India before the time of the Buddha, was called jambudvipa. It was divided into many kingdoms, large and small, some of which were ruled by king and some of which were ruled jointly by several royal tribes. One of these many small kingdoms was called kapilavastu, which was located on the north bank of the Rapti River, on the rim of the Himalayas. The rule of this kingdom was king suddhoana of the sakya clan. His family name was Gautama, and his queen was called Maya. After they were married, King Suddhodana and queen Maya live very happily together. After manuy the queen become pregnant. She asked the king to permit her to return to her home city of Devadarsita to give dirtth to their child. King suddhodana readily consented and ordered the troop of royal attendants to prepare for the trip and to clean up and beautify the roads the queen would trevel on. At the junction of Kapilavastu and the city of Devadarsita was a place called Lumbini park. Every summer, people of the two cities flocked to this park to rest or to play under the sala trees. They enjoyed the beautiful flowers blooming all over the tree branchers and the melodious twittering of birds and the humming of the ever-busy honeybees. To be Continue...........

 
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Buddhist Meditation The following paragraphs are questions and answers about Buddhist meditation. These questions may come to you at any time, as a student of Buddhist studies. You should know and understand about the answers to these questions. Question : what is Buddhist meditation? Answer : Buddhist meditation is the way to calm one’s mind according to Buddhist teaching. It is one pointedness of mind. It is the way to control one self and to concentrate the mind. It is the way to purify the mind from unwholesome thoughts such as hatred, selfish desire, greed, ignorance or mental defilements or impurities. In short, meditation is the way to purify mind from hatred, greed, and ignorance. Question: Why should we train our minds? Answer : In Buddhism, the mind is of primary importance. It is the most important element in the human being. All deeds, wholesome or unwholesome, are the result of processes of the mind. That is why the Buddha has repeatedly proclaimed that the mind is the forerunner of all actions, the chief of all things. Therefore, the mind should be trained and refined. Meditation helps train and refine the mind, it helps the person who does meditation practice to be mindful at all times of living. The student needs concentration while doing his or her home work and assignments Meditation helps everyone at all times to live and work effectively and successfully. Question : How many kinds of Meditation are there ? Answer : There are two kinds of Meditation Concentration Meditation (Samatha Bhavana) and insight Meditation (Vipassana Bhavana). Concentration Meditation aims at training one-pointedness of mind or mind focusing. It is developed by fixing the mind on a chosen object such as the image of the Buddha or a circular disc painted in a particular color. One focuses the mind you may focus your mind on an object until you remember that object clearly, then close your eyes slowly and do not think of anything else. Do keeping your mind on that object until you want to stop practicing meditation. This is the way the mind temporarily becomes calm. Anger, worry, restlessness, lust, doubt are temporarily suppressed. Insight Meditation. It is the endeavor to achieve complete insight into the real nature of all phenomena. It is realization of understanding all things as they really are. For example, when meditator sits for meditation practice, closing his or her eyes, observing his or her breathing-in and breathing-out carefully and slowly, when the mind becames calm and clear. Meditator may apply calm and clear mind in observing the nature of his or her thought, and feeling as the really are. He or she may contemplate on their nature, the nature of change, impermanence. He or she may also observe his or her breathing-in and breathing-out and contemplate rising and falling of breathing-in and breathing-out, and sees the chage, the impermanence of this natural activities of breathing and living thing. When his or her mind sees and understands this nature, the mind would not cling or attach anything, the mind becomes free from clinging and attachment. This is a way of insight meditation. At the present, many people observe basic concentration such as breathing-in and breathing-out, being with the present from moment and seeing everything as it really is , rising and falling, and say I practice insight meditation. We may continue our study about insight meditation at a higher level when we go for college and university’s duty. To reach perfect Wisdom about life, concentration meditation, however, is always needed. To get good results in any kind of ordinary or worldly work, concentration and mindfulness also need to be applied. In practice, the meditation practitioner needs guidance and supervision from an experienced and expert teacher to lead him or her in practice. Question : What would happen if one worked without concentration and mindfulness? Answer : if one works without concentration and mindfulness, then work can not be perfected. For example, if the student studies without mindfulness and full attention, he or she could not remember the subject being studied. Finally, the student does not get a good grade. There is a role to be played by concentration during study. In the same way, understanding and insight, as worldly tools need to be used before starting any work. This is also the role of insight when applied to daily living. Question : What are the Benefits of meditation? Answer : The benefits of Meditation can strengthen our minds, and enable us to face all kinds of problems and difficulties in daily life with confidence. It helps us to concentrate better by sharpening our mental faculties. It frees us from all kinds of stress, worries and anxieties. It improves our mental and physical health. It helps develop a sound mind in a sound body. Meditation helps in cleansing our minds of impurities. It cultivates in our minds loving-kindness, compassion, inner peace, and humility. It prevents us form attaching to hatred, greed, passion, selfishness, jealousy, and so on. These are the benefits of Buddhist meditation, both in our spiritual life and in worldly endeavors .however, the proper atmosphere, self-confidence, frequency and regularity of practice is needed to realize the benefits of meditation. More details about Meditation can be studied in the Buddhist Course for Young Students Book III by Ven. Dr. c. Phangcham. “the well trained mind brings real happiness and permanent peace to the world of beings”.

A long time ago in the country called Nepal, there was a kingdom called Sakya. Kapilavatthu was its capital.The king’s name was shaddhodana Gotama.He belonged to the Gotama caln. The king had a beautiful wife whose name was Queen Mahamaya.On the full moon day of june she gave birth to a son under the Sala trees in a beautiful park called a Lumbinli.The King named his son Siddhatta. SIDDHATTA never knew his real mother because she died seven days after his birth. “SILDDHATTHA was raised by his aunt Mahapajapati who was also his stepmother.During his early years he lived happily with his family surrounded with luxury and comforts. At the age of sixteen, he married beautiful Princess, Yasodhara, generally known as Bimba, whowas his own cousin. They lived a happy married life for the next thirteen years, and during that time Princess, Yasodhara, generally known as Bimba,who was his own cousin. They lived a hay married life for the next thirteen years, and during that time Princess yasodhara gave birth to a son who was named Rahula. One day during siddhattha’s trip to the Royal Gardens, he saw four things that made him very thoughtful about life. He saw an old man, a sick person, a dead body, and a Brahmin monk, ascetic. Only the monk gave him any comfort. He realized that even luxurious life could not bring him real happiness, and that he could not be really happy while other people were suffering. He then wanted to find real happiness, the happiness that all people could share. When he was twenty-nine years old, on a quiet night, the prince left his palace, his wealth, his wife, and his lovely son. He became a monk and spent the next six years studying with many Brahmin teachers and practicing extreme self-denial in the forest. Finally he found that all those other teachers did not know how to find the truth, and that extreme self-denial was useless. He then left those teachers. Having found out that world wealth did not bring him the truth and that extreme self-denial did not bring him the truth, he decided to try a path between the two, which we call the middle way. Six years after becoming a homeless monk , while sitting under the Bodhi Tree on the full moon night of May [Visakha the sixth lunar month] he meditated deeply. He reached the real happiness he sought, he attained the truth by his own efforts. This real happiness is called the Enlightenment. From that time on he was known as the Buddha which means the Enlightenment One or the Awakened One. The Buddha found out the truth of life. He found that life is full of problems. HPe taught the people three principles of Buddhism toguide their thoughts and actions. These principles are as follows. Not to do any evil To do good deeds. To purify the mind. Two months after the Enlightenment, he began teaching the truth, which is called the Dhamma, to his followers. Many of his followers received real happiness after following his teachings. As time went on the number of his disciples increased rapidly. Since then, Buddhism has been firmly established in India. The Buddha wandered over all of India, preaching the doctrines of real happiness to the people for forty-five years. At the age of eighty, the Buddha felt that his end was coming closer. He went to Kusinara, and there on the full moon day of Visakha month, under two Sala trees, he passed away. He left us with his most valuable and enduring teaching and the way to find real happiness.

Seated under the Bodhi tree Bodhisattva Siddhartha began to think deeply on the problem of life and the solution for it. He found that is mind was not calm. Then he remembered how as a child he meditated on the day of the ploughing ceremony. He remembered the calm and peaceful experience he had. He felt that meditation is the best path to follow. He decided to follow the path of meditation; and with confidence he began to meditate earnestly. It was late in the evening. The sun was about to set completely. A thick veil of darkness was gradually enveloping the banks of Neranjara. In the darkness the tall trees slightly swaying in the wind appeared like dreadful ghosts. The screeching and the heavy flapping of wings of bats added to the eeriness. The rustling of dry leaves made the surrounding very tense. The Bodhisattva sat determined not to rise up. He kept on trying to control the mind. As he kept on trying he found his mind gradually becoming free from desire for sensual enjoyment and ill-will. The drowsy-laziness that made the mind inactive gradually disappeared. Restlessness and disturbance as well as doubt ceased. When freed of these hindrances the mind became supple and manageable. It was the night of the full moon. The bright golden disc of the moon appeared in the eastern sky. The cool, soothing rays of the moon washed off the veil of darkness. In the moonlight the trees appeared as if dressed in gold. The Bodhisattva found that his mind was able to reason out and keep on investigating. With drowsy-laziness gone he found his mind active. There was a feeling of delight and joy in him. He was able to concentrate well. As he meditated further the mind developed step by step. As the mind developed, first to cease were reasoning and investigation; this was followed by delight and then by joy. Finally his mind became balanced and concentrated. When the mind was in this state he was able to see clearly the existence of suffering (Dukkha), the origin (samudaya) of suffering, the ending (Nirodha) of suffering and finally the path (Magga) leading to the ending of suffering. When he saw these four Noble Truths clearly knowledge arose in him. His mind became completely free of desire (Raga), hatred (Dosa) and ignorance (Moha). Bodhisattva became Enlightened, and since then he was called the Buddha – the Enlightened One. The Buddha became popularly known by his family name Gautama (Gotama), and was addressed as Gutama, the Buddha.

The attainment of Enlightenment was a unique experience. With that the Bodhisattva changed from an ordinary man into a noble individual, into a Perfectly Enlightened One Sammasambuddha. This Enlightenment gave the Buddha a feeling of great satisfaction and bliss. He remained under the Bodhi tree for a number of weeks, enjoying this bliss. The Four Noble Truths Gautame the Buddha realized were something not heard of before. Therefore he thought that others might neither understand nor accept them. So at first he was not willing to talk about his Enlightenment with others. However, remembering that it was out of compassion to others that he set out to search the Truth he decided to preach it to others. First he thought of his former teachers, Alara Kalama and Uddaka Ramaputta. Both of them were dead by then. Then he set on foot to Isipatana in search of the five ascetics who were his old friends. The five ascetics namely, kondanna, Bhaddiya, Vappa, Mahanama and Assaji did not give the Buddha a warm welcome. So he had to convince them that he is truly Enlightened. When the five ascetics developed confidence in him the Buddha began to preach to them. They sat round him and listened like pupils listening to the teacher. This was his first preaching. It is known as The Dhammacakka – Pavattana Sutta, The Discourse that set the Wheel of Righteousness Rollimg. Gautama the Buddha said: One should avoid two extremes. One extreme is the attachment to sensual pleasure. (Kamasukhallikanuyoga). The othe extreme is the attachment to the practices that give pain to the body. (Attakilamathanuyoga). Avoiding these two extremes one should follow the Middle Path (maijhima Patipada). The Buddha explained; this is the Noble truth of Suffering. Brith is suffering. Ageing, sickness an death are suffering sorrow, lamentation, pain, grief and despair are suffering. Association with the unpleasant and dissociation from the pleasant are suffering. Similarly not to get what one wants is also suffering. In brief the whole existence is suffering. When suffering exists there should be the arising of suffering. It is craving or desire (tanha) that cause the arising of suffering. When there is arising of suffering there should be cessation of suffering. If there is cessation there should be cessation of suffering. If there is cessation there should be the pathleading to the cessation of suffering. This is the Middle path; Right view, (Samma Ditthi) Right thought, (Samma Samkappa), Right Speech (Samma vaca),Right Action (Samma kammanta), Right Livelihood (Samma ajiva), Right Effort (Samma Vayama),Right Mindfulness (Samma Sati) and Right Concentration (Samma Samadhi). The Noble Truth of Suffering has to be clearly understood. The Noble Truth of Arising of suffering namely. craving (tanha) has to be abandoned. The Noble truth of Cessation of Suffering should be realized. The Path leading to the cessation of Suffering namely. The Noble Eightfold Phat should be followed. Rejoicing in the Dhamma preached by the Buddha the five ascetics became his disciples. They were the first five monk-disciples of the Buddha.

Truly one is one’s own master and guide How can there be another from outside. By controlling and well taming one’s own self One obtains a master who is difficult to find. Whoever having received help and favour Does not show any gratitude to the good-doer When problems arise again, making his life very hard Will find himself abandoned, with none to do a little favour. Not is the sky, nor in the mid-ocean, Nor even in the mountain caves Is found a good, safe hiding place To escape consequences of one’s evil ways. A well disciplined person is like the great earth, He resents not, remains like a strong post; Like a pool unsullied by the mud is he. To such a disciplined person there is no recurring birth. He who outshines his evil deeds By deeds good and wholesome indeed, Such a one illumines the world he lives Like the fullmoon from the dark clouds freed.

For Mahayana Buddhist, meditation is neither a practice of physical exercise nor for a personl achievement of spiritual superiority. But meditation is the way of acquiring the suprema knowledge of (selflessness), Anitya (impermanent) and Sunyata (unreality : i.e. the illusory nature of all things or existence). The Anatma is discussed in two stages, Pudgala - anatma and Dharma - antma. i.e. soullessness of man and substancelessness of matter. As it is a well known subject that we, the Buddhists do not believe in transmigration of the man who, as believed by the other Metaphysical theories, assumes another body after his death, like one shifting from a house to another one theory of rebirth is; a birth take place under the law of Cause and Effect. For example, a man kindles one lamp from another, but it does not mean that one lamp transmigrates to the other. Similarly, there is rebirth but no transmigration. A matter or anything has nothing that can be called its entity or identity. As every material body is an agglomeration of component parts. And there remains nothing as an identity of the body, when all the parts are separated. Thus, over and above the mere parts there can be nothing real called the Whole. Form the Buddha’s time until now, many thinkers have tried to prove that the “whole” has a reality of its own over and above the mere parts, but none of them so far succeeded. Anitya or impermanence is the nature of everything, accepted by all thinkers. But the Buddhist idea of impermanence has a difference. While the others say that all material objects are impermanent, in the eventual cessation sense the Buddhist thinkers say that everything is momentary Nothing can exist even for two successive moments. Because everything gets a change in every moment. We see a thing remaining for a long time illusion ally. For, we cannot see the change of thing which takes place constantly and it can be seen by the eyes of logic only. How microscopic it may be, a change is to be treated as an alternation. Thus it is a total cessation. A thing cannot be counted as the something after it has taken a different form. Otherwise, you have to call an old man a child or have to say that the charcoal is wood. Sunyata is the main point of Madhyamike philosophy of Mahayana Buddhism. Sunyata or emptiness, i.e. the false or illusory nature of all things or existence. No object in this world is absolute by nature. This is to be understood form the view point of the Satyadvaya (the two truths) Samvrittisatya (the superficial truth) and Paramartha – satya (the sublime truth). An object appears as substantial is ultimately to be found temperamentally false, like reflection of the moon in a pond. The objective of realizing these is not matter of personal satisfaction but it is the way of delivering man kind form ignorance which is the cause of sufferings. That was way the Buddha preached the famous four noble truths. They are: Dukha (misery), Samudaya ( the cause of misery), Nirodha (prevention of misery by removing its cause) and Marga ( the path of salvation, i.e. the way of delivering mankind from misery). In short, all sufferings are caused by ignorance and deliverance from sufferings is possible only by true knowledge. Dukkhameeva pannapemi duddhassaca nirodham. Unlike the other religious, the Buddhism does not teach us to remove our evils by worshipping and offerings but tells us to expand your knowledge and understand the truths, the evils will run away from you. As long as one is bound within the delusional concepts of the universal complex including the condition of his own existence, there is no question of his being able to help the others, he himself will be suffering form various problems. Such a man wants to live even after his death because he id ignorant about the real nature of word where his living itself is conditioned by sufferings. When he realizes the uncertain or indefinite condition of the life and the unrealistic condition of the universe itself, he will find no reason for indulging in sinful deeds in order to accumulate material for his happiness. For understanding these points, a superficial knowledge of Buddhism is not useful but a serious concentration on the whole teachings of the Buddha is very essential. For bringing these facts into a practical field, the control of the mind is the main task. As long as the mind remains wild there is no way of concentrating on any thing. Specially the realization of a serious matter like the current subject, i.e. the metaphysical facts of course needs full contemplation. In this connrction. The Bhavana - karma of the famous logicial kamalasila will give us some idea. The followings are rough translations of two portions of the text which survived in Tibetan and Mongolian translations. Text : 1st. “for the interest of those who following the Mahayana sutra, I shall briefly explain the Bhavana – karma (the order of meditation). Though the Buddha has already explained various aspects of the Samadhi (tin-nedsin-intense contemplation) of the Bodhisatva-line, I shall show the way of understanding the combination of Samathe and Vipasya (shi-gnas-dan-ihag-mthon-absolute inexcitability of mind and the vision of Samadhi. Bhagavana (bcom-ldan-das-the Buddha) said, “thoss who practice Samatha and Vipasya will become free form the Dausthulya-bandhana and Lakasana-ban-dhana (gnas-nan-len-gvi-‘chin-ba dan-mtshan-ma’I chin-ba-dep-ravety and delution) so, those who want to get rid of Avaranas (pa-moral and mental obscurations) must concentrate on Samatha and Vipasya. By the merit of the samatha, one’s mind becomes stablelike a lighted lamp in an airless piace. And by the Vipasya, (on meditating the vipasya), one will have a feeling fully realizing the truth like if the darkness is removed by the sunrise. Here, Bhagavana has mentioned foud objects of contration of a Yogi (mediator). 1. Avikalpa-vimba, 2. Savikalpa-vimba, 3. Bhavanta, 4. Laksya. By Samtha, one concentrates on images like that Buddha but since does not realize the actual meaning (yan-dag-pa’I don), so it is called Avikalpa And the meditator concentrates only on images so it is called prativimba. At the stage of Vipasya, the meditator has to depend on Prativimba for realizing the actual meaning. So it is called Savikalpa (having the scope of realization. On realization the nature of the image in his vision, the meditator becomes able to understand the reality of everything Like one sees the deficiency on his face when he looks at his reflection in a mirror. The meditator will realiz the Bhavanta (dons-po’i-mtha’-anti-substan-tialism) when he understands the essence of Bhavanta-Laksana (dnos-po’I mtha’i-mtshan-nyid-character of anti-substentislism). So, the Bhavanata is the object of the meditation. Then (from this stage) stage by atage, the maditator will go on reali-zing the objects on which he concen-trates one after the other, if he has taken some alchemic compound. Thus he will become completely free of obscuration and achieve the goal which is the Buddha jnana (sena-rgyas-kyi-ye-ses-absolute enlighten-ment).” Then in another paragraph, the procedure of a proper meditation, has been given. A rough translation ofg it follows: Now, at the time of meditation, first of all the Yogi should complete the necessary works including the toilet duty. Go to a quiet and pleasantn place with determination to work for the final freedom of all living being. For doing, one must have boundless compassion in his heart for all living being. Bow down to Buddhas and Bodhisatvas residing in tendirections. Make offerings, in whatever way he can afford, to the images of Buddhas and Bodhisatvas which may or may not be placed in front of him. investigate his own faults and appreciate the others virtue. Then he should sit on a soft and comfortable seat in the pesture of Bhataraka Vaironchana which is a cross legged one. Keep the eyes neither closed nor too wide open looking at the point of the nose. Keep the body straight, maintaining the memory perfect. Keep the shoulders in some level and maintain the body nither high nor low in a straight forward manner.the nose should be kept in the straight line of the navel. The teeth and lips also should be in a normal positions. The tongue in the level of the upper teeth. Should not take noisy, violent and wild breathing. Anyway, the breathing must be soft and natural. Now, the Yogi will perform Samatha concentrating on an image like that of thetathagata which either he has seen or heard about. He should imagine that the tathagata in his gold like saffron robes, gloriously with his Laksanas and Anuvyanjanas (the special physical perfections of Buddha) preaching the doctrine to the followers in various methods for the interest of the entire living world. If the meditator continues to concentrate on this he will get full interest in the object of his concentration and become free of disturbances. As long as he is not seeing the image clearly if it is really there infront of him, he must go on meditating. Once he will see the image of Tathagata coming and going. And that is the sign of success, so now start meditating on Vipasya. Now he should think like this : In reality, there is no question of the Tathagath’s image coming and going, even its existence in sitting posture is not realistic. Like the essencelessness in “me” and “mine” everything is easenceless like the image coming and going. Thus, there is nothing which is real. If he goes on thinking this he will succeed.” I have selected these two portions form my article and left the remaining untouched for several reasons. Firstly, the whols text of Bhavana-karma is quit large and my need is limited. Secondly, these two paragraphs practically contained the essence of the whole text. And the remaining can be called the detailed part of these two. Moreover, the remaining is mainly dealing with the profound philosophicl side of the writing. Therefore, t thought, translation of the whole text will not only swell the article but also it will be too heavy for both the “listeners and the speaker”! Anyhow, this Bhavana-karma of Kamalasila is a very interesting work. One interested in it may see “mdo X X X 7. 22a, 3-45a, 8” of Tokyo-Kyoto edition of the Tibeten Tanjur (bstan-gyur) of course, not only this but there is a number of interesting works on meditation in Tibeten translations which are lying untouched. As no many modern Tibetol-ogists are seen working on this every important subject, so, I would like to suggest the scholars who are in the field of Tibetology to take such a work for their future research.

The Sanskrit term Tripitaka and the Pali term Tipiotaka both denote the Buddhist Canon or the collection of the sacred Buddhist texts. In this collection, which is in the Pali language, is contained all discourses preached by the Buddha. The Buddha spent forty-five years [reaching to the people. The Discourese he nade were well remembered by his senior Arahant disciples. They with great care and dedication learnt them by heart and preserved them in memory. At the earliest stage the Buddha discoursed mainly on doctrinal matters or Dhamma. His instructions regarding disciplinary matters, too, were included in these discourses. Later, when the number of monks increased it became necessary to formulate numerous rules regarding discipline. These disciplinary rules, too, were separately memorized by Arahant discipes. As all these were spoken by the Buddha they came to be referred to as the “words of the Buddha” or Buddhavacana. This is the tem by which the teachings of the Buddha were known at the beginning. As these teachings contained matters relationg to both doctrine (dhamma) and discipline (vinaya), they were collectively referred to as Dhamma-Vinaya. The term buddhism is an English term used by Western writers to name the whole teaching of the buddha, its practice as well as numerous rites and rituals related to it. During the life-time of the Buddha these teachings remained scattered. At the First Council, held three months after the passing away of the Buddha, these were rehearsed and systematically arranged by senior Arahant disciples of the Buddha. Discipline was regarded as the life-code of the Sasana (dispensation). Therefore, all the rules of discipline (vinaya) were collected and properly arranged as if in a ‘basket’ (pitaka). hence, this was called the Vinaya Pitaka. A group of senior Arahant disciples headed by Venerable Upali was entrusted with the task of preserving the Vinaya Pitaka in memory and passing it on to the future generation. The Buddha’s discourses on Dhamma are in descriptive, narrative style (sutta). These discourses, too, were collected and arranged under five different divisions (nikayas). This arrangement was done mainly based on their length, similarty of the subjects discussed in them, and so on. These five divisions are: 1) Digha Nikaya, 34 long discourses 2) Majjhima Nikaya, 152 middle length discourses 3) Samyutta Nikaya, 2859 short discourses 4) Anguttara Nikaya, 2308 short discourses 5) Khuddaka Nikaya, an assorted collection of a number of texts such as the Dhammapada, Jataka, Thera-theri gatha etc. As all these discourses are in Sutta-style the whole collection was called the Sutta Pitaka .The Vinaya Pitaka and Sutta Pitaka were once again rehearsed at the Second Council . Along with these two Pitaka there grew another type of religious literature . This was the result of the attempts made by the learned monks to pick out the more philosophical teachings in the Sutta-Pitaka and present them separately .These learned monks felt that the Sutta-style was not suitable to present the philosophical teachings of the Buddha.They wanted to present them in a precise style, devoid of all unnecessary description. By the time of the Third Council there were six such compilations.A seventh was added by Venerable Moggaliputts Tissa. These collections, along with the Vinaya and Sutta Pitakas were rehearsed at this Council.This new collection was named Abhidhamma Pitaka, collection or basket containing the “special” or “supplementary”(abhi) Dhamma. With this addition the Buddhit Canon come to be known as the Tripataka, literally meaning the “Three Baskets”. The Tripataka was handed down orally by Arahant monks who great care to preserve it the present from. For the first time it was written down around 80 B.C. in SriLanka, at a temple called Aluvihara. This temple exists even at present. Parallel to this Pali Tripitaka of Theravada school, other schools of Buddhism also had their Canons . These were in Sanskrit language .Unlike the Pali Canon , the Sanskrit Canon is not completely extant. The available texts show similarities as well as differences among them. .

The Buddhist community that started with five followers rapidly increased in number. Soon the news about this young teacher who preaches a new doctrine spread around the country. Young men became his disciples. He became so popular that some thought he had a magic power to win over people . Young wives feared thinking that their husbands would leave them and become Gautama Buddha’s disciples. Within a short period there were sixty disciples who became monks, and under the guidance of the Buddha became noble individuals- Arahants. Then Gautama Buddha thought that it is the proper time to send these sixty disciples to preach the Dhamma to others. He called them together and said : “ monks, I have freed myself from all bonds. You have freed yourselves from all bonds. Now begin to go round the country preaching the Dhamma for the benefit of many , for the happiness of many, for the well- being of many. Do not two of you take the same route. Go in different directions.” With this advice he sent them out to preach . Then Gautama Buddha himself went towards the village of Uruvela. Throughout the next forty five years Gautama Buddha completely dedicated himself to the service of his fellow beings. He went on foot from village to village , from town preaching and teaching about suffering that exists in the world and explaining how to overcome this suffering . The Buddha was an excellent teacher and therefore he was able to teach and convince many. The Dhamma taught non – violence , peace , harmony and equality. So the people willingly followed it. Like the Buddha the Sangha also tirelessly toured the country preaching the Dhamma and brought in many new followers. Many people from all classes and different religions became followers of the Buddha’s teaching. Soon there were many such famous disciples as Sariputta, Moggallana, Mahakassapa, Upali and Ananda. His own son Rahula, step- brother Nanda, cousin Devadatta and many other close relatives entered the Sangha comunity. Lay followers , too, soon increased. Kings, nobles, rich merchants as well as ordinary people became followers of the Buddha . Powerful kings such as Pasenadi Kosala, Bimbisara and rich merchants like Anathapindika were his supporters. The Order of nuns also came into being .The first nun ( bhikkhuni ) was Buddha’s step-mother , Gotsmi. Within a short period even the number of nuns increased. Among the nuns were very famous bhikkhunis such as Khema, Uppalavanna, and Dhammadinna. There was also a large number of female lay supporters such as Visakha. In this manner the Buddhist community which started with five discip;es came to consist of monks ( Bhikkhu), nuns (Bhikkhuni) , lay male followers (Upasaka) and female followers (Upasika). The rich lay supporters both male and female built a number of large temples and monasteries for the Buddha and Sangha to reside. These rich lay supporters along with the vast number of ordinary people who accepted the Buddha’s teaching provided robes, alms, dwelling and medicine for the Buddha and the Sangha. The Buddha and the Sangha taught them the Dhamma. The lay followers to show their gratitude provided the Buddha and Sangha with all their requirements.

Siddhartha left the mansion with the sole intention of attaining Enlightenment (Bodhi) regarding the problems of life. Therefore he is called a Bodhisattva – Aperson searching for Enlightenment. Bodhisattva Siddhartha did not know the path to Enlightenment. So he decided to go to a teacher. He selected the well known ascetic Alara Kalama as his teacher. The Budhisattva was so clever that within a short period he learnt all that Alara Kalama was able to teach. Then Alara Kalama invited the Bodhisattva to join him in teaching and leading the other pupils. Bodhisattva Siddhartha very politely declined this invitation and went in search of another who was able to teach him further. Then he went to uddaka Ramaputta, another famous teacher. As before, within a sort period he learnt everything uddaka Ramaputta knew. Like Alara Kalama he also invited the Bodhisattva to join him in teacher others. Once again he did not acceot the invitation. He went to many other teachers, but could not find a teacher capable of showing him the part to Enlightenment. So he decided to search the part by himself. At this time five other ascetics joined the Bodhisattva. The Bodhisattva had two paths open before him. One path consisted of complete enjoyment of sensual pleasures. (Kamasukhallikanuyoga). The other path consisted of giving pain to the body by practicing difficult ascetic practices (Attakilamathanuyoga). Through experience and intelligence the Bodhisattva knew that the path of sensual enjoyment will not lead him to Enlightenment. So he decided to try the other path, the path of difficult ascetic practices. Following this path he practiced very difficult ascetic practices. He tried to control his mind by force. He tried to stop breathing completely. When he stopped breathing through the nose and the mouth the wind, making a loud noise, escaped through his ears. Then he felt as if his head was going to burst, as if his stomach was being cut with a sharp knife. He completely gave up eating any food and he was reduced to a skeleton. It became very clear to him that the path of difficult ascetic practice was of no use. It was only making him physically weak, and this affected him mentally also. Often he fainted and he was confused. So he decided to give up that practice and start to take food. The five ascetics who were with him eagerly expecting to see him attain Enlightenment did not want Bodhisattva to give up ascetic practices. When Bodhisattva began to take food they protested and lef in disgust accusing Bodhisattva of being tempted to revert to enjoyment of comforts of life. One morning the Bodhisattva having bbathed and eaten the rice gruel offered by Sujata sat under the Bodhi tree determined not to rise until he attained Enlightenment.

Rahul Sankrityayan, an outstanding scholer is well known for his contribution in the field of Buddhism I convay my deepest respect to him for his scholastic works. He was a versatile genius working on many fronts and an indefatigable writer and author. He has dedicated himself to these works with all his energy. The pinnacle of his glory works on the Sanskrit Buddhist Iiterature that he brought from the Tibetan Monasterles, sa-my and others. By his learning tack and profession of Buddhism he favour with the monks and examined the manuseripts collection under their care, persuading them for permission to prepers photographs and hand copies. He was able to discover a number of texts of which the following may be noted! 1. pramana – Vartika of Dharmakriti in original Sanskrit with his own commentary (Svopajna Vrti). 2. Alankara Bhasya. 3. Manoratha Nandi Vrtti. 4. Commenfary by Karnagomin. 5. Hetu-Bindu and its Tikas. 6. Dharmottars Pradipu. 7. Nyayas text of Jnanasrimitra and Ratnakirti. 8. Abhidharma Kosha of Vasubandu. 9. Vijnapati Matrata-Diddhi. 10. Vada – Nyaya. 11. Abhyardha – Sataka. 12. Vigraha _ Vyavartini. 13. Kasika – Panchika. 14. Ashtasahasri Kaprajnaparam. Mahapandit Rahulji as a true scholar fulfilled his obligation to the Valuable treasure which he had himself discovered. This he accomplished in two ways firstly by editing the texts and secondly by writing Tikas and Translations on them, e.g. he edited the Vada - Nyaya (JBORS, XXI, 1935) PramanaVarttika (Vol. XXIV.1938), Abhyartha – Sataka (Vol. XXIII, 1937), Vigraha – Vyavartini of Nagarjuna (Vol. XXIII, 1937), pramana Varttika of Dharmakirti (Vol. XXII, 1936), Under second he wrote a Tika on Abhidharma - kosa, Vijnapti – Matrata-Siddhi, (Sanskrit restoration of Jan Chwang’s translation), Hitu Bindu, Samdandha – Pariksha and Pramana-varttika itself. It is obvioualy true that Rahul made a balanced analysis of Buddhism. While highlighting Dharmakristi’s vident attacks against many established belief, he never hesitated to criticize Buddhist practices. He quoted from Dharma kirti : acceping the outhority of the Veda and someone as the creator, the desire of getting merit through the holy dip, the vanity of casteism and torturing the body to redeem the sins these are the five characteristies of stupidity. “Rahul wrote at the same time” In spite of such radicatism in their philosoply, their belief in rebirth. Jogic moisticism and some other views are the same as in other religions”. Rahukl was awarded Tripitakachariya by Vidyalankar Parivena and D. Litt (hon) by Vidyalankar Visvavidyalaya of Sri-lanka for his erudition and his contribution to Buddhist studies. He had formed a dynamic eonception about the history and critique of Indian philosophical literature as it developed form the time of Dharma-Kirti up to the last days of the Nalanda teacher. he had visualized that the Buddhist, Jaina and Brahmanical logicians had developed a system of dialectic in which the points of controveray formulated in one system were met with one another and vicaversa so that in courae of time a very subtle system of arguments and counter – arguments dominated the whole dield preserving a faithful record of the intellectual activity of great mind for about 800 years without parochial distinction of sect and religion. He wanted to approach the problem in the same broad spirit and to reintroduce the study of medieval logic and metaphysics amongst scholars of India Philosophy at the present day, the in to make India Philosophy a creative subject of live interest and not a day load to the mind as it is today. He had an inspiration that Indian scholars should contribute their full share to the realization of this idea and that the old texts which at one time reduned with fame through out Asia should once again shed their luster on the philosophical studies at modern times.

BABASHAHEB DR. BHIMRAO RAMJI AMBEDKAR is held in high esteem as an intellectual luminary, and a great crusader for social justice. But he will be remembered as “a symbol of revolt against all oppressive features of the Hindu society” as aptly described by Pandit Jawaharlal Nehru. Indignities and Inhuman Treatment Dr. Ambedkar had seen from close quarters the pangs and sufferings of the brethren who were treated like dumb-driven cattle and therefore, toiled day and night for their emancipation. He himself had experienced indignities and in human treatment at the hands of the caste Hindus, right from his school days . He had to carry his own sack-cloth to school to sit on . The teachers and other students did not toch him, Even for a glass of kindness of others. Even when his mother went for shopping she was not allowed to touch and handle the things she wanted to buy , the things were thrown into her lap. Being a Mahar, he was not allowed to learn Sanskrit – the so called Deva veni. His days at Baroda were a;so a painful and had reminder.His colleagues and supervisors in service did not like that a Mahar should sit with them as an equal. He was not able to get a house to live in, the peons used to throw the files on his table from a distance.For a while, he had to take shelter under a tree with all his personal belonging.Even the tangewala threw him out with his luggage, when he learnt his caste. All these events made Dr. Ambedkar more determined to deliver his people from the galling humiliations and inhuman treatment meted out to them by the caste Hindus for ages. He was quite aware that to succeed in this task, he will require infinite patience, indefatigable energy and rocklike determination. He had taken a solemn vow, “If I fail to do away with the abominable thraldow and inhuman injustice under which the class, into which I was born, has been groaning, I will put an end to my life with a bullet.” Benginning of public Career He started his public career in 1918 with the evidence he gave before the Southborough Commission on the question of franchise for the untouchable. Earlier attempts had been made by sympathetic and liberal-minded caste Hindus for ameliorating the conditions of the depressed classes. But Dr. Ambedkar was convinced that those who did not belong to the depressed classes would not be able to do much for them. Social Movement Launched So in 1924 he launched his social movement with the foundation of the ‘Bahishkrit Hitakarain Sabha’ Which aimed at promoting education among the untouchables and improving their conditions. He also stared a weekly the Mook Nayak, to voice the feelings of injustice of his unfortunate brethren and to champion their cause. He started newspapers like the Bahishkrit Bharat, the Samata and the Janata to express his aspirations for liberty, equality and fraternity. His impassioned writing championing the cause of his unfortunate brethren, infused them with the spirit of self-assertion and impelled them to fight for self-elevation. Chavdar Tank Satyagraha The famous Satyagraha at Chavdar Tank at Mahad in Raigad District, offered more than 50 years ago on March 20, 1972, is a shining example of Dr. Amedkar’s efforts to awaken his own brethren for asserting their birth-right. Dr. Amedker with his followers asserted the right of access to public places like temples, thanks, dharmashalas etc. and had a large number of Mashers to the chavdar Tank to drink water from it. This was unprecedented. The caste Hindus were shocked and they had the tank ‘purified’, by pouring boatfuls of go Maya(caw dung) and gomutra (cow’s urine). The matter went to the court, where it was fought for ten years. But ultimately the Maharas won. Bonfire of Manusmriti In December of the same year, another conference was held at Mahad, where Dr. Ambedkar adopted a more militant approach. He launched a scathing attack on the old die hard doctrines of Hinduism and consigned the Manusmriti as a symbol of inequality, cruelty and injustice and demanded a new code to revitalise and reshape the Hindu Society. Mental revolution These two event carrid the anme of Dr. Ambedkar as social revolutionary to the four corners of India and the depressed classes got a valiant crusader from their own class to fight their cause. This ultimately led to a mental revolution among the untouchables to reorganise an reassert themselves. It gave them self-respect courage and a new vision of life. Dr. Ambedkar was elected to the Constituent Assembly and he was made the Chairman of the Drafting Committee. He had always insisted on adhering our social and economic objectives through constitutional methods only. It was alwaya his conviction that political democracy could never succeed without liberth, equality and fraternity. Untouchability Abolished Untouchability was abolished by the Indian Constitution and vow of Dr. Ambedkar was fulfilled. He delivered his people from the age-old bondage and shackles of slavery. But he always thought of India as one country undivided and indivisible. Not being content with political democracy alone, he pleaded for economic and social democracy. He therefore, warned the people of India in the Constituent Assembly, “We must not be content with mere political democracy. We must make a political democracy and social democracy as well. Political democracy can not last unless there is at the base of social democracy. It (social democracy) means a way of life which recognizes liberty, equality and fraternity as principles of life’. Spread of Education Dr. Ambedkar was always conscious of the backwardness of his own brethren in education and tried by every possible means to spread education among them. He founded the People’s Education Society and established a number of education institution in Bombay proper and Marathawada. He implemented the idsa of morning college by establishing ‘Siddharth College’ in Bombay in 1946, opening the doors of higher education to hunderds of poor and lower-middle class teenagers who thought who thought that it was a real revolutionary step in the education field. Thus he threw open the doors of progress through education to the weaker sections of society. The present awakening in them can be traced to Dr. Ambedkar’s foresight in bringing education and enlightenmente to the downtrodden, depressed and backward classes. Embraced Buddism Untouchability was abolished by Law in India but nonetheless Dr. Ambedkar saw that by and large the caste Hindu continued to be indifferent to the inequality and injustice that the Untouchables had to suffer. He felt that he had no alternative but to forsake the Hindu religion and embrace another faith which will give the Untouchables equality, liberty and dignity. Ultimately he embraced Buddhism at the historic Dceksha Bhoomi at Nagpur on october 14, 1956-Vijaya Dashami Day with thousands of his followers. In choosing Buddhism, Dr. Ambedkar had chosen a religion which was Indian in origin and had flourished here. He preferred Buddhism as the most suitable religion for modern age because according to him Buddhism teaches Prajna (understanding as against superstition and supernaturalism) Karuna (equality). After all this is what man wants for good and happy life, Besides, conversion to Buddhism has give to his followers a sense of self – respect, self- reliance and dignity, which is in a way a great boon to society. International Recognition Thus in Dr. Babasaheb Ambedkar, We have not only a crusader against the caste system, a valient fighter for the cause of downtrodden on India but also an elder statesman and national leader whose contribution in the form of the constitution of India will be cherished forever by prosperity. In fact his fight for human rights as an emancipator – social and economic of all those enslaved in the world gave him international recognition. Dr. Ambedkar teaching’s have a relevance in our day to life even today. It is, therefore, essential that his noble thoughts are put into practice in everyday life. It is our moral duty to carry Dr. Ambedkar’s message of social and economic emancipation to the four corners of this sub-continent for giving a better deal to the common peaple.

Fanned by jealousy, malice and revenge Flames of hatred set the world on fire. When those are badly hurt try to avenge Everyone involved fall into suffering dire. Quench those flames before they consume all, With a cool shower of Metta – spreading “Loving Kindness” on all Do not allow hatred to spread at all, For it will certainly cause one’s downfall. Being hard-hearted, all feelings dried up Like a river in the height of summer heat Remaining as if deaf, dumb and blind Can you ignore the less fortunate ones you meet? On seeing their suffering and hearing their pleas If your heart begins to tremble and weep And stirs you up to offer them help, It’s because you have Karuna compassion that lies in your heart deep. When you see others doing quite well in life In sports, studies and professions they succeed, Do envy and jealousy begin to prick your heart And make you very unhappy, miserable and worried? Then, surely the best in life you’ll fail to enjoy, For you lack Mudita - the feeling of Sympathetic Joy which fills your heart with selfless delight When you see others doing well, and their future bright. People are not the same and unpredictable are their ways, One day you are blamed and the next day you are praised. It’s the very same people that act in different ways And you become worried, caught in a puzzling maze. Loss and gain, fame and ill-fame you’ll have to face in life So is praise and also blame, happiness and sorrow too you’ll find If you can remain calm and cool when faced with these ways of life That show your Upekkha – Equanimity that keeps the balance of mind. For a life happy and noble, free of wprry and fear Calm, cool and contented the Buddha has made the way clear. Practice the Four Sublime states that make you endear Metta, Karuna, Mudita, Upekkha, the Brahmaviharas treating them very dear.

Being a powerful religion of solid philosophical background, the Buddhism is not only surviving but flourishing more and more day by day all over the world. And even in Islamic countries from where the other religions are practically wiped away and in the Communist countries where there is no place for religions practice, the Buddhism is being practiced not only by the Buddhists alone but it is respected by all. The Islamic and Communist Governments now have started encouraging their people for study of Buddhism and being engaged in restoration of Buddhist centers, many of which had been damaged during their barbaric period of reign. However, it is not my business to discuss all these here in this tiny paper. I shall only say a few words about the Buddhism in Bangladesh out of my own experience. I took part in a conference held in Dhaka on the occasion of a celebration titled, Atisa Dipankar Srijnana 1000th Brith Anniversary National Celebration, jointly sponsored by the government of Bangladesh and Bangladesh Bouddha Kristi Prachar Sangha, headed by the Ven. Visuddhananda Mahathero who is the Supreme Head of Buddhists in that country. This was a large International Buddhist Conference (Feb 26 to March 5, 1983) attended by scholars from various countries like, America, Australia, Bhutan, China, India, Mongolia, Nepal, Pakistan, Sri-Lanka and so on. Various aspects of Buddhism had been discussed. But the speakers were form different religious societies and different schools of philosophy including a number of Muslim scholars, all of whom were in high estimate of the Buddha and Buddhism. The organizing committee of the celebration took us out of Dhaka by road to show the historically important places in Comilla and Chittagong. These were Mainamati, Salvana Vihar, Triratnastoopa, Rani Pahar eyc. Besides enjoying the natural scene, one could see a lot about the historical past of the country. While seeing the ruins of Salvana Vihar which obviously was a hige Buddhist monastery once upon a time, one of the foreing delegates whisperingly said to me, What a beautiful establishment it was like Nalanda and other ancient Buddhist monasteries, this also must have been the target of Mohammedans, don’t you think so? I have replied, though, I do not know the history of these places, it is quite possible that these had been destroyed by certain elements of either Brahminists or Mohammedans. Historical upheavals are always there. Even now, in the science age of the 20th century, reports of communal riots and attacks are regularly coming. But for these, you cannot blime the entire commnnity from where the evils are coming, wicked and narrowminded are everywhere, in any country, any community. It is better for us to look for a happy future than digging the dark corner of the sad past. And moreover you should have noticed that the Buddhists are not at all in picture of communal or religions controversies as far as the recent memories are concerned. On the contrary, the Communists are supporting Buddhists both in their theory and practice. Visuddhananda Mahathero Ven. Visuddhaananda Mahathero the Supreme Head of the Buddhists in Bangladesh, is a man of very special status. He is not only working for a mere survivl of Buddhism in the Islamic country of Bangladesh but he is for strengthening of Buddhism all over the world. As he knows more than any one else that only Buddhism can save the world form a total extinction which has become quiet possible because the sreation of all sorts of very dangerous weapons and the ever growing hostilities among different human societies. Therefore, not only Buddhists but each and every peace loving people of the world should support this great monk Visuddhananda Mahathero in his efforts of promoting Buddhism for the welfare of entire world. Ven. Visuddhananda Mahathero does not belong to any particular sect but he is a universal man of all Buddhists. He respects both Mahayana and Hinayana in equal measure. This monk of Hinayana (Theravada) school knows that the Buddhists cannot teach the other to maintain peace without being harmonious respecting each other’s theory and practice of the Dharme. Ven. Visuddhananda Mahathero has written in one of his articles titled, Buddhism as World Religion, “the defference which had come into existence among the Buddhists are not so serious.only there is a sense of superiority complex. And this must be removed.” And he wrote in another place, “We must achievee the inspiration to make a unified Buddhist world where sects will not create any impediment in the way of attaining the highest goal of Buddhism which is peace in the world,” And also Van. Visuddhananda’s genuine faith in Mahayana and his seriousness in bringing the two main Buddhist Sectarians closer to each other had come into light when he arraqnged the celebration of 1000th Birth Anniversary of the famous Mahayanist monk, Atisa Dipankra Shrijnana in a big way, in 1983. The present Bangladesh was once flourishing with a very rich Buddhist cultural and education centers. Historical and archaeological evidences of the same are still being found. The profound learning of the ancient Bangali Buddddhists had been extend far beyond the Indian sub-continent Great works of Bengali Buddhists (lost in India) are still remain preserved in Tibean Chinese and Mongolian Literatures in perfect translations. Specially the Tibetan and Mongolian scholars who translated the works were very much in favour of keeping he original style of the writings. This has become more convenient for restoration of them. And not only their works, many of the scholars themselves had reached Tibet, Mongolie and had been highly respected in these countries. Santaraksita, Atisa Dipankaraq, Vanaratna were among the scholars form this region of Indian sub-continent. Both Santaraksita and Atisa Dipankara were form same family of Vikrampur (Dhaka) while Vanaratna was form Sadnager (chittagong). One who wants to know more about these scholars may read Taranatha’s History of Buddhism in India, translated by myself and Aaka Chittopadhyaya, And also see Gos Lotsa-ba’s history of Buddhisam, translated by G, Roerich, the Blue Annals. According to Ven. Visuddhananda Mahathero, Buddhisam was prevalent in East Bengal even during the time of the Buddha. Mahathero has Written in his book “Buddhism in Bangladesh” that the Buddha himself had visited Bangal and stayed there for many days in various places like pundrabardhana, Samatata etc. in support of his statement, Ven. Visuddhananda Mahathero has named several great Buddhist texts like Anguttar Nikaya, Samyukta Nikaya and Divyavadana. And he has also written by quoting the chiness travelers like Fa-Hine, Hieun-Tsang and Tao-Lin that in this part of the Sub-continent, there existed hundreds of vast monasteries and centers of learing for both Theravada (Hinayana) and Mahayana. Thus,as he said, the Mahayana doctrine was once flourishing all over India including the present Bangladesh. I myself also have seen various images of Mahayana deites in arechaeological museums of the local discoveries in Bangladesh. At present, the number of Buddhists in Bangladesh is said to be about seven lacs. Baruas , Chakmas,Marmas, Mongs, Rakhaines and Singhas are well known Buddhists. Most of these people live around Chittagong Hill Tracts. Among them the Baruas are very advanced. Even in West Bengal, there are several Buddhist monasteries and learning centres run by Baruas. The Buddhist Temple “Arya-Vihara” of the Bengal Buddhist Association in Calcutta is an example. It is said that at present there are more than one thousand Buddhist temples and monasteries in all over Bangladesh. Maintaining the peace loving tradition, the Buddhists in Bangladesh live very friendly with all people of other Communities, as far Buddhistic education, besides the large Buddhistic centres like Dharmarajika monastry in Dhaka, Dhaka University provides teaching of the Pali Buddhist texts, history of Buddhism etc. also, the government of Bangladesh is giving freedom to the Buddhists to use the public media for discussing various aspects of Buddhism. Bangladesh Radio and Television have a weekly programme of broadcasting Buddhism. Thus, Buddhism once more has Become a mighty force playing a vital role in maintaining peace among different communities of that country. The activities of Buddhists in Bangladesh are quite mondernized according to the need of the time. They are no more only worshipper and meditators for their own attainment of enlightenment like the Hinayanists of those days. Now they live for the benefit of others. Bengali Buddhists maintain a number of social welfare centres like schools, hospitals, Libraries, orphanages, technical centres etc. while maintaining the traditional temples and monasteries in perfect condition. The Buddhists of other countries have a lot to learn form the Bengali Buddhists in field of practical Buddhism. The Buddhists all over the world have a long habit of building beautiful temples and costly images of the Buddhs and more and more such are still being done. But now they should concentrate on expansion of Buddhistic education. School and Colleges exclusively for the study of Buddhism must be there. Otherwise, the beautiful Buddhism of rich literature and deep philosophy may be reduced into a mere part of the history leaving these beautiful temples and images as museum pieces.