaching on that (All trembles at violence, life is dear to all – As we love our life, so do all creatures – so be compassionate to all sentient beings . . . Unwholesome deeds like animal sacrifice follow one like a shadow to usher in misery; as some are outlined in Hold it There, Jataka Morals – 1, Jataka Morals – 2 and others). The legacy of Mauryan Emperor Ashoka the Great (304 – 232 BCE) is exemplary in this regard. Standing on the footsteps of the Buddha – he devised programs and works to implement reverence for the sanctity of life – to ensure animal welfare across his vast empire of the Indian subcontinent. In the Buddhist world, the practice of eating habits as regards to vegetarianism or non-vegetarianism is left to an individual’s choice. Here are the reasons: (1) the practices of irrational imposition of rigidity suppressing one’s freedom of choice – imposes stresses and ailments on an individual and hinders happiness. (2) Sticking to any rigid nature of practices violates the Buddhist principles of Wieldiness and Malleability. These two principles ensure the highest form of discipline that is fluid-dynamic – incorporating the essential elements of Natural processes. As described in the Fluidity of Nature and The Way of Simplicity, Balance and Wisdom – they are characterized by the five: Time, Continuity, Resilience, Adaptation, Balance and Dynamic Equilibrium. Unlike other religious practices, except perhaps Christianity – these are the reasons why there is no rigid food code in Buddhism. Apart from these, what are other Buddhist rationales behind the absence of food code? And the teaching of the necessity of freedom of choice? . . . 3. 1 Role of Cetana and Mindfulness in Eating Habit If one deeply delves into Buddhism – one would soon realize that there are other reasons why the supremely compassionate Buddha left the freedom of human eating habit to choices. The Buddha stressed on the Seal of Reality on which his teaching is based – which entails that the Dharma is a practical way of life in Simplicity, Balance and Wisdom. This Seal of Reality is the ultimate truth defined by causes ↔ conditions reality of things – by the reality of Fundamental Laws of Nature – of impermanence and interdependence. Further, one has to look into the definition of karma in the Dharma. A wholesome or unwholesome karma depends on the driving force behind such karma. This driving force is defined as Cetana in the Dharma – translated to volition or intention in plain English. The Buddha said, the nature or type of karma is defined by Cetana behind it: Cetanaham Bhikkhave Kammam Vadami – Volition, O Monks is Kamma, I reveal. The Noble Eightfold Path says, the conditioning of karma can be given the direction of wholesome Cetana when Right Understanding enlightens one through the efforts of Right Diligence. The objectives are to pursue the purification of mind, speech (all forms of communication in modern contexts), body and deeds through – Right Thoughts, Right Speech, Right Action/Reaction, and Right Livelihood. Right Thoughts, in turn – are purified by the diligent meditation efforts of Right Mindfulness and Right Concentration. If consuming meat as food does not involve tangible killing or harming Cetana – then there is no reason to believe that an unwholesome karma has taken place. This explanation should not be interpreted as the Buddha’s leniency on meat consumption – rather it says that while reverence for life must be the societal norm – one must avoid being rigid – but rather be adaptable and flexible as the situation necessitates. This implies that meat as food can be eaten as the last resort if no other option is available. One must not forget the Buddha teaching that . . . Hunger is the worst disease . . . Health is the most precious gain. This teaching is applicable to all lives. And that the rigid practices of what to eat or not to eat – and any austerity resulting from that is a hindrance – benefiting neither the functioning of the body nor the mind. Buddhist monks and nuns are mostly vegetarian. Zen Buddhist practices emphasize on being simple and mindful in everything one does. For them vegetarianism is the norm, because they follow a self-sustaining way of day-to-day life from working in the field to food preparation to teaching and Zen meditation. Similar is the case with other Sanskrit tradition schools of Buddha Dharma in the East. By doing this they stick to the policy of reverence for all lives. If one is mindful in eating the non-meat based products – the satisfaction one gets from sticking to the noble causes and wholesomeness – cannot be compared with any other type of eating. Such is the power of mindfulness. Some Sangha make vegetarianism their policy – while others follow the principle of consuming what are offered to them as food (non-meat based or otherwise) without developing any personal preference, attachment or aversion to what are offered. Any refusal to accept what are offered to them – are considered arrogance and a show of disrespect to the donor devotee. And if invited, monks and nuns must abstain from suggesting what to prepare or not to prepare – and must respect the choices of devotees. This practice allows the Sangha to avoid developing any Cetana in eating habit. The ancient Buddha Sangha practice of going on alms-round as outlined in the finishing paragraph of The Way of Simplicity, Balance and Wisdom further adds to this. Lay Buddhists across the globe while adhering to the reverence for life – have a spectrum of eating habit – from vegetarianism to occasional episodes of meat consumption. In cases of meat consumption – a careful diligence is exercised not to develop violent or killing Cetana. Instead, the choice depends on what are available in the market – as a food source to sustain a healthy state of body and mind. Again, the practice varies across the wide Buddhist world – conditioned by situations and the reality of cultural factors. . . . A few lines of concluding remarks. Grounded to the Seal of Reality – Buddhism teaches the pursuance of a balanced way of life, the Middle Way. It teaches the necessity of being wieldy and malleable to not let rigidity dictate a person’s life. This entails that while freedom of choice should define the eating habits – it is important to uphold the principle of reverence for all lives – by not attempting to source food harming and killing lives that sustain us. It points direction to the eating habits – to the evolving canvas that rely on fish, dairy milk, eggs, fruits and vegetables, nuts and seeds, vegetable oils. They are all there to be produced and sourced from Nature in a fair and moral sustainable fashion. These resources give us all the nutrition, protein, vitamins and minerals – helping us to lead a healthy life in peace and happiness in harmony with Nature. . . . This 83rd piece in WIDECANVAS is dedicated to commemorate the World Health Day on April 7. . . . . . - by Dr. Dilip K. Barua, 9 April 2025  There are no conditioned things that are eternal – All conditioned things are impermanent – All conditioned things are unsatisfactory – All conditioned things are non-self;
Hunger is the worst disease – Conditioned things are the worst suffering – There is no fire like lust – There is no grip like hatred – There is no net like delusion – There is no river like the 36-streams of craving; Health is the most precious gain – Contentment is the greatest wealth – Enduring patience is the highest austerity – A trustworthy person is the best kinsman – Purity and impurity depend on none other than oneself – One must strive by himself or herself, the Buddha only shows the Way – The best of all triumphs is conquering oneself; There are no better spells than loving kindness and compassion – Happily the peaceful live, discarding both victory and defeat – Calm in thought, calm in speech, calm in deeds, these three yield the perfect tranquility – Nirvana is the highest bliss. The sayings on health refer to the health of both body and mind. I am delighted to start this piece – with the above lines of Shakyamuni Buddha’s (The Tathagata) wisdom taken from different verses of The Dhammapada. Staying calm (more in Hold it There) is the perfect antidote against threats generated by one’s attachments to strong negative emotions like hatred, anger, fear and jealousy (within oneself and in social interactions) – to give the rationality of thought processes (it is further discussed later in Thought Processes – the Karma Initiator Chapter) a breathing space, a time for simplicity and detachment. Among others, the Buddha demonstrated the power of staying calm during his encounter with the misguided rogue killer Angulimala in Shravasti. The Angulimala Sutta says, in order to save both Angulimala and his mother, the compassionate Buddha appeared from nowhere between the two. Seeing the opportunity, Angulimala decided to kill Buddha instead of his mother. But, unable to catch up with the Buddha walking ahead of him – Angulimala pleaded for Buddha to stop. The serene Buddha replied that he was steady – but that, it was Angulimala who was unsteady, disturbed and agitated. By calm but steadfast swaying – the Buddha managed to settle him down. Note that the Buddha did not appear with a sword to fight Angulimala to defeat him – instead the Tathagata appeared in Equanimity with Love and Compassion. The deep confidence of the Buddha in the effectiveness of these three – made him fearless and victorious. Buddha’s power of compassion and deftness was able to save the life of Angulimala’s mother – while, at the same time opened the door for the rogue to lead a righteous pious life. Here is a relevant saying of Richard Gere (1949 –): From a Buddhist point of view, emotions are not real. As an actor, I manufacture emotions. They're a sense of play. But real life is the same. We're just not aware of it. As the Buddha said, all are wrought in mind – the making of mind; therefore the relevance of staying calm comes to the forefront to invalidate the adverse effects of negative emotions – created within oneself or provoked by others. It affords a perfect window of time – to reflect on things – whether and how to initiate thought processes, communication, bodily-actions and livelihood – in Appamada by being conscientious, heedful and diligent to create kushala-karma – to merit-making activities, virtues. Staying calm is one of the Dasa Paramita – a sublime wholesome quality (The All-embracing Power of Sublimities) in Buddha’s teaching. The power of sublimities was such that – Natural life system used to thrive in Buddha's presence. His encounter with wild creatures – ended up with these lives coming close to him fearless and friendly – venerating and protecting him. Scriptures are full of stories of such gestures and company – e.g. the stories of the monkey king, snake king and elephant herds. The Buddha chose the company of deer at Deer Park Sarnath to deliver his first Discourse to his former five disciples after Buddhahood. The Tibetan Buddha Dharma emblem has two deer holding the Dharma Chakra. The Ashoka Pillar shows the use of both elephant and lion - holding the Dharma Chakra; and snake was shown protecting the meditating Buddha by expanding its hood. The mythical Dragon also appears – and is popularly believed to be one of the protectors of the Dharma. The enduring patience of staying calm maybe difficult at times, but it is splendid and rewarding nonetheless. The Buddha saying of the four attributes of the conditioned things make them empty of essence or Sunya – when considered without the conditionings, caused by transience – by interdependence. This is the reality of Nature and social cohabitation – and must be understood before making any attempt to expound the Buddha’s teaching. It is, in a metaphorical sense similar like – Putting the First Button Right. Deep realization of Sunyata makes one feel part of the harmonious whole – in the spirit of Avirodh – making him or her humble and compassionate (more in Symmetry, Stability and Harmony; Enlightenment, Emptiness and Nirvana). The Dhammapada lines highlight two important premises of the Buddha’s teaching. The First is The Fundamental of Laws of Nature that governs everything in the universe – in its songs of the synchronicity of melodies and rhythms, of collective unison. It says how the dynamic interlink between the ubiquitous presence of Impermanence (time, the Incomplete Circle; conditioned by positive and negative residuals, time translates an incomplete circle into a spiral) and Dependent-origination (space, the ever-changing Eternal Knot configuration) – makes everything in the universe conditioned. This tells us that Buddha’s vision of the universe is 4-dimensional, perhaps even multi-dimensional (in terms of seeding and sprouting of Karma, explained further in The Thought Processes – the Karma Initiator and Rebirth Chapters). The Buddha saw it long long before the 20th century modern science proved it (see Einstein’s Unruly Hair). Buddha Dharma is very deep in its insights and rationality – and it is important to have a clear understanding of the above Truths to comprehend the Dharma. It is the responsibility of Buddhist teachers, monks, scholars and all – to convey such characteristics of the Dharma elements to devotees and people – in all-encompassing coherence and easily understandable simple terms and methods. The Second is Buddha’s observation of other truths that follow these two laws. They cover things such as – how the system of unsatisfactoriness – of the absence of desirable degree of happiness in humans work; and how one can steer himself or herself to the direction of happiness – to the Eternal Bliss. In other words, achieving STILL (Something Tranquil and Irreversible in Lucid Liberty) from the processes of SPIRIT (Something Perpetual Irreversible and Reversible in Interdependence and Transience). . . . This essay – the 81st piece in WIDECANVAS – is posted in honor of this year’s worldwide Vesak Celebration, on 22 May 2024 – with the hope that people in all walks of life – of all creeds and sects would benefit from them to improve their quality of life. It is presented first by delving into some basic understandings of the Buddha Dharma – as depicted in the pasted image. The image highlights and summarizes the basic premises of enlightenment – the Way of Simplicity, Balance and Wisdom. They are explained together with 5 other important elements of the Dharma that are integral to understanding it. These chapters are the Buddha’s teaching about Simplicity; Thought Processes – the Karma Initiator; Duality and non-Duality; Non-Self and the Buddhanature; and Rebirth. Different essays published in this Website represent the viewpoints from my understanding and perspective – the perspective of a scientist and engineer. And it is no exception here. It is the rationality and openness of the Dharma that attracts a curious mind. In several pieces, as shown in the Widecanvas Home Page and in the Website Links and Profile, I have tried to delve into the vast ocean of the Buddha wisdom – with the timelessness of his teaching – both in essence and in being sync with the findings of modern science. They are delved into – in articles that include: The Fundamental of Laws of Nature; Dharma Conversation; Hold It There; Enlightenment, Emptiness and Nirvana; Some Difficult Things; Revisiting The Jataka Morals -2; Revisiting The Jataka Morals -1; Meditation for True Happiness; Happiness – the Likeness of a Water Drop on Lotus Pad; The All-embracing Power of Sublimities; Symmetry, Stability and Harmony; Let there be Light – and there was Light; and The Power of Mind. And in other Scientific and Engineering articles published in this Website. While writing this piece, in addition to depending on these articles, I have also consulted other miscellaneous website articles and resources. A 1997 book by Dr. PD Santina - The Tree of Enlightenment is an excellent source for having a clear overview of all the schools of Buddha Dharma. . . . 1. The Way of Simplicity, Balance and Wisdom This Way is the direction to the Path that one should traverse in his or her lifetime – as a Companion Light in bad and good times – to attain the tranquility of STILL from the processes of SPIRIT. How to get into that Path? The Buddha’s answer to this question is briefly summarized in the image. This image begins with the two fundamental laws on which Buddha’s teaching is based. They are highlighted in the starting paragraph of the Buddha Dharma Trilogy: All conditioned things are impermanent – are unsatisfactory – are non-self. Buddha Dharma is based on this Trilogy to define the Three Jewels, Triratna – the Trikaya (Rupakaya, Arupakaya and Dhammakaya) Buddha the Teacher, Dharma the Teaching and Sangha the Sustainer. Of the Trilogy, the Buddha chose unsatisfactoriness as the First Noble Truth - because it is something minimizable by an individual effort, to become happy following the Way of Simplicity, Balance and Wisdom. All conditioned things are impermanent – imply that things are fluid as opposed to being rigid, highlighted in Nature and Social Interactions. It does not connote instability either in one’s personal, family or social life. The essays on, The Fundamental Laws of Nature, Fluidity of Nature and Social Fluidity – were my attempts to capture this understanding. As outlined there, Fluidity is characterized by the Five: Time, Continuity, Resilience, Adaptation, and Balance and Dynamic Equilibrium. Anyone attached to the notion of permanency or rigidity of things – is bound to face disappointments and suffering of different sorts – at one time or another. But, at the same time – one must be aware that the law of impermanency may be abused by some – in particular, by those on the seats of power with evil motives – to instigate instability and cause suffering on the well-being of lives and livelihoods. What make things conditioned? The answer to this question can best be explained by looking at things from two perspectives. The first, as we all know is the good and bad consequences of our social interactions – some of which are affected and governed by the seats of power – by their good or bad overriding actions – the RULES. Also important, especially in modern times – are AIPPS, facilitated by internet and social platforms (more in Artificial Intelligence – the Tool of No Limit). The present accelerated Warming Climate and associated consequences – have been conditioned to a greater extent by ignorant human actions in the past. These are some of the realities – and we have been experiencing their effects in our lifetime in many ways - becoming aware of them. Not equally and similarly though – but differently, conditioned by the differences in our cognitive processes (such as shallow/deep, ignorant/enlightened, unskilled/skilled, biased/neutral), and other personal and societal factors. The second is from the high and deep levels of perspectives. There comes the scriptural outlays of the godly religions, and the Natural Laws. Buddha Dharma is exceptionally different from other religions in its elaboration of the conditioning of things – and relies on Natural Laws and Social Interaction factors. Let us attempt to understand all these in a nutshell. In godly-religions, the answer is the God, gods or goddesses whose dictations make things conditioned – that are conveyed to humans through the priestly classes and scriptures. These godly beings, in essence, are assumed to be the puppeteers of the show. The conditioned shows, as such, have no rational causative factors justifying them – as the godly beings did not teach anything (apart from what are conveyed by the priests or priestly classes). All there is – is that the existence of these beings lies in a devotee's mind. German historian and philosopher Oswald Spengler (1880 – 1936), described also as a polymath, aptly explains the rationale of the human belief in god . . . It is fear of the invisible that is the essence and hall-mark of human religiousness . . . Gods are surmised, imagined . . . and the idea of an “invisible” god is the highest expression of human transcendence . . . Richard Dawkins in his 406-page book ‘The God Delusion’ (Houghton Mifflin Company, Boston, 2006) wrote, in the preface of his book, about being an atheist (a non-believer in the existence of god, or any gods or goddesses): . . . Being an atheist is nothing to be apologetic about. On the contrary, it is something to be proud of, standing tall to face the far horizon, for atheism nearly always indicates a healthy independence of mind and, indeed, a healthy mind. There are many people who know, in their heart of hearts, that they are atheists, but dare not admit it to their families or even, in some cases, to themselves. Partly, this is because the very word ‘atheist’ has been assiduously built up as a terrible and frightening label. . . Buddha’s answer to that question is one of a systematic approach – the likeness of a modern scientific mind. In scientific terms – the conditioning factors are known as the independent variables – which propagate onto the dependent variable – onto the conditioned (more in Uncertainty Propagation). The variables positioned on the left and right sides of an Equation - are related together through balancing interactions. Buddha has realized that by being dependent on spiritual entities – one gets masked and loses the freedom of thinking and figuring out the answers for themselves – that is, in correctly deciphering the Natural Laws. Therefore something different, innovative and unique appeared in the Buddha’s teaching – discussed in this piece, in The Fundamental Laws of Nature and in other Articles on this Website. In Buddha Dharma – the puppeteers of the show – are not any supernatural or imaginary being – but the Naturals Laws that govern the whole universe. It says that bad conditioning is caused by one’s ignorance of not knowing such laws and other truths. The ignorance of not seeing the conditioning causes – the Fundamental Laws of Nature – that are compounded by the implanting and sprouting of one’s karma seeds or knots (further in Thought Processes – The Karma Initiator Chapter). The ignorance of not seeing the causes and effects of societal factors – of not seeing the conditioned reality of birth-growth-decay-demise of life, of things. The ignorance of not seeing the significance of thought processes in generating the karmic processes and the consequences that result from such actions. Of course, there are always the possibilities that human-made conditioning – by those on the seats of power – will always be there. Depending on where one lives – especially in the case of bad Governance – such human-made conditioning may overwhelm the Natural Laws on short time-scales and contexts – causing instability and suffering. Things are conditioned by the dynamic interlink between the two Natural processes governed by the Fundamental Laws – that’s the reason why the conditioned things cannot be designated as something eternal and self-made – that nothing exists without a cause, without causing an effect. Another way of saying this is that the knot configuration of the net is not rigid – being impermanent, its fluidity continuously tries to balance itself in attempts to reach equilibrium. Responding to different forces and constraints – the configuration is always in adjustment-readjustment dynamic mode. It is amazing to realize – how such balancing dynamic mode can be visualized when one considers the engineering analysis of Ship Motion and Mooring Restraints. What are these forces and constraints in our life? They have both internal and external sources – internal by one’s own thought processes and actions-reactions – external by the actions-reactions of the surrounding (e.g. by human-made hazards; more in Upslope Events and Downslope Processes) – of the social framework and governance where one lives (therefore, the relevance of harmony or Avirodh becomes important in Buddha’s teaching, more in Symmetry, Stability and Harmony). It is similar like the spacetime fabric that constantly changes its configuration in response to the propagation of gravitational waves (more in Einstein’s Unruly Hair). Actions on and shifting of the positions of each knot or node also generate waves in the universe of one’s mind – in the universe of the Immaterial world. And, as I stated in The Power of Mind – similar to the gravitational waves – they likely propagate in the domain of an Electromagnetic Force Field Wave (The Quantum World). Now, if one looks at an individual element of the knot-fabric – one cannot say it really exists independent of others. Therefore, the concept of Sunyata or Emptiness comes in – to aptly characterize the Truth. This brings us to the reality that while the dynamic link of the laws makes everything in the universe conditioned – the conditioned things themselves make the knot-fabric non-eternal or impermanent. In Nagarjuna (150 – 250 CE) commentaries: There are no causes with conditions; there are no causes without conditions. There are no conditions without causes; there are no conditions with causes. In order to clarify further, let us say, a cause makes a certain condition to happen – that condition acts as a cause for another to happen. Thus creating an interdependent loop of causes → conditions → causes (cause and condition become one, Yogocara school of the Buddha Dharma, more in Xuanzang). One must understand this fundamental theme of Buddha Dharma. As we shall see later – between causes and conditions, there is something in the middle to break-off from the loop – something right, practical and peaceful. In summary, the conditioning causes in Buddha Dharma are threefold: the first is the Fundamental Laws of Nature that govern everything in the universe; the second is the making of our own mind; the third is the culture of social interactions and the RULES of governance where one lives. Each of them is entangled by the causes ↔ conditions duo. To lead a meaningful societal life in peace, happiness and harmony – Buddha Dharma says that one has to be aware of these facts and that the last two are manageable by human efforts with the Buddha’s radiant light in hand. Once the above premises are understood and accepted – the next question comes in: why it is unsatisfactory? One obvious and simple answer to that – our scale of doing things is not same as the knot-fabric dynamism – therefore not heeding to this dynamics is bound to cause suffering, unsatisfactoriness, thus unhappiness. For example, the knot-fabric dynamic scale may appear something stationary in human scale of perceiving thing – but, in reality subtle conditioning of Natural Laws affect everything. If one tries to narrow it down further – one soon realizes that failure to remain healthy and content – not realizing the significance of wisdom in non-pursuance of unwholesome practices such as affliction, hatred, and avarice – are some other important causes. Clinging to such causes – makes our regular experience of happiness flitty and ephemeral – thus jeopardizing the balance of attachments – both in scale and quality. More causes and conditions are discussed in Happiness – the Likeness of a Water Drop on Lotus Pad; Meditation for True Happiness; Enlightenment, Emptiness and Nirvana; Dharma Conversation and others. If and when all the temptations of clinging to unwholesome practices are conquered, the causes → conditions → causes loop is balanced and the fabric breaks off – yielding to the achievement of something amazing – in joy and freedom – it is called STILL or NIRVANA. . . . 1.1 The Four Noble Truths Now, let me attempt to explain the rationality of the way of Simplicity (it is further elaborated in a separate Chapter), Balance and Wisdom by relying on the pasted image I have created. First, in quests to head towards the direction of STILL, one must be aware or awake to see the rationality of the Four Noble Truths (Ariya Sacca). Awareness and awakening are not synonymous. Awareness refers to consciousness (the Vijnanakhandha) that helps one to conceive multiple images of an object with attributes afforded by perception, and mental formation. Building upon consciousness and follow-up cognitive processes – awakening occurs from one’s deep realization. This realization comes from understanding the subject ↔ object and causes ↔ conditions relationships, impermanence and interdependence of things. The processes help one to crystallize facts and factors to create an awakened impression of the object. The object of interest can be virtually anything – matter, immatter, ideas, processes, problems, solutions, you name it. The First Truth says that unsatisfactoriness or unhappiness is real, and is a predominant impression in human mind, irrespective of who we are – with all the rise and fall as everything else in Nature. The Four Noble Truths - the First, among his many discourses - was delivered by the Buddha in Sarnath to his five former disciples. It is famously known as the Turning of the Dharma Wheel Discourse - the Dharma-Cakra-Pravartana Sutra. By delivering this Sutra - a turning point in his life after Enlightenment - the Buddha launched his teaching. This impression has multiple roots - ranging from Natural causes and conditions – to the makings of one’s mind – to the causes and conditions of the surrounding societal factors. Among the Three Universal Characteristics that Define all Existence in SPIRIT: All conditioned things are impermanent – All conditioned things are unsatisfactory – All conditioned things are non-self – the second characteristic defines the 1st Noble Truth. The compassionate Buddha selected this one – to say that unsatisfactoriness is something minimizable by one’s wholesome efforts – to head towards the direction of happiness with the energy and power of Simplicity, Balance and Wisdom. And, while in that direction and when the processes of causes ↔ conditions become one – STILL or Nirvana can be finally achieved. One must accept this reality of the 1st Noble Truth to move forward towards the direction to happiness. This Truth led Buddha Dharma to develop as a quest for finding ways to be happy – by relying on one’s strength and endeavor. There is another aspect of suffering or unsatisfactoriness – that is also the making of mind – but, this stress is created by Cetana to achieve something (see The Power of Mind). Students and individuals aspiring to achieve something great are prime examples. These, including meditation pursuits are part of the efforts necessary in life. They have some elements of hidden joy and hope in them – and are fundamentally different than what the First Noble Truth says. Next, one has to identify the cause of unhappiness – and the Buddha identified it as ignorance – as elaborated before, the ignorance of not understanding the 36-streams of craving - the ignorance of not understanding the causes and conditions of unhappiness. The Dependent-origination discourse, delivered in the Paticca-Samupadha-Vibhanga Sutta – elucidates the processes of how ignorance leads to – and causes the conditioning of unhappiness through the 12 links of causes → conditions → causes. This Sutta shows how ‘Craving’ arises from ‘Ignorance’ – ignorance or wrong view being the root cause of unhappiness. This is the reason why ‘Ignorance’ is used in my description instead of ‘Craving’. In the end, both the terms lead to the same conditioning of unhappiness. The Sutta description of the 12 links of the step-by-step causes and conditions reads like this: Ignorance or Wrong View (1) → Unwholesome Karma Seeding (2) → Arising of Misguided Perception (3) → Delusive Name and Form (4) → Six Sense Doors to Cognition (5) → Mental Recursive Processes of Subjectification-Objectification (6) → Emotional State of Feeling (7) → Craving for the Deluded Name and Form (8) → Attachment or Clinging (9) → Sprouting of Karma Seeds or Birth (10) → Consequences of Unwholesome Sprouting (11) → Unhappiness, Sorrow, Suffering or Demise (12). When many ignorant karma seedings abound, the loop gets spread out into multiple dimensions – and a flexible entangled net of knots is formed from which escaping becomes difficult. Thus wisdom or awakening comes into the rationality of the 2nd Noble Truth. This diagnosis of the cause of unhappiness and the prescriptive measure in the virtues of the Enlightened Way - gave rise to the popular visualization of him as the Medicine Buddha. Similarly, wisdom, compassion and Dharmakaya gave birth to the popular embodiment of these virtues as the Buddha Manjushri, Avalokiteshvara and Amitabh, respectively. The rationality of the dependent-arising of unhappiness as in the 2nd Noble Truth – tells something very important. That at any step of the causes ↔ conditions, an individual can break the flexible net by stopping the processes – thus, by escaping from the complexity of the loop to simplicity. This freedom leads to the next – to the rationality of the 3rd Noble Truth. The beauty of the step-by-step interdependent causes ↔ conditions, taught by the Buddha is such that – it can also be formed in terms of Right View in order to initiate wholesome karma – to go to the direction of happiness. This has been reinforced by the Buddha's own experience and achievement – saying that all have the inherent Buddhanature or Bodhicitta (discussed further later in a separate Chapter) and the capability within themselves. This message of confidence and hope in the 3rd Noble Truth is conveyed by him to all humans – by using the beautiful Lotus flower as a simple metaphor. By his discourses of the 10-Perfections to Wisdom, and the 7-Factors of Enlightenment – the Buddha directs one to pursue the goal with energy, power, skill and investigative zeal (more in Enlightenment, Emptiness and Nirvana). The 3rd Truth says that – the Buddha is neither a conditioner nor a puppeteer – but a venerable friend and a Dharma teacher – the Samma Sambuddha – who shows the direction to a way of happiness – the Enlightened Way. He blesses and loves each and everyone of us – irrespective of who we are – to elevate all to the realization of the potential to enlightenment. In Buddha’s teaching – there is no cursing, no blaming, and no threats of punishment. Buddha’s Way is one of Simplicity, Balance and Wisdom steeped with love, compassion and joy in the calmness of mind. Let us attempt to draw a summary of The Four Noble Truths through a modern method of assigning an acronym to it. Let us do it in terms of what the truths tell us to aim at: The 1st Truth tells us to aim for – Peace and happiness in our life, and in lives of all sentient beings to unentangle the cobweb of suffering and unsatisfactoriness; The 2nd Truth tells us that – the light of Awakening or wisdom is imperative to understand the causes and conditions of suffering and unsatisfactoriness; The 3rd Truth tell us to – keep in mind the metaphor of Lotus – to develop hope and Confidence that – all of us have Bodhi within ourselves to attain peace and happiness in life; The 4th Truth leads us towards – the Enlightened Way – The Way of Simplicity, Balance and Wisdom – The Noble Eightfold Path. Thus, the acronym PEACE is an easy way to comprehend the rationale and purpose of the Four Noble Truths. . . . 1.2 The Enlightened Way The Enlightened Way – is the compassionate Buddha’s helping hand to teach and guide all – to overcome the cobweb of unhappiness to liberty, to the eternal bliss. The teaching elaborated in the 4th Noble Truth is famously known as the Noble Eightfold Path. This Way, enlightened to a sublime and grandeur scale – is derived from the Laws of Nature and the realities of the human mind processes. It is said that the rationality of the Four Noble Truths can best be understood by those who are Ariya or Noble – the calm, righteous, upright, ethical, wholesome and brave ones. Contrary to the conventional understanding of the term, ‘noble’ – this definition in Buddha’s teaching has nothing to do with one’s aristocratic, elitist or wealthy lineage of birth. Instead, they are the Ariya Truths – as a Way to go beyond Sammuti Sacca, the Conventional Truth – to the direction of realizing the Paramattha Sacca, the Ultimate Truth - to the deep realization of the Truths - some of which are outlined in the starting paragraph of this article. By this definition – the Buddha wanted people to think beyond coterie interests and pursuits – instead laid the foundation of democratic values and principles in 6th century BCE – the first time it happened in history. The Virtues of the Path consist of Eight interlinked spokes on a rim – each spoke or the constituent – is presented on a wheel on way to complete the circle. Note the extraordinary wisdom and vision of Shakyamuni Buddha – he said, the wheel-circle is a rolling system in spacetime that has neither the beginning nor the end – all are interdependent. This means that the benefit of each constituent – begins to bear commendable fruit when all the Eight are striven for in a complementary pursuit. The Way is customarily described in three groups of Virtues in order to achieve the purities of View, Morality and Mind. Buddhist scripture describes them in that order. Following this age-old tradition – I have described them similarly in this piece. But, at the same time, one has to realize the Buddha’s emphasis on human mind: mind precedes all states of actions and reactions – they are all wrought in the mind – and mind is their chief. One has to understand, as well, as outlined before, that all constituents of the Way are interlinked with – and are interdependent on one another. The elaboration of the Way, shown in the pasted image, is covered in earlier pieces: The Fundamental of Laws of Nature; Dharma Conversation; Enlightenment, Emptiness and Nirvana; Some Difficult Things; Meditation for True Happiness; Happiness – the Likeness of a Water Drop on Lotus Pad; The All-embracing Power of Sublimities; and Symmetry, Stability and Harmony. Apart from what are described in the Happiness Essay – the auspicious Noble Eightfold Path is also presented in the structure of another Trilogy of the Dharma: Sila, Samadhi and Prajna. The First, Sila or morality envelope has: Samma Vaca, right speech or all forms of communication in modern contexts; Samma Kammanta, right action-reaction; and Samma Ajiva, right livelihood. The Second, Samadhi envelope has: Samma Vayama, right effort; Samma Sati, right mindfulness; and Samma Samadhi, right meditative concentration. These two lead to the development of the Third, Prajna: Samma Sankappa, right thought processes; and Samma Ditthi, right view or understanding. Despite such a convenient way of putting into different envelopes – refinement processes of the Way translating to the Dharma Wheel have neither the beginning nor the end – until STILL or Nirvana is attained. Three words must be understood that are essential qualifiers of the Enlightened Way. They are: the Middle Way, the Right Way, and the Balanced Way. These three phrases are just the three ways of expressing the same Path – what is in the middle is the right – what is right is in the middle – what is balanced is in the middle. Following the explanation and interpretation presented in the above pieces – Right indicates the processes of heading towards the right direction – being neither too tight nor too lax. And in analogues with the examples of Nature (more in Ocean Waves, Duality and Multiplicity in Nature and Einstein’s Unruly Hair) – one soon realizes that clinging either to the top crest or the bottom trough is no good – because these two positions of the waveform are unstable dual manifestations of the same phenomenon – the phenomenon of propagating energy. Instead, the Dharma says that one should seek a middle position that is well-balanced, stable and peaceful. Conventional designation of a social structure – like the middle class (high, middle, low, etc) – is a simple example of how the middle position displays a relatively better stable position in the structure. In traditional societies in all cultures, the middle class – especially the middle middle class – afforded a comfortable life of balance and stability. These families did not have much and were not rich in monetary measures – but was the source of neat harmonious family life raising children to good moral and ethical values – helping them to have good education and life. They were the important foundation in any society – and all earlier societies striven hard to condition this foundation thrive. If one compares them with the tumultuous life of very rich – and of course, of the poor or of lower strata of the middle class – one would find that these classes are the examples of something in constant stress – and in breaking phases of different sorts. The poor and the lower middle class – are mostly the victims of bad societal policies, rules and conditioning. One has many reasons to believe that – with the advent of the 18th century mechanical civilization – and its continuous transformation to the modern day systems – this valuable middle foundation is thinning out to a frighteningly low level. All these are further expanded in the Duality and non-Duality Chapter. . . . 2. Simplicity In the introductory paragraphs of Artificial Intelligence – the Tool of No Limit, I have quoted the wisdom of Jiddu Krishnamurti (1895 – 1986) and Steve Jobs (1955 – 2011) – who emphasized the necessity of being simple to understand things – to do things Right. A line of wisdom from Leo Tolstoy (1828 – 1910) ‘there is no greatness where there is no simplicity, goodness and truth’ reinforces such a necessity for doing things Right. Their emphases reverberate with the teaching of the Buddha (The Tathagata) – which says to empty and clean the mind processes before moving on – to be able see and grasp things as they are. When one is able to do that – once you get there, you can move mountains. Unquestioned seeing and grasping of things – through the lens of others – or through one’s poorly developed cognitive processes – ignorant, biased or otherwise – distract one away from the Right Path (more in Hold it There). Simplicity opens a door to the freedom of thinking and understanding – by avoiding the constraints imposed by cognitive blunders, such as those caused by arrogance and hubris. Simplicity is understood as the quality of being upright, uncomplicated, direct and easy to do or understand things. Its antonyms are complexity, convolution and pretense. Being simple means the freedom of heading towards the clear direction of achieving something. In the Noble Eightfold Path shown in the pasted image – by including Right Livelihood or Samma Ajiva as one of the constituents – the Buddha emphasized the importance of simplicity. In this piece, let us attempt to go deeper into understanding simplicity – by looking into the Karaniya Metta Sutta or the Verses on practicing Loving Kindness (this Sutta is compiled in the Samyutta Nikaya of the Pabitra Tripitaka). Some introductory lines of the Sutta says: . . . Let them be able and upright – Straightforward and gentle in speech – Humble and not conceited – Contented and easily satisfied – Unburdened with duties and frugal in their ways – Peaceful and calm and wise and skillful – Not proud and demanding in nature . . . The Buddha identified these 16 attributes (underlined ones) associated with being simple. The enlightening principle conveyed by the Sutta is that whatever one does and whoever one is dealing with – one must do that with love, sincerity and respect – that is one of the reasons why the Buddha included them in the Loving Kindness Sutta. All these attributes let one to rise above disorganization, wrongdoing, unfairness, impropriety, indecency, dishonesty, violence and corruption - to live a well-disciplined moral and ethical life. Therefore the words like able, gentle, humble and not conceited, peaceful, calm, wise, skillful, not proud and demanding – came into the matrix of simplicity definition. And words like, contented and easily satisfied say that to be simple – it is essential for one to remain balanced and upright by avoiding inclinations and attachment to things that lead one to complications. Unlike any other definitions of simplicity – the Buddha saw the importance of these attributes to be simple. One must heed to them in peaceful and calm frame of mental formation that must not be clouded with conceit, pride and demands. In Chan and Zen meditation practices silence is emphasized as a way to be mindful – to be simple – to be present at the moment. In such temples, in the processes of emptying – extravaganza are avoided to create a simple and calm environment for meditation. The life of the 7th century Buddhist monk scholar Xuanzang – is one of simplicity and renunciation in quests for the Truth he held dearest to his heart. Gandhi’s life and sacrifice (more in The Mahatma – a Tribute) is one of simplicity and renouncement. If we try to explain in terms of the two Fundamental Laws of Nature – simplicity is like an illuminating torch that helps one to Complete the Circle and untie the Eternal Knot. Simplicity ensures the freedom of mind in Sunyata – emptying or freeing it from other current and previous thoughts, influences, distractions and intricacies – to be independent of them by renunciation. This freedom of simplicity opens the door – to the brightness of clarity to see things as they are – to the direction of the Enlightened Way. Simplicity is the enlightened way to go deep into the essence of things – to figure out simple solutions to complex problems. Buddha’s teaching says that – simple solutions are far from basic, as often misconstrued – rather they comprise a sophisticated right answer in beauty and elegance. One can only reach the level of this sophistication through cultivation of Emptiness in calm meditative pursuits. . . . 3. Thought Processes – the Karma Initiator Karma literally means actions and reactions - with the thread that powers it is Cetana or Volition. It also connotes the residual or lingering effects of such actions – the actions that bear fruit when conditions are right (discussed further in the Rebirth Chapter) – if not, intervened or interfered in the meantime. Which means the effects may be immediate or may occur at a later instance. So, karma is multidimensional, getting seeded somehow and somewhere – with all the potentials to sprout when the conditions are right. Buddha Dharma has elaborate treatises on it. In the Sanskrit Tradition of the Dharma – the seeding and later sprouting of karma get extensive debate attention – and many popular metaphors and cultural themes resulted from such deliberations. It is said that karma gets seeded in different frequencies, phases and intensities – in positives and negatives. The right frequency resonates only when the conditions are right – to cause karma to bear fruit. In popular terms it is known as destiny or fate – and is assumed something preordained in godly religions – but, in Buddha Dharma it is seen – as the sprouting of karma-seeds with the right conditions taking effect. The 20th century science of Quantum Mechanics sheds further light on many such aspects of the Buddha Dharma. In an effort to reconcile the General Theory of Relativity (more in Einstein’s Unruly Hair) with Quantum Mechanics – theoretical physicists propose the possible existence of a multidimensional universe. In one such version of String Theory, the so-called M-theory – the existence of a 11-dimensional universe is envisioned. As touched upon in the SPIRIT Chapter of The Fundamental Laws of Nature – Buddhist cosmology is described as multi-dimensional in the Avatamsaka Sutra – in causes ↔ conditions dynamics of the entangled fluxes of all phenomena. According to Buddha Dharma, all of one’s karmic actions and reactions begin within the mind matrix – in the processes of thoughts. Aspects of our thought processes leading to experiencing – the SUBJECT’s efforts of experiencing – the reality of anything and anyone – the OBJECT – occur through the systematic processes of Panch Khandhas or Five Aggregates. The processes explain the ever changing experiences of the fluxes of mind and matter – all having different life cycles and strengths. The five, from arising to fruition, are: Matter → Sensation → Name and Form Perception → Conditioning of Mental Formation → and finally to Consciousness or Chitta. Matter consists of the elements of solidity, fluidity, heat, wind, and the 5 body senses. The quality and multitude of the conscious experiences of the object thus developed – depend on the sphere of influences from where they originate: the unwholesomeness of matter – the wholesomeness of matter – and the Immatter sixth-sense. The role of cognition and some concomitant factors of the Chitta – comes in next to crystallize to the development of a single awareness of the object. The nature of the awareness is governed by the Fundamental Laws of Nature: Impermanence and Interdependence; and by breaking the Subject ↔ Object and the Observer ↔ Observed loops – such that the subject or the observer is detached from the object or the observed (more in The Power of Mind). The detachment in calmness and simplicity allows one to grasp the true reality of the Causes ↔ Conditions dynamics of things. An apt parallel with quantum mechanics – as explained in The Quantum World is that – multiple consciousness of the object are like fuzzy quantum probabilistic waves – and becoming aware of the object through cognitive processes is like measurements – at which the waves succumb to a single state of particle. Perhaps it is helpful to clarify the significance of thought processes further. How do the thought processes cause the conditioning of Karma in Buddha Dharma? I will rely answering this question following what are summarized in the Enlightenment, Emptiness and Nirvana Essay. The Buddha taught the significance while addressing the nature of deeds or karma – the nature of things we do everyday – and the residuals they generate. These deeds originate in Citta Samskara or Mental Formations – the Kushala Mula and the Akushala Mula defining the roots of wholesome and unwholesome deeds, respectively. These formations defining the Causes are the habitual occurrences in human mind – some are short in life, others are long – some are damaging (14 Akushala Mula), while others are beneficial (25 Kushala Mula). Powered by Cetana, they are the causative factors – responsible for generating karma, Conditioning them. As listed in the Enlightenment, Emptiness and Nirvana Essay, doubt or suspicion is one of the 14 unwholesome mental formations in Buddha Dharma. The opposite, to do away with the viciousness of doubt is faith or trust – listed as one of the 25 wholesome mental formations. Why doubt or lack of trust is vicious? How does the lack of trust permeates into relationships to cause damage and suffering? Among others, the answer to these questions is taught by the Buddha in the Pairs Chapter verses of the Dhammapada: . . . If with an impure mind a person speaks or acts suffering follows him like the wheel . . . “He abused me, he struck me, he overpowered me, he robbed me.” Those who harbor such thoughts do not still their hatred . . . Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential . . . They refer to the mutuality of the subject < - > object relationship. As the Buddha teaching shows – indiscriminate doubt, suspicion or mistrust is like a relationship chronic disease – between individuals; among family members, societal relationships, state relationships, etc, etc. There is no end to this disease unless mutual trust, respect, love and harmony – are valued and firmly established in the systems of Social Order and World Order. Thoughts, trained thoughts to be precise, are very powerful. Here are few lines from Einstein’s Unruly Hair. His approach was rather to start with thinking about the problem in mind in the physics domain of arguments and counter-arguments, attempting to finding answers – and then moving on to mathematical elaborations. His capability of visualization on the plane of thoughts – of things as complex as astrophysics – is an incredible rarity. Great works begin in our trained mind – and the Buddha rightly saw its importance 2.5 millennia ago. This is another unique feature of the Dharma – therefore thought of discussing it briefly. I like to begin with a few lines taken from The Power of Mind . . . mind has the ability to do some works – works in this case refer to the thought processes, speeches or talks, actions and reactions. People talk about peace of mind, greedy mind, angry mind, caring mind, loving mind, etc. In all these cases mind is understood to represent the person with his or her state of mind . . . As well, people often say, I lost my my mind, or loosing mind - referring to their irrational behaviors when acting or reacting in episodes of anger, hatred, fear, etc. Such spontaneous statements indicate the necessity of the presence of mind to do things Right - to behave rationally. In the Margaret Atwood (1939 - ) novel ‘The Handmaid’s Tale’ a character expresses the realization . . . You can’t help what you feel, but you can help how you behave . . . In the industrialization progress of standardization processes – communicative propaganda is emphasized as a necessity to manipulate peoples’ mind in favor of capitalism and other interests. The same tactic is also used in sociopolitical processes, advertisements and international relations. Before moving further, a distinction has to be made. In Heaven and Hell – a clarification is introduced: . . . The Buddhist definition of karma is distinct; and has nothing to do with the pleasure or displeasure of gods and goddesses like in Hinduism; but is solely the consequences of one’s wholesome or unwholesome volitional activities . . . The Noble Eightfold Virtues shown in the pasted image – describes that the sublime karma processes consist of four constituents. They are: Right Thought or Samma Sankappa; Right Speech or Samma Vaca; Right action/reaction or Samma Kammanta; and Right Livelihood or Samma Ajiva. The first belongs to the Purity of View group, the last three belong to the Purity of Morality group. They are explained earlier with an elucidation of what ‘Right’ means. In modern contexts, Vaca means all forms of communications – verbal, written and gestures. In the presence of a Cetana, thought processes enter into the karma-stream through the actions of the Five Aggregates and Cognitive Processes or Vithi (more in The Power of Mind). As a simple and right metaphor – communication processes can be thought of – as their similarity to the physics of a propagating wave. As soon as a wave is born – it is subjected to several transformative processes of actions and reactions – such as absorption, transmission and reflection. The result is that a born wave in the upstream source – is not same as the downstream receiving end. The downstream wave is likely to be characterized by spacetime asymmetry, attenuation, accentuation and decomposition into multiple frequencies, phases and intensities within the composite envelope wave. The same happens with an information wave – a certain receiving end could only resonate to the right frequency and phase of the incoming wave – because, the phenomenon of reception depends on synchronicity of the source ↔ receiver. Like the physics of a wave, the received information is further transformed during the transmission processes – bearing the characteristics of the transmitting individual. In my discussion contributions to a Forum of the American Society of Civil Engineers – I have attempted to throw some light on The Art of Effective Communication. Some of the following – are adapted from that contribution. Communication is to relate ourselves with others – in actions and reactions. It takes the forms of talks, speech, writings like in texts, mails and emails (and others as in documents, publications, etc), and body-languages. Talks, speech and body-languages or gestures are face-to-face communications. With internet – this type also occurs through video-link. Nature of communication begins with our thought processes – it is the instigator – a clean and healthy process lets us communicate lucidly. A bad one does the opposite. These processes have another dimension – it is the state of mind at a certain time and place. For all different reasons, this state can be agitated, calm – or something in-between. Communicative actions and reactions vary among people. The difference is due to the personality type as well as by those qualities or lack of them – that are imparted to us during our childhood by parents, neighbors, friends and teachers. They range in various degrees in terms of courtesy, politeness, respect, humility, appreciation and thankfulness. With internet – another influence is added to qualify communication (more in Artificial Intelligence – the Tool of No Limit). Social-networks and other forms of to-and-fro communications are prime examples. These are already consuming considerable part of our time. Wisdom says that one should stop communicating when mind is agitated. Because, when thought processes manifest themselves in communications and gestures – they cannot be taken back. Therefore, staying calm or becoming composed is so much necessary before launching any form of communication. By staying calm, one soon realizes – that the things he or she wanted to communicate with an agitated mind – do not make sense whatsoever. But, a communication is multi-dimensional. The immediate two are source ↔ receiver, which means, a certain communication may appear different to a receiver – depending on his or her state of mind. In a face-to-face communication the receiver may influence the source – through provocation and that sorts of behavior. In other words, it is the subject-object relationship. Such a relationship is not always strong, because a receiver can display calmness without showing any responsive behavior. This entails that the source communicator –owns his or her communicating behavior – and must take responsibility for it. Therefore, staying calm – as a remedy comes into relevance. Staying calm – is like freeing oneself from bad emotions – to let them go. Here Time comes with a hand to help. But, it is far from easy, because – enduring patience is the highest austerity – and people rarely like to go in the direction of austerity – unless they understand the importance of it for their own benefit or when they feel it absolutely necessary. Therefore the relevance of meditation or mind training comes into the forefront. All these – entail that one must take care of the immatter within oneself, the mind – to keep it clean and healthy. It is one of the contexts for specifying the importance of Purity of Mind in the Noble Eightfold Path. The purity leads one to create good karma – by avoiding or shunning away from creating the bad ones. Therefore, the Buddha emphasized so much on . . . calm in thought, calm in speech, calm in deeds . . . . . . 4. Duality and non-Duality This is often considered the most difficult theme of the Dharma – yet the Buddha teaching is very clear on that. One of the difficulties arose from the fact that – we are very accustomed to the Conventional Truth – the phenomenal, with many of the subjective realities that we experience everyday – the Sammuti Sacca. Going beyond that – to realize the Ultimate Truth – the Paramattha Sacca, like Sunyata or Emptiness – indeed needs deep philosophical insight and intellectual cultivation. Western scholars have been fascinated of the duality and non-duality principle – in particular, attracted by the brilliant works of 2nd century Buddhist monk Nagarjuna (150 – 250 CE; considered the first patriarch of Tiantai One Vehicle School of Buddhism in China, transmitted and adopted in Japan as Tendai and in Korea as Cheontae). His treatise, Mulamadhyamakakarika – the Philosophy of the Middle Way expounded the Buddha teaching to a new height. The 7th century Buddhist monk Chandrakirti (600 – 650 CE) in his treatise Madhyamakavatara elaborated the conventional truth as consisting of three: (1) truth conditioned by the screen of ignorance; (2) truth conditioned by mutuality (like those resulting from the subject-object cognition; and those believed by certain groups, entities or political parties); and (3) the behavioral truth conditioned by societal or worldly norms. As can be understood, some of these conventional truths - have their roots in cognitive blunders and biases. In the Dhammapada Verse #113, the Buddha said in Thousands Chapter: Better it is to live one day seeing the rise and fall of things than to live a hundred years without ever seeing the rise and fall of things. The phenomenon of the duality of rise and fall – is something we experience everyday in our emotions, activities, life and in social interactions (Duality is just another way of describing Relativity). It is also vivid in Natural processes – if one is mindful in observing them meticulously. The rise and fall of the wave processes are rarely circular or symmetric in Nature. This is another indication of action-reaction processes – an example of how the universal knot fabric is formed and distorted – thus not being able to complete the circle. In scientific observations, here is something written in Characterizing Wave Asymmetry: The asymmetric processes begin right after a wave is born – in the energy transformations of action-reaction-duo of different frequencies, phases and amplitudes – caused by those that impart energy to those that interact and dissipate it. In the end, a visible Natural wave is a showcase of imbalance or asymmetry built by multiple waves – sometimes portraying an incomplete circle or closure – at other times leaving an overflowing residual in the direction of dominant motion. The essays, Storm Surge; Tsunami and Tsunami Forces and Upslope Events and Downslope Processes – discuss the physics of wave transformation further. Indeed, all energy propagation in us, in social interactions, in international-relations and in Nature – occur in wave-forms of rise and fall, rarely showing any sign of circularity. Therefore, Buddha’s teaching tells us to see deep into the phenomena and implications of the Duality of Rise and Fall in things. Why non-duality then? Non-duality does not mean absence of duality – rather that sticking to the dual phases of unstable positions is not something sensible – instead, one must seek for something in the middle – something balanced and stable. Let us attempt to understand this interesting aspect of the Buddha’s teaching in simple terms. First, it is important to see, in simple terms what Nature tells us. The Buddha saying immediately reverberates to my own experience as an engineer and scientist – working in coastal and ocean environments. The phenomenon of duality is obvious in the most visible manifestation of the top wave crest and the bottom wave trough. If we go further to understand the physics of wave dynamics (more in Ocean Waves, Duality and Multiplicity in Nature) – it becomes clear how the crest and trough are related to each other within the framework of elastic resistance to deformation – the trough is forced by the flow of energy to work up to the phase of the crest, while the gravitational pull drags the crest to work down to the phase of the trough. This entangled process of push and pull is associated with a forward motion and a compensating reverse motion of the medium particles – as a way required to complete the loop. The balancing act between the excitation energy and gravity restoration indicates that the crest and trough work together to attain stability and equilibrium in time. It further says that – at the fundamental level, all motions are characterized by the wave-particle duality (more in The Quantum World). The discussed physics of Natural waves – shows us the wisdom to see that duality does not mean that there are just the two of something – but that the two are the inseparable and complementary components of the unity – union of the two opposites entangled together in the pursuits to reaching the symmetry of stability. Now, it is time to see how Madhyamika or the Middle Way is illustrated by the wave processes. When the phase of the wave changes – in its oscillatory motion – it always passes through a middle position. And as the wave energy subsides – the visible duality succumbs to that middle position of tranquility – to non-duality. In physics of coastal water waves – it is called the Mean or Still Water Level. And it happens whether the wave is monochromatic or spectromatic – whether it is linear or non-linear (that has a tail and leaves a residual). The same energy principle of wave motion in duality and non-duality manifestations – works in every motion – in all forms of the Fluid, Solid and Life System. Buddha’s Middle Way says that – one must seek that stable and balanced position for peace and happiness. It is at this level, where causes→conditions→causes of the system of oscillatory motions find the Right Position of Stability. In popular Buddha Dharma (more in the Enlightenment, Emptiness and Nirvana – the Middle Way, represented as the Dharmakaya, is symbolized as the Four Faces of Unity (Sculptural depiction of the Four Faces – is portrayed in the shape of Buddha face). These Four are: the Duality (1st & 2nd) of the Opposites – its qualifications, the Entanglement (3rd) of the Dualities, and the Complementarity (4th) of the Dualities. This simple but superb depiction is apparent in the findings of modern physics (see Einstein’s Unruly Hair and The Quantum World). . . . 5. Non-Self and the Buddhanature According to the Buddha Dharma Trilogy defining all existences in the Matter-Immatter Dyanmics: All conditioned things are impermanent – All conditioned things are unsatisfactory – All conditioned things are non-self - are intricately related and complementary. The third says that one’s soul or self is conditioned by the Processes of the Dependent-Origination (elaborated in The Four Noble Truths Section of The Way of Simplicity, Balance and Wisdom Chapter) – the processes of interdependence. Due to such processes giving rise to the development of one’s self – it acquires the characteristics of FLUIDITY as opposed to RIGIDITY. Therefore the concept of a rigid soul – as in other beliefs and religions – is not something tenable in the Dharma. Thus, the fluidity of one’s self tantamounts to the reality of non-self. In the Anatta-lakkhana Sutta, the Non-self Discourse, the Buddha said, by illustrating his teaching on the Five Aggregates (more in The Power of Mind) – how the deep understanding of the reality of non-self leads to liberation: . . . Name-Form is non-self . . . Sensation is non-self . . . Perception is non-self . . . Conditioning is non-self . . . Consciousness is non-self . . . Name-Form is impermanent . . . Sensation is impermanent . . . Perception is impermanent . . . Conditioning is impermanent . . . Consciousness is impermanent . . . any kind of Name-Form, Sensation, Perception, Conditioning, Consciousness . . . whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near, must with right understanding . . . be regarded thus: 'This is not mine, this is not I, this is not myself’ . . . when a Noble follower who has heard (this Truth) and sees thus . . . finds estrangement in Name-Form . . . finds estrangement in Sensation . . . finds estrangement in Perception . . . finds estrangement in Conditioning . . . finds estrangement in Consciousness. . . when the person finds estrangement, passion fades out. With the fading of passion, the person is liberated. When liberated, there is knowledge and the person is liberated. These are indeed, another explanation and requirement of Simplicity. Now, let us begin with the theory of the rigid soul (Atma). Born with the person – it is considered to be a part of the divine dictation. Its root dates back to Hindu religious beliefs – saying that inferior castes have bad soul – resulting from wraths and curses of gods and goddesses. Therefore they must be punished – and must pay for it in lives after lives doing all kinds of menial dirty works as a service to the superior castes. It has been used in the past, and is still being used by different religious affiliations riding on the seats of power – to perpetuate the superiority of higher castes, and inferiority of the rest. This deplorable superiority-inferiority complex opened the door to initiate and perpetuate caste-based Varna discrimination – which is still alive in different disguises (albeit laws are enacted against such discrimination) – some of it transformed into race-based discrimination. In the race-based cases – instead of birth-origin, skin-color is used as a criterion. In fact, Varna discrimination has its roots in skin-color views. This is how it occurred when the fair-skinned Aryans invaded the Indian Subcontinental regions. These victor settlers elevated themselves to a higher hierarchy – and reduced the status of dark-skinned locals down into lows and the lowest (colonial subjugation displayed the same psyche, does it not?). The resulting religion known as the Hinduism today – adopted this view and justified it through scriptural writings in which Brahmins had monopoly. It was popularized and ingrained in peoples’ minds at a later time – through Ramayana and Mahabharata epics. These literary fictions – likely took shape and written during the post-Buddha period – were nothing but the stories of family feuds among the higher-caste Brahmins and Kshatriya – intervened by gods and goddesses. The lead mythical characters were elevated to the ranks of reincarnated gods and goddesses – to attract worshippers and invoke godly devotions and fear. If one attempts to find a comparative equivalence – the West Asian religious reference to an exclusive superior class, called ‘the Chosen Ones’ is similar to the Hindu top-caste Brahmins. Discriminatory practices as such – are a double-edged sword – they give birth to arrogance in the privileged, who have not earned any of what are given to them – and scars of rejection, depression and hopelessness in those who are in no position to escape from their fate to lead a meaningful life. The supremely compassionate Buddha cannot accept such an explanation and justification. The two Fundamental Laws of Nature – he discovered do not support the rigid Atma paradigm – and the Buddha denied the existence of such a soul. One important thing about soul or self – is that, as the theory or concept suggests – it belongs to the Immaterial domain of the matter-immatter dynamics (that may come with different qualifiers for its description – like good and bad). By this very characterization – soul is something that must be the making of one’s mind, something of the conventional truths – a function of immatter within an individual. This means it is a conditioned phenomenon – and its existence is subjected to the processes of causes→ conditions → causes. Therefore, the Buddha’s teaching says that, like all conditioned things – the nature of self in an individual – must agree with the laws of Impermanence and Dependent-origination. Such an agreement invalidates the theory of rigid soul. Instead, it establishes the non-self nature of things. Now, one may ask – what is the Buddhanature or Bodhicitta in an individual then?Buddhanature has nothing to do with the rigid soul – it’s rather born out of non-self to awakening to the realization of the truths – the universal laws. Understanding Buddhanature - is tied to have a clear view of Bodhi and Buddhahood. Let us attempt to delve into these aspects in a similar manner as the dialogue between the Bactrian King Milinda and a highly skilled Buddhist monk Nagasena (more in Jataka Morals). Who, within one’s being says – I need to pursue the Seven: Energy, Investigation, Equanimity, Mindfulness, Meditative concentration, Joy and Tranquility to be enlightened. Who within one’s being says I rejoice chanting Om – MaNi – PadMe – Hum. Who within one’s being says I need to pursue Gate – Gate – Paragate – Parasamgate – Bodhi – Svaha to be a Bodhisattva. Who within one’s being says – all have the inherent capacity within themselves (the 3rd Noble Truth) to be enlightened. The answers to these questions – which are in fact one – is simply that it is certainly not the rigid soul – but, certainly born out of the non-self, or the non-ego. It must have been led by something transformative – that does not contradict with The Fundamental Laws of Nature. This something is lucidly explained by Ven. Dogen Zenji (1200 – 1253), the founder of the Soto School of Zen Buddhism in Japan, the Zazen. He writes: Therefore, the very impermanency . . . is Buddhanature . . . of men and things, body and mind, is the Buddhanature . . . supreme and complete enlightenment, because it is impermanent, is the Buddhanature . . . Ven. Zenji saying asks for deep deliberation. What and who are impermanent? The answer is: as the Buddha said, all conditioned things – everything and everyone in the universe – both matter and immatter. It has both time and space connotations. Things are not same from one instant of time to the next – from one point in space to the next. Net configuration of the knots has the similar nature of fluidity in spacetime. This characteristic signature of impermanence – has a modern name – it is called uncertainty. Again, like many other aspects, Buddha’s teaching and vision precede many of modern scientific findings and proof. This characteristic signature of conditioned things lead to discovering Buddhanature in all of us. It entails, therefore that, who is not ‘I’ – as we like to call it. Because, the young ‘I’, the middle-aged ‘I’ and the old ‘I’ are all different. Although the biological person or the matter is the same – the immatter is different. Similarly, ‘I’ living in one place is not the same ‘I’ – who has moved to another place. In each case, these ‘I’s – are a Dependently-originated self – that developed and got transformed following one’s interactions with the surrounding in time and space. This is just the nature of things. Therefore the Buddhanature or Bodhicitta is something in the middle between causes and conditions – something Noble, the Truth. In other words, something potential waiting to get awakened or enlightened – like the potential of a Lotus rising and blooming on to air – on to the light out of muddy water. According to the Buddha Dharma: the jewel of Buddhanature is within all of us – some just look somewhere else without ever realizing that they have it – yet some others are unaware of it – only very few find it. It does not discriminate – whether one is male or female – rich or poor. It does not see individuals through the lens of one’s origin of birth or of skin-color. As outlined in the Thought Processes – the Karma Initiator Chapter – unlike other consciousnesses that develop through the processes of Five Aggregates (more in The Power of Mind) – the Bodhicitta originates in the Lokuttara sphere of the person – with all the potentials for the Citta to flower into Bodhi, if causes ↔ conditions are Right. This sphere represents a high supramundane level – in the sixth-sense sublime, spiritual and intellectual sphere. It is preceded and sustained by the developments of Rupa-Loka Citta, originating in the wholesome fine material sphere; and the Arupa-Loka Citta, originating in the wholesome immaterial sixth-sense sphere. What is the state of the Bodhicitta before awakening - awakening to the realization of the truths, the Ultimate Truth – the Paramattha Sacca in Buddha’s teaching. They are the Fundamental Laws of Nature, the Four Noble Truths, the matter-immatter dynamics, the phenomena of mind – the necessity of cleaning and training the mind. Only some have the potential to discover it by going beyond, utterly beyond – to awakening to the brightness of enlightenment. Bodhicitta is neither dormant nor awakened – it is rather in a state of transience and transformation. Perhaps another metaphor would be the transformative life of a larvae in a cocoon. This life, if strong and persistent – if not interfered and prevented by external forces – and if on the right track endowed with the forces of the Seven – would shatter the barrier to get out to freedom – to a new life when the causes ↔ conditions are perfectly aligned. In other words, with the right causes ↔ conditions, Bodhicitta (the likeness of a Lotus plant root in muddy soil) gives birth to Bodhi (the likeness of a Lotus bud) through a sort of cognitive (Vitthi) crystallization and growth of the Bodhicitta. At this stage the person goes beyond – utterly beyond in meditative cultivation and wholesome pursuits to attain Bodhi. It is distinguished by the six: tranquility, wisdom, malleability, wieldiness, proficiency and integrity. Once endowed with such distinctions, the person is known as the Arahat or Bodhisattva. While an Arahat aims to achieve the next step of full enlightenment, a Bodhisattva chooses to delay the enlightenment by taking Bodhisattva vows to emancipate all sentient beings – from suffering to happiness through the processes of wholesome pursuits and teaching. The full enlightenment is like a bloomed open Lotus – the perfect awakening to Buddhahood – a rarely achievable irreversible grandeur of eternal bliss, the Nirvana. In the Lotus Sutra, the Buddha said . . . It is like the Udambara flower – Loved and enjoyed by all – But it rarely blooms, perhaps only once in many ages . . . . . . 6. Rebirth Let me begin by following the premises presented in The Fundamental Laws of Nature – that unless attained the eternal bliss of Nirvana – one’s life is an incomplete circle – packed with knots of the untied net. Life is not something of matter only – as the ordinary view suggests – but as a being consisting of both matter (Rupakaya) and immatter (Arupakaya) – that continuously evolves responding to the matter-immatter dynamics. Therefore in Buddha Dharma, life is not portrayed as a circle (unless completion occurs with the untied knots as in Nirvana, STILL. But, is also portrayed as an aspirational context in the metaphor of a full moon) – rather as a wheel that grinds along the expanse of spacetime – on way to attain STILL (if on the right track). The question that ensues is what happens with the unshattered net – with the imbalanced residuals loaded with the seeded karma – that are caused by one’s matter-immatter dynamics. The matter passes away – what about the immatter? The dynamics of the two is such that one is energized by the other – and vice versa. The residual or the imbalanced energy of the immatter likely looks for new sources of material – in a new body. In the Entropy piece, the spectacular metamorphoses of dragon flies, moths and butterflies from larvae to adulthood is cited as an irreversible process. What connects such a transformation? A biologist’s answer to this question – would be gene that connects the phases. To be precise – it is the matter-gene of Rupakaya that connects the biological transformation phases. In analogous to this – one may dare to suggest that rebirth is caused by the immatter-gene of Arupakaya – that likely connects the passed away with another body or matter – a new born. This immatter-gene powered by one’s accumulated karma seeds – determines the nature of rebirth. And like the biological transformation – the rebirth process is irreversible. If we accept this premise, a follow-up question appears: is it certain like in the biological transformation? The Buddha Dharma answers this question too. To answer this question, I like to rely on some materials written in Einstein’s Unruly Hair . . . Reincarnation is something we recognize – in transmigration or metamorphoses of knowledge, ideas and customs. Civilization as a human advancement is built upon such reincarnations – it only became more robust since the discovery of printing, documentation and digital processing. How about rebirth/reincarnation of sentient beings? Hinduism has a straightforward answer to that. It says in the Upanishads (collection of ancient Indian Vedic philosophical concepts) that soul or Atma (the understanding of this theory is elaborated in the Non-Self and Buddhanature Chapter) as a permanent indestructible soul – transmigrates to a new body after death. Buddha Dharma does not give such a straightforward answer – because the concept of soul must not contradict with the Laws of Impermanence and Dependent-origination. What does the Buddhist rebirth mean then? In the 1996 Scientific Acceptability of Rebirth Dr G Dharmawardena – a well-known nuclear scientist – elucidated Buddhist definition of rebirth as: “the re-embodiment of an immaterial part of a person after a short or a long interval after depth, in a body, whence it proceeds to lead a new life in the body more or less unconscious of its past existences, but containing within itself the “essence” of the results of its past lives, which experience goes to make up its new character or personality”. In Buddha Dharma, this essence is likely the remnants of some levels of transformative consciousness - often described as the 7th and 8th. They represent one's continuously evolving klesha (a source of unsettled inner discursiveness that consumes most of one’s mental activities) and Vijnana (that instigates activity in the mental sphere – having a chance to get transformed into wisdom through cognitive processes and meditation), respectively (more in The Power of Mind). Buddha Dharma says that rebirth of the described essence or karmic seed (in a deeper view it is just an individual’s evolving energy field; implying that an individual with residuals {both negative and positive} has more potential to be reborn than the one who is tranquil and has completed the circle and untied the universal knot – attaining STILL) sprouts into a new life only when conditions are right. The seed may sprout right after death if the conditions are right, may remain dormant waiting for the right time, or may not sprout at all if the seed loses its vitality over time or is destroyed in the meantime. This Buddhist explanation of rebirth has no contradiction with modern scientific principles. Shakyamuni Buddha’s Bodhisattva lives – were an example of the incremental accumulation of good karma – of positive energies. The immatter-gene of his pious past lives – sprouted into the auspicious birth of Buddha in 624 BCE, in Anuttara Samma Sambodhi – when causes ↔ conditions were congruent and perfectly aligned. It entails, therefore that the remnants of some levels of consciousness – the essential residuals or the immatter-gene (as I called it in this piece) may reborn into a new being – if and only if – the loop of causes ↔ conditions gets aligned. Thus, one may conclude that – in Buddha Dharma the rebirth potential is there, but it is not certain. If the rebirth is certain – it would contradict The Fundamental Laws of Nature – the Buddha taught. It is also uncertain – because the Buddha saw his past lives only during the processes of enlightenment. It is said that he first developed the ability to see his past lives (these lives covered different spectrum of Life Forms with the Buddha earning and accumulating merits) realizing the interconnectedness of all sentient beings – followed by the universal laws that govern everything and then the Way to Nirvana he discovered and taught. All these mean that one’s past lives, if reborn – are likely to remain obscure to that person unless the vision of enlightenment is attained. Uncertainties notwithstanding – the notion of rebirth has a profound beneficial effect on human mind. For example, when negative attitudes like anger or hatred arise in our mind – we can invoke the idea of rebirth to think that the object of negativity could have been our son/daughter, brother/sister or father/mother in another life, in another time. In a similar vein, if we see other life forms in danger or being abused – we could think that they could have been related to us in another life, in another time. The Buddha said, in the 29th Chapter of The Sutra of Forty-Two Chapters, You should regard elderly women as your mothers, those older than you as your elder sisters, those younger than you as your younger sisters, and the little ones as your children. Resolve to liberate them all, thereby extinguishing impure thoughts. The deep compassion and fellow-feeling of oneness generated by such a chain of rebirth-related thinking – is not attainable by any other means. It has the profound power to cross barriers – the barriers of race, ethnicity, color or creed. In the Buddha’s teaching, this system of thinking is aptly termed as the skill in means to achieve something great. The 19th century discovery of the evolution of life by Charles Darwin (1809 – 1882; The Origin of Species) tells us that we are all connected as the Buddha’s Skill in Means – enlightens us. An ugly abuse of the rebirth-related thinking was the unfortunate concoction – that we see in the caste-system – in which the curses of gods and goddesses are said to be the causes to conditioning the birth of some in the lowest social hierarchy – the untouchables. Note here that good and bad karma causes are not given any value to condition the birth – instead, according to the priestly classes, the imaginary gods and goddesses have the veto power to negate any good karma effects! This dictation is against any sort of the Laws of Nature. The system has been deliberately conceived and developed to justify and establish the superiority of some against others (in modern systems, similar principles are visible in color, race, ethnicity, gender and age discrimination and prejudices). It is so inhuman, heinous and cruel that – those who are born in the untouchable category and their progeny – must have to remain in that caste in life and after life – without ever having a chance to cross the caste-barrier. Although the system has been constitutionally abolished in India since 1950, the socioeconomic caste-barrier has yet see to the full light of the abolition law. What is certain – is the present moment – the fleeting present, that is real and is right in front of us. Buddha Dharma says one should try to remain awake to see this reality – to own the fleeting present to veer it to the direction of the Right Way, to wholesomeness – the Way of Simplicity, Balance and Wisdom. It says to be present in what one is doing – by being mindful and composed in the togetherness of Rupakaya (matter) and Arupakaya (immatter). The Dharma meditation or mind training technique opens the door to attain this. The Buddha’s message is clear – that while the rebirth possibility is there in the uncertainty sphere – it should not come in any way to say that one’s birth is low or high. Either way of thinking is detrimental – because it could bog one down or give the false feeling of complacency. . . . This is the 5th piece of the annual series – remembering and honoring Shakyamuni Buddha – his auspicious Birth, Enlightenment, and MahapariNirvana. This year’s Vesak, the Buddha Day celebration, occurs on the full-moon day on 22 May 2024. The other posted pieces are on: 12 May 2025 On the Essence of Lotus Sutra; 5 May 2023 Buddha Dharma Conversation; 16 May 2022 The Tathagata; 26 May 2021 the Enlightenment, Emptiness and Nirvana; and 7 May 2020 Revisiting The Jataka Morals. I have spent more time than others in preparing this article – this is because there are lots of grounds to be covered and understood (yet may not be complete) – to deeply delve into the rationality of the Buddha teaching. . . . Before finishing, I like to revisit the 49th verse of the The Flowers Chapter in the DHAMMAPADA. It says: As a bee gathers honey from the flower without injuring its colour or fragrance, even so the sage goes on his alms-round in the village. It is about an ancient Buddhist practice of alms-round – of Buddhist monks going around the neighborhood in a silent sublime mood with both-hands holding an alms-bowl. In the Dhammapada verse – as a way of monastic practices – the Buddha indicated three very important practices – a monk or nun must be mindful of: (1) that they must appreciate the kind gift in thankful mood, and respect the villagers by not infringing upon their lives and livelihood as the bee does; and (2) that in return and in appreciation – as the bee does by acting as an agent of pollination – they must reciprocate the gift by blessing, and if the villagers need and are ready – must also give a certain gift of kind and enlightened words as a food to enrich the villagers’ mind. (3) As a third, the Buddha introduced the practice of going on alms-round – only one-time during the daytime before noon – and they must only accept food needed for the day – without any discrimination by practicing non-attachment to any preferential taste they might have. By following the above, monks and nuns abstain from disturbing the villagers’ lives and livelihoods – their day-and-night-time family life contingencies. This means that, monastic communities are required to forego the lay-people practice of having the evening meal. Instead, they must devote this time in teaching, Dharma cultivation and meditation. Thus, by using the flower-bee metaphor – the Buddha clarified the necessity of being simple in purpose and practices to be a true renunciate. It turns out that skipping evening meal is healthy – as statistics show that most Buddhist monks and nuns have a longer life expectancy than the average people. As time passed by and as the Dharma took root in different cultures – the practice of going on alms-round – evolved into different dimensions. This is the strength and power of the Buddha Dharma – which is flexible and adaptable according to the needs of time and space – at the same time without making any compromises on the core values and principles. Nowadays, alms-round is practiced mostly in Pali-tradition countries as a ceremonial task on special occasions. It is the responsibility of the Buddha Sangha to address and deliberate on the changed circumstances in space and time to define any changes if needed. . . . Seeing YouTube videos of some beautiful Songkran Festivals and Parades in Southeast Asian Buddhist majority countries (the Festival originated in Thailand) – including the spectacular parades in Xishuangbanna, in the beautiful Peacock province of Yunnan in China – took me to recollect the experience of Chaitra-Songkranti Festival in the Buddhist communities of Bangladesh. Our Bengali new year Festival (it even coincides with the time of Southeast Asian Festival) used to start early in the morning with communal bathing in the river – decorating the house with wild fresh flowers and fresh buds of herbal leaves, spreading river water on house tops and yards – afternoon temple visit and Buddha praying – ending with evening-time singing around a bonfire of collected weed heaps. Specially prepared snacks and bitter-tasted curries of seasonal vegetables and herbs (assumed to ensure better health in the future) sharing them with each other were another enjoyable attraction of the Festival. In Mahatma Gandhi piece, a short recollection of the Bengali Buddhist New Year Festival is described. The Songkran Festival comes with praying for the Buddha blessing of longevity, nobility, happiness, strength and wisdom. It is amazing to realize how interconnected we were – how cultures were integrated together somehow during those ancestral years of difficult travels. . . . Happy Vesak the Buddha Day!!! On this Auspicious Full-Moon Day – let Metta touch everyone’s heart by the vast ocean of the Buddha’s wisdom to bring Peace and Harmony across the Globe. Have a joyous life – by being conscientious, heedful and diligent – whenever – wherever – whatever . . . . . - by Dr. Dilip K. Barua, 22 May 2024  Though the Buddha was born in the West, his Dharma has spread to the East. In the course of translation, mistakes may have crept into the texts, and idioms may have been misapplied. When words are wrong, the meaning is lost, and when a phrase is mistaken, the doctrine becomes distorted. So wrote Xuanzang (602 – 664 CE; aka Hiuen Tsang) in his book, Record of the Western Regions – about the reasons for his strenuous journey to the West – in search of something authentic and enlightening he held dearest to his heart. This is unique in the annals of human history – that perilous journeys after journeys were undertaken by devout Buddhist monks and travelers to get to the root of the Great Teachings of the Buddha (The Tathagata). I am delighted to pay tribute to one of the greatest minds that made a significant contribution to the development of Buddha Dharma in the East. His accurate and detailed records of the culture and the Dharma – he witnessed in countries and regions he crossed on his East-West forward travel, and West-East return journey – stand out in details and accuracy to inspire future generations. In the pleasant season of autumn in 2018, I along with my elder daughter Dipa visited the Dust of India that was happy to be trodden by the sacred feet of the Buddha. The pasted photos of the Xuanzang Memorial compound and hall in Rajgir-Nalanda – represent a spectacular image of stunning Chinese Architecture. Our travels were featured in Bodhgaya; Lumbini; Rajgir, Nalanda and Sarnath and Vaishali, Shravasti and Kushinagar. It was a pleasing experience to see that the statues of Xuanzang and Anagarika Dharmapala (1864 – 1933, another great Buddhist icon of modern times) – were honored in several temples and monasteries representing different cultures and countries. This piece is built upon several website articles including: Internet Encyclopedia of Philosophy; Brook Larmer in National Geographic, June 2010; and T Sen 2006, The Travel Records of Chinese Pilgrims Faxian, Xuanzang, and Yijing, Education About Asia, 11(3). In addition, the essence of this piece can best be appreciated when read with other WIDECANVAS articles: The Fundamental Laws of Nature; Something Different; The Tathagata; Enlightenment, Emptiness and Nirvana The Way of Simplicity, Balance and Wisdom, On the Essence of Lotus Sutra - with links to others in the Website Links and Profile. . . . Before moving on to Xuanzang – here is a short brief on the other two great Chinese travelers – Faxian and Yijing. Faxian’s (337 – 422 CE aka Fa-Hsien) travel to the West in 399 CE precedes Xuanzang’s. His forward travel to India was through the formidable land route – the Silk Road via Central Asia – where he visited Buddhist establishments in . . . Dunhuang > Loulan > Karashahr > Khotan > Tashkurghan > Jalalabad > Taxila > India. The return back travel via sea route started at Tamralipti on the Indian eastshore – taking him to see Buddhist establishments in Sri Lanka > Palembang, Indonesia > and back to China. In his book, A Record of Buddhist Kingdoms, he outlined that the main purpose of his travel – was to find the authentic source of the Buddhist monastic rules or Vinaya.
Yijing’s (635 – 713 CE) travel to India in the period between 671 and 695 CE – closely followed Xuanzang’s – but via a to-and-fro sea route. The eastshore point in India was Tamralipti < > Kedah in Malaysia < > Srivijaya in Indonesia < > with the starting and end shore point in China at Guangzhou. His two works of travel are:
The Illustrious Xuanzang This great monk took the perilous journey to West in 627 CE to personally witness the practices of the Buddha Dharma in the lands of its birth. In his pursuit, he visited sacred Buddhist sites – and brought back authentic Buddhist texts for the benefit of Chinese society. In the process, he observed and noted in detail – local customs, culture, and governance system of the countries he visited – and compared them with his own country. He was received in royal courts with honor – and his depth of the knowledge of Buddha Dharma had been received with great admiration and respect. He traveled extensively in India and lived there for nearly 15 years. He lamented the existence of caste-based fragmented social system in parts of India – the Hindu Varna superiority-inferiority complex in Indian societies – a country where the compassionate Buddha was born. He witnessed in great sadness, how the lowest castes were obliged to avoid roads, drinking-water-wells and other places of amenities – frequented by higher hierarchical castes – the Brahmins and Kshatriyas. This observation indicates that different regions of India were still living in the dark periods of very rigid Varna discriminatory practices. Nobel Laureate Rabindranath Tagore’s (1861 – 1941) dance drama Chandalika is one such portrayal of Varna cruelty - and of the serene compassion and assurance of a Buddhist monk, who said to the lowest-caste girl: you are as much a human like me and others. During the Sui Dynasty (589 – 618 CE) and Tang Dynasty (618 – 906 CE), when Xuanzang lived, Chinese Buddhist Schools were sophisticated, and monasteries were numerous, rich and powerful. Buddhism was also strong in India, Central Asia and what is now Pakistan and Afghanistan. His to-and-fro travel along the treacherous land route – the Silk Road, a well-known network of routes of travelers and merchants among Asian countries – was one of bravery and unwavering pursuit and motivation. His forward journey to the land of Buddha’s birth took him to places: Changan > Liangzhouh > Anxi > Hami > Turfan > Agni > Kucha > Aksu > Tashkent > Samarkand > Balkh > Bamiyan > Kapsi > Taxila > Sakala > Kanauj. His return journey to China was a somewhat different route: Balkh > Kashgar > Yarkand > Khotan > Nlya > Luolan > Dunhuang > Changan. In 644 CE while crossing the Tarim Basin on the Eastern fringe of the formidable Taklamakan Desert – he saw Loulan, the lost Buddhist Kingdom (~ 2nd century BCE ~ 3rd century CE), and lamented, . . . A fortress exists, but not a trace of man . . . In recent times, archaeological investigations and excavations continue to reveal the nature, extent and religious relics and artifacts, and Stupas in the kingdom. His extensive visits and stay in India took him to Multan, Ujjain, Ajanta, Nasik, Kanchipuram, Dhanakataka, Tamralipti, Pataliputra, Vaishali, Lumbini, Sravasti, Mathura, Kausambi, Sarnath, Bodhgaya, Rajgir-Nalanda. He took residence and studied at the world’s second earliest university at Nalanda under the patronage of King Harshavardhana (606 – 647 CE) and the university chief abbot Ven Silabhadra. This scholar also taught at the university – and continued teaching there until the time of his return journey back to China. It is said that he became victorious in each episodes of Dharma debates he participated. Such practices are common among the members of Buddhist monastic community or Shanga. His book, Record of the Western Regions Visited During the Great Tang Dynasty has been a rich resource for historians and archeologists all over the world. It comes with meticulous details and accounts of the Buddhist World – he saw in his to-and-fro travel route between the two great civilizations. According to it: in Turfan king Chu Wen-tai – a pious Buddhist himself – wanted to retain Xuanzang so badly – he threatened to put him to prison, unless Xuanzang agrees to his request. Seeing no other way, Xuanzang had to resort to hunger strike to persuade the King to let him go. On Kucha, about the Kizil Thousand Buddhas Caves located in the present day Chinese province of Xinjiang – where Kumarajiva (344 – 413 CE) was born to an Indian and Kuchean parents – Xuanzang wrote (as presented by DC Waugh at the University of Washington) . . . There are about one hundred convents in this country, with five thousand and more disciples. These belong to the Little Vehicle [Theravada] of the school of the Sarvastivadas. Their doctrine and their rules of discipline are like those of India, and those who read them use the same originals....About 40 li to the north of this desert city there are two convents close together on the slope of a mountain...Outside the western gate of the chief city, on the right and left side of the road, there are erect figures of Buddha, about 90 feet high. Brook Larmer wrote in an article in the National Geographic 2010 [cited in: Xuanzang the Great Chinese Explorer-Monk Facts and Details]: What kept Xuanzang going, he wrote in his famous account of the journey, was another precious item carried along the Silk Road: Buddhism itself. Other religions surged along this same route – Manichaeism, Christianity, Zoroastrianism, and later, Islam – but none influenced China so deeply as Buddhism, whose migration from India began sometime in the first three centuries A.D. The Buddhist texts Xuanzang carted back from India and spent the next two decades studying and translating would serve as the foundation of Chinese Buddhism and fuel the religion’s expansion. When he reached Kanauj in around 637 CE – the capital of King Harshavardhana’s empire in Northern India – that extended from Bengal in the East to Punjab in the West to Gujrat in the Southwest – he saw peace and prosperity in the empire. His audience with the king was full of accounts of admiration of Harsha’s rule. He narrated the practices of Tang Dynasty ruler Taizong, of whom Harsha was aware of, as: He has reduced taxes and mitigated punishments. The country has surplus revenue and nobody attempts to violate the laws. As to his moral influence and profound edification of the people, it is exhausting to narrate in detail. King Harsha responded, Excellent! The people of your land must have performed good deeds in order to have such a saintly lord. The exchanges showed the mutual admiration between the Indian and Chinese dynasties – and indeed, Xuanzang played the role of an able monk diplomat – that paved the way to establish a relationship of Buddhist and diplomatic exchanges between them. In reply to a question about the reasons for returning back to China – posed to him by a Nalanda University scholar, he replied: The King of the Dharma (i.e. The Buddha) has founded his teachings and it is proper for us to propagate them. How can we forget about those who are not yet enlightened while we have gained the benefit in our own minds? In this reply he essentially upheld the duties of a monk – the Bodhisattva Ideal: Gate-Gate-Paragate-Parasamgate-Bodhi-Svaha. He reasoned that China was a civilized land with laws, principled officials, and cultured people. . . . Xuanzang Legacy
The Koans of this piece: What and who deserve admiration and respect most – something that can do things better than yours – someone who can do things better than you. Consciously or unconsciously an agitated and unguarded mind has subjective taints in perceiving things – so much so that the true nature of such things gets masked by the projection of the observer’s state of mind – therefore, when awaken the observer begins to wonder where is Ekti Kunri Duti Pata Ratanpur Bagichai? . . . . . - by Dr. Dilip K. Barua, 12 October 2023   In this piece let us attempt to see something different – something through the lens of an observer-observed, subject-object perspective. I have covered and explored the entangled relationship between the two – in the light of Buddhist thoughts (Gautama Buddha – The Tathagata) and modern science – as revealed in Quantum Mechanics (see The Quantum World; The Power of Mind).
Let us do it in the format of a conversation between the observer (Humphreys) and the observed (Visakha). The naming of these two is to remember and honor – and to orient ourselves to some historic contexts related to Buddha Dharma development. The names are only intended to honor them – in the format of a story – and have nothing to do with the actual description of their characters. A brief of their life is outlined below. Visakha, born in an aristocratic family – was a female lay disciple of the Buddha. She devoted her whole life to promote the Dharma. To facilitate Buddha’s teaching and meditation in a beautiful garden, she founded the Migaramata Monastery in Shravasti. Christmas Humphreys (1901 – 1983) was a renowned British judge and a Buddhist scholar who devoted his life to promote Buddha Dharma in the West (see a short introduction of him in Meditation for True Happiness). According to the common notion of subject-object characterization – the subject observes the object, not the other way around. In this piece, let us see the roles differently. The roles in the personalities of the subject-object – are not in one-way observation or lecturing mode – rather they are in an exploratory mode of understanding each other – learning from each-other’s thought processes. The purpose is to explore some questions that often come into people’s mind. They range from different aspects of the Buddha Dharma – to its development and propagation beyond. It is built upon some articles – posted earlier on this Website (see links in Widecanvas Home Page) – as well as shown in Website Links and Profile. I invite all to read this conversational-style story, presented in wide-perspective contents and contexts – with an open clean mind in Simplicity and Equanimity (Calm in thought processes, Calm in all forms of inter-personal and social interactions and communications, Calm in deeds) by abandoning jealousy, resentment, and arrogance. . . . Humphreys decided to take a day off to relax and enjoy time in a quiet valley of grassland and bushes beside a tranquil lake. It was a day of brilliant sunshine with light breeze touching everything – generating little fluttery sound in the bushes. Buds of springtime wild flowers were in full blossom, giving the place a lively look of colorful mosaic of flowers and green foliage. The lake was full of ripples with ducks, duckling, geese and goslings freely swimming and diving. A pathway passes by the place where he sat, as if it emerged from nowhere from a distant mountain of thick conifer forest. Sitting on a bench, Humphreys ate lunch and had a sip of water when he caught the sight of someone at a distance calmly walking towards the place. He got fascinated by some sort of a Halo emanating from the person. As the image appeared close, he noticed Visakha – a shaved head middle-aged woman wearing a flowing orange robe. A prayer loop hangs from her hand – with her fingers flipping each bead as she was walking. Humphreys stood from his bench and greeted her by bowing. Visakha smiled and responded with Namaskara Mudra at her heart and bowed. . . . 1. Staying Calm Humphreys: "Hello madam, I could not help but noticing you calmly walking by. Surprised to see a shining Halo emanating from you. Your calm and humble posture with a smile is so contagious that people feel safe and connected to you – as I did. I am very delighted to meet you – and curious to know who you are." Visakha: "That is so sweet of you. I am a simple follower of the Buddha, a nun. I don’t know about the Halo, but perhaps you are in a calm state of mind to observe such a thing. I was doing walking Metta meditation trying to connect myself with all that belong to the Life System – the beauty and wonders of Nature. Trying to realize how interconnected we all are – trying to listen to their songs of life, joy, sorrow, anger and hope – all that define us." Humphreys: "Ah I know now why such a Halo emanates from a person – and yes, one has to be in the right mood to see it. What is Metta, by the way?" Visakha: "Metta in Pali and Maitrey in Sanskrit – is one of the Four Sublimities the Buddha taught. Metta is universal love or loving kindness to all – irrespective of who we are – all plants and living beings. It blooms when a nonviolence frame of mind takes root in a person. It is also one of the Paramitas – the Ten Perfections to Bodhi, the Buddha mastered on his way to Buddhahood. With such a set of calm mind – all negative emotions melt away – by opening the door to true friendship. The other three of the Sublimities are: Karuna or Compassion, Mudita or Joy and Upekka or Equanimity." Humphreys: "Wow! This set of calm mind is very powerful – the power of a different kind. We hear about Buddhist meditation, it is so common nowadays. May I ask, whether you are happy being a simple Buddhist nun." Visakha looked at Humphreys and both laughed. "You meant if I have achieved Nirvana, the eternal bliss, no I have not." She smiled: "I am happy and peaceful the way I am – no complains, no regrets, no blaming, no cursing. Like yourself, many wonder about such questions – for them having many gadgets, power, privilege, possessions are the answers to everything. For us, staying calm and temptation free in a sublime state of mind in meditation discipline are the answers. Nirvana will come, when I am totally ready for it – it may or may not in this lifetime. One may say that - perhaps I am in the stream - Sotapanna, the word Buddha used to indicate individuals who are in the Right Path to enlightenment." Humphreys vowed respecting Visakha’s wisdom and peaceful conviction, then changed the conversation and said: "If I may, can I offer you something." So saying, he took an apple from his pocket and offered. Visakha: "Such a kind gesture of you to offer. But, I can only accept if you have enough for yourself." Humphreys took the other apple from his pocket to convince Vishaka. Vishaka looked beyond into the horizon doing Namaskara from forehead, through the nose to her heart. And she did accept the offer with folded hands. Visakha: "I do not have anything to offer you in return. But, we monks and nuns usually bless the donors by offering certain gifts of words to make them happy." Humphreys was delighted. That was exactly what he was hoping for, saying: "That sounds very good. That is what I need – the gift of some kind words – a healthy food for my mind." . . . 2. Neither Aggressive Nor Passive They walked to a bench and sat. Humphreys: "I have few questions in my mind. We see Buddhist monks and nuns very rarely. There are perhaps many Buddhists in the world than what we know. Although, I have read somewhere that – according to expert assessments, the present world Buddhist population stands at 1.6 billion – with some 14 countries reporting more than 50% of Buddhist population, and other countries seeing continuous increase. But, I recognize that it is hard to estimate, because Buddhists do not have name, dress or food codes – not even have designated regular prayer congregation days like we do – except monks and nuns who have shaved head and dress in a certain ancient way. Perhaps, that is the reason why Buddhist population is so underestimated in the prevalent method of generating statistics." Visakha: "You have observed right. We are not loud like others. Our emphasis is on mind - the universe of mind, saying, for example, that an evil or unwholesome thought process cannot be changed by remaining faithful to the compliance of certain codes - unless the mind is trained to remain calm and pure. Because of the absence of loud practices, perhaps general establishment and media tend not to see us, even ignore us. Perhaps such seats of power do not consider us important for vote-counts – for their political power. We are non-dogmatic and tolerant – not rigid like others. You can say that the Dharma is wide-perspective Relativist; as opposed to the Absolutist singular perspective view of others. That is how the Buddha wanted it." Humphreys: "I agree with you about politics. But, ignore you! Buddhism is not weak. Is it?" Visakha: "On the contrary, Buddha Dharma is very powerful – but perhaps not in the conventional understanding of the term, which is primarily assessed in fire power or power of the sword. We are neither aggressive nor passive – we cultivate and depend on our own strength without seeking help from imaginary beings. That does not mean we are aloof from the society – the Dharma says that when one is wholesome – it translates to the family, to society, to the state. And, in doing so, we pursue the Middle Way – with the Buddha’s blessing in our mind. We value happiness, stability and harmony more than anything else. From childhood, we are taught to remain calm, and to be respectful to others. I reckon this way of Buddhist life may give an impression of weakness in some people’s mind. But, let us not forget that the Dharma gave birth to some earliest universities in the world, with the Buddha laying the foundation of systematic scientific way of thinking for the first time in history. Everything he taught was not merely a line or series of lines – but was justified in numerous scriptural texts." Humphreys: "That is so refreshing to hear. It is disappointing for us that we are ignorant of Buddha’s wisdom. I remember from my old days, only half a page was written on Buddhism in high school text books – even then they were described as part of Hinduism. While such a bias was there, other religions got wide coverage." Humphreys continued: "I noticed that you continue to use Buddha Dharma while talking. Let us use that term – the Dharma. Yes, the Dharma is neither ‘pessimistic’ nor ‘escapist’. In the West, we are often not respectful to terms akin to other cultures, are we not? Instead we tend to impose our own definitions on others – giving the impression of a dictatorial tone." Visakha: "I am glad that you have realized the sensitiveness. About the school text, I do not know about it, as I did not go to school here. But, heard similar stories from others. The Dharma was born as a quest for wisdom and happiness in the midst of Sanatana Dharma practices, which came to be known as Hinduism (a conglomerate of many different beliefs and worships) at a later time. The Dharma was a revolution – with the Buddha’s enlightened message – telling all to have confidence in their own abilities to find peace and happiness in life. The Buddha was very meticulous in selecting the places for his delivery of the Dharma Discourses, and he articulated the delivery to suit the understanding aptitude of the audience. For delivering his first discourse to his five former disciples after Buddhahood – he selected the tranquil Deer Park at Sarnath in an apparent move to avoid the hustle-bustle ritualistic bathing crowd of Varanasi. Deer and other wild living beings occupy an important position in the Dharma – with these lives coming fearless to the compassionate Buddha – protecting and venerating him. Stories of elephant herd, snake king and monkey king – protecting and venerating the Buddha – occupy an important position in the Buddhist Scripture. Thus, wild life welfare and protection is part of the Buddha Dharma – which was put into practice by none other than Emperor Ashoka, the Great in the 3rd century BCE. In many ways it transformed the post-Buddha Sanatana Dharma – which included and adopted many Buddhist terms and ideas – labeling them as part of Hinduism. So, there is no ground to assume that the Dharma is part of Hinduism." Humphreys: "Hmm! Yes, the selection of places, subject and audience is clear - like the Buddha selecting the wide horizon of Vulture Peak in Rajgir to deliver the Lotus Sutra. I can imagine during the time of the Buddha – many people must have been angered by the Buddha saying something totally different, that has never been heard before. Even now, people react very angrily and hatefully when someone tells something different than their faith. The Buddha was able to get over all such obstacles – by his charismatic way of saying to stay calm – essentially telling all to empty the mind of inclinations and prejudices before moving on – by his love and compassion for all living beings. His deep confidence and authority in the universality of Truths he discovered must have been his great strength and power. Each word and phrase he has chosen - each symbol, metaphor and hand gesture he has formulated - each Sutra he delivered - is thoughtful and meticulous sweetened by his love and compassion for all lives. In the Lotus Sutra, Buddha made his method of teaching very clear to all of his top disciples. Teach with delftness, odes, metaphors, stories and parables in a room of compassion, adapting to the learning ability of the attendance, he said. Imagine such a saying - how could it come from a person two and a half millennia ago? How could one contradict such a brilliant saying? Is not it the all-time truth?" Visakha: "Very well said! You see, the Dharma came under attack in multiple times in history. Yet, it prevailed with Buddhist Dynasties ruling over the Indian subcontinent for about 2 millennia in one way or another. Unlike others, Buddhist dynasties did not destroy and eradicate other faiths during their rule – but this tolerant stand of the Dharma was not honored by others. In China also there were some ups and downs, but the Dharma was dominant in shaping Chinese way-of-living and culture. After being introduced in China – Buddhism enjoyed continuous development – starting from Han Dynasty (206 BCE – 220 CE) to Qing Dynasty (1644 – 1911). Among these, the glorious Tang Dynasty (618 – 907 CE) was instrumental in reinforcing the Korean Dharma during the long lasting Silla Dynasty (57 BCE – 935 CE). While Chinese monks began introducing Buddhism early – it was the Silla Dynasty that transmitted the Dharma significantly to Japan during Nara (710 – 794 CE) and Heian (794 – 1185 CE) dynasties. Chinese people do not see contradictions – in visiting different faith temples in one go, from one to the other – for that matter in other countries of East Asia. It is not like the Western concept of religious rigidity. In one of the Halls of the 4th century CE Hanging Temple near the city of Datong in Shanxi Province, China – Shakyamuni Buddha statue was shown flanked on his two sides by Confucius and Laozi statues – giving the impression that – these two great Chinese philosophers and teachers were considered and revered as Bodhisattvas. Chinese believe that the Second Emperor’s dream of a golden Buddha image – was an auspicious sign that the Buddha wanted to come to China to bless the Chinese society. It was like the prediction of the Buddha who said that the Dharma would propagate to the East after his Mahaparinirvana. And they did accept and honored him in a profound way – including transmitting the Dharma to Japan, Korea, Vietnam and other places. There are no instances in history, where monks and pilgrimage travelers were sent to the west to look for and bring back original Buddhist texts for the benefit of Chinese society. And it is because of these dedicated traveling monks – of their detailed travel records – that we know now the extent of the Dharma – and the existence of so many temples and monasteries all over Central Asia and the Indian Subcontinent." Humphreys: "Ah, no wonder, China’s long lasting civilization and prosperity are so awe inspiring around the world. Do you think the internal and external pressures in China can hurt the cause of the Dharma?" Visakha: "Nearly two millennia of the Dharma in China as the dominant religion – is more than long enough to make the Dharma the national identity of China – for that matter of Japan and Korea. So much so that people identify the Dharma as Chinese, Japanese or Korean Buddhism – as well as the Dharma in Tibet and beyond as Tibetan Buddhism. In fact, it was the Chinese, Japanese and Korean Diaspora who brought the Dharma to the West in the early periods of immigration. Denying one’s tradition, glorious past, culture and identity – is like denying oneself. I can only hope that calmness prevails – and that such denials under internal and external pressures – would not happen." Humphreys: "Thank you, that is an impressive answer. I concur with you, unlike others, that rode on the power of conquests, the Dharma propagation was mostly diffusive in nature – it was the people, monks and traders – who took the Dharma with them to distant lands and cultures. Adoption and adaptation by the seats of power – followed the popular appeal. Adaptation is important, as the Buddha said, 'Be a Light Unto Yourself'. On the pressure question, yes, if such denial happens – there would be nothing left in the nation’s identity, culture and glory. Would it not? I am curious to know why attacks on the Dharma were there in the past." Visakha: "I do not have definite answers. There could be multiple factors – weaknesses of Buddhist leaders vis-à-vis rising strengths of other powers is just one of them. The uniqueness and straightforwardness of the Dharma relying on the kaleidoscope of transience and interdependence that we all experience – was perhaps too much beyond the norm of conventional religions that depend on worshipping imaginary beings. Therefore, it is not unlikely that the Dharma caused ire in priestly class interests of other religions. Also, one needs to realize that sometimes the Truth of Sublimities is taken over by quick fixes of greed, ignorance, arrogance, anger and hatred. We, the Buddhist communities must also be honest with ourselves – in examining our institutional and organizational structures – in identification of weaknesses – to find ways to augment and reinforce our strengths." Humphreys: "I totally agree. Perhaps, faiths and religions are not as strong as they used to be – people just use them as a label. This labeling of oneself to certain faiths – without understanding and following the core values can be very unhealthy and dangerous." Visakha: "I Agree. I earnestly believe that true believers of any religion are very sweet and humble – and all such true believers of different faiths are close friends." Humphreys: "Can you briefly outline the implications of the two universal Dharma Laws the Buddha discovered." Visakha smiled: "There are many implications, if one deeply thinks about them. Let me try to touch upon two of them. The implications of both the laws become clearer in considerations of long-term sustainability perspectives. The first law (symbolized as an incomplete circle) saying that nothing is permanent in this world – implies the rationale for and the necessity of scalability and resilience as the wheel of time rolls on. Anything or anyone that contradicts this law – and do not respond to what it implies – could be in trouble in one way or another in the long run. The second law (symbolized as an eternal knot) saying that nothing exists on its own accord, all are interdependent – implies that for achieving societal peace and harmony – a collaborative effort is necessary – in order to bring everyone to the same plane of righteousness and progress. Otherwise, things will likely to veer towards the wrong direction – because those who are left out – will bring down things eventually. The law of interdependence with the rationale for collaborativeness further implies that - within each individual, there is an element of imperfection. This realization must make us humble and conceit-free." . . . 3. Prayer and Devotion Humphreys: "I noticed when I offered the apple; you looked into the horizon with your folded hand moving from forehead level to the heart. What does that mean?" Visakha: "We do that while praying to Buddha as well as looking beyond everything. The three areas of touch are – forehead cherishing wisdom, breathing area of nose cherishing life and positive energy, and the level of heart cherishing Metta and compassion. And while greeting and receiving we humbly do so with Namaskara mudra at the level our heart - this is one of 10 hand gestures in the Dharma. The gestures are: Bhumisparsha (Earth as the witness); Dhyana (meditation); Abhaya (fearlessness); Dharmachakra (the Wheel of the Dharma); Vitarka (intellectual debate); Namaskara (greeting, devotion); Vajra (supreme wisdom); Uttarabodhi (supreme enlightenment); Varada (compassion); Karana (warding off evil). Many temple entrance facades are also designed in the style of a greeting gesture – like the Namaskara Mudra – with a peaked middle roof rising symmetrically from both sides." Humphreys: "When you say, you are praying, what does that mean? Because my understanding is that the Dharma does not have God, gods or goddesses like many of us do." Visakha: "When talking about different religions, we should do so with respect. All people look for happiness, comfort and hope – and strengthen these aspirations by believing in something spiritual, whatever that is. Devotion appeals differently to different people – some are taken over more by it than others. All religions have some form of devotional aspects in their scripture." Humphreys: "Yes, that whatever is called religion. I could not agree more, we all need to respect one another. But, unquestioning devotion has been and is being exploited by some for profit and corruption. Some devotional zealotry even goes to the extent of believing that past atrocities – like slavery, colonization, and prejudices – and somewhat different modern preferential social treatments, but executed in similar veins – are the acts and dictations of God, gods and goddesses. Therefore to these over-zealous trusting individuals – one must not question such atrocities, but oblige and live by them." Visakha: "I agree, unquestioning devotion opens the door to unscrupulous elements to creep in – who take advantage of, and cheat trusting individuals. One should also realize that - devotion gave birth to many festivals and fairs of joyous celebration in different cultures - with its beneficial elements of giving a boost to peoples' well-being and cultural cohesion. At the same time, the trend nowadays is that - some young people have begun to question their faith, customs and traditions – which in my opinion is a good sign to filtration of such practices. It is important for them to make the right choice – by not drifting into many unwholesome influences, distractions and lures – that are out there. Many customs and traditions were formulated by our ancestors for the good of harmonious living. They have served the purpose of time. Now things are changing rapidly." Humphreys: "I am so glad to hear that from a Buddhist nun." Vishaka: "Buddhist nuns and monks are, in many ways, different from other priestly classes. Because we do not work as an intermediary between humans and supernatural beings, nor do we put pressure on lay people to pray and obey in order to avoid punishment. True, we perform certain rituals to rise to the occasions on popular demand. But our role is to impart Buddha’s wisdom and compassion – which among others, include chanting of Mahamangala Sutta (well-being), Metta Sutta (loving kindness) and Sigalovada Sutta (righteous way of life). None of these Suttas have any element to worship supernatural beings – they all focus on how to remain wholesome in life’s pursuits." Visakha continued: "Coming back to your question, when I said praying, I was actually paying homage and taking refuge in the teachings of the Buddha. We do not have any supernatural beings in our vocabulary that can dictate and provide salvation to us when prayed. Although I am using the word 'supernatural' to describe the invisible beings following the age-old common practice, in the Dharma such beings are not 'supernatural' at all - because they are part of and are governed by the Fundamental Laws of Nature - like all of us. Common references describe them as gods, goddesses and demons in different planes of existence. In modern times, they are often interpreted as invisible energy fields – multiples, positive and negative. Subjected to such laws, they are also unhappy like every other creatures – oftentimes succumbing to unwholesome practices, convictions and influences. Myths and folklores in different cultures are a testimony to that. Fictionalized in many exaggerations and creative colors by priestly class to invoke devotion – the practices gave birth to many religions. The compassionate Buddha says that, these beings wherever they are – also need help to liberate themselves from the difficulties of life – miseries and suffering. And the Buddha invites all to listen to the Saccha Bachana – the Words of Truth he delivered – to open their own wisdom eye." . . . 4. The Dharma in Kaleidoscope Humphreys: "I wonder how the Dharma nearly disappeared from parts of Europe, Central and West Asia, all the way to major parts of India." Visakha: "Let us talk about it in the spirit of historical context. Things have changed; now there are hardly any countries in the world that do not honor multi-cultures. All of us, should have an open mind to appreciate it – because it is healthy and beneficial. Only things that are needed, more than anything else, are: mutual respect and understanding, tolerance and not trying to infringe on other religions in attempts to convert under any pretext." Humphreys smiled: "Wow! You are so careful. Yes, apart from one’s thoughtful volitional choice – conversions that results from high emotional attachments, coercion or force should not be encouraged. Hope all of us would pursue this kind of mental attitude toward one another. The world is a very big place for many to co-exist together in true tolerance, peace and harmony. Is it not?" Visakha: "It is. It would even be bigger if staying calm define us – if we let wisdom, love and compassion govern our thought processes and actions. Coming back to your question, I think what was a gain for Christianity during the Crusades was a loss to the Dharma. Because, after losing the Crusades, battle-hardened Muslim invaders turned their attention to the East, also taking advantage of the strategic shifts of the Genghis Khan (1162 - 1227) Mongol Empire expansion campaign at some fronts. This becomes clear if one notes the timeline of the Crusades – that covered a long period of 2 centuries from near the end of the 11th century to the middle of the 13th century. Near the finishing years of this war, during the process of retreating from Europe – the first Eastward major campaign was launched by Turko-Afghan invader Bakhtiyar Khalji (1150 -1206). Buddhist dynasties were overwhelmed by the encounter, and conquests resulted in the destruction of Buddhist institutions including many earliest universities. Fear of life, torture and persecution spread like wildfire and led to mass conversions. High concentration of Muslim populations in previously held Buddhist majority regions is a testimony to that. One can imagine that – during the initial stages of forceful conversion campaign, the converted people practiced their earlier religion privately and secretly. Remnants of this can still be seen in areas of the Indian Subcontinent – where abandoned Bouddher Mokhan, Rauili Vita and temple ruins still exist in some places. Although many have been destroyed, and in the process of new encroachment – some survived the Wheel of Time. For tourism and educational developments – Gov Archaeological Departments under UNESCO patronage have been excavating and restoring some of the great temple and Mahavihara/University establishments. It is said that some Buddhist monks, who managed to flee to remote areas to avoid killing and disrobing – resorted to secular singing of love, compassion and unity in disguise. Perhaps, songs and lifestyles of Baul Fakirs and Sufis – conveyed such traces of lives of these monks." Humphreys: "Perhaps Muslims learned it from Christian rulers. Because, wherever Christianity went, in Europe and in most colonies around the world, they totally wiped out the existing traditional cultures and beliefs, converting people en-masse. Embolden by the Crusade outcome – Jesuit priests were traveling all over sailing on board the colonial ships with a mission to convert people. Marco Polo (1254 - 1324) made the Eastward travel for the same purpose after the Crusades - but, instead of converting the Chinese, he himself got so much impressed with Buddhism and Chinese progress and culture - that he brought back treasures of Chinese advance civilization and technological documents. Recognized or not they perhaps defined and have sown the seeds of European Renaissance in the 15th-16th centuries. In the instance of the Himalayan ‘Lost Kingdom of Guge’ in the early 17th century the Jesuits took advantage of a rift between two ruling brothers. They almost became successful – but it was the Ladakhi Buddhist kingdom that saved Guge and the greater Tibet from being converted to Christianity. Greek and Roman traditions extending all the way to Egypt - including the adoption of a variant of ancient Egyptian symbol of 'Ankh' as the trademark symbol of Christian Cross - are considered by the West as the foundation of their civilization – but they never condemn or regret what was done to those cultures and beliefs. Nor, they ever appreciate and recognize the enrichment of their culture by Eastern thoughts and infusions." Humphreys continued: "Why do you think, Buddhists were the targets of conversion, while Hindus perhaps escaped the wrath." Visakha: "Both were impacted. But, Muslims were more familiar with the Dharma. They developed more antagonism towards it, when they faced resistance to their invasion before coming to the door steps of India. It is also said that high caste Hindus cooperated to spare them of conversion – instead led the invaders toward Buddhists. Hindu Brahmins always had anger toward the Dharma, because the Buddha condemned the Hindu caste-based discriminatory system – and ordained low castes into the Sangha. Being born in a upper-echelon Kshatrya class and a royal family - the Brahmins expected that the Buddha would endorse and promote the caste-system, rituals, pujas, and animal sacrifices worshipping many multitudes of imagnary deva and devis (including the rogue ones like Shani and Kali). Such practices have deep roots in Sanatana Dhamma Hindu practices. When that did not happen and the Buddha was telling something different - the Brahmins and Shamans started to develop antagonism towards the Buddha's teaching. Further on Buddhist ordination, it also included women, which was, and still is unthinkable to the Brahminic priestly class. To be in line with one God belief, they even invented the concept of ‘Ishwara’ – as part of Hinduism." Humphreys: "Ah that explains why the Dharma adherents were targeted. It is also possible that during the invasion, there were no powerful Buddhist dynasties for protection. Therefore, Buddhist populace was very vulnerable – and just succumbed to the threat. But, this vulnerability is no excuse to wipe out the Dharma." Humphreys continued: "I think, not including women in priestly class is also the norm in Islam. It is only in Christianity where women were allowed – seems like borrowing this and other ideals including the teaching of Love and Compassion - and the idea of monastic communities from the Dharma." Visakha: "Role of woman is highly lauded in the Dharma. Apart from what we talked about – there was an instance where the Buddha assured a lamenting king that a princess might prove more worthy than a prince. The 15-year reign of Empress Wu Zetian (624 – 705 CE) during the illustrious Tang Dynasty (618 – 907 CE) – the only one Empress in the Chinese Dynastic history – was made possible by the active support of Buddhist monks – while Taoist and Confucius clergies vehemently opposed such a move. One cannot escape noting that – the roles of women are very significant in Buddha Dharma development. It took root during the Buddha’s time. The names of Buddha’s aunt Mahaprajapati who was the Buddha’s first ordained nun, Sujata, Vishaka, Amrapali and Nanda were penned down in the Dharma scripture. The Dharma proliferation in Tibet benefited from the pursuance of a King’s two wives – the Nepali and the Chinese Buddhist princesses. In modern times – the dedications of many nuns and women are instrumental in Dharma growth and propagation. The inspiration has its place in the Filial Piety Sutra – where the Buddha said, a mother’s love and care are some of the key factors in a person’s life and happiness. A child’s smile and happy face on the lap of a mother – is the most precious thing in the world – nothing compares to it." Humphreys: "I remember reading somewhere that British Magistrates working in Southeast Asia – noted in their official diaries – that they were surprised by the work habits and status of women in Buddhist majority countries. They were surprised because they did not see as such – in Muslim and Hindu majority countries, even not so much in Europe. They also commented about Chinese women who were subjected to low status in Confucius teaching. These observations indicate that Buddhist monastic communities remained engaged with lay people to contribute to improving their life." . . . 5. The Ways Humphreys continued: "Can you tell me how the beliefs of many gods and goddesses in many ancient cultures gave birth to one God in some religions. I am not talking about the term 'God' people use as kind of a phrase to mean all different things in everyday conversations." Visakha: "I am not an expert on this to clearly answer your question. Here are my thoughts. First, one has to realize that the existence of one or multiple supernatural beings lies in people’s mind – if one believes, it is there. If one does not believe, nothing is there. It is somewhat similar like the various media platforms, if one reads or sees things presented there – it is with him or her. If one does not do so, nothing is there. And, those who do so, are affected by the contents – those who do not, remain free from such effects. Buddhist monks and nuns are often asked whether or not there is a God, or what do they think about it. The answer is always similar, that one should always ask whether one knows himself or herself completely before inquiring about God. The reality is that we even do not know ourselves completely to be a master of ourselves. If one does not know or control himself or herself and the social interactions around, then the inquiry about God is futile. Buddha said, know thyself first and foremost, win over yourself first." Humphreys: "Hmm, the delusion and the parallel you described have made things so clear." Visakha continued: "All major religions that survived the wheel of time – have originated in Asia. To that extent Asia was like a fountain of spirituality and philosophy. One can distinguish three regions – the West Asia, the Middle South Asia, and East Asia. Of these, the Middle South Asia and East Asia were the lands of abundance in relative terms. The West Asia, on the other hand was the lands of arid climate." Humphreys: "I am surprised, but glad that you used the term ‘West Asia’ to refer to the geographical region commonly known as the ‘Middle East’. It is amazing how the power of our media and other institutional establishments could easily distort geographical facts and names – by coining terms to their liking and advantage – and the rest of world just follows them without questioning. There have been talks that such a distorted thinking began when the ‘Light of Asia’ referring to the Buddha – was published by Edwin Arnold (1832 – 1904) in 1879. The popularity of this book angered the establishment – with them wanting to exclude the birthplace of their religion from any reference to Asia. They virtually coerced Arnold to write a book, published in 1891: ‘The Light of the World’ referring to Jesus. But, unlike the ‘Light of Asia’ this book failed to attract popular attention. This further prompted the thinkers to eliminate any reference to Asia from the religions originated in the western part of Asia. The thinking resulted in a new definition and naming of the region as ‘Middle East’ by American naval strategist AT Mahan (1840 – 1914) in 1902. Since then, the name was popularized and ingrained in people’s mind through all sorts of information campaign and definition of terms." Humphreys took a pause and continued, "With that, I think I know where you are heading. Please continue." Visakha: "Thanks for enlightening me. I knew nothing about this background, but was just using the logical names of different geographical regions. Here are my thoughts. In all cultures, the so-called Shamanic beliefs were the earliest of all religions. Fear, superstition, and magic – were the bases of these beliefs that relied upon folklores and myths. And for obedience, profit and compliance – the priestly class riding on the wagon of ruling seats of governance - institutionalized different imaginary beings on to the citadel of power. These beings were portrayed as gods and goddesses who could cause havoc when angry and upset – and can bestow favor when worshipped. These grass-root beliefs metamorphosed into Greek-Roman beliefs in southern Europe, Hinduism in India, Taoism in China and Shinto belief system in Japan – again highly dependent on the power of imaginary beings. These religions, in proper sense of the word, do not have a single founder – except perhaps Taoism. There appeared a necessity in history to see things differently – and birth of the Buddha in India – happened out of that necessity. This tells us that the Dharma was the first in history to chart a new and different way of spirituality and social living for the benefit of mankind." Humphreys: "Yes, a rational and enlightened way - yet very practical and relevant in everyday life. And the concept of one God?" Visakha: "The prevailing social structure in the arid regions were mostly of poverty and tribalism – again with the prevalence of widespread Shamanic beliefs. Catering to many gods and goddesses was too confusing to them, and tribal societies were vulnerable to fragmentation with prevalence of so many supernatural beings controlling their lives. So, to bind tribals to one nation, the leaders focused on one supernatural being that only works for them – thus the idea of one tribal-nation God was born. Judaism led the way – and later religions in that region – Christianity and Islam basically adopted that concept, defining their own God. Thus, the first standardization of spirituality, if you will, was born there – by prescribing rigid codes of compliance for their religious way of life. The later offshoot of Christianity – the Protestant movement in Britain further standardized the belief." Humphreys: "Wow! It is such a reasonable explanation. We never thought in that line. So, this idea of one God and the compliance codification of practices in West Asia resulted from a sense of insecurity, is it not? The resulting concept was described as the Covenant between those cultures and God. The priestly ruling class was institutionalized as Lord Shepherd – and the status of people was reduced to that of docile lambs or sheep. This is, perhaps one of the reasons why words like 'punish' and 'punishment' are so much used in texts, rhetorics and propaganda - saying as if someone or someones of the Shepherd Club are watching to inflict damages as a punishment for disobedience. It is interesting, while Christianity sees humans as Sinners, the Buddha said something different – that humans have all the powers to rise above – like the Lotus that grow out of mud onto the air and to sunshine." Humphreys continued: "Also, it is hard not to notice that some words like ‘blasphemy’, ‘infidel’, 'kafir' and ‘idolatry’ do not exist in the religions originated in the lands of abundance. These words – resulted from insecurity – are like a veil putting a lid on people's freedom of thinking. They are basically saying ‘you are either with us or against us’ – thus posing a challenge and threat to people who have reasons to disagree. I can imagine that such terms appeared in the scriptures of these religions – to prevent people from drifting toward the Shamanic practices. Countless innocent people were victimized and killed just because of those terms. Among the three religions originated in West Asia, Judaism and Islamic (a cowboy/shepherd turned ruler) founders were rulers; it was only Jesus who was like the Buddha, not interested in material powers but seeking something of a different kind to enlighten all. But, then the Bible was written by rulers. It is also interesting to note that the Commandments like ‘Thou shalt have no other . . .’ or ‘Thou shalt not . . .’ come as Orders to the adherents of religions originated in West Asia. Wouldn’t you say that such Orders invoke inferiority complex and fears among the adherents – virtually instigating them to be violent to others – to resorting to defiance as an escape. In contrast, no such Orders exist in religions originated in the Lands of Abundance. In the Buddhist Five Precepts, the adherents – upon recognizing the harmful effects of unwholesome practices, choose to say, ‘I have learned and vow not to . . .’ Scriptures of West Asia religions are termed as ‘Holy’. This word is not used by our system for the beliefs – that are born in the lands of abundance. In your opinion, why was that?" Visakha: "Reference to ‘Holy’ says that every word in the scripture is sacred and must not be questioned, but be obeyed. If someone questions, he or she may be accused of ‘blasphemy’. In Buddha Dharma, we refer to our scripture ‘Tripitaka’ as ‘Pabitra’ or Pure. We revere it as sacred too, but there are also rooms to respectfully debate the teaching in order to understand it better – to clarify and interpret it in accordance with changes in space and time. You must have noticed that ideas and principles are understood differently by different people – it all depends on one’s intellect – and on open or closed mind set. Therefore questioning, debates and discussions are very important for clarification and enlightenment. The Dharma in East Asia and in Tibet, Himalayan countries and North Asia – has gone through cultural adaptation according to their needs. They differ in some aspects from the earlier teachings that prevail in South and Southeast Asia – although core teachings are not different. Perhaps the Dharma in the Western countries may also see cultural adaptation of some sort in the future." Vishaka continued: “About the Jesus connection to the Buddha Dharma, there have been some investigations, research and published papers on it. Even a book was published about it – claiming that Jesus got training and was an ordained Buddhist monk. In the East, they talk about it quite a lot. It is not unlikely – because Emperor Ashoka’s Buddhist emissary to different parts of the world predates the birth of Jesus by more than 2 centuries. Young Jesus must have developed an interest to learn more about the Dharma and traveled to the East. Many similarities we talked about – including the way of his teaching is a testimony to that. It is possible that his monastic way of lifestyle and any reference to Buddha were expunged by the Christian scripture writers – perhaps vowing to the pressure of the ruling seats of power. Instead, Judaism elements were woven into the scripture – to give the impression that Christianity is just another offshoot of this faith.” Humphreys: "Ah it makes sense. Does it not? As always occurred in people’s minds – thanks to Emperor Ashoka’s vision and effort – many ancient thoughts have been influenced in one way or another – by the teachings of the Great Teacher. It makes things happy when we come to know that long long ago East met the West. About the scripture, regrettably our establishment is not respectful enough and does not use ‘Pabitra’ to refer to Buddhist scripture. The Dharma is not rigid, but has the fundamental elements of Natural Laws of Impermanence and Dependent-origination that define everything." . . . 6. NIRVANA and The Truths Humphreys continued: "Where does Nirvana stand on this?" Visakha: "Before answering what Nirvana is, let me briefly elaborate the prayer loop I am using – because it has significance to understanding Nirvana. The door to achieving Nirvana opens up when all temptations arising through the processes of Five Aggregates are controlled to an elimination level at which they flower into a sublime abode of Metta – encompassing all living beings and the environment in loving sprinkle. One’s temptation arises from 6 senses: seeing, listening, smelling, touching, tasting and mental processes – with their many qualifications and attributes – the 3 arising: unpleasant, pleasant, and neutral, from 2 sources: external, and internal in the 3 states of processes: past, present, and future. When one multiplies these 4 sets of numbers, it gives rise to a total of 108 different temptations. The first three sets of numbers yield the 36-streams of craving. This description of the processes to achieving Nirvana – the eternal bliss – has given rise to 108 as the sacred number in popular Dharma. In one of the meditation practices – in the process of flipping the 108 prayer beads – the 9 Attributes of the Buddha are repeated 12 times (108 = 9 x 12). This practice of repeating represents the 12 links of Dependent-origination – the Eternal Knot. By doing this – the practitioner meditates on Buddha’s triumph over temptations in untying the knots – in attaining the Eternal Bliss. These are the reasons why meditation and prayer loops are usually adorned with 108 beads. The number 56 is also a sacred number that emphasizes the Seven Factors of Enlightenment and Noble Eightfold Path (56 = 7 x 8). The Buddhist Trilogy or Triple Gem number 3 is often repeated 333 times in small temple bell vibration chimes - an auspicious number indicating high stage of enlightenment achievement. And, as you know, a staggering number 84,000 is also associated with the Buddha's teaching. It is mentioned in the Buddhist scripture Theragata - where quoting most Ven Ananda (Buddha's cousin, assistant and constant companion) - it is said that he learned 82,000 different elements of teaching directly from the Buddha, and another 2,000 from the Buddha's top disciples." Humphreys: "Ah yes, defining mind as the sixth sense is unique in the Buddha’s teaching. Thanks for explaining the rational bases of the numbers. Many people are not knowledgeable about them. Apart from what you have mentioned – the sequence of 108 also represents, 1 (Completed Circularity, Stillness or Eternal Bliss), 0 (Emptiness) and 8 (Noble Eightfold Path). It is also said that the Buddha had 108 auspicious signs in his body. Number 8 is also indicative of Ashtamangala or Eight Auspicious Signs of Buddha Dharma (Parasol, Pair of Golden Fish, Conch, Treasure Vase, Lotus, Eternal Knot, Victory Banner or Dhvaja, and Dharmachakra). As well, number 108 has often been interpreted as the Nature’s Secret Code – a sacred number in many religions and traditions dating back to ancient times – including its significance in astronomy, philosophy and mathematics." Visakha continued: "It is great to know more about the significance of Number 108. Coming back, when one is able to empty the mind of all the temptations for good, one is totally liberated and reaches a state of eternal sublime bliss, called Nirvana. It’s a rarely achievable stage where reversibility of processes becomes irreversible – by conquering the Samsara Wheel. At Nirvana – there is no cause, no arising, no birth, no decaying, no demise and no rebirth – everything is in complete balance without residuals – in the eternal tranquility of universal unity. One can imagine Nirvana like a rarely existing expanse of still and tranquil clear water in perfect equilibrium – as opposed to the ubiquitous prevalence of agitated water of action-reaction – sometimes covered with moss and dirt – in continuous motion searching for ways to reach equilibrium. The intertwined duality of the opposites – the Yin-Yang – the Wabi-Sabi – is the Dharma characteristic depiction of the nature of things - imperfection, asymmetry and incompletion – the universal driver of all existence – in transience, unhappiness and emptiness." Humphreys: "Thank you, such a clear explanation - how the Duality in all existence melts into the tranquility of Unity in Nirvana! By this unprecedented attainment of the Eternal Bliss – the Buddha was victorious in Completing the Circle – in untying the Eternal Knot. What are the Five Aggregates?" Visakha: "The Dharma says that our thought processes, speech or talks, actions and reactions happen through a very systematic process – the processes of Five Aggregates. The five, from arising to fruition, are: Matter → Sensation → Name and Form Perception → Conditioning of Mental Formation → and finally to Consciousness, Awareness or Chitta. Matter consists of the elements of solidity, fluidity, heat, wind, and the 5 body senses. The quality and multitude of the conscious experiences of the object thus developed – depend on the sphere of influences from where they originate: the unwholesomeness of matter – the wholesomeness of matter – and the Immatter sixth-sense. The role of cognition and some concomitant factors of the Chitta – comes in next to contribute to the development of a certain image of the object. The nature of this process is governed by the Fundamental Laws of Nature: Impermanence and Interdependence; by the Subject ↔ Object and the Causes ↔ Conditions relationships. When consciousness turns into actions powered by Cetana or Volition - an individual's karmic cycle of actions-reactions begins. They are manifested in four ways: in thought processes, in communications like speech, talks and writing, in bodily-actions or gestures, and in livelihoods." Humphreys: "Very clear! I have those questions in my mind for long. Ah! the thought processes are part of karmic actions-reactions in the Dharma. This is unique and unlike any other beliefs." While talking, both walked to a bench closed to the lake. Humphreys initiated another conversation: "Unlike others, Buddha gave power to individuals for their own liberation." Visakha: "You are right. The Four Noble Truths are very clear on that. The First Truth says that, for all different reasons including Natural causes, the reality of unhappiness, sorrow or suffering is a prevailing impression in human mind. That life’s experiences are scarred with many episodes of difficult times – and this experience is ubiquitous – irrespective of who we are – rich, poor, young, old, etc. etc. Because of this ubiquitous experience as identified in the First Truth - the Dharma is developed as a quest for happiness. The second says, the cause of this reality can be traced to ignorance. This Second Truth is the reason why the Dharma stresses so much on the light of Wisdom to overcome the darkness of ignorance. The Third Truth says that humans must be confident that they have all the strengths and capabilities to liberate themselves from the cobweb of unhappiness. No references to or worshipping God, gods or goddesses for one’s salvation are made. This Truth is one more rationale for the Buddha to declare the non-existence of any pre-ordained rigid soul in an individual. In the presence of such a rigid soul – an individual loses freedom and confidence of his or her capability – for example, to transform oneself from evil pursuits to good ones. In ancient Sanatana Dharma Hinduism practices – the concept of a rigid divine soul was used to establish - the caste-based discrimination - the superiority of Brahmins and inferiority of Dalits. The Fourth Truth lays down the Way to liberation – the Right or the Middle Way." Humphreys: "Can you elaborate Buddha’s discovery of the Middle Way, please. I have heard about the Noble Eightfold Path – as the Wheel of Dharma or the Wheel to Happiness. And all post-Buddha religions have 8 as a sacred number – indicating the influence of the Dharma far beyond its borders – far beyond than most of us know, or are told. It was perhaps the legacy of global Buddhist emissary pursuits of Mauryan Emperor Ashoka, the Great." Visakha: "The Middle Way – the Eight Interconnected Virtues leading to happiness can be grouped into three. The first as a way to achieving the Purity in View consists of: (1) Right Thought and (2) Right Understanding. The second as a way to achieving the Purity in Morality consists of: (3) Right Speech, (4) Right Action/Reaction and (5) Right Livelihood. The third as a way to achieving the Purity of Mind consists of: (6) Right Diligence, (7) Right Mindfulness, and (8) Right Meditation. As you see, the Way is a lucid direction to achieve harmony of mind and body." Humphreys: "Ah the Way of life is fully dependent on one’s conduct – without references to worshipping any supernatural being. Our conventional system of thinking does not hesitate to label it as atheist - without ever pointing out how rational and practical this way of life is - for harmonious peaceful living. Buddha used Right for each of the Virtues, which perhaps gave birth to the word, Righteousness. What are the reasons for that?" Visakha: "Right or perfect is stressed each time for at least two reasons. Right is emphasized as a necessity to deeply view things as they are – by maintaining the exact balance with neither being too tight nor too lax. Thus Right is interpreted as the Middle Way – as a way of balance, symmetry, stability and harmony. The Middle Way leads the duality of all existence to melt into the tranquility of non-duality or Unity, with the subject-object beocoming one. Right also means to traverse the Path in the Right Direction to become peaceful, happy and joyous – and to let others enjoy the same." Humphreys: "Enlightenment leads to all these aspects. Does it not?" Vishaka: "Yes. Enlightenment has seven elements (delivered in the Bojjhanga Sutta). That’s why 7 is considered a sacred number in popular Dharma." Humphreys: "What are these Seven?" Vishaka: They are: "energy, investigation, equanimity, mindfulness, meditative concentration, joy and tranquility. Achieving enlightenment or Bodhi requires one to be calm to go beyond – utterly beyond in investigative zeal with energy. Mindfulness and meditative concentration are part of this process that must be conducted in joyful pursuit – only then the tranquility of Enlightenment is blessed. Note that joy is very important – because in a calm joyous mood, mind opens up to grasp things as they really are." Humphreys: "How Pagoda developed and evolved into different shapes in time?" Vishaka: "Buddhist system of installing Chatya came after the Mahaparinirvana of Buddha - as a monument of veneration and worship. Named as the Stupa - a dome-shaped earthen mound - it symbolizes an inverted Lotus Flower. An inverted Lotus Flower says that the open Lotus Flower Jewel, the Buddha is no more - instead his teachings and relics are preserved in the Lotus core. This dome shape - and its variant the peaked triangular shape - inspired the architecture of many different Buddhist and non-Buddhist religious and non-religious establishments and structures including doors, window arches, arched foot-bridges, etc. In time, it took the shapes of a bell, and of multi-storied pagodas with eaves and overhanging multi-layered roofs and Tibetan style pagodas. Buddhists usually circumambulate Stupa, Chatya, Chedi, Pagoda and other places of veneration in a clockwise fashion. The same is the practice with turning the prayer wheels. Clockwise direction represents aspiration for stability and harmony. A conch shell abound in Nature, is often cited as a metaphor - the shell structure spirals clockwise down to the core or the center of stability. A devotee usually repeats circumambulation procedure a few times – all depending on his or her available time and devotional Citta. There are several significant numbers one can choose: 1 (Unity or non-Duality); 2 (Duality); 3 (The Three Dharma Jewels); 4 (The Four Noble Truths); 5 (The five Buddha Ray color spectrum: blue, yellow, red, white and orange; The Five Precepts; The Five Aggregates); 6 (the Six Pursuits to Perfection, the Six Distinctions of Bodhi or the Six Dharma Virtues); 7 (The Seven Factors of Enlightenment); 8 (The Noble Eightfold Path); 9 (The Nine Golden Virtues of the Buddha); 10 (The Ten Pursuits to Perfection); and 12 (The Twelve Links of Dependent-origination). The Three Dharma Jewels are interpreted as - Buddha, Dharma and Sangha - and also as the Buddha Dharma Trilogy of Impermanence, Unsatisfactoriness and Non-self." Humphreys: "I read somewhere that the architecture of the multi-layered overhanging roof system of pagodas originated in Nepal - with its cultural adaptation by many East Asian countries. We distinctly know the names of the places worship for religions originated in West Asia: like Christian Church, Muslim Mosque and Jewish Synagogue. For religions originated in other parts of Asia - we know them by a single name 'temple'. Such an ignorant characterization causes confusion in people's mind." Vishaka: "You are right. I don't know why a single name 'temple' is used as a description for others, although there are distinct names for each religion; like Shinto Jinja, the house of Kami; Taoist Gong, the house Taoist deities; Hindu Mandir, the house of gods and goddesses. The Buddhist places of worship are very elaborate. The traditional Buddhist complexes usually consist of a Chatya or Pagoda, and Vihara. The Vihara houses the Buddha Ashan with one or more Buddha statues and images, prayer and meditation hall and separate living quarters for monsatic communities. The arrangement also includes a distinctive welcoming gate, lots of Buddhist symbolism, gardens, bell tower, drum tower, Buddha's life and Jataka story frescoes and paintings; and sometimes images of other mythical characters. All of these vary according to cultures - in extents and designs. Vihara complexes are usually conceived as a place of learning – an institute or university. Depending on the vision of the monk, the availability of resources in both space and finance – the vihara site is usually located in a calm secluded place covering a large area, yet within the reach of laypeople – to let them have a quiet time of peace in learning, praying and meditation. It is sort of a community center where elderly laypeople usually congregate in the evening. The tradition follows Buddha’s steps. Buddha was born in the Lumbini Garden, enlightened under a Bodhi Tree overlooking a river, and chose Deer Park to deliver his first Discourse. Most of his Sutras were delivered in the gardens of Venubana and Jetabana Vihara – including the Lotus Sutra delivery on the Rajgir hills Vulture Peak. Buddha’s vision is very clear – that a calm place in the surrounding of the beauty of Nature’s Wonders – is the ideal place for opening up the mind door to deep learning. And, like it is done in modern universities – persons of significant achievements and contributions in different fields of activities – are dignified in the vihara complex to inspire monks, nuns and laypeople." . . . 7. Meditation Humphreys: "Buddha laid emphasis on mind – as the forerunner of everything one does. We are only learning now what the Buddha said more 2.5 millennia ago – the mind-and-matter mutual nourishment and interdependence – in everything that we do – everything that defines us. Therefore training the mind through the systematic pursuits of meditation has become the central focus of the Dharma." Visakha: "You have touched upon a very crucial theme of the Dharma – it’s unlike any other faith. Buddha said, apart from Natural causes, a significant part of unhappiness has its root in our thought processes or mind. Therefore mindfulness and meditation are stressed so much in the Noble Eightfold Path. The benefits that one accrues from meditation practice are immeasurable." Humphreys: "Can you elaborate on meditation, please. You were on Metta meditation while walking." Visakha: "The purpose of meditation is to train the mind to be happy and let others become happy. A simple way to understand it is like this: as we cleanse our body to remain healthy – so do we need to keep our mind clean by emptying it – of unhealthy elements of unwholesome mental formations, delusion, and bad distractions and influences. Such requirements ask for mind training meditation pursuits to achieve a clean pure state of mind. What are achieved, can be identified as consisting of three: Emptying, Relaxation and Nourishment and Deep Realization of the Truths that lead the mind-and-body towards a mutually nourishing peaceful state of life. The pusuits have 3 stages. It starts with ‘Parikamma’ or preparatory stage – like freeing oneself from daily contingencies to totally immerse into the process. The ‘Upacara’ stage follows after that when Samma Sati or mindfulness is exercised by emptying the mind of all distractions and hindrances. This practice benefits the meditation practitioner’s life in multiple ways – he or she becomes relaxed because the mind is calmed – and starts to see things as they are. In the third stage, the ‘Appana’ the practitioner becomes one with the object of meditation. At this stage, the practitioner has two options to choose – the purpose of these two is to be happy." Humphreys: "What are these two options?" Visakha: "One is Samatha – or the Let Go Meditation. This type lets one to totally relax by freeing himself or herself from all sorts of attachments – including the emotional baggages that pull one down like arrogance, anger, hatred, jealousy and greed. Meditation by immersing into the four heavenly states of Metta, Karuna, Mudita and Upekka – belong to this group. The other is Vipassana – or the Why Meditation – letting one to be happy by knowing the Truths. In this type, meditative concentration is focused on an object to know the truth for its existence. The object can be any of Buddha’s teachings – we talked about, for example, the Four Noble Truths, Laws of Impermanence and Interdependence, Nirvana, etc." Humphreys: "I can imagine that such concentration is very useful not only in meditation perspective – but also in any investigation and research – like Einstein termed it as the mind experiment. In these two general types of meditation – where does Chan or Zen practice fit?" Visakha: "Chan and Zen represent an integration of these two types we talked about. They are very popular – and are a cultural adaptation that comes with the creation of different calm and disciplinary environment to facilitate meditation. The beauty and tranquility of Green and Rock Zen gardens in Japan is some of the awe inspiring environments. It also comes with the artistic design of different regular-use artifacts and tea ceremony – making Zen as a way of day-to-day life. Everything: like eating, talking, listening, working is done with the Zen spirit of mindful attention. Emptiness is one of the popular themes in Zen meditation. The Chan meditation also gave birth to the Martial Arts techniques at the Fabled Shaolin Monastery. This technique develops as an intuition out of total meditative concentration – that enables the practitioner to make fast and agile responses to aggression – to deter predators and rogues without using any weapon." Humphreys: "The reality of Emptiness attracts people widely in all walks of life. What is the easy explanation of this reality?" Visakha: "Emptiness or Sunyata is a logical conclusion of the Law of Dependent-origination. The Prajna-Paramita Sutra delivered by the Buddha is a storehouse elaboration of Sunyata logic. In simple terms – it says that if all are interdependent in transience, each entity by itself is Empty of Essence. It establishes the Buddha’s teaching – about the absence of desirable degree of happiness, and the absence of any pre-ordained soul as part of divinity in all of us. In the Dharma, soul is seen as the Bodhi – something wholesome – cumulative, transient and transformative. Bodhi is characterized by the six: tranquility, wisdom, malleability, wieldiness, proficiency and integrity. If one interprets it further together with the Law of Impermanence, one soon realizes that – space and time, the definition and entanglement of the two – also cannot exist independent of each other." Humphreys: "I have read that the concept of Sunyata gave birth to number ‘zero’ under the auspices of and works at the Nalanda University. Also an indication of Impermanence or incompleteness, what are the implications of the reality Emptiness?" Visakha: "Understanding the reality of Emptiness – makes one calm and patient, humble, keeping balance in the attachment of things, and in realization of the fluidity of our opinions and judgments as demonstrated by the observer-observed relationship. Bamboo is symbolized as the reality of Emptiness in the Dharma – it is hollow, empty, yet strong and upright. Its strength and stability is ensured by the interlinks of knots. One of the favorite places of the Buddha’s rainy season meditation retreat was the Bamboo Groove Monastery in Rajgir, Magadha." . . . 8. Bodhisattva Ideal and The Lotus Connection Humphreys: "How Bodhisattva ideal took root in the Sanskrit-tradition Northern and Eastern school of the Dharma." Visakha: "There are two aspects that define these schools of the Dharma. First, aspects of Buddha’s teaching – such as wisdom and compassion are manifested in the persons of some legendary enlightened monks of the past – who had been the champions of those aspects of Dharma. The compassion manifestation also took the form of a female image in some sects of popular Dharma. Such visualizations are considered important to remind Buddhists of their importance. In Bodhisattva ideal, again many legendary monks of the past dating back to the Buddha’s time – who were very advanced enlightened practitioner of the Dharma are honored. They devoted their life to impart the Dharma to others to help them find liberation. This ideal has led to the custom of taking Bodhisattva vow by many monks and nuns. Apart from this, as you know, the Dhammakaya of Shakyamuni Buddha is believed to live in Sukhavati - the highest realm in Buddhist cosmology - as the Amitabha Buddha." Vishaka continued: “In the Dharma, in the non-self paradigm of transience and interdependence – the Bodhicitta or Buddhanature crystallizes into Bodhi when one is able to reach the Bodhi level of Six distinctions: Tranquility, Wisdom, Malleability, Wieldiness, Proficiency and Integrity. The final awakening or full enlightenment after the Bodhi is Buddhahood. The person who attains Bodhi is known at the Bodhisattva or Arahat. Buddha laid down the way of the Bodhisattva Ideal in the Lotus Sutra, delivered at the Vulture Peak in Rajgir Hills. Some lines from the Sutra says: . . . The Truth attained by all the enlightened ones is explained to living beings – By the boundless power of skill in means – What the minds of living beings are focused on – The various paths they travel, and the nature of their desires – The good and bad deeds of previous lives . . . The enlightened ones know all this – They use various causes and conditions, and explanations and metaphors and terminologies – the power of skill in means – To enable all living beings to feel joy [in the True Teaching] . . . Sometimes the enlightened ones speak sutras, with verses and stories – Stories of the past lives of the buddhas, unprecedented marvels – Accounts of causes and conditions, parables, metaphors – Odes, discourses with questions and answers . . . In all the lands of the ten directions where the enlightened ones are active – There is only the teaching of the One Journey – There is no second or third, except for what the enlightened ones taught as expedient means. Then the Sutra says that a Bodhisattva should . . . Go without fear among the multitudes who are grounded to reality – Purified, clear, sharp and free from defilement – Teach on a wide scale in a room of great compassion – Let the mind of kindness and patience be the robe – Let the Emptiness of all phenomena be the seat. Buddha described all these Bodhisattva ideals from the power of his awakening, his experience in teaching and living a life of consistency of what he practiced and taught. He was an extraordinary master of skill in means in his method of communicating and teaching with deftness – endowed with parables, metaphors and odes.” Humphreys: "So clear! yes, the belief in Amitabha Buddha has given birth to the Pure Land Sect of the Dharma. The Arahat and Bodhisattva ideal is similar like Sainthood in Christianity." Visakha: "The buzzword among the Buddhist communities now is: one Buddha, one Dharma – many traditions. This theme is being promoted in many annual Buddhist conferences and congregations across the globe - in efforts to harmonize Pali and Sanskrit traditions of the Dharma." They started walking as Humphreys continued: "I am so fortunate to meet you and learned a lot about the Dharma. You made many things so clear – the compatibility and complementarity of the Dharma teaching. The Dharma taught by the Buddha more than 2.5 millennia ago – is still very relevant today – and the Truths have a timeless appeal. The Dharma will never become old. I have a final question on Lotus flower and its metaphorical importance in the Dharma. This flower has so much historical significance in many cultures. Yet, in the West, we always refer to it as ‘water lily’ – disregarding the Lotus name (this name is common, while local names in different languages differ. For Example, Padma in Pali and Sanskrit; and Pema in Himalayan languages; Lianhua in Chinese; Rotasu in Japanese; and Loteoseu in Korean; at least three countries – Sri Lanka, Vietnam and India – have enshrined Lotus as their national flower; Bangladesh's national flower is Shapla - a close cousin of Lotus) – as it is known and has such religious significance in large populations on the planet." Visakha continued: "You are so kind again. I too, feel very fortunate and learned a lot from you. We rarely come across highly knowledgeable people like you. As the Buddha said, the Dharma can best be realized by experience – it’s Ehipassiko, come and see for yourself Dharma. Teaching and discussion can only help somewhat – experience is the best teacher. In the Sutra of the Forty-Two Chapters, in Chapter 9, The Buddha said, For those who accrue extensive knowledge of the Way, becoming enamored with it, the Way is difficult to attain. For those with unwavering resolve in following the Way, the Way is great indeed." She smiled: "About Lotus, yes, its significance is huge in the Dharma. Lotus flower had been used by the Buddha as a metaphor for Enlightenment. Like the Lotus plant growing in the mud surfaces on to the air and sunshine in full bloom – so is the potential for any one to bloom to find his or her own Bodhi. The process to enlightenment is like reaching the Lotus core of Mani or Jewel. A very important sutra - the Lotus Sutra occupies a significant position in Dharma teaching. The Ashoka Pillar represents a tall lotus plant stem – with the flower on the top showcasing different symbolism of the Buddha life and teaching. The Lotus Lantern Festival, an annual Parade in Seoul, South Korea – the Yeondeunghoe – celebrating the Buddha’s Birthday in April-May – is participated by all Koreans and enlisted as the UNESCO Intangible Cultural Heritage. This is one of many festivals around the globe celebrating the Buddha’s Birth, Enlightenment and MahapariNirvana – including the spectacular Saga Dawa Festival in countries of Tibetan Buddha Dharma traditions." Humphreys: "There are many varieties of Lotus plants. Are there not?" Visakha: "Yes, there are. Among some 200 varieties, the two most familiar ones are: in one, the flower juts out of water on a long stem surround by pad leaves, in the other the flower with the pad floats slightly above the waterline. There are also different color varieties." Humphreys: "Since its sanctity status declared by the Buddha – it has been used by all religions in the lands of abundance. One can say that Lotus connects all the peoples of Middle South Asia, Southeast Asia, Himalayan countries and East Asia – all the way to southern Russia and Mongolia. Among the many outstanding Buddhist architectural masterpieces around the world – standing, rediscovered from ruins and rehabilitated as the world heritage sites - the 2nd century BCE Ajanta Caves in India, the Bagan in Myanmar, the Angkor Wat in Cambodia, the Longmen Grottoes in Luoyang, the ancient capital of 13 Chinese Dynasties - is Borobudur in Java Indonesia – that stands out as one of the greatest – in grandeur and magnificence." Visakha: "You have said it right. Statues, temple architecture, frescoes and wall carving – all have the Lotus motif in them – including in Mogul monuments in India." She smiled: "Yes, we, the large population on the face of planet Earth are connected by one single flower – the beautiful Lotus. Like the Buddha did at the closing of each of his teaching arrangement, let us finish by saying: Sabbe Sattva Shukinu Bhavantu – let all sentient beings be happy." . . . So, after exploring each other’s thought processes, Visakha and Humphreys parted – taking with them pleasant memories of enlightened discussions that will enrich their abilities to see things from wide perspectives. Visakha invited Humphreys to visit her modest nunnery sometime, to experience the Dharma in action – where meditation retreats are offered to interested individuals. Humphreys gladly accepted the offer and promised to go to the retreat sometime. . . . This is the 4th piece of the annual series I have posted on the Buddha Days. The Days, like today on 5 May 2023, mark the celebration, remembering and honoring Shakyamuni Buddha – His auspicious Birth, the Enlightenment, and the MahapariNirvana. A beautiful image of the lotus flower field with blossoms and buds adorns this piece (image credit: anon). The previous posted pieces on the Buddha Days were in: 16 May 2022 Vesak The Tathagata; 26 May 2021 Vesak Enlightenment and 7 May 2020 Vesak Revisiting the Jataka Morals. On the eve of Vesak – the Buddha Day celebration, the current UN Secretary General Antonio Guterres (1949 - ) wrote . . . let us seize this moment of spiritual renewal, and honour Buddha’s wisdom by coming together as one, in solidarity, and shaping a better, more peaceful world for all people . . . Finally, I like to finish it with a remarkable few lines of wisdom from Ven. Nichidatsu Fujii (1885 – 1985) – the famous founder of World Peace Pagodas around the world: Civilisation is neither to have electric lights, nor airplanes, not to produce nuclear bombs. Civilisation is not to kill human beings, not to destroy things, nor to make war; Civilisation is to hold mutual affection and to respect each other. As part of the annual series celebrating the Vesak, the latest posts are - The Way of Simplicity, Balance and Wisdom - on 22 May 2024; On the Essence of Lotus Sutra - on 12 May 2025. . . . Happy Vesak the Buddha Day!!! On this Auspicious Full-Moon Day on 5 May 2023 – let Metta touch everyone’s heart to bring Peace and Harmony across the Globe. Have a joyous life in Appamada – in conscientiousness, heedfulness and diligence – whenever – wherever – whatever . . . . . - by Dr. Dilip K. Barua, 5 May 2023  1. Staying Calm
Hold it there - to prepare to stay calm – to readying the forerunning mind By steadying, and emptying it – of what could be inclinations and prejudices Of what could be the negative emotions of anger, hatred and jealousy Of what could be the facets of high emotional attachments, Before setting the motion to turn on the thought processes Before launching the processes of saying, writing or doing things Before perceiving, interacting and decision making To help you see things deeply in the clarity of true perspectives In the light of wisdom, unselfishness and the sweetness of sublimities. To help you understand the damaging effects of clinging to The habit of seeing things through someone else lens Because, in doing so you will be sacrificing your freedom of choice The freedom of charting your own direction and pursuits, Do realize that such dependence – if the lens is dirty and ill-motivated Distracts and drags one down. Do take care to avoid being trapped into the lingering effects of Unwholesome mental formations: Delusion, restlessness, greed, conceit, envy, miserliness Worriedness and sadness, laziness or sloth, lethargicness, and doubt. . . . Hold it there – to be in the relaxed pure state of mind To understand the dynamics of observer-observed – subject-object relationship To be calm – to not make hasty opinion and judgment of others, To learn from – by reflecting on the rise and fall – and the birth and demise of: Life’s processes traversing all different phases from the start to where you are Life’s phases in the expanse of the traversed canvas Life’s steps and the left footprints. To realize that what you are at present – is what you have been in the past Conditioned by TIME and the society where you live in So understand, and be mindful at every step to create pleasant tomorrow To chart future directions By being conscientious, heedful and diligent By being creative to generate new steps to take By taking note of the consequences of footprints they likely to cause. . . . See the light of wisdom that you are in different time What was in the past – may mean different to different people Examine traditions and customs passed down through generations To filter and learn that some proudly withstood the tests of time Those that are the sources of inspiration and strength, Deeply understand the truths – that transcend time and space The Natural Laws that govern everything – the Systems of Fluid, Solid and Life The ever presence of transience in the rise and fall of propagating energy The interdependence of everything that happens – in the tangled ball of cause-effect. That we all strive to find equilibrium – the symmetry, stability and happiness That the efforts bear fruit when Mutual respect and dignity define things In the harmony of mind-and-matter fluxes – in us and around us In the cradle of patience, love, compassion and joy. Do not hesitate to question to clearly understand That – some, while served the purpose at one time Maybe out of date – unprogressive and a hindrance Could have been brutal – even heinously cruel to some Critically examine them to filter and identify the ones That are too rigid in the kaleidoscope of time and space Be open and brave to change To the right direction of forward looking endeavors, It may be unpalatable in the beginning – but wholesome in the long run. . . . 2. Achieving Equilibrium Aim high to not get engulfed into and bothered by trivia Take it easy and do not over-stretch yourself to frustration and despair If the pursuits to perfection – to achieving equilibrium Do not produce immediate results to your liking Because, despite all out efforts – more often than not We are influenced by the surrounding – that we do not have control over Be vigilant that there are many malicious and corrupt bad actors That could work to disrupt and distract your peaceful life and livelihoods That they could come under different guises and pretexts To lure to succumb to temptations – to unwholesome view of things. Cultivate and pursue the Six ways to be worthy: By keeping healthy and fit By being wholesome in every way By listening to the experienced By learning from the knowledgeables By living according to the truth By acting with sincerity and energy. Realize the fact that The systems of Fluid, Solid and Life are a process rather than an end The intertwined Duality of all existence - the Yin-Yang, the Wabi-Sabi The universal driver of all existence - in Transience, Unhappiness and Emptiness So, everything and everyone in transience and interdependence Could only be near to perfect Could be far from producing the zero residual Unless one has achieved the tranquility and unity of NIRVANA. So, do seek to find happiness and joy in each step of the pursuits By overcoming the lures of incessant craving - by letting things go By finding the right balance This state of mind – in turn, does translate to harmonious living. . . . 3. Governing Responsibility Hold it there – to remain calm to deeply realize If you are lucky to sit on the bench of power and privilege Holding other people’s strings in your hand Note that you shoulder the responsibility to serve them Not as a master but as a friend Not as an arrogant fool but as a competent help. See the light of wisdom to appreciate that your position Is built upon the foundation of trust, You may have earned it But in many ways, it is the societal help that took you where you are Feel grateful and humble to reciprocate And act respectfully and responsibly to honor the trust Feel accountable if betrayal of trusts has occurred. Do understand that as you want to be successful – so do others As you want to be supported and protected – so do others That we are all different – and process things and respond differently So be fair to not deprive others of their aspiration. If you have the role to manage and lead It is important to inspire all in the spirit of warmth and hope By being aware of things that happen around By acting compassionately toward all you serve and lead In honest efforts of integrating people – rather than fragmenting them, Shallow and light-headed actions and reactions – must not define your behavior, Your integrity or lack of it Defines how successful or unsuccessful things will be. Elevate yourself to the high standard of righteous governance With no ill-will, no hostility and causing no harm to any With patience, gentleness and straightforwardness By practicing the acts of charity, generosity and goodness These Ten must define you to stand out from the rest. . . . 4. Harmony – Some Words of Wisdom Hold it there – to realize in calmness The necessity of harmony in personal joy and family deference The necessity of maintaining harmony with Nature and the Environment With all lives giving energy to the system and getting from it, That life is already very difficult Make all conscientious efforts to not condition more difficulty For yourself and others. Realize that greed and craving take one in the downward spiral of despair That money has both healing and destroying power That everything has to be balanced That an attachment without being attached is the way to go To ensure the freedom of mind and Spirit To ensure peace and happiness in the simplicity of things. . . . Recognize the rationality of remaining calm in thought, calm in speech, calm in deeds That, Health is the most precious gain and contentment the greatest wealth Loving kindness makes the poorest house the richest home There are no spells better than loving kindness and compassion Do not put off until tomorrow what you can do today. And that, all trembles at violence, life is dear to all As we love our life, so do all creatures – so be compassionate to all sentient beings Be respectful to others—it benefits all—more than one knows it, Because, one way or another – we are all related All have the true weapon of virtues inside them to confront and change others Often a small thing has the power to cause great change. And, be aware, trusts are easily broken by a dishonest and vain person Do not get swayed by bullying—be courageous to stand up and use the power of truth, Trust that, determination wins admiration and respect A rose by any other name smells as sweet, When one overcomes jealousy and greed The attained peace of mind is blissful irrespective of loss or gain. And that, the sincere efforts of virtuousness are rewarded in ways no one thinks possible The best of all triumphs is conquering oneself It lets one to live in the abode of four heavenly states of mind: Love, Compassion, Joy and Equanimity. . . . That, there is no crime like hatred Appease a hateful person with non-hatred And, unwholesome deeds bring shame – their damaging consequences are dreadful Unwholesome deeds like animal sacrifice follow one like a shadow to usher in misery Wholesomeness and righteousness are the most powerful of all Even animals understand the virtue of gratitude, while humans fail. It is wise not to be angry at things one does not understand and have no control over Good or bad luck does not depend on jewellery, but on what one does. And, be vigilant, deceptions could come from apparently trustworthy individuals Hospitality and gratitude do not work one way – they must be reciprocated Do not judge people by their outward appearance A rogue by any other name remains as harmful Poor indeed is a wealthy person who is unfair and shares nothing with others A betrayer is trusted by none, sometimes not even by his or her mother In the arena of interdependence, each entity by itself amounts to Emptiness of essence. . . . 5. Peace – Some Words of Wisdom Hold it there – to realize in calmness The necessity of harmony in social cooperation and world peace The necessity of good governance, and that Passionate desire drives people to act foolish Be aware of temptation—do not underestimate its enslaving capacity Do not be fooled by trickery of the greedy—that comes with all different colors and lures The greedy loses all senses of seeing things as they are, Even fails to heed to the sound advice of impending dangers. A foolish friend can often be more dangerous than a wise enemy Even the wise makes grave mistakes—when power and greed overtake them Do not depend on foretells and speculations—when you know what actions to take There are many things one can learn from people of all walks of life Giving up power is more difficult than gaining and holding on to power Attachment to power and wealth makes it difficult for one to be happy. That, all things have to be measured, overdoing brings one’s downfall Do not promise more than you can deliver Do not fool yourself by getting puffed up by flattery The powerful must rise above prejudice to ensure justice for all To a great leader, the safety of his or her followers is paramount When lost one can still win the heart of others by respecting and admiring the winner There is safety in unity—and danger in conflict One must be courageous to let peaceful means win conflicts Give a chance to friendship--it has the power to bring enemies together Explore alternative ways to win a war without violence and fighting. . . . There it is – something in the poetic frame of advocating for the common well-being – of all of us who share the same energy of the Sun and the same resources of mother Earth – irrespective of who we are in the widecanvas of multiple cultures and creeds. This something represents my attempt to synthesize some of the materials – portrayed in the formats of essays, poems, story-telling, master-disciple dialogues and Koans – presented in several pieces of WIDECANVAS (links in Widecanvas Home Page). The premises they represent are worth paying attention to – if common human aspiration for longterm sustainable peace and harmony are really meant – by politicians, media and various seats of power in their rhetorical outpourings. The Words of Wisdom written in italics - are taken from the Tathagata Buddha sayings as outlined in The Jataka Morals - 1 and The Jataka Morals - 2. What have been laid out in this piece – may turn out to be soft and weak (not suitable for the real world, hey!) to some. Well, it’s all about perspectives, isn’t it? To an impatient individual glued on narrow perspectives – selfishness, conflict, fight and betrayal of trust are the answers to prevail. If one looks back, time and again one comes to realize how untrue this notion is. This notion is the root cause of personal, societal and world problems – as has been in the past – so in present times – as will be in the future. What have been laid out relying on the words of wisdom of many – may appear soft, or perhaps even weak from outside – but they are the sources of inner strength and power – like the power of water in motion. Before finishing, I like to highlight a remarkable quote from Dr. BR Ambedkar’s (1891 – 1956, the Architect of independent India constitution) final speech to the Indian Constituent Assembly on 25th November 1949 . . . On the 26th January 1950, we are going to enter into a life of contradictions. In politics we will have equality and in social and economic life we will have inequality. In politics we will be recognising the principle of one man one vote one value. In our social and economic life, we shall, by reason of our social and economic structure, continue to deny the principle of one man one value. How long shall we continue to live this life of contradictions? How long shall we continue to deny equality in our social and economic life? If we continue to deny it for long, we will do so only by putting our political democracy in peril . . . A remark like this, 2 years after India’s independence – shows how the vision seen by Gandhi to emancipate all Indian sub-continental peoples from the colonial rule, from socioeconomic hardships – was far from real. Dr. Ambedkar’s view of prevailing contradictions really defines all modern democracies around the world, or other governing systems – that sustain asymmetry, and promote skewed equilibrium in social and economic life of peoples. Does his question ever bother political processes – or any seats of power around the world? . . . The Koan of this piece: How does one define the evil governing seats of power? That – pursuing whatever unfair means, misguidance and tactics – terming them as the required processes of politics to win and hold on to power – they must always ride the wheel turned by others. That, they can indulge in power play at the cost of people’s suffering – and must not be questioned for any of their incompetence and wrongdoings. . . . . . - by Dr. Dilip K. Barua, 26 January 2023  At Gandhi’s call all India blossomed forth to new greatness, just as once before, in earlier times, when Buddha proclaimed the truth of fellow feeling and compassion among all living creatures. These are the lines of tribute and connection seen by the Nobel Laureate Rabindranath Tagore (1861 – 1941) – between the two Giants India produced – Gautama Buddha (624 – 544 BCE) – The Tathagata, and MK Gandhi (1869 – 1948) – the Mahatma. And Gandhi did arouse the fervor in greatness – by translating the principle of nonviolence to free the Indian subcontinental peoples from the humiliating colonial rule of the British. Nearly two centuries of this rule – totally impoverished the subcontinent by destroying the local economy – implanting the seeds of discord, mistrust and animosity among peoples of different identities – and eroded the self-respect, confidence and dignity of them. True, some developments did take place – but they were all planned and implemented to lengthen and promote the colonial rule – at the cost of turning the peoples into servants and coolies – in actuality and in inflicting such mental degradations upon them. The continuation of this poignant degradation still lingers in the psyche of the subcontinental peoples. On this International Nonviolence Day, the 2nd of October, the birthday of Gandhi – I am delighted to pay homage to this iconic man of extraordinary courage and sacrifice. Standing on the footsteps of the Buddha and Mauryan Emperor Ashoka the Great (304 – 232 BCE), and the nonviolence tradition of another Indian religion, Jainism – his renouncement of violence is accomplished by living a simple life. The nonviolence tradition historically defines the greater Indian civilization that once shown the light of wisdom to the world – the sublime direction charted out by the Buddha – and its first proud implementation by none other than Emperor Ashoka[HG Wells (1866 – 1946) wrote in his Outline of History: Amid tens of thousands of names of monarchs that crowed the columns of history . . . the name of Ashoka shines and shines almost alone, a star . . . ]. A remarkable tribute to the greatness of Emperor Ashoka is a Buddhist temple in Yinzhou Zheiiang, China. The temple – The Temple of King Ashoka – was first built in 282 CE during Western Jin Dynasty (265 – 317 CE). All subsequent dynasties contributed to expand, rebuild and renovate the temple. It is hailed as one of the five mountain Buddhist temples in China – and is a historic cultural heritage of modern China. Despite being called a half-naked-Fakir by the arrogant British (see a glimpse of it in Democracy and Larry the Cat) – one of many such affronts – to inflict humiliation and insults upon him – he had to do this to feel the pain and hardships of the millions of downtrodden population – to know their pulse better – to be one with them. Perhaps his life can best be described – in words what Alexander S Pushkin (1799 – 1837) wrote: . . . fearing no insult, asking for no crown; receive with indifference both flattery and slander, and do not argue with fool . . . In doing so, he transformed India and the world at large – with the renewed message and practice of nonviolence – a loving principle – so eternal that it has the power to transcend all artificial boundaries, discords and divisions crafted for utter selfish gains (see All-embracing Power of Sublimities). Imagine how great his following of the traditional nonviolence method was – he expressed no grudge against the British – instead built the mass movement to end the foreign occupation of colonial subjugation – to let the subcontinental peoples define their own destiny. By the time, he took the helm of independence movement – he was a transformed man – from his first-hand humiliating experience in South Africa and later in India – to the renouncement of violence. His aim was to exert forceful impetus to the establishment of just Social Order and Governance deserved by people – downtrodden in years of colonial oppression – which still persists in different parts of the world in different colors and pretexts (see How Long Does It Take). In his native land in the Indian Subcontinent – it was no easy task, because people reached their limit of tolerance of continued exploitation and humiliation. Armed freedom struggle already started in parts of the subcontinent – in the east in Bengal and in the west in Punjab. The primary struggle in the west was triggered by the most heinous Jallianwala Bagh Massacre at Amritsar in 1919 (it prompted worldwide condemnation with Tagore’s refusal to accept the Knighthood offered to him by the British Monarchy). During a showcase trial, in reply to a question by a prosecutor: what provision was made for the wounded, General Dyer arrogantly replied without showing any sign of remorse or apology: I was ready to help any who applied. Imagine, emergency response to save lives of unarmed men, women and children – severely wounded by bullets fired in his command – never crossed his cruel cowardly mind. Instead, the wounded were supposed to apply so that he could judge whether they qualify. In the east, angered by an unjust ruling, an 18-year old Bengali youth Khudiram Bose attempted to assault a British Judge – resulting in his hanging to death in 1908. This rebellion – later immortalized by a very sad melodious song of Lata Mangeshkar (1929 – 2022) – used to be sung by Bengali people of all ages. Perhaps this and the later episodes of colonial brutality, laid the foundation of the Bengal freedom struggle. It was led by Netaji SC Bose (1897 - 1945) with several episodes of uprising in Chattogram led by Masterda Surya Sen (1894 - 1934). A 2012 Bedabrata Pain and Manoj Bajpayee Bollywood movie 'Chittagong' made cinematic portrayal of the uprising. The great impetus to the movement came during the 1943 Bengal Famine – when the then British PM Winston Churchill (1874 – 1965) infamously refused to release food stocks from the gov storage facilities. His decision let some 3 million people die of starvation. People tend to think that a democratically elected gov – with all the modern insinuations and misrepresentations in winning tantrums – is fair and righteous, but here is one example how an elected gov could take such a brutal decision. Perhaps, this represented one of a major high-profile example of the malicious Economic Warfare – as it is known today. His reply to the colonial hatred that unleashed many different facets of insults and brutalities – was not counter-hatred. Instead, the approach was formulated to follow the Buddha saying – the 5th verse of the DHAMMAPADA: Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a Law Eternal. . . . Gandhi’s translation of the nonviolence method to freedom struggle took many dimensions. Here is a brief on some major ones. (1) One was – and is widely practiced today all over the world is peaceful protest/march without provocation of any sort. (2) The second was non-cooperation movement – with his argument that if masses of an occupied colony resort to such a method – collapse of the occupying power is bound to happen. This movement generated another offshoot – that was to avoid using merchandise produced in the home country of the occupying power, as well as those products and services produced in the colony by colonial companies. This method is a way of applying a control valve on downstream consumption to put a dent on the upstream economic gains of the colonist. (3) As a third – Gandhi termed his protests against colonial injustices – as Satyagrah Andolan or the movement to pressure the ruling clique to release the truth of what have been really happening. (4) Finally, when he was disappointed with his own people, and in cases of stubbornness or stalemate with the gov – he went on to Anashan Darmagot or hunger strike until demands were met. One can imagine how much dedication and determination was required to go through such a life-threatening hardship and self-deprivation. This practice of protest was used by Chinese Buddhist monk, scholar and traveller Xuanzang (602 - 664 CE) in the past - not as a means of mass-protest incitement, but to free himself from the request of Turfan King (a pious Buddhist himself) - who wanted to keep him in Turfan to teach Buddhism (more in A Tribute to Xuanzang). His protest was heeded to and honored - with the king supporting and letting him go to the Land of the Buddha's Birth. I have visited Delhi twice before, this time in 2018, my travel together with my elder daughter Dipa to The Happy Dust of India – was to explore Delhi once again with the Mahatma in mind. On top of the list were Gandhi Smriti Museum (the image is in the museum, in front of a painting – with Gandhi on the blessing footsteps of the Buddha) and the Mahatma Cremation Center at Raj Ghat on the bank of the Jamuna River (the second image). Also included in the trip, were some other Delhi landmarks – the India Gate overlooking the Rashtapati Bhavan and the Vidhan Sabha; the Red Fort; the Lodi Gardens; the Buddha Jayanti Park (inaugurated in 1964 commemorating the celebration of the 2500th anniversary of the Buddha’s enlightenment); the Lotus Temple; the World Peace Pagoda; the excavated Buddha relic in old Delhi {said to have been restored by Burma with J Nehru (1889 – 1964) visiting the discovered relic; the restoration seems an incomplete venture – being looked after by mahant, instead of Buddhist monks}; and the Mahabodhi Society Buddhist Temple. It is at this temple, while inaugurating in 1939, the Mahatma said: It is my deliberate opinion that the essential part of the teachings of the Buddha now forms an integral part of Hinduism. It is impossible for Hindu India today to retrace her steps and go behind the great reformation that Gautama effected in Hinduism. By his immense sacrifice, by his great renunciation, and by the immaculate purity of his life he left an indelible impression upon Hinduism, and Hinduism owes an eternal debt of gratitude to that great teacher. Apart from the travel experience, drawing up of this piece relied upon several website articles, including a 1996 University of Idaho paper: Gandhi and Mahayana Buddhism, Journal of Oriental Studies, 35 (2). This, and returning back to Tagore’s vision – here are something more on Buddhist tradition of nonviolence. Nonviolence is the first precept of Buddhist Panchsila (see Symmetry, Stability and Harmony). It is one of the 10 Paramitas or the Pursuits to Perfection – the Metta Parami (see The Tathagata; Some Difficult Things) – the Buddha mastered on his journey to enlightenment – to Buddhahood. It forms an integral part of Kushala Mula leading to wholesome thoughts and deeds – the Buddha meticulously identified and defined (see details in Enlightenment, Emptiness and Nirvana). It is defined as the one belonging to Sublime Abode that has the power of a different kind – the power of bringing all together (see The All-embracing Power of Sublimities; The Essence of Lotus Sutra) by melting down conflicts into the strength of unity. Buddha Dharma is The Way of Simplicity, Balance and Wisdom. . . . Political historians and media of modern India hardly have any ink to mention the name of Buddha in their narratives. It is only in Pundit J Nehru’s writing – in The Discovery of India and in the Glimpses of World History, and in Dr BR Ambedkar’s (1891—1956) outstanding works: a volume published by the Gov of Maharashtra, 1987: Writings and Speeches of Dr Babasaheb Ambedkar, Vol 3, The Buddha and His Dhamma 1956 and Revolution and Counter Revolution in Ancient India – one can see how the Buddhist tradition, and the nearly two millennia of Buddhist rule shaped the Indian subcontinent. Buddha Dharma has all but existed in subtlety during the independence movement – in numerous ruins scattered all over the subcontinent [destoyed by two-pronged attacks, both by Hindu revivalists and Islamic invaders; only now, the Archaeological Department of India is discovering, excavating, restoring and protecting them as the country’s proud historical heritage sites; and for that matter, similar campaigns are also being implemented in Bangladesh and Pakistan] – and in some marginalized peoples who were basically absorbed by Hinduism as outcasts. . . .
In addition, there were Buddhist majority states/provinces – those in Ladakh and in northeastern India. They did not fill the political landscape during the independence movement – as they were sparsely populated, and local people were mostly ethnically different from the majority Hindu and Muslim population. But, the former glory of Buddhist legacy is being rediscovered in numerous efforts – as Gandhi, Nehru, Sardar Patel (1875 – 1950) and AK Azad (1888 – 1958) once did. Here are some more glimpses of sayings on how Gandhi was inspired by the Buddha:
. . . Sons of Ind, be up and doing, Let your course by none be stayed; Lo! the Dawn is in the East; By themselves are nations made! . . . No wonder, Gandhi’s method inspired so many world leaders – and will continue to be the guiding light for liberation of many oppressed peoples around the world. Let me begin with a remark by another Giant, Albert Einstein (1879 – 1955): . . . a role model for the generations to come . . . I believe that Gandhi’s views were the most enlightened of all the political men in our time . . . Some more visible names out of many outstanding individuals inspired by Gandhi are: His Holiness the 14th Dalai Lama (1935 – ); Martin Luther King Jr (1929 - 1968); Nelson Mandela (1918 - 2013); Will Durant (1885 - 1981); Ho Chi Minh (1890 - 1969); U Thant (1909 - 1974); KA Ghaffar Khan (1890 - 1988); and Aung San Suu Kyi (1945 – ). Most people do not know about another legacy of Gandhi. A Japanese Buddhist monk Ven. Nichidatsu Fujii (1885 – 1985; founder of Nippozan-Myohoji Buddhist Order) – addressed as Guruji by Gandhi – was inspired by him to build peace pagodas – to spread the Buddha’s message of Sublimities around the world. The monk took initiative to materialize Gandhi’s vision – as he went through the traumatic poignant experience after the horrific nuclear bombings of Hiroshima and Nagasaki in 1945. Today, some 80 peace pagodas dot different parts of the world – with 14 of them in South Asia: 7 in India, 4 in Sri Lanka, 2 in Nepal and 1 in Bangladesh. Gandhi’s true legacy lies in inviting the world – to learn from one of the most enlightening glorious traditions of the past. He was telling the world to realize the fact that pressing a trigger to kill people – as a way to resolve conflict is too easy – but at the colossal cost of adding more fuel to the fire rather than extinguishing it. He found the RIGHT ME – while traversing the Wheel of Life with his aim focused on: In a life’s journey, there is neither winning nor losing, there is only achievement. Unlike other subcontinental leaders who were basically following and comparing themselves (as if they were inferior) to that of colonial powers – Gandhi took the path of enlightening them and the world – pointing finger to have self-respect and dignity – to practice and utilize the power of simplicity, love and nonviolence. More in the Democratic Structure – the Procedural and the Object-oriented. True, there were some controversies – but Gandhi’s sacrifice and courage surpass everything – he was the modern shining light that will continue to show directions to all peoples around the world. . . . Before finishing, it is important to highlight a different outpouring of violence. This menace appeared in our time in the age of cyberworld. With the rapid advance of this technology powered by Artificial Intelligence – it changed the way people communicate with one another – and the way businesses function. While it has contributed enormously to the human progress – it has also opened the door to a broad spectrum of hackers, criminals, terrorists, and state actors – with the user-platform vendors acting as the accomplice – to enter into people’s lives and livelihood with virtual impunity – remotely and surreptitiously. These malevolent actors – are not only impersonating law-abiding citizens, violating user-privacy, harassing and bullying them – but are also taking control of the victim’s computer – stealing personal information, trading them for profit and malicious motives. Denying and disrupting normally accessible services, often in the guise of adulterated advertisements – they inflict damages and harm the just causes of the victims. The targeted victims are mostly the marginalized sections of the population – but none are safe from this long-arm violence. Further, it has unleashed the darkness of Information Warfare – with unbelievable rapidity in proliferation of misinformation and disinformation – continuously stoking the evils of anger, animosity and hatred. One such manifestation is the evil politics of mass distraction – fooling and distracting people from the real problems affecting them and their livelihood. What was once considered as the irresponsible practice in the pages of Tabloid Newspaper – has now entered into the mainstream media – shaming the civilized behavior – hard-earned through many years of works by conscientious people around the world. These and many other aspects of this type of online violence are discussed in Artificial Intelligence – the Tool of No Limit. . . . Finally, I like to finish this piece with a saying of Gandhi: I am praying for the light that will dispel darkness. Let those who have living faith in non-violence, join me in the prayer. This saying proudly stands on a billboard in the Gandhi Smriti Museum. On his birth anniversary let us join this iconic leader in his call – by renouncing all kinds of violence for peace and harmony across the globe – by being conscientious, heedful and diligent – whenever – wherever – whatever. Let the light of wisdom transcend all malicious and sectarian thinking and boundaries. . . . . . - by Dr. Dilip K. Barua, 2 October 2022  1. A Blessed Birth More than two and a half millennia ago All Stars assembled on a Full-Moon day in May In the Sal-Bana Lumbini Garden on the foothills of the Himalayas To welcome the birth of someone rare and extraordinary To greet the Honored Light of the World. On that auspicious day Queen Mahamaya took bath in a Lotus pond As she did, all Lotus buds blossomed into flower The sky became clear blue brightening the day Marked by the perfect alignment and congruence of causes and conditions As Prince Siddhartha Gautama was born to the Queen. Bright, curious and sweet The new-born smiled as if He had something to say And there it was All the Stars smiled back bestowing Ashirvada To the baby with Lotus petal showers. . . . 2. Royal Life and the Great Renunciation The palace made everything smooth and enjoyable to raise the crown prince But, there was something different about this prince He was kind and sweet showing no sign of royal arrogance At young age He proved to the royal court That a wounded creature does not belong to the hunter But to the compassionate one who is kind to give it new life. He was strong and learned things quickly the palace had to offer Princess Yoshodara came into His life with Prince Rahula born to them But, Siddhartha felt like He was missing something He asked Channa, His Charioteer to take Him beyond the palace courtyard Seeing life outside changed His perspectives for ever His heart cried seeing the suffering of all different kinds His curiosity looked for answers what He saw But, disappointed He was – as the answers were nothing close to his satisfaction. He questioned, if happiness is cherished and held dearest by all Then why it is so flitting? What are the hindrances deluding people? He had to find the answer – the Truth He had to sacrifice the comfort, perk and privileges of the palace life He had to translate the love for His wife, son and family – to the love for many And there it was – an unwavering resolution was born. . . . 3. The Journey to Buddhahood He had to go beyond – utterly beyond what were commonly believed He had to mingle with common people to understand them better He had to listen to the songs of lives and Nature – to know them better In their emotional rise and fall – of joy, love, sadness, anger and despair In life’s phases – of birth, growth, youth, waning, demise and transformation. He had to prepare and perfect Himself to get the Jewel He was looking for And there it was – at age 29 Siddhartha began His journey to Buddhahood. Traveling corners of the subcontinental India and learning Things from fellow people in similar pursuits Helped Him acquire some skills – but not the answers He was looking for. For the first time He realized dependence on imaginary beings For one’s salvation and happiness is just a deluded illusion That one has to be realistic to see things as they are And feel confident that one has all the strengths to find ways to be happy To be in peace and harmony. . . . 4. The Perfections to Bodhi The six years of pursuits helped Him Mastering the practices of the Ten Perfections to Bodhi He needed The Dasa Paramita: The Dana Parami – Generosity, Altruism The Sila Parami – Morality, Integrity The Nekkhamma Parami – Let go, Non-attachment The Prajna Parami – Wisdom, Awakening The Virya Parami – Energy, Power The Khanti Parami – Patience, Tolerance The Dyana Parami – Meditation, Truthfulness The Adhittahana Parami – Determination, Skill in Means The Metta Parami – Loving Kindness, Non-violence The Upekkha Parami – Equanimity, Calmness And there it was – Siddhartha Gautama was ready His final awakening is about to change the world for ever. . . . 5. Austerity Hinders In Bodhgaya - on the bank of a river Sitting under the shade and tranquility of a Bodhi tree He faced East in gratitude to His parents for giving Him the light to life In deep mediation He sat To unravel the Truth cloaked under the mysteries of delusion, His courage and resolution shook the world. But, continuous meditation made Him weak Shujata, a village girl seeing the calm practitioner offered rice pudding Siddhartha accepted a portion of the offer with humility He took a portion to make sure that the girl had enough for herself, Buddhist monastic communities follow this principle in earnest In Dana ceremonies – they encourage Dana-Citta devotees to offer What they can afford to share with monks, nuns and temples. Bathing in the river and eating the pudding made Siddhartha fresh and strong, He realized that neglecting one’s health for unwavering pursuit Is a hindrance rather than a means That when body and mind are strong and in sync Ways to wisdom open up to Bodhi. . . . 6. The Profound Discovery On a Full-Moon day in May at 35 years of age The perfect final awakening happened – the Anuttara Samma Sambodhi Siddhartha Gautama discovered a Way to Liberation – the Four Noble Truths This Enlightenment is not something granted to Him by an imaginary being Neither it is something received from any such being It is what the Buddha Shakyamuni achieved Through the Paramita pursuits to perfection That changed the world for ever. Laying out the Way began by saying to dispel the darkness of ignorance To see the brightness of the reality of things as they are: That mind is the forerunner and breeder of everything one does, Unique in the history of the world Mind is defined as the sixth sense that enjoys the freedom in spacetime To roam and give birth to consciousness together with the five body senses And by drawing on one's stored senses of moral compass and memory, That one must take ownership of it – to direct towards the Right direction To let all sentient beings become happy, That Transience describes all existence – defining the Fluidity of things That the rise and fall of Duality is a visible manifestation of Multiplicity within That melts into the sublimity of Unity - when tranquil Opening the direction to the Middle Way - the Way of simplicity, balance and stability, That nothing exists on its own accord – without depending on others That a healthy seed sown today – rebirths into a healthy tree tomorrow But, tomorrow’s health also depends on contemporaneous factors That a noble is defined by wholesome thoughts and deeds not by the lineage of birth. Understanding all these enlightens one to see The rationality of the Four Noble Truths Understanding all these enlightens one to see the reality of Emptiness In one’s impression of the cobweb of unhappiness in life In the non-existence of any permanency in the concept of soul. Enlightenment achieved – the Tathagata Buddha was born The Samsara Wheel was conquered The Reversibility of processes – transformed into the Tathagata Irreversibility, Radiance of Nirvana – of eternal bliss Haloed in Him Elevating the Shakyamuni to a rarely achievable stage The stage of completion without any residual The stage of ultimate symmetry of equilibrium and unity, peace and tranquility To a scale transcending human comprehension – transcending sectarian boundaries. Exalted and Grandeur – it was, The world affectionately began calling Him the Bagavan Buddha The Samma Sambuddha. As it happened, the Bodhi tree blossomed with fresh buds of leaves All Stars welcomed the discovery by singing in unison – Sadhu Sadhu Sadhu The Buddha touched the Earth in gratitude for witnessing the event And decided to teach what He discovered The non-dogmatic Way for the benefit of many – for the happiness of many. . . . 7. First Turning of the Wheel The Tathagata taught in Sarnath: The Path is the sublime Way to follow diligently – to do things Right: By being conscientious and heedful in everything one thinks and does To remain awake in calmness to view things as they really are By cleaning up the thought processes to purity To see the dynamics of the universe as they head to reach equilibrium. The Path is the sublime Way to follow diligently – to do things Right: To be awake in calmness to remain upright with moral values Watching out that talks and speeches are friendly and soothing to hear Watching out that opinions and judgments are not impaired Watching out that actions and reactions are harmonious Watching out to pursue a harmless livelihood Respecting and recognizing the rights of all lives to thrive without fear. The Path is the sublime Way to follow diligently – to do things Right: To remain awake in calmness to strengthen one’s views and morality By making all efforts to sharpen and purify the mind By being mindful in what one thinks and does By meditating to relax and be happy – with letting things go By meditating to train and still the mind – to the softness of sublimity By meditating to find joy – diving deep into things and knowing the Truth, To derive strength and power To let pragmatism manage life’s contingencies in happiness and harmony. Thus the Yana was put in motion – by first turning the Wheel of Dhamma And there it was – the Noble Eightfold Path – the Wheel to Happiness was born. . . . 8. The Way The Tathagata taught in Sarnath: This Way is for one to be happy and let others become happy By understanding that some Truths are so common That they define life and Nature – one must accept them to be happy. That, some others are simply the making of mind Giving birth to unwholesome thoughts and deeds In societal actions and reactions One must understand these mind processes – to purify them to be happy. It is the Middle Way – the Jewel lying within the Lotus core It is the Way of Eight radiating Dhamma spokes interlinked at the wheel rim The Wheel to Happiness – the wheel to prolong the happy experiences. It is the Way for simplicity, balance, symmetry and stability It is the Way for invoking friendly reciprocity from others It is the Way for harmonious living In personal joy, in relationship mutual-respect, in family deference In social cooperation, in peace for world harmony. This Way – is not speculative but based on universal laws This Way – is testable, and verifiable by experience This Way – is worthy to follow in one’s lifetime. It is the Way of the sublimities – Love, Compassion, Joy and Equanimity It is the Way to let the Bodhi sprout – to the brightness of the Truth It is the Way to be enlightened in supreme wisdom It is the Way – the Sabbe Sattva Hithaya, Sabbe Sattva Shukhaya Dhamma It is the Way to liberation – to the bliss of Nirvana, And there it was – the unfolding of the Buddha’s Way. . . . 9. The Sambuddha Bagavan Buddha – the supremely compassionate One: World remembers You each year on a Full-Moon Day in April-May To pay homage and refresh our understanding of Your teaching Your meticulous identification and definitions Of what are wholesome and what are not In one’s thought processes and deeds – in one’s wellbeing, Lucidly highlighted in the beauty of 423 short versus in the DHAMMAPADA. Bagavan, we remember You: The Araham – the One who was totally free from defilements The Samma-Sambuddho – the One who discovered the Four Noble Truths The Vijja-Carano-Sampano – the One who practiced what He taught The Sugoto – the One who has chosen the right words at the right time and occasion The Lokovido – the One who deeply saw the dynamics of the six worlds The Anuttaro-Puriso-Dhamma-Sarati – the One who was a skilled leader The Satta-Deva-Manussanam – the One who was the teacher of gods and humans The Buddho – the One who was fully awakened and attained Nirvana The Bagava – the One who has developed special powers. Beloved Master, You traveled far and wide for 45 years To give impetus to the momentum You set in motion To help people to be happy by finding the Bodhi in them – the Truth. . . . 10. World Celebrates the Buddha Day Bagavan Buddha: Your teaching reverberates in life’s experiences As did in the past – so does in present times – as will in the future That life was never smooth – never is – never will be Because most often we fail to see things as they really are, The systems of Fluid, Solid and Life – defining Nature and all sentient beings In the relativity of Dualities. Because most often we fail to act and react with harmony in mind Because everything that exists are transient and interdependent Because unbalanced clinging to them causes misery. Because seats of power most often fail to see things from a wider perspective, With their arrogance, myopic view and greed adding to prolong human suffering By enforcing governing actions, laws and strategies that are often not Conscientious, heedful and diligent - ennobling unsustainable practices and policies. Therefore You taught, one must understand all these To realize that collective happiness must be a human destiny For all entities to live harmoniously together – with mutual respect. You have shown us the dignified Way for the benefit of many You set an outstanding example – in the consistency of Your teaching and practices You brought to us the wisdom of Truth, warmth and hope. Your friendly teaching tells us to have self-respect and unite: All of us together – men and women of different social standing and upbringing All of us together – of different prerogatives and inclinations. The Teacher of all teachers: At Vulture Peak on the Rajgir Hills You said, go without fear among the multitudes who are grounded to reality Purified, clear, sharp and free from defilement Teach on a wide scale in a room of great compassion Let the mind of kindness and patience be the robe Let the Emptiness of all phenomena be the seat Teach with deftness, metaphors and odes Teach them to realize that all phenomena are Entangled Impermanent and Interdependent – high, medium and low, That one must apply Skill in Means to untie the Entanglement By treading the enlightened Way of Simplicity, Balance and Wisdom To complete the circles of the rolling wheel without creating residuals To achieve the joy and bliss of Nirvana in total liberation. Bagavan, Your Dhammakaya - the Mahabodhi lives on To show all humanity the Light of wisdom through to the eternity To see the beauty in wisdom and happiness To find equilibrium and the Jewel lying within, It is up to us to understand and take advantage of Your teaching. Humanity vows to You in gratitude for showing the Light And we will continue to keep You in our heart and prayer for ever. . . . There we have it. A 10-stanza narrative piece of poetry looking into what happened more than two and a half millennia ago. The time was an extraordinary epoch in ancient history – with the Buddha’s (Buddhist Calendar 624 - 544 BCE) discovery telling the world – to see things rationally and simply – for all things that happen in us and around us. For the first time – he gave the power to individuals for their liberation, peace, happiness and harmony – saying, be a light unto yourself. This is the 3rd piece I have posted on the Buddha Day marking the celebration, with the previous pieces in 2021 the Enlightenment and in 2020 Revisiting the Jataka Morals. This day on 16 May 2022 celebrating the Buddha Jayanti – also marks the opening and inauguration of the Gautam Buddha International Airport at the birthplace of the Tathagata in Lumbini, Nepal. The other essays of the annual series celebrating the Full-Moon Vesak – remembering and honoring Shakyamuni Gautama Buddha – his auspicious Birth, Enlightenment, and MahapariNirvana – are: On the Essence of Lotus Sutra on 12 May 2025 Vesak; The Way of Simplicity, Balance and Wisdom on 22 May 2024 Vesak; and on the 5 May 2023 Vesak, Something Different. . . . Before finishing, a few words on Buddhism and Democracy. The principle of democratic way of governance is deep-rooted in Buddha Dharma – the first time it happened in human history. The Buddha taught the necessary ingredients of democratic principles in decision making processes and established the Buddha Sangha accordingly. Unlike the modern system of party-democracy loaded with vested interests – the Buddha’s vision of democracy is one of a fair and righteous system of governance. With his teaching saying that the deliberating individuals should exercise their freedom of opinions by relying on calm and deep realization of Truths – in Appamada of conscientiousness, heedfulness and diligence. There are many scholarly articles published on this topic. The following is based on an article: Democracy on Buddhistic Approach by Panya Klaydesh and Sukit Chaimusik of Mahamakut Buddhist University, Bangkok. The Buddha enunciated the necessity of Four Principles for the success of democratic decision making processes. They are: (1) the participatory deliberation – with each participant standing on an (2) equal footing enjoying the (3) full freedom to deliberate. Further that while consensus is desirable, the final decision is to be based on (4) majority. Evidently, these principles are also the backbone of modern democracy (minus the vested interests of political parties). In the Kalama Sutta – the Buddha identified 10 impositions that should not deter the freedom of opinions: (1) doctrine, (2) authority of doctrines, (3) tradition, (4) hearsay, (5) trivial logic, (6) external interference, (7) appearance, (8) theory, (9) seeming possibilities, and (10) the authority of personality. As one can see, the Buddha’s vision was to make democratic decision making processes Simple without complicating a problem by acts of infusing a priori notion or knowledge. Further on Buddhism and Democracy is in the Democratic Structure - the Procedural and the Object-oriented. . . . Finally, a few lines of poetry from Jiddu Krishnamurti's (1895 – 1986) tribute, The Immortal Friend 1928, Boni & Liveright: . . . As I looked - At the sacred feet that once trod the happy - Dust of India, - My heart poured forth its devotion, - Limitless and Unfathomable, - Without restraint and without effort. - I lost myself in that happiness. - My mind so easily and strangely - Understood the Truth - He longed for and attained. - I lost myself in that happiness. - My soul grasped the infinite simplicity - Of Truth . - I lost myself in that happiness . . . I like to dedicate this piece to all humanity. Despite all the progresses humans made in science and technology – the world remained cruel as before (if not worse) – with social leaders and media bragging about who are superior to whom – who are wealthier and more powerful to whom – giving rise to immense mistrust – constantly adding fuel to conflicts. . . . Happy Vesak the Buddha Day!!! On this Auspicious Full-Moon Day – let Metta touch everyone’s heart to bring Peace and Harmony across the Globe. Have a joyous life in Appamada – in conscientiousness, heedfulness and diligence – whenever – wherever – whatever . . . . . - by Dr. Dilip K. Barua, 16 May 2022  |
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