Finding your inner peace and quiet

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At Buddhist Center: prayers, reflection and your own yurt

BLOOMINGTON, Ind. (USA) -- No matter how I searched, the Wi-Fi wasn't there. No television either. Even my phone, struggling toward two bars, conspired against modernity.

<< The Kalachakra Stupa is one of the architectural highlights of the Tibetan Mongolian Buddhist Center. The center was started in 1979 by Thubten Jigme Norbu, the Dalai Lama's older brother. It sits on 108 wooded acres south of Indiana University. / JOSH NOEL / Chicago Tribune

But that's what you pay for at the Tibetan Mongolian Buddhist Cultural Center and its 108 wooded acres south of Indiana University. Not that you pay much. Renting one of the four yurts in these woods costs $65 per night.

What you won't get during your stay: what's mentioned above. Or soap in the bathroom.

What you do get: an eight-sided, one-room yurt (plus bathroom) that's nothing fancy but clean enough to walk across barefoot. You get a kitchenette, twin futons raised a couple of inches off the floor, a skylight and a small deck facing the woods. And, oh yes, inner peace.

I arrived for a weekend stay one Saturday afternoon. Sixteen University of Michigan students were also arriving for an "alternative spring break," as one told me.

"We're staying here for the week while volunteering at a domestic violence shelter in town," she said.

"Wow," I said. "Much more noble than getting wasted in Florida."

"Well, some of us have already made that trip," she said. "We're just looking for a different experience."

The Tibetan Mongolian Buddhist Cultural Center is the place to get it, and that begins with check-in. The office is inside the temple, and I almost committed the no-no of walking in with my shoes on.

But I caught myself, which made it the first time I had checked into an accommodation in my socks. In a yellow-walled office, a woman named Trish handed me a key, but I couldn't take my eye off a bumper sticker affixed to the filing cabinet: "Whatever you do . . . is it necessary, truthful and kind?"

Key in hand and shoes back on, I headed to my yurt, a simple hut at the edge of a dense gathering of trees.

Thubten Jigme Norbu, an Indiana University professor emeritus better known as the Dalai Lama's older brother, started the center in 1979 not only to preserve Tibetan and Mongolian cultures but to "promote interfaith peace and harmony," according to the center.

Of course, the place to do that, as well as stimulate the harmony within, is in the quiet of nature. Though this place isn't quite in the middle of nowhere -- single-family homes surround the property, and there's a Wendy's two miles away -- amid the thick trees and classic Buddhist architecture, things still feel a world away from the chain hotels of downtown Bloomington.

In the quiet and stillness, you slowly come to expect more of yourself -- more thought, more reflection, more deliberation. It slows you to the point that when finding a spider scurrying away for dear life on your yurt's lime-green wall, you shrug and go about your business. All creatures have their place.

As night fell, life was idyllic: a sliver of white moon hanging before twinkling stars and an inky black sky.

After a semi-restless night on one of those futons, I awoke to the bony trees quivering in the skylight. I wished it were summer, so I could see all these trees thick with life.

I made a quick oatmeal -- from oats left in the cupboard -- and headed to morning prayers. I knew nothing about them, but the regulars didn't mind, welcoming me into their sanctuary of maroon pillows on a carpeted floor with a photo of the Dalai Lama at the front of the room. For half an hour, they prayed. Eyes closed and legs folded, I tried centering myself amid their gentle, rhythmic tones.

The monks, unfortunately, were away for the Mongolian New Year, so a Bloomington rabbi stood in as guest speaker. He talked for an hour on the value of compassion.

Then came the weekly vegetarian lunch, which happens every Sunday after prayers and lecture. As we helped ourselves to spinach pie, a rice casserole and fruit, I noticed ants scurrying around the table and across a sign that said, "We have ants. Many, many ants. We don't kill ants, but let's not feed them. Please leave food covered and sealed."

At the table, I sat beside a man named Michael who was staying for a month. He had spent the past year driving across the country -- from California to Oregon to Arizona to Texas to Arkansas to Bloomington.

"I just follow the synchronicities and live in the moment," Michael said.

After lunch I headed out on the center's several miles of walking trails that take you up gentle inclines and get that clean Indiana air into your lungs. Across the fallen leaves, I soon ran into a man named Charlie, up from Kentucky for a month, as he strolled with his black Labrador-Rottweiler, Lily. He grew up that Southern rarity of Baptist and Catholic before turning to Buddhism 10 years ago.

"It's funny," he said, while I tossed sticks for Lily. "The more I study Buddhism, the closer I feel to Jesus."

He and Michael had weeks left there, but I was gone the next morning. You can be sure I remembered to remove my shoes at checkout.

IF YOU GO

GETTING THERE: The Tibetan Mongolian Buddhist Cultural Center, 3655 S. Snoddy Road, (812) 336-6807, tmbcc.net, is on the south edge of Bloomington, about five miles from Indiana University.

EAT: The yurts have kitchens, microwaves included, so bring food. If you'd prefer to eat well in town, try FARMbloomington, 100 E. Kirkwood Ave., (812) 323-0002, farm-bloom ington.com, or Roots on the Square, 124 N. Walnut St., (812) 336-7668, for well-prepared Indiana-grown and -raised food with vegetarian options. There's also Snow Lion, 113 S. Grant St., (812) 336-0835, a Tibetan restaurant started by the Dalai Lama's brother, which gets mixed reviews from locals.

STAY: Yurts at the Tibetan Mongolian Buddhist Cultural Center are available for $65 per night, $375 per week or $650 per month. Cabins book early in the fall. It also would be a fine alternative to the in-town hotels when traveling to Bloomington for an Indiana University football or basketball game.

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Gift to Courtauld will make London a world centre of Buddhist art studies

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Philanthropist Robert YC Ho's gift will fund the launch of an MA for research into Buddhist culture, as the British capital prepares to host a Buddhist art forum and film festival

London, UK -- London is set to seal its status as one of the leading western centres for the study and conservation of Buddhist art, following a remarkable private donation of more than £2.5m to the Courtauld Institute of Art in London.

<< Detail of a 17th-century wall painting in the Lama Lhakang, Trongsa Dzong, Bhutan. Photograph: Courtauld Institute and Bhutan department of culture

The gift comes from a devout Buddhist, Robert YC Ho, a Hong Kong benefactor who is continuing a family tradition of philanthropy that dates back to the 19th century.

The donation will allow the Courtauld to establish an endowment for a postgraduate degree devoted to Buddhist art, examining it from the points of view of religion, history and conservation.

The course will examine the vast heritage of Buddhist art, from painted cave temples along the Silk Road that linked Europe to the far east, to colossal sculptures, delicate porcelain artefacts and illuminated manuscripts.

Ho is also covering the cost of a major Buddhist art forum being staged by the Courtauld this week, which will bring together speakers from India, South Korea, China and Bhutan. Academics from around the world will be joined at the event by Matthieu Ricard, a Frenchman who is one of the world's best-known Buddhist monks.

A greater focus on non-western art has become a firm part of the Courtauld's long-term strategy. The institute's director, Professor Deborah Swallow, who is a former keeper of the V&A's Asian department and has a particular interest in Buddhist art, said the donation would allow the Courtauld to return to its pre-second world war roots.

During its first decade – the 1930s – the Courtauld included programmes in Chinese, Japanese and Indian art and archaeology. However its postwar director, Anthony Blunt, ceded responsibility for the "non-western" world to the School of Oriental and African Studies (Soas), leaving the Courtauld devoted to the western tradition.

Swallow said British universities were generally also restricting art history to western traditions. "We have felt the need to redress this imbalance… to embrace the arts of the world," she said.

The Ho donations have been made through the Robert HN Ho Family Foundation, a philanthropic organisation founded in 2005 by Ho's father, to promote Chinese culture and an understanding of Buddhism. It also supports Buddhist studies at other universities.

"Until now, Buddhism and Buddhist art and its conservation have been studied separately," said Ho. "We are delighted to support the integration of these fields in a new programme that will impact not only on academia, but on the preservation of irreplaceable treasures around the world."

There was a worldwide outcry in 2001 when the gigantic sixth-century Buddhas of the Bamyan valley in Afghanistan were dynamited by the Taliban. Other treasures have suffered decay as a result of indifference or neglect.

"For the first time," said Ho, "the conservation of Buddhist art will be the focus of academic and practical study rather than being a sideline or ignored completely." Among other themes, postgraduates will explore how far western conservation methods are appropriate to Buddhist art – for instance, some believe monastery wall paintings are too sacred to be touched by anyone but monks.

The Ho family fortune is derived from the shipping and property empire of Sir Robert Ho Tung (1862-1955), a philanthropist who gave much of his fortune to educational, cultural and medical causes. His wife, Clara Cheung, supported orphanages and homes for the blind. Their son, Ho Shai-lai, and grandson Robert HN Ho inherited the philanthropic gene and the great-grandson, Robert YC Ho, has devoted himself to cultural and medical research.

The Courtauld donation comes four years after the foundation funded its first significant museum project in the UK – a ground-breaking gallery for Buddhist sculpture, which houses an important collection in London's Victoria & Albert museum. The objects on view range from monumental Chinese temple sculptures to tiny portable gilded Buddhas.

London also boasts important Buddhist collections in the British Museum and the British Library, as well as, at Soas, the highest concentration of students of Buddhist studies at any university outside Asia. The Courtauld will collaborate with Soas on its new degree.

The Courtauld's conservation of wall painting department has recently focused research and conservation increasingly on Asia and the new programme will build on its work in China, India and Bhutan.

As the Observer reported last year, Courtauld experts have had unique access to Bhutan's hidden heritage, where many temples and objects are so remote that few westerners have ever seen them. They were astonished by the exquisite quality and technical sophistication of paintings that were largely unknown in the west.

The Courtauld experts are also working in China, teaching at Dunhuang – site of the Caves of the Thousand Buddhas – and will be taking their conservation expertise to the Indian Himalayas.

Many of these historic sites are also opening up to the west. Professor David Park of the Courtauld institute, who has been instrumental in setting up the new MA course, said: "Quite a few monasteries are building their own museums. They like tourists coming."

Bhutan, once very insular, is now opening up to outsiders.

The endowment coincides with the International Buddhist Film Festival in London this week – with films and documentaries, including one on the life of Buddha narrated by Richard Gere – and a visit to London by the Dalai Lama, who will receive the £1.1m Templeton Prize for Progress in Religion at a presentation on 14 May in a different place of worship – St Paul's Cathedral.

EASTERN JEWELS

Mogao Grottoes, above, Dunhuang, China

World Heritage Site. The world's largest complex of Buddhist wall paintings (over 45,000 sq metres) in 500 cave temples from the 4th to 14th centuries.

Borobudur, Indonesia

World Heritage Site. Vast sculptural 9th century decoration, including more than 3,000 high-quality sculptures.

Ajanta, India

World Heritage Site. Begun in the 2nd century BC, the wall paintings of the Ajanta caves were hugely influential.

The Diamond Sutra, British Library

Dated 868, this Chinese copy of the Diamond Sutra is the world's earliest surviving dated printed book.

Ancient Nara, Japan

World Heritage Site. Capital of Japan in 8th century, the temples and shrines include the Great Buddha Hall of the Todai-ji, largest wooden building in the world with the largest bronze Buddha.

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Cradle of Han Chinese Buddhism Has first Buddhist College

Located in the scenic Tongbai Mountains known for their monastic heritage, HBC covers an area of 6.96 hectares. The main architectural complex is in the style of the Tang Dynasty (618-907) and comprises the monastery, classrooms, an administrative building, residential quarters and a Buddhist cultural center.

Venerable masters from temples at home and abroad, prominent scholars as well as Buddhist disciples across the country gathered at Sunday's ceremony, presided by Shi Yongxin, the incumbent abbot of the Shaolin Temple, the birthplace of kong fu, and vice president of the Buddhist Association of China.

Zhang Lebin, vice president of China's State Administration for Religious Affairs, said the founding of HBC is significant in promoting the sound development of Buddhism in China and nurturing outstanding Sangha members with expertise.

Henan is known as the entry point of Buddhism in China from India nearly 2,000 years ago. It is in Henan that China's first Buddhist temple, White Horse Temple, was established. Henan is also home to the ancestral temple of Zen Buddhism, the Shaolin Temple, as well as China's first royal temple, the Daxiangguo Temple.

However, the shortage of qualified Sangha members poses a challenge for Chinese Buddhism in modern society. An official survey by Henan Provincial Buddhist Association showed that only 30 percent of the leaders of Henan's more than 500 temples have received proper higher education.

HBC emphasizes the study of the original Buddhist scriptures and literature, including the history of Buddhist thinking in India and the history of Buddhist schools in China, according to the Venerable Long Zang, HBC's vice president and dean.

"Besides the traditional practice and development of morality, meditation and wisdom, HBC also trains Sangha members with courses such as English, computer science, and Buddhist painting," said the Venerable Long Zang.

The college has enrolled more than 40 students since it welcomed its first batch of students in March 2011.

"I definitely had a hard time adjusting myself to a vigorous daily schedule here in the college. But I know it takes time to truly comprehend the spirit of Buddha," said Tan Jing, a monk student originally from Beijing.

Ming Chen, a local monk student from Henan, explained why he decided to renounce the world and be ordained as a monk. "The rampant moral corruption and money fetish have turned me disillusioned. To join the Sangha and study in the college is the best way for me to pursue the truth of life and benefit others."

"Education in a Buddhist college is neither vocational training nor the attainment of a piece of diploma. Instead, it's an education of life," said the Venerable Long Zang. "For a monk student, the best perspective upon graduation is to find a direction worth striving for," he added.

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The Meaning Of Virtue And Virtuosity

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San Francisco, CA (USA) -- The Buddhist path is often described in terms of steps one takes to lead what is commonly referred to as a "virtuous life" -- an idea that strikes a chord of anxiety into the hearts of people new to Buddhism (and quite a few long-term practitioners).

The meaning of virtue has been debated and defined in various ways by different schools of Buddhism-- as well as other religious and philosophical traditions-- over the centuries.

There are many stories, for example, about Buddhist monastics who, in the centuries following the Buddha's passing, took exceptional precautions to avoid stepping on insects or the possibility of inhaling them.

So it's quite natural that people might wonder what virtue means in the context of modern life, with its abundance of choices and challenges.

At various times, people have asked, "Do I have to become a vegetarian?" "Do I have to give up sex, alcohol, or good food?" "Do I have to stop watching TV?" "Do I have to stop going out with my friends?"

Of course, there's a lot to be said for living simply. Fewer distractions allow us more time to devote to examining our lives and the effects of our thoughts, feelings, and behavior, not only on our own lives but on the lives of all the people with whom we come into contact. But that is only one aspect of a manner of living that might be described as virtuous.

In a broader sense, virtue, or virtuous living -- as I understand it -- comes very close to the Hippocratic oath that doctors take: First, do no harm. The earliest and most persistent descriptions of virtue in the Buddhist teachings involve avoiding activities that cause harm to others, including killing, theft, sexual abuse, lying, slander, and gossip. Interestingly enough, they also include activities that may harm oneself, such as overindulging in intoxicants, food, and certain types of habitual activity -- understandings that evolved long before terms like "addiction" or "obesity" were defined by modern medicine.

But the Tibetan word gewa, which is often translated as "virtue," has a deeper, more significant meaning. Like the old Middle English word vertue, which was related to the effectiveness of an herb or other plant to strengthen certain qualities inherent in the body and the mind, gewa means making choices that extend our emotional and intellectual strength, illuminate our potential greatness, build our confidence, and enhance our ability to assist those in need of help.

A third, and final, understanding of virtue -- which has evolved from conversations with a few friends and students around the world -- builds on this aspect of developing or cultivating our strengths. Artists who exhibit extraordinary skill in their respective fields are known as "virtuosos" -- an English word that comes from an Italian term signifying someone who demonstrates exceptional skill.

"Virtuoso" may not have been a common term in the language the Buddha spoke or in the languages in which his teachings were passed down orally from teacher to student for several hundred years until they were finally written down. However, everything I've learned from my own studies, the teachings I've received, and my own experience as a teacher, counselor, husband, and father suggests to me that what the Buddha discovered during the days and nights he spent meditating under a tree in Bodhgaya, India, was a method through which we can all become virtuosos in the art of living.

Each of us is gifted with the ability to recognize within ourselves an astonishing capacity for brilliance, kindness, generosity, and courage. We also have the potential to awaken everyone with whom we come in contact to the possibility of greatness. We become virtuosos to the extent that we develop our potential to the point at which -- even without our conscious intention -- our actions and our words serve to awaken the "human artist" in everyone.

But in order to do that, we have to understand the basic material with which we're working. A skillful potter has to learn to recognize the qualities and characteristics of a lump of clay with which he or she works. A virtuoso farmer has to understand the relationship between soil and seeds, fertilizer and water, and implement that understanding in terms of actions.

Likewise, in order to become virtuoso human beings, we have to begin by understanding our basic nature -- the clay, so to speak, with which we're given to work.

And that, to me, is the essence of the Buddha's teaching. It's within our power to become virtuoso humans. The process involves a step-by-step examination of the ways in which we relate to ourselves and the world around us. As we integrate this examination into our daily lives, we begin to realize the possibility of living each moment of our lives with a previously unimagined richness and delight.

This approach, advanced 2,500 years ago, asks us to look at who we are in terms beyond the stories we tell ourselves about ourselves, about others, and about the world around us.

So let's begin to practice virtuosity in our own lives. Let's ask questions of ourselves.

Who are we? What are we? How can we learn not just to survive but to thrive in the midst of the challenges we face moment by moment, day by day, year by year?

The answers may surprise -- and possibly even delight -- us.

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Buddhist wisdom and questions of science

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Tokyo, Japan -- This book is a stirring attack on the hubris and blind spots of the scientific establishment, combined with an engaging presentation of Buddhist wisdom as the antidote.

The author spent 14 years as a monk, ordained by the Dalai Lama, before acquiring degrees in physics and religious studies, so he is superbly equipped for his task. We sometimes hear that Buddhism — unlike Christianity — does not have a problem with the scientific worldview, since it is a radically empirical religion, skeptical about any claims that go beyond what can be experienced. But this science-friendly Buddhism often turns out to be a modernized version, shorn of traditional doctrines.

B. Alan Wallace upholds the full panoply of classical Buddhist teachings, as taught in Tibet, and does not shy away from a frontal conflict with the dogmatic presuppositions of contemporary science.

He shows that materialist dogma keeps scientists from any understanding of human consciousness and freedom, and leads them into absurdities such as the claim that "the precise condition of the universe shortly after the Big Bang necessitated the assassination of John F. Kennedy" (p. 113), or that Stephen Hawking's view that "the brain is essentially a computer and consciousness is like a computer program. It will cease to run when the computer it turned off" (p. 91).

Hawking tries to explain minds, which he cannot understand, by reducing them to computers, which he can. This erasure of spiritual phenomena is sustained by Orwellian "crimestop": "the faculty of stopping short, as if by instinct, at the threshold of any dangerous thought" (p. 9).

Coming to his positive proposals, Wallace first confronts us with the unpleasant doctrine of reincarnation: Death is not the end of our woes, but it consigns us to a new chapter in the endless round of painful rebirths, perhaps as animals — unless we are so privileged as to attain nirvana. This, he thinks, can be scientifically established: Young children remember their previous existence, and the Buddha had clear recall of all his past lives.

Just as Christian apologists find room for a "God of the gaps" in the evolutionary world picture, so scientists rely on "matter-of-the-gaps" thinking, when they assume that the "dark matter" and "dark energy" they postulate must be physical rather than spiritual. Here Wallace himself seems to fall into god-of-the-gaps thinking, too eager to secure a place in scientific cosmology for the spiritual substrate of reality.

Wallace makes the claim that Buddhism can found a new science of consciousness and of the physical universe. The International Shamatha Project, newly launched with the blessing of the Dalai Lama (www.shamatha.org), lays the basis for this scientific revolution by having people meditate in retreat centers for six hours a day, so as to attain the state of quiescence known as shamatha and thence proceed to clear insight into the fabric of existence. Discouragingly, Wallace tells us that, even in Sri Lanka, the number of people who had attained shamatha could be counted on the fingers of one hand and that things are not much better in Tibet (p. 148).

The meditator sees the ultimate emptiness of everything that claims to have stable, substantial identity, and discovers the role of subjective fabrication in the creation of what appears as an objective, physical world. Many scientists would agree that their discourse is a set of conventions, not a direct transcription of the way things really are. Quantum physics, which Wallace plays off against barren scientific materialism, shows that at the subatomic level it is impossible to separate the roles of observer and observed.

Extending this to the whole universe, he claims that "the past has no existence except as it is recorded in the present," and our decisions about what to observe determine "what kind of a universe emerges in our experience as being objectively real" (p. 85). Can Buddhist wisdom, even with the alleged support of quantum physics, shake the security of scientific fact and logic? Science, at its canniest, goes part of the way to meet Buddhist awareness of conventionality, relativism and mind-based interpretation of reality, but it cannot go the whole way.

Wallace might do well to differentiate more subtly between what is powerful and undeniable in the achievement of science and the blind spots he discerns. Likewise, he should expose his Buddhist orthodoxy to a more critical sifting between what is archaic and culture-bound and what could be developed into a viable mode of thinking for today. A mutually critical interaction between science and Buddhism would be a tremendous achievement, but as the present valiant effort shows, they are still talking past one another.

Meditations of a Buddhist Skeptic: A Manifesto for the Mind Sciences and Contemplative Practice, by B. Alan Wallace. Columbia University Press, 2011, 304 pp., $27.95 (hardcover)

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Joseph S. O'Leary, professor of English literature at Sophia University, is an Irish theologian. His 2011 Etienne Gilson lectures on Western philosophy and Buddhist concepts have been published by Presses Universitaires de France.

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The monks in yellow robes

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Kathmandu, Nepal -- Once upon a time in Nepal, it was illegal to become a Buddhist monk. You could get put in prison or sent out of the country. Bhikshu Kumar Kashyap was among a group of monks who were banished in 1944.

When he passed away last February, a piece of history died with him. He was the last survivor among the eight monks who were given marching orders for spreading a ‘new religion’.

The new religion was Theravada Buddhism. It was making a reappearance in Nepal after having died out a couple of centuries ago. The unfamiliar sight of yellow-robed monks roaming the city a la Thailand and Sri Lanka enthralled the public, but it rattled the autocratic rulers who reacted with typical fury. They rounded up the monks and bundled them out of Kathmandu. Soldiers shepherded them as they hiked over the southern hills, only returning after making sure that they had taken the route to India.

Eighteen-year-old Kumar Kashyap was the youngest among the monks who were sent away. Born Asta Man Shakya in Tansen, Palpa, he took up the name Kumar Kashyap after becoming a novice monk. He is better known as Kumar Bhante. After his ordination in 1942, he came to Kathmandu to join the monks who were working to revive the faith under the government’s watchful gaze.

The 1940s were interesting times in Nepal. The anti-Rana movement was in full spate, and four democracy activists had been executed. Theravada Buddhism had just reappeared, bringing with it a breath of fresh air into a tradition that was getting buried under esoteric rites. To give a simplified description of the three branches of Buddhism, Theravada is the form seen in Sri Lanka, Myanmar and Thailand. Its monks wear yellow robes. The second is Mahayana which is found in Bhutan. The third is Vajrayana which is practiced in the Kathmandu Valley.

The resurgence of Theravada Buddhism coincided with the democracy struggle and the two movements were mutually supportive. People lined the roadsides to stare in awe at the monks in yellow robes as they made their alms rounds. The monks preached in an easy-to-understand manner, there were no complex rituals in their back-to-basics religious practice, and their sermons were attracting ever larger crowds.

The powers that be, who were suspicious of anything that involved people getting together, were unnerved. The monks were summoned to Singha Durbar and lined up before the prime minister. They were asked to sign a statement saying that they would not preach Buddhism, write books in Nepal Bhasa or ordain women as nuns. The monks naturally refused, and were summarily ordered to get out of town within three days. And so they departed, their weeping followers accompanying them till the Valley’s edge. No roads linked Kathmandu with the outside world then, and walking was the only way to get anywhere.

After crossing into India, the monks scattered in different directions. Some went to Kushinagar, and others to Kolkata and Kalimpong. Kumar Bhante first went to Kalimpong and then sailed to Sri Lanka. For a landlubber from a hill town, the island country was enlightening in more ways than one. He plunged into the study of Buddhism, freed of the fear of the authorities constantly looking over his shoulder. The times weren’t easy, however. World War II was going on, and Sri Lankans were fighting to overthrow British rule. But Kumar Bhante made the best use of his stay in exile. He learnt the Sinhala language, and became a master of the Buddhist scriptures.

Call it karma, but the expulsion of the monks had the opposite effect of what the regime intended. Public opinion against the rulers intensified, and Theravada Buddhism gained more adherents. Literature received a fillip with the monks turning into prolific writers. The forced tour also brought the monks international exposure and bad press to the Nepal government.

Buddhists in Sri Lanka were their greatest sympathisers. In 1946, they sent a goodwill mission to Nepal and pleaded with the prime minister to allow the monks to return. And so the yellow-robed men came back after having spent two years abroad. Theravada Buddhism was here to stay. Kumar Bhante returned to Kathmandu from Sri Lanka and took to writing books besides teaching at Ananda Kuti Vidyapeeth in Swayambhu. Subsequently, he became abbot of Ananda Kuti Vihar. He was the Deputy Chief Monk when he passed away at age 85.

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Buddhism expert wants science to rethink meditation claims

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Sydney, Australia -- SCIENTIFIC studies purporting to show the ancient Buddhist practice of meditation leads to permanent beneficial changes in the brain rest on shaky foundations, a world authority on Buddhism has warned.

<< Mind matters … Venerable Thubten Chokyi, centre, and other nuns and practitioners meditate at the Vajrayana Institute. Photo: Nick Moir

Bernard Faure, a visiting professor of Buddhist studies at the University of Sydney, said in a recent Sydney Ideas talk that little was known about the impact of meditation on the brain, and the interpretation of research results had ''a lot of wishful thinking".

Neuroscientific studies since 2004 have claimed the minds of Buddhist meditators are more stable, capable of greater compassion and have higher levels of activity in the part of the brain associated with wellbeing.

''The mutual validation of Tibetan Buddhism and neuroscience has generated a lot of funding on both sides," Professor Faure said.

But Professor Faure, who is also the Kao chair in Japanese religion at Columbia University, in the US, said the desire for quick results had "pre-empted robust critical questions".

For one thing, the use of rectal thermometers and electrodes on the body was likely to interrupt the meditator's concentration during experiments, he said.

Moreover, the study sizes were unreliably small, and despite the likely relevance to the results of the culturally specific origins and meanings of the mental states under study, neuroscientists had demonstrated little attempt to understand them.

The president of the Buddhist Council of NSW, Brian White, said interest in meditation was "generally increasing because of the scientific aspects becoming better known".

Venerable Thubten Chokyi, a Tibetan Buddhist nun and spiritual program co-ordinator at the Vajrayana Institute in Ashfield, said the mental pliancy and reduction of stress and anxiety that were byproducts of meditation were beneficial whether it was practised in a spiritual context or not. "Both have their place," she said.

The director of the Sydney Meditation Centre, Kevin Hume, who leads meditation classes for "highly educated professional people" said that while his clients were aware of scientific research on the benefits of meditation, the global financial crisis had been "far more significant in terms of the spike in numbers".

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Bogus Buddhist monks exposed on the Internet

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Beijing, China -- Two men clad in traditional orange Buddhist robes have been spotted in the streets of Beijing hanging out with their girlfriends and downing cans of beer, raising more than a few eyebrows.

<< The two "monks" in a hotel with a pair of lady friends.

The two men had apparently developed a taste for going out dressed as Buddhist monks, and even created a Weibo account (the Chinese equivalent of Twitter) where they posted a photo of them holding prayer beads and smiling at the camera.

Their behaviour intrigued a fellow-Chinese Web user, who discreetly filmed the pair and posted several videos of them online. In the footage, they can be seen drinking beer and talking loudly in the subway, accompanied by two girls who they seem to know on an intimate basis.

On April 7, a man who had seen their photos online spied the two imposters in a hotel. They were attending a religious convention at the Fayun Si temple, Beijing’s largest Buddhist temple. When they realised they had been spotted, the two men hid in the bathroom to change their clothes. But when they came back out, about two dozen monks – real ones this time - were waiting for them. When the duo proved unable to recite Buddhist scriptures or show their religious certificate, they were handed over to the police.

A Beijing newspaper later identified the men as musicians Zhao Wenbo and Ren Chuankun. Police, who say they are investigating the incident, have reportedly held the pair for the last five days without giving an official explanation for their arrest.

In China, swindling operations organised by fake monks are relatively common. Men usually pose as monks from the country’s famous Shaolin temple and sell fake traditional medicines or ask for donations. According to Chinese media, some of these imposters can earn up to 20,000 Yuan per year (around 2,500 euros) – more than double the median income of Chinese factory workers.
Spokespeople for the association of Chinese Buddhists said these occurrences seriously damaged the reputation of their religion, and demanded that the imposters be severely punished.

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Cylindrical vaulted roofs in early Buddhist architecture

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KATHMANDU, Nepal -- The Lumbini International Research Institute (LIRI) and the museum building in Lumbini weredesigned by Kenzo Tange as components of the Lumbini Cultural Centre. They were designed based on the use of cylindrical vaulted structures.

<< A rectangular cylindrical monolith Buddhist stupa in Old Termez, Uzbekistan

The spaces were created by stacking, intersecting and cutting out sections of basic units of cylindrical vaults. But why did Kenzo Tange use the cylindrical vault? Dr Christoph Cueppers of LIRI mentioned that he had seen some photographs of early Buddhist structures in Central Asia which had used cylindrical vaults. He asked me to look out for any such evidence or examples when travelling around Central Asia.

The border between Uzbekistan and Afghan-istan stretches for about 134 kilometres along the course of the Amu Darya. Here lies Termez, a city with a history that stretches back to the time when in 329 BC Alexander the Great crossed the river which was then called the Oxus.

This was the eastern reaches of the Persian Empire, the province of Bactria-Sogdiana where Bessus, the murderer of the Persian King Darius III had run off with the crown. Even though Alexander soon caught and executed Bessus, he was pulled into a three long years of conflict with the Sogdians. This required the construction of numerous fortifications. One of these was Kampyr-Tepe, a port and customs city on the main route and crossing point of the Oxus.

The archaeological site of Kampyr-Tepe is a maze of excavated walls, sections cut through the hillside showing numerous layers of habitation over an area of approximately 12 hectares. A thin black streak indicates a fire that must have destroyed the city in ancient times.

Huge pots that have been unearthed point towards the vast storage of a port town. The shards showed numerous forms, shades and textures of pottery that were found scattered over the entire site. Today the river has moved away, over four kilometres to the south. There seems to have been a lot of excavation work done with far too little conservation of that which has been exposed.

A part of the fortification wall was reconstructed, but it looked forlorn and rather out of place.

The Greco-Bactrian culture flourished and spread out across Central Asia. It crossed the Oxus and the mountains towards Taxila, where it came in touch with the Mauryan Empire. In the third century BC under Emperor Ashoka, the Mauryans had adopted the teachings of Gautama Buddha. Buddhist missionaries were sent into the Greco-Bactrian regions and over the next few centuries, the unique Greco-Buddhist culture was created. The wrangling of the Greeks to maintain their kingdoms in Bactria and northern India came to an end with the rise of the Kushan Empire in the first century AD.

Over the following three centuries under Kushan rule, Buddhism spread and flourished in Central Asia. The fortified settlement of Kampyr-Tepe was further expanded to cover approximately 30 hectares and outer fortification walls were constructed. Around this urban centre, various Buddhist complexes were established.

We were not able to visit the archaeological remains of Kara-Tepe, since it was located within the border security zone of the military. It was however possible to visit Fayaz-Tepe, a Buddhist monastic complex and stupa.

Sanjar Allayarov of the UNESCO Tashkent office had worked on conservation of this site and showed me around with great enthusiasm. Fayaz-Tepe consisted of a rectangular complex of about 117 by 34 metres with three sections. The central section comprised of a large courtyard surrounded by rooms where various Buddha statues had been found.

The northern section was living quarters of monks and the southern section included the dining hall and kitchen. There was clear evidence of many parts of the monastic complex having wooden post and being covered by a wooden roof structure. However the rooms and passages that were three, four and 4.5 metres wide showed evidence of having been covered with cylindrical vaulted roofs made of mud bricks. Structures such as these must have been the inspiration for Kenzo Tange in Lumbini.

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The author is an architect and can be contacted at paharnepal@gmail.com)

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Auckland: Buddha's Day out

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A day at the Fo Guang Shan Buddhist temple provides much-needed nourishment for the soul, writes Farida Master.

Auckland, New Zealand -- You may be forgiven for thinking you've travelled into another dynasty. Though the busy Botany Town Centre is only minutes away, the Fo Guang Shan Buddhist temple that stands tall at Flat Bush, has changed the skyline of the suburb.

<< The beautiful Fo Guang Shan Buddhist temple at Flat Bush opens its doors to the public tomorrow for the Buddha's Day multicultural festival.

We've always been keen to discover what lies beyond the magnificent structure that overlooks the vast expanse of Sir Barry Curtis Park. Finally the moment has arrived.

As we drive into the gates of the biggest Buddhist temple in New Zealand, set over 3.65ha of spiritually cultivated land, we are greeted by the most enchanting sight of a group of women gracefully doing the fan dance.

My 9-year-old niece, Zeenia, finds her instant calling as she runs across to join the fan club. The women in white are dancing to a rhythmic beat, opening and shutting their colourful fans with a sharp click.

Watching them dressed in traditional regalia against the silhouette of the temple feels like a page out of another era. We're told the dance practice is for the big performance at tomorrow's Buddha's Day.

A flight of steps leads to the huge foyer of the temple that propagates the ideals of humanistic Buddhism and education through art and culture.

The larger-than-life shrine of Avalokitesvara Bodhisattva, who embodies compassion, smiles back at the assortment of tourists, women's groups, young families and volunteers strolling into the precincts of the beautifully designed temple. The energy is positively vibrant and relaxed.

On the left of the foyer is the inviting spiritual shop with its exquisite collection of artefacts, jade statues, jewellery, incense sticks, books, diaries and lucky charms. The spiritual shop further leads to the Water Drop Vegetarian Cafe. Though the aroma of the food is tempting, it's perhaps one of those enlightened moments that make us opt for nourishment of the soul over gluttony at this point of the day.

Instead, we walk towards the wooden doorway that opens up to a jaw-droppingly beautiful backdrop of the palatial temple itself, which is designed in the style of the Tang Dynasty.

The manicured courtyard, lined with Zen gardens, elevated cherry blossom pathways, hexagonal-shaped stone lanterns, a wishing bell and statues of novice monks is a sight to behold. All the elements of design in the courtyard have a much deeper significance. The sprawling courtyard of little concrete blocks and mondo grass, signifies a "field of merit".

According to one of the Buddhist nuns we meet, venerable Man Wang who joins us on our stroll through the gardens, the design recalls the old Chinese fields where the philosophy of sowing good deeds to reap good karma works.

The stone lanterns with bell chimes represent the light bearers in the chain of existence; while the trees and the rocks from different rivers around the world tell stories of a bygone era to the next generation, representing spiritual strength in life.

We take a quick stroll to the art gallery to see the exhibition of Estuary Artworks. Zeenia is inspired by an idea for a school project. I'm more drawn to the Zen calligraphy next-door, by a Melbourne-based calligrapher, Kim Hoa Tram. My other half prefers the Way of Life photography exhibition displaying stunning visuals of the Fo Guang Shan temple in the North Island and the more modern structure in the South Island.

The 9-year-old is keen to watch the novice monks. And there is a story in there, says venerable Man Wang.

She explains that the concept behind it is for children to learn from novice monks how to have a balance between work and play. The novice monks also signify innocence and a sense of being carefree. Zeenia is inspired by the little monk meditating and decides to mirror his actions for the camera- which is a good beginning.

The wishing bell in the courtyard is a magnet for adults and kids alike. However, the real point of illumination is the ringing of the cast iron bell that weighs 3000kg. It's rung 108 times, twice a day at 6.45am and 4.30pm.

Spending the day at the Fo Guang Shan temple is about getting away from the hubbub of city life and soaking in the culture and the serenity. A definite sense of calm envelops us as we enter the main shrine where Buddha has been carved from a single block of white jade. The holographic images all around the main shrine symbolise the future Buddha in everyone. Animals included.

This explains why the Tea House with its rustic decor serves vegetarian food. Finally, at the Water Drop Cafe, the 9-year-old opts for nuggets, only to realise later that they were the healthiest soy bean nuggets she's ever had.

We relish the delicately flavoured Good Wish rice served with crispy tempura vegetables and a plate of scrumptious spring rolls, washed down by lemon ginger tea. The cafe is packed and it is only the steady stream of people coming in that prompts our exit. And this is only because we know we are going to be back soon for the Buddha's Day food jamboree.

ESSENTIAL INFORMATION

The Buddha's Day multicultural festival is on tomorrow. The opening prayer ceremony is at 9.40pm followed by Bathing of the Buddha, with multicultural dance performances from noon to 4pm. Entertainment includes Children's Wonderland, games, calligraphy and more. There's a Baby Blessing ceremony at 1.30pm, where newborn to 5-year-olds will be blessed with love, wisdom and good fortune, and here will be food stalls selling Asian cuisine as well as gift items and souvenirs.

On Saturday mornings at 9.30pm there is free meditation and tai chi for the public. On Thursdays from 7.30pm to 9pm, venerable Miaoyu leads a meditation class that involves walking meditation in the courtyard and learning to focus on your breath and every movement you make. School and university groups can book a cultural experience of calligraphy, tai chi, tea ceremony, principles of Buddhism, chanting and meditation.

Fo Guang Shan Buddhist Temple is at 16 Stancombe Rd, Flat Bush, Manukau. Open Tuesday to Sunday, 9am-5pm. See fgs.org.nz for information or bookings. Ph (09) 274 4880.

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400 Buddhist monks to march in Little Saigon

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WESTMINSTER, TX (USA) -- Some 400 Buddhist monks, dressed in traditional garb, will march silently down Bolsa Avenue next month in the heart of the bustling Little Saigon neighborhood.

<< Buddhist monks from the Tam Nguyen Temple II in Texas participated in a religious walk in a mall earlier this year. On May 6, about 400 monks--some of them from Orange County--will participate in a religious walk in Westminster's Little Saigon to celebrate Buddha's birthday.

Some of the monks are from Orange County. Others are from across the country and around the world.

They will be traveling to Westminster on May 6 by bus from Indio, where they are gathering for a three day event to celebrate Buddha's birthday at the Tam Nguyen Temple III.

The Westminster City Council, on a 3-1 vote Wednesday, granted the group a special events permit to walk on the sidewalk along Bolsa Avenue, from Magnolia to Bushard and back to their starting point, the Nguoi Viet Daily News newspaper office on Moran street. From there, the group will board buses to the Vietnam War Memorial at the Sid Goldstein Freedom Park to pray for the dead.

The walk is a "very profoundly religious event in the Buddhist spirit," said Gia Le, speaking on behalf of the organizers.

Bolsa Avenue can be heavily congested, noted Mayor Margie Rice.

"You can't even drive through Bolsa safely," Rice said. She voted against the request.

Rice also raised concerns about the number of monks walking. "They say 300 or 400, and then they'll have 1,000," she said.

The council capped the number of participants to 400. The organizers will pay for insurance to cover the event and five police officers to escort the procession.

"I know that the walk would cause a lot of problems down there, but you know, that's one of the things that adds a lot of color to that area," Councilman Frank Fry said. "Even though it does interrupt a lot of things, I think it's nice we could be able to do it. I'm all for it."

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Rare ancient Buddhist scriptures found

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SANKHUWASABHA, Nepal -- Books and scriptures about Buddhism are found more in numbers in a person's home than in the Soyambhu.

Some 178 packets of scriptures of Buddhist religion, mostly disappeared from the world and are not generally found in other Buddha monasteries, are found at a home of Lama in Mudhesanischare. He had also collected some 300-year ancient bands.

The religious scriptures including 108 packets of Kongeur, 13 packets of Yung, 13 Diksaya and 44 Mundhuk have been safely kept at the home of Chhetemba Lama for the past 150 years.

Some 88 Lamas had brought these scriptures and bands from Boda, a place in China, around 150 years ago, said Chhetemba Lama.

The books have been kept at the home due to no monasteries nearby and different instruments of bands have been lost due to insecurity, said eleven-year-old Lattar Lama.

'Number of Buddhists from across the world would come to visit the area if the ancient and rarely found scriptures and bands related to Buddhism were managed well', said Daba Lama.

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Buddhist antiques unearthed at Peruvaje

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Udupi, India -- Buddhist antiques of Satavahana period were unearthed at Peruvaje in Dakshina Kannada. The Buddhist relics were found on the slopes of a small hill near Jaladurga temple.

One of the Buddhist antique unearthed at Peruvaje in Dakshina Kannada district.According to a press release issued by M S R S College, Shirva, Department of Ancient History and Archeology Professor T Murugeshi,the antiques consist of a Buddha’s head which is of 12 cms in height and a flake of Bodisatva face which is of 9 cms in width and 9 cms in height. It is made out of soft soap stone (balapa).     

The face of the Buddha’s head is totally damaged. It has long ears and a small “ushnisha” over the head. These features indicate that the image is of Buddha’s head which dates back to the 7th century AD.

The flake of Bodisatva face having lower portion of an ear on right side, right eye is in intact and opened, eye ball shown very prominently within the deep and broad eye cup, a small part of left eye can be visible. It has two cm long nose with broad nostrils and thick smiling lips. From nose to chin it is two cms in length.

This clearly indicates the image is proportionately prepared. The release said facial expression, eyes and nose resembles with that of Yaksha image of Igunda and Naga image of Banavasi in North Kanara and human heads of Sannati in Gulbarga, which belongs to Satavahana period. On the basis of iconographical similarity it can be dated back to the second century A.D.

Two bull heads, two headless torsos of the bulls and one bull with the head and another human leg was also found at the site. Anatomical details of the bulls are really marvelous. The bull heads are very beautiful and having projected eye balls as in the case of Bodisatva face and they have striking similarities with that of animal figures found at Sannati of Satavahana period, the release said.

The original source of these antiquities is not known. In Jaladurga temple the presiding deity is now worshipped in “linga” form.

The temple is renovated. At Tellaru in Karkala taluk, there is a Jaladurga temple wh  re the presiding deity is sitting in “Pralambasana” and holding a child on her left lap. This is a dominant feature of the Buddhist goddess Hariti, who is known as a fertility goddess, the release added.

Murugeshi says “I got an old record in Peruvaje Guttu house. In that Kannada record different types of gold and silver ornaments are described. Among them ‘Kirita’ is about one and half ‘Seru’ in weight. Two bangles are also mentioned along with other ornaments. This record dates back to 1930.

During that period the presiding deity might have been in human form and not in linga form as it is now. The ‘bali devata’ is very small and unable to bare ornaments of that weight and size.” 

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The International Buddhist Film Festival Opens in London

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London, UK -- Say Namaste to this year’s Omtastic movies, which include the story of Buddha, a monastery Film Noir- if you will- and the adventure of a Buddhist nun named Karma, as this years annual International Buddhist Film Festival kicks off today.

The five-day film festival runs until April 15 at the Apollo Piccadillly Circus and is sponsored by The Robert H. N. Ho Family Foundation.

The festival starts on a high note with the showing of “The Buddha,” which explores the life of the 6th century prince who found enlightenment and inspires Buddhists followers to this day.  Also, Richard Gere, who has been a Buddhist since a 1978 visit to Nepal, narrates the film.  “The Buddha” is shot on location in India, the United States as well as Nepal and features animations to add color to the story of the spiritual teacher.

On Thursday, the film, “Mindfulness and and Murder” takes us to the back alleys of Bangkok as we follow an ex-detective turned Buddhist monk trying to solve the mystery of a homeless corpse that was left in front of his monastery.

Among the notable films to be featured at this year’s festival is “Karma,” the story of a Buddhist nun searching for funds for her leaders death.  The film also gives viewers a rare glimpse into the lives of Tibetan nuns.

The festival is a treat for western viewers.  Most of the films will be debuts in the Western sphere.  For more information, Check out the festival’s website for a full list and synopsis of each of the films.

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Buddhists anticipate flower festival in honor of Buddha's birth

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Ogden, Utah (USA) -- Members of the Ogden Buddhist Church, 155 North St., are inviting the public to celebrate with them, at 10 a.m. Sunday, the birth of the Buddha, in their annual Hanamatsuri service.

"It's the biggest celebration of the year for our Buddhist community," said Mike Monson, a minister's assistant at the church. "We dress up our chapel and our children and so forth, and they all participate in a traditional ceremony recognizing the importance that the Buddha has in our lives."

Literally "flower festival," Hanamatsuri commemorates the birth of Siddhartha Gautama.

Siddhartha became enlightened as Sakyamuni Buddha.

According to Buddhist tradition, the birth marked the release of sentient beings from suffering and sorrow.

Sakyamuni, it is said, was born in Lumbini Garden in Nepal on April 8, 566 B.C.

He was born the son of King Suddhodana and Queen Maya. There are many descriptions of the scene at his birth, including celestial birds singing beautiful songs, beautiful flowers, and a sweet, gentle rain bathing the baby Buddha.

Monson said the Ogden church decorates with beautiful flower displays that are symbolic of the myth and location of the Buddha's birth."When the Buddha was born, it is said that the whole area came in bloom,"

Monson said. "To which I say, if it didn't, it probably should have."

"We have five special services each year," said Annette Koga, also a minister's assistant at the church. "This one is very significant."

Koga said unlike other celebrations that vary by different Buddhist sects, this celebration is the same for all of them.

"This is a very good one for the public to come to," she said. "You are getting general information about Buddhism."

And this celebration, she said, is very colorful.

A saying the church uses in describing itself is: "No one saves us but ourselves. No one can and no one may. We ourselves must walk the path."

The saying is a quote from Buddha.

For more information, call the church at 801-392-7132.

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Beijing orders Tibetan detentions after India pilgrimage

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Beijing, China -- HUNDREDS of Tibetans who attended an important Buddhist ceremony earlier this year in India have been detained without charge by Chinese security officers on their return to Tibet.

<< Exiled Tibetans attend a religious ceremony at the Chime Gatsal Ling monastery in Dharamsala, India. Photo: AP

According to family members and human rights groups, this is the first time that Chinese authorities have detained large numbers of Tibetan pilgrims returning from the January ceremony, held every year in northern India.

Many of the pilgrims are elderly and have been detained for more than two months in central Tibet, or what China calls the Tibet Autonomous Region. The detainees are being interrogated and undergoing patriotic re-education classes, and have been ordered to denounce the Dalai Lama, who presided over the ceremony, known as the Kalachakra, say people who have researched the detentions.

The detainees are being held at hotels, schools and military training centres or bases; some are being forced to pay for their lodging and meals.

The detentions are expected to stoke resentment among Tibetans towards the Chinese government at a time when tensions across the Tibetan plateau are at the highest in years.

The pilgrims were detained at checkpoints while returning overland via Nepal or while flying into Lhasa, the Tibetan capital. Some have been released, and many who were held in central Tibet but are registered as residents in other regions have been sent to those areas, according to researchers, who interviewed released detainees and their friends and relatives.

The Kalachakra ceremony, an important teaching ritual in Tibetan Buddhism, takes place every winter in Bodh Gaya, the site in the Indian state of Bihar where the Buddha is believed to have attained enlightenment.

The Dalai Lama travels there from his home in the Himalayan hill town of Dharamsala to give teachings, and Tibetans and other Buddhists from around the world attend.

Human Rights Watch said it was unclear how long the detainees were being held, and that there had been no reports of any of the 700 Han who attended the Kalachakra being detained. The Han are the dominant ethnic group in China,

Calls to Chinese authorities in Beijing went unanswered.

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Die Welt, German national newspaper carries article on Das Buddhistische Haus -Berlin on the traces of the Buddha

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To mark the visit of Dalai Lama to the capital Berlin: Die Welt looked at a center of the eastern teachings in Frohnau.

Berlin, Germany -- Berlin is the center of Buddhism in Germany. All three large currents of Buddhism – Theravada from Southeast Asia, Tibetan Buddhism and Zen Buddhism from Japan – are represented here. If today Dalai Lama on his current visit to Germany makes a stop in Berlin, 15,000 people would want to be there.

<< Das Buddhistische Haus, Berlin Frohnau

Tissa Weeraratna (58) would also have liked to hear, what the head of Tibeten Buddhism had to say in the afternoon at the Brandenburger gate. However unfortunately I have today an appointment in Vienna, says the Buddhist originating from Colombo in Sri Lanka. Since eight years he lives in Berlin and administers Das Buddhistische Haus (Berlin Vihara) in Frohnau.

Altogether there are approximately 50 Buddhist Centers, temples and Meditation Centres in Berlin. Buddhism began to be taught for the first time in schools in Germany beginning in 2003. Even in the penal institution at Tegel, the largest prison in Germany, Buddhist meditation is taught to the prisoners.

It is difficult to say how many Buddhists are in Berlin, since Buddhism does not have a status as an official religion in Germany. However there are  about 5000 Germans engaged in Buddhist matters, according to an estimate of the Buddhist academy. And of the approximately 10,000 Chinese, who live in Berlin, one of ten visits the Buddhist temple.

Tissa Weeraratna meditates each day, always at three o’clock in the morning.  “My bio rhythm says it to me, he explains. Since I meditate I have not been sick.” And above all as a result his spirit is completely calm. He sits barefoot with a cup of tea in the library of Das Buddhistische Haus in Frohnau. His dark eyes look at the visitors calmly. He has time for discussions, worries and problems.

The Buddhist house is the oldest Buddhist Temple in Europe. It was built in 1924 by the physician and pioneer of Buddhism in Germany, Dr. Paul Dahlke. During the first few years it was used not as a monastery, but only as a place to teach the teachings of the Buddha. Dr. Paul Dahlke died in 1928. Thereafter the house stood empty. Only almost 30 years later, Mr. Asoka Weeraratna from Colombo, Capital of Sri Lanka purchased Das Buddhistische Haus from the heirs of Dr. Dahlke.

Since then Buddhist monks from Sri Lanka have been living in Frohnau. Asoka Weeraratna is the uncle of Tissa Weeraratna. “I am happy to manage the house that my uncle purchased (on behalf of the Trustees of the German Dharmaduta Society)” he says. The beautiful house with its temple on the hill, surrounded by pine trees, is a German national cultural asset. Lectures are conducted regularly in the large rooms of the library. ” All are welcome” Tissa Weeraratna says spontaneously. “Without an appointment and without payment”. This is important to him. He wants to give something to people who visit him. ” Many people who visit us suffer from the pressure and stress of everyday life, he says; Buddhism intends to increase your good qualities and eliminate bad ones. This reduces the causes of stress”.

Many people come to Tissa Weeraratna. “About 40 persons per day excluding school children who want to get information” he says.. “We hold conversations or go to the Temple to engage in meditation. His dark eyes radiate behind his eyeglasses. He derives joy from his work.

In the Buddhist house in Frohnau meditation is conducted on the lines of the Buddhist Theravada tradition. There are courses for beginners and advanced, and workshops on weekends. Two Buddhist monks constantly live in the house. And another three are staying there as guests. If they do not speak to visitors, these monks with shaven heads and dressed in red robes go out and through the town of Frohnau or even the centre of the central districts. ” They are seeking conversations with people e.g. in shopping streets or shopping centres, some also meditate there”, says Tissa Weeraratne. They invite the Berliners to come and visit us. They gladly accept gifts they are given by people. “Something to eat and drink. However no money. ” Monks are not allowed to touch money” explains the Buddhist, ” since it is the beginning of corruption.”

In the 60's the Dalai Lama once visited the Buddhist house in Frohnau. This time he will not come, but speak only at the Brandenburg Gate. The Dalai Lama is not the head of all Buddhists, he says, however he is a very wise man. He finds it problematic that the Dalai Lama is the head of state and religion at the same time. This should not be the case, says Weeraratna.  But otherwise he cannot understand why there are protests in connection with the visit of Dalai Lama. Protests should actually not be allowed. On the contrary, one must follow him.

On the web: http://das-buddhistische-haus.de/pages/en/history

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Transforming minds through Buddhism

"What I learned at first was about understanding, that our minds are the source of our experience of the world as positive or negative, and that, if we learn to transform our minds, we will effectively transform the world by altering our experience of it," says the associate professor in the faculty of religious studies at McGill University.

"It was a life-changing experience for me.

"Eventually, I started to study Buddhism formally and got hooked. The philosophy, the history, the many forms of practice and extraordinary range of cultures that are all authentically Buddhist. What's not to like? Buddhism describes such an amazing array of traditions. To me, it is totally captivating."

Braitstein will bring her passion, wisdom, knowledge and perspective on Buddhism to Calgary for two talks.

The Numata chair in Buddhist studies at the University of Calgary is hosting her lectures.

On April 2 at 7: 30 p.m. at the CIBC Hub Room, Rozsa Centre, her topic is titled Composing Awakening: Saraha and his Adamantine Songs.

On April 3 at noon at Social Sciences 1339, her topic is Doringpa's spiritual biography (rnam thar) and the 10th Shamarpa: On the Trail of an 18th-century Renegade Lama.

"Well, these are academic talks. They come out of my research over the past many years. They will be quite different from each other," Braitstein says.

"The first one is about the ninth-century Indian Buddhist yogi-saint-poet Saraha. One of the famous 84 Great Adepts ("mahasiddha" in Sanskrit), he was an unconventional, even wild, figure who flouted social and religious conventions and taught through poetry and song. I will mainly be focusing on a set of three poems he composed about the nature of mind and how to become awakened. Until now, these particular poems have remained untranslated and untreated in scholarship. I'm not sure why that's been the case, but I translated these poems myself and have been working with them for 12 years now. I will be introducing Saraha and these poems, as well as discussing how he fits into the broader South Asian religious and literary context.

"The second talk is about a Tibetan Lama who lived in the 18th century (1742-1792)," Braitstein says. "His name is Chodrup Gyatso and he was the 10th incarnation of the Shamarpa, or Red Hat Lama, the second-oldest reincarnate Lama lineage in Tibet. He is remembered in many histories of Tibet in the 18th century as something of a villain for the role he played in a series of wars between Tibet and Nepal. At the same time, however, he is revered to this day in Nepal, and there are other narratives of that period (Nepalese, British and one important Tibetan text) that seriously challenge the view that he was a 'renegade Lama.' So I will be discussing his life and the many ways that his deeds have been interpreted, really trying to trace the history of his story."

She says the appeal of Buddhism today is the same as since the lifetime of the Buddha: we want to be happy, but we suffer.

Why is that the case?

How can we have a positive effect on that experience?

"Those are the questions that Buddhism goes deeply into," says Braitstein. "I'm not sure it's growing - it is certainly moving and changing, as it has done since the very beginning. I think it is growing in Canada, in the Americas as a whole, in fact, and in Europe. And that may give us the impression that it is growing, but I think we may have that impression because it is relatively new here. I think it is simply the case that it is becoming a Canadian tradition, or set of traditions, now and this is just one more place that it has taken root and taken new shapes, just like it did all over South Asia, Central Asia, East Asia, Southeast Asia over the past 2.5 millennia. We're just the latest stop."

Braitstein says a variety of people have been attracted to Buddhism.

"If you visit local Buddhist temples or Dharma groups, or attend large events, like His Holiness the Dalai Lama's Kalacakra initiations, for example, you will see people from everywhere and all walks of life," she says.

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Ancient Buddhist music in a Bengali play

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New Delhi, India -- Music transcends all barriers, they say. But when it comes to music associated with the Buddha, there is something in it that makes it universal.

<< A scene from 'Tathagata' play

The Erhu, Pipa, Ruan and Gu jheng may sound like words from a distant land but are actually names of Chinese string instruments used in authentic Buddhist music that have been adapted into the soundtrack of " Tathagata", a Bengali play based on the life of the Buddha, by the theatre group Rangapat.

Behind this feat is Deb Chowdhury, the music director of "Tathagata". "For the music, I researched for more than two years. I visited monasteries in Bodhgaya and Mirik and recorded the music of Vajrayana Buddhism. English speaking Lamas translated the notations of the original music from the libraries at the gumphas," he says.

When Deb got a chance to fly to China in September 2011, he visited six ancient Buddhist places of worship there. "I was at the Big Wild Goose Pagoda and the Famen Temple at Xi'an, the White Horse Temple and the caves of Longmen Grottoes, both in Luoyang in the Henan Province, the Five Pagoda Temple at Haidan and the Tanjhe Temple at Memtougou, both in Beijing. I recorded the Buddhist chants and music from these places and used them in the play," Deb says. Many chants were processed at the studio and some of the music was re-created locally to get that authentic feel.

Tapanjyoti Das, the director of the play, feels that it was imperative to have that perfect music for bringing the 3,000-year-oldstory alive on the stage. "Such a deeply researched work on Gautam Buddha is perhaps being done for the first time in India. The script, written by Mohit Chattopadhyay, is a result of years of research on the Buddha. Added to that, Deb's music was the icing on the cake. The play is for a qualified audience and the first staging was only for a select few from the theatre fraternity. It was much appreciated by them," says Tapanjyoti.

"The temples are mostly 1,400 to 1,500 years old and are storehouses of Buddhists music," Deb says.

Apart from the string instruments, sounds of the Chinese flute, the Xiao, and many other Chinese percussions have been used in the play too.

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Public Interest Litigation against the Bodh Gaya Temple Act 1949

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Darjeeling, India -- Shri WANGDI TSHERING s/o Late Shri Mingyur Tshering, aged 77 years and a faithful follower of Buddhism has filed a Public Interest Litigation (PIL) in the Hon'ble Supreme Court of India for handing over the management of The Bodh Gaya Temple over to the hands of Buddhists as The Bodh  Gaya Temple Act 1949 which expressly vests control of the most sacred temple of the Buddhists into the hands of Hindus is ultra vires Article 25, 26, 29 and 30 of the Constitution of India.

The PIL filed by Shri Wangdi Tshering through Advocate Shri J P Dhanda has been listed for hearing on 13-02-2012 in the Honorable Supreme Court of India.

The Bodh Gaya Temple in the state of Bihar is the holiest place for all the Buddhists for it was here that Lord Buddha attained enlightenment and is regarded as the birthplace of Buddhism religion. It can be called the Mecca of Buddhism but this very sacred temple is controlled by Hindus by way of  The Bodh Gaya Temple Act 1949. That in the past Buddhists, Devotees, Monks and common people from all over India agitated in Bodh Gaya for many years against the illegality of The Bodh Gaya Temple Act 1949 with even self immolation bids by monks but to no avail. Therefore, it was realized that no Government agency or the authorities that be are going to redress this illegality and grievance of the Buddhists.

The petitioner, Shri Wangdi Tshering who is a public spirited person, an old Buddhist as also an educated man felt deeply the injuries caused to the feelings of the Buddhists. At the same time the petitioner realized that it is a public cause and individuals cannot make much efforts much beyond what has already been made by way of agitations. It was in these circumstances and for the common cause the petitioner has knocked the doors of the Apex Court by way of a Public Interest Litigation.

The relevant provisions of The Bodh Gaya Temple Act 1949 being challenged are as given below :

That the section 3(1) of the Bodhgaya Temple Act, 1949 reads:-

3(1) As soon as may be after the commencement of this the 1 (State) Government shall constitute a committee as hereinafter provided and entrust it with the management and control of the temple land and the properties appertaining thereto.

3(2) The committee shall consist of a Chairman and 8 members nominated by the (1) (State) Government, all of whom shall be Indians and of whom four shall be Buddhists and 4 shall be Hindus including the Mahanth.

Provided that if the Mahanth is a minor or of unsound mind or refuses to serve on the committee, another Hindu Member shall be nominated in his place.

3(3) The District Magistrate of Gaya shall be the Ex- Officio Chairman of the committee: Provided that the 1 (State) Government shall nominate a Hindu as Chairman of the committee for the period during which the District Magistrate of Gaya is non-Hindu.

Articles of The Constitution of India which are hit by The Bodh Gaya Temple Act 1949 are as given below :

Article 25 : Because the Right to Freedom of Religion is a Fundamental Right as enshrined in Article 25 of the Constitution of India. Article 25 (1) Guarantees to every person, and not merely to the citizens of India, the freedom of conscience and the right freely to profess, practice and propagate religion.

Because under Article 25 of the Constitution of India the rituals and observances, ceremonies and modes of worship considered by religion to be its integral and essential part are also secured.

Article 26 : Because Article 26 of the Constitution of India provides freedom to manage religious affairs. It reads- Subject to the public order, morality and health, every religious denomination or any section thereof shall have the right:

a. to establish and maintain institution for religious and charitable purposes;

b. to manage its own affairs in matters of religion;

c. to own and acquire moveable and immovable property;

d. to administer such property in accordance with law.

Because the Article 26 of the Constitution of India deals with a particular aspect of the religious freedom. Under this Article every religious denomination or a section of it has the guaranteed right to establish and maintain institutions for religious and charitable purposes and to manage in its own way all affairs in matters of religion. Rights are also given to such
denomination or a section of it to acquire and own moveable and immovable properties and to administer such properties in accordance with law.

Article 29 : Because Article 29 of the Constitution of India provides protection of Interests of minorities. As indicated above Buddhist Community is a minority community and its interests are requested to be protected. But the particular provisions i.e., Section 3 (3) of the The
Bodhgaya Temple Act, 1949 is ultravires the provisions of the Constitution of India under Article 25, 26 and 27.

Article 30 : Because Article 30 of the Constitution of India provides Right of minorities to establish and administer educational institutions. The Buddhist community is a minority community and as the protection of their rights to establish and administer the Educational Institutions similarly the Buddhist community has a right to head their own places of worship
like the Bodhgaya Temple. But the great injustice is being perpetrated as the section 3 (3) of the Bodhgaya Temple Act, 1949 ultravires the Constitution. It provides that a Hindu instead of Buddhist will be the Chairman of the Bodhgaya Temple.

Hence Shri Wangdi Tshering has approached the Hon'ble Supreme Court with a prayer to:

a. issue an appropriate writ /order or direction directing the quashing of Section 3(3) of the The Bodhgaya Temple Act, 1949;

b. issue an appropriate writ/order or direction directing that the Head of the Bodh Gaya Temple will be a Buddhist and not a Hindu;

c. issue an appropriate writ/order or direction directing the necessary amendment in the The Bodhgaya Temple Act, 1949 in Section 3(3) substituting the Chairman of the Committee administering the Bodhgaya Temple as a Buddhist and not a Hindu;

d. issue an appropriate order or direction for handing over the management of the Bodh Gaya Temple including the Mahabodhi Tree and Vajrasan as defined in section 2 of the Bodhgaya Temple Act 1949 to the Buddhists.

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Calming influence of Tibetan Buddhism

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Balmain, Australia -- CHODEN Rinpoche never left his room for 19 years. Rather than escaping his country during the Chinese invasion, Rinpoche, one of the highest lamas of the Tibetan Buddhist tradition, decided to not leave his small, dark room in Lhasa until 1985.

<< Buddhist Master Choden Rinpoche with attendant Geshe Gyalten.DANNY AARONS

Through Rinpoche’s attendant Geshe Gyalten, he said there were two main reasons: “The benefit of doing a 19-year retreat was to be able to enhance the quality of the mind in ways of peace, focus and clarity, even though the outside world during that time was very crazy during the cultural revolution.”

Rinpoche said all Tibetans were forced to denounce Buddhism as the the Chinese saw it as poison, another reason to stay indoors. “The second reason was to learn all about the Buddhism philosophy, to interpret it and put it into practice.”

He was closely monitored by the Chinese and if any religious objects were found they would take them away, but Rinpoche did all the retreats using just his mind.

Rinpoche will bring his extraordinary knowledge, peace and spiritual teachings to Balmain. “All this stress, fear and worry can be defeated” he said. “In order to overcome it you must identify it ... the stress and worry is just a feeling and part of the mind.

“If you have a content mind, there’s no more base for fear or worry,” he said.

Rinpoche will teach calm abiding meditation and the six yogas of Naropa.

There will also be an introduction to Tantra with Geshe Gyalten.

MASTER’S VISIT

The free teaching is on now until April 1 at Balmain Town Hall. For bookings and more information visit www.AwakeningVajraAustralia.org

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IBFF 2012 Hong Kong wraps

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Hong Kong, China -- The first-ever International Buddhist Film Festival in Hong Kong finished its initial run with another day of sold out screenings at the new Asia Society Hong Kong Center today.

Twelve films from nine countries, with eleven Hong Kong or Asia premieres were presented March 16-25, with a special presentation of The Buddha, by David Grubin scheduled for Vesak Day weekend in April, and encore presentations of all the films set through May 12.

Filmmakers from Thailand, Nepal and Vietnam attended and participated in discussions following screenings of their films.

IBFF 2012 HONG KONG is supported by The Robert H.N. Ho Family Foundation and is one of several inaugural year events at the brand-new Asia Society Hong Kong Center, including a major art exhibition, Transforming Minds: Buddhism in Art, February 10-May 20, 2012, curated by Dr. Melissa Chiu with co-curators Dr. Adriana Proser and Dr. Miwako Tezuka.

The next stop for the IBFF 2012 will be London, the UK (April 11-15, 2012).

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Sounds of silence at Buddhist sites in Odisha, Ratnagiri-Udayagiri-Lalitgiri

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Ratnagiri, India -- Hat patience is indeed a virtue is something a history buff discovers while exploring Odisha. In Puri, the pandas dominate, cajoling a visitor to perform ceremonies which he is not even remotely interested in. In Konark, a visitor needs to get through a swarm of tourist guides, each ready with his own interpretation of the place's history. In Raghurajpur, people are more polite. They only follow you everywhere, each politely asking you to come to his home and view his paintings.

If all these chattering Homo sapiens who come as a package deal with the regular tourist beat tend to put you off, take a break. As I did. And I headed for a hidden delight of Odisha - its Buddhist heritage at Ratnagiri-Udayagiri-Lalitgiri, known as the 'Diamond Triangle'. Ratnagiri is 70 km north-east of Cuttack in Jajpur, just like Udayagiri, and Lalitgiri is a part of Cuttack.

I hit the road and went north, leaving first Puri, then Bhubaneswar and even Cuttack behind. Swinging off the highway after Cuttack, I took the road to Paradip on the coast. Another diversion left of this highway transformed the experience. The smooth, wide road became a shade uneven and a bit narrow. But I was so busy admiring the vivid greens and blues of the countryside that I didn't feel the change in the surface. The curving road passed tree-covered hills, traversed lush fields and forded blue water streams.

And then, just as I began to get over the journey and begin thinking of the destination, it arrived. Ratnagiri.

It is an ancient Buddhist site where excavations happened between 1958 and 1961 and revealed the presence of a flourishing monastic settlement. However, except for the Odisha Tourism and Archeological Survey of India signposts, a visitor would miss the place entirely. From a distance, it is just another hill, part of the range called Assia that dominates the area.

Ascending the hill, I came across hundreds of small votive stupas, rock cut sculptures and other remains spread throughout the area. The focal point of the hill was a large monastery whose ceremonial gateway was the highlight of Ratnagiri. The door - an opening formed out of a chlorite frame in the wall - was quite small but the rich rock-cuts that surround it make for spectacular viewing.

On both sides of the door and on the nearby walls were iconic representations of various celestial beings. The expressions on their faces are curiously life-like, their closed eyes a reflection of the monks who would have lived here once. According to a description on the ASI website, this ceremonial gateway is unique and forms the high point of Buddhist decorative art in India. Entering the monastery, I almost expected to find the monks seated at prayer.

An Abundance Of Buddhist Treasures

In their place the monastery, however, was a large number of rock cuts that the ASI has gathered from the excavations around the site and stored here.

The first thing I saw on entering the monastery was a huge head of the Buddha on the left. Going by its size, it would have been interesting to know what the full size of the idol would have been. In the cells within the monastery too, there are some life-size seated Buddha idols. The largest such idol is in the central sanctum where Buddha is flanked by idols of Padmapani and Vajrapani, Buddhist figures. The large courtyard formed by the monastery walls also has some small shrines.

This central monastery at Ratnagiri is the site of the mahavihara or major monastery whose presence here is indicated by historians. That makes it a very, very special place. According to some Tibetian texts, the Ratnagiri mahavihara was a centre of the Tantric form of Buddhism. Excavated remains from this site are believed to bear a close resemblance to similar remains found in Java and Sri Lanka.

While most of the architecture at Ratnagiri dates between the 8th and the 10th centuries, it is believed to have been a flourishing center of Buddhism as far back as 639 AD when Hieun T'sang , the Chinese pilgrim passed through the region. Apart from the main monastery, there are remains of some large stupas and at least one more monastery. Rock cut icons are everywhere. The ASI-run museum at Ratnagiri also offers a visitor a glimpse of the region's rich past.

Ratnagiri is not an isolated site. It is one of three known excavated centres of Buddhism in the region - all tlocated on hill slopes in close proximity to each other. According to some historians , there are four more sites around but those await further excavation. While driving back to the main road that goes to Paradip, another diversion brought me to the second of the Buddhist sites: Udayagiri.

Incredible relics

While the first excavation at Udayagiri happened in 1958 (the same time as Ratnagiri) excavations there continued at regular intervals, the latest one lasting from 1997 till 2000. The result is an incredible treasure trove of Buddhist artefacts spread over a much larger area than the earlier site that I had visited.

A longish walk on a track bordered on either side by thick bushes brought me to the first excavated site. Remains of votive stupas were everywhere, some small, others large. Here and there were scattered monasteries too.

The Udayagiri-1 site, as the first excavated place is called, spreads from one hill through a depression below onto the next hill. Tramping through the undergrowth , I was awed as much by the extent of the remains as by the silence of the place. Here, far from the noisy faith of Puri and from the chaos of Konark, is Odisha's true soul, a silent link to its Buddhist past.

Udayagiri-2 , the second excavated site, has a few scattered stupa remains. One in particular is notable for Buddha representations in niches on its outer walls. On a gateway nearby is the figure of a being swinging on a rope. The eyes are closed and the person is in bliss. The rock-cuts here took me away from the real world into the bygone era of the Buddhist monks who lived and worshipped here. Leaving the place is a wrench but at least the magic of the place lingers till much later.

But before coming away, I did visit the third site, at Lalitgiri on the other side of the road to Paradip. The hill on which Lalitgiri sits is higher than the other hills, at least to a casual climber. The vegetation is thicker and here and there, I could hear creatures slithering in the undergrowth!

For quite a while during the ascent up the hill there is nothing to indicate that heritage lies hidden close by. But up on the hill, I stopped and stared. Everyone does. A massive banyan dominates the vista.

It has grown to such an extent that multiple branches have taken root themselves while the old patriarch continues to hang to onto them, refusing to let go, much like a strict grandfather holding back recalcitrant children.

Below the banyan the votive stupas begin to make an appearance again. On the other side of the gigantic tree and its descendants, is the base of a massive stupa. This site was the subject of an excavation that began in 1985 and continued with full intensity till 1992, and has been examined off and on ever since.

The findings at Lalitgiri include an incredible relic casket containing bones, believed by some historians to be of Gautam Buddha himself. The relic casket comprised four containers one inside the other, each layer made of khondalite, steatite, silver and gold respectively. The casket, of course, has been shifted to a safer location than the lonely excavation site.

The highest point of the Lalitgiri hill, accessed by a flight of steep steps, has a brick stupa on it. Centuries ago, Lalitgiri was the focal point of a Buddhist university called Puspagiri, the other two sites making up the rest. Huien T'sang described the stupa at Lalitgiri's highest point as emitting a brilliant light due to its sacredness.

While I did not see such a light, the sounds I captured then, standing high above a carpet of green fields, stayed with me long after. But then, the sound of silence is hard to forget...

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Gratitude

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"Let gratefulness overflow into blessings all around you. Then ... it will really be a good day." -  Louie Schwartzberg

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