"Challenging Truths: The Global Implications of the Kandy Tooth Relics Debate"

 During the International Sangha Forum held in Gaya, Bihar State, India, the founder of Hswagata had the opportunity to meet a monk from Myanmar who is a member of the State Sangha Maha Nayaka Committee. The monk presented his research findings on the Buddha Tooth Relics and their preservation. As part of the exchange, the founder gifted him the Annual Magazine of Hswagata.

During their discussions, the monk, as a member of the State Sangha Maha Nayaka Committee, offered valuable advice to Sao Dhammasami regarding his ongoing efforts in preserving Buddhist relics. Additionally, another member of the delegation suggested that Sao Dhammasami visit Sri Lanka to meet with the Chief Custodian of the Sacred Tooth Relic Temple in Kandy.

Following this recommendation, Sao Dhammasami traveled to Kandy, Sri Lanka, furthering his mission to enhance the preservation of sacred relics and strengthen cultural and spiritual ties between countries.

In a harmonious convergence of cultural custodianship, the founder of the Hswagata Buddha Tooth Relics Preservation Museum engaged in a significant meeting with Dr. Pradeep Nilanga Dela, the esteemed Chief Custodian of The Temple Of The Sacred Tooth Relic in Kandy, Sri Lanka. This rendezvous, marked by mutual respect and shared reverence for heritage, promised a promising alliance between two bastions of cultural preservation.

During the rendezvous, the founder of the Hswagata Museum presented Dr. Pradeep with a Certificate of Honorary Senior Advisor and Lifetime Membership, acknowledging his profound contributions to the safeguarding of the revered Buddha Tooth Relics. This gesture, a testament to Dr. Pradeep's expertise and dedication, symbolized a bond forged in the fires of cultural stewardship.

During the visit to the Temple of the Sacred Tooth Relic in Kandy, Sri Lanka, the founder of the Hswagata Buddha Tooth Relics Preservation Museum, Sao Dhammasami, had the privilege of meeting Dr. Pradeep Nilanga Dela, the Chief Custodian, on two occasions.

During the first meeting, Dr. Pradeep Nilanga Dela inquired if Sao Dhammasami could show him the Buddha Tooth Relics. In response, Sao Dhammasami presented photographs of the sacred relics, providing a visual glimpse into their significance.

Subsequently, Sao Dhammasami expressed his wish to view the revered Buddha Tooth Relics housed at the temple. However, Dr. Pradeep politely declined the request, citing the sacred and restricted nature of the relics, which are not customarily shown to visitors.

When the founder, Sao Dhammasami, inquired about the size of the Buddha Tooth Relics preserved at the temple, Dr. Pradeep Nilanga Dela responded with a physical gesture. Using his right hand, he measured the length with his little finger, or "pinkie." Based on this gesture, it is believed that the relics in Dr. Pradeep’s care are approximately 2.5 inches in size length . 

Dr. Pradeep then remarked that the Tooth Relics presented by Sao Dhammasami were similar in size to those of a human being, and he noted that they appeared smaller compared to the relics preserved at the temple.

The first meeting took place in the morning, where initial discussions were held in a spirit of mutual respect and collaboration. Following this, Dr. Pradeep graciously hosted a lunch in honor of Sao Dhammasami, fostering a deeper connection between the two cultural custodians.

After the lunch concluded, a second meeting was held in the temple’s meeting hall. This time, Dr. Pradeep invited a distinguished archaeology professor from the university to join the discussion. The professor's participation added valuable insights, further enriching the dialogue and strengthening the shared commitment to the preservation of sacred relics and cultural heritage.

During the second meeting, the professor engaged in a discussion with Dr. Pradeep Nilanga Dela regarding the research presented by the founder of HGT. She remarked that if the findings confirmed the authenticity of the Buddha Tooth Relics, it would pose a significant challenge—not only for Kandy but also for Sri Lanka and the global Buddhist community. Her observations underscored the potential global implications of such a discovery.

As the meeting progressed, the professor requested access to the research paper, letters of evidence, and lab result data presented by Sao Dhammasami. In response, he shared the private and confidential research paper with her. She reviewed the material and made photocopies of selected data for further analysis, ensuring the discussion was rooted in a thorough examination of the evidence.

Several years ago ,during a visit to Kandy, Sri Lanka, a very senior monk from Myanmar, holding a highly respected rank, made a special request to the Mahanayaka Thero of the Temple of the Sacred Tooth Relic. On this occasion, the Mahanayaka Thero agreed to show the revered relics to the esteemed visiting monk.

When the relics were revealed, it was observed and confirmed that the Tooth Relic appeared to be the size of a human tooth, aligning with what would be expected from human proportions. This moment marked a significant confirmation regarding the physical characteristics of the relic, contrasting previous accounts of its size.

However, a discrepancy arose when comparing the size of the relic as described by Dr. Pradeep Nilanga Dela and the relic shown by the Mahanayaka Thero to the senior Myanmar monk. Dr. Pradeep had previously indicated, through a physical gesture, that the relic was approximately 2.5 inches, much larger than a typical human tooth. Yet, the relic shown to the esteemed monk appeared to match the size of a human tooth.

This inconsistency has raised questions about the sacred or symbolic nature of the Kandy Tooth Relics, prompting deeper reflection and inquiry into their authenticity and significance. The divergence in reported measurements underscores the complexity and mystique surrounding these revered objects, leaving the true nature of the relics open to interpretation.

Bhikkhuindasoma (siridantamahapalaka) Researcher ,Writer and Master Treainer Ph.D(Candidate), M.A(Pali)

Pre Meeting for University Students Dhamma Talk Discussion Program at Sri Lanka

 

Strengthening Ties: Hswagata Buddha Tooth Relics Preservation Museum Meets the Maha Bodhi Society of India

In a heartfelt meeting held at the Maha Bodhi Society office in India, Venerable Ashin Dhammasami, the visionary Founder of the Hswagata Buddha Tooth Relics Preservation Museum, and a senior representative from the Maha Bodhi Society came together to celebrate their mutual dedication to the preservation of Buddhist heritage.

The encounter unfolded with a deep sense of respect and camaraderie. The Maha Bodhi Society, a historic institution known for its efforts in promoting the Dhamma, extended a warm welcome to Venerable Ashin Dhammasami. Recognizing his significant contributions to safeguarding the sacred Buddha Tooth Relics, the Society emphasized the importance of collaboration in preserving and sharing Buddhist teachings worldwide.

A key highlight of the meeting was the exchange of meaningful gifts. Venerable Ashin Dhammasami presented the Annual Magazine of the Hswagata Buddha Tooth Relics Preservation Museum, a publication that chronicles the museum’s initiatives in cultural preservation and the dissemination of Buddhist principles. In response, the Maha Bodhi Society graciously gifted a collection of their treasured books, which include profound teachings, historical narratives, and scholarly insights into the Buddhist tradition. This symbolic exchange served as a bridge connecting the two organizations in their shared mission.

The dialogue between the two leaders reflected a shared vision for the future. They explored opportunities for collaboration, such as joint educational programs, cultural exchange initiatives, and the co-publication of Buddhist texts. These discussions underscored their commitment to fostering global awareness of Buddhist philosophy and practices while ensuring the integrity of its heritage.

The meeting concluded on a note of optimism and shared purpose. Both Venerable Ashin Dhammasami and the Maha Bodhi Society representative expressed a strong resolve to build upon this initial connection. They emphasized that such partnerships are vital for nurturing a global Buddhist community that thrives on mutual respect, knowledge-sharing, and unity.

This gathering marked a significant milestone in the relationship between the Hswagata Buddha Tooth Relics Preservation Museum and the Maha Bodhi Society of India. It highlighted the timeless relevance of Buddhist principles in creating harmony and understanding across cultures, leaving an indelible impression of the potential for collaborative efforts to make a meaningful impact on the world.

 

The Historic Meeting Between Hswagata Buddha Tooth Relics Preservation Museum and the Maha Bodhi Society of Sri Lanka"

The Official Meeting Between Hswagata Buddha Tooth Relics Preservation Museum Founder Ashin Dhammasami and the Maha Bodhi Society of Sri Lanka

The meeting between Venerable Ashin Dhammasami, the esteemed Founder of the Hswagata Buddha Tooth Relics Preservation Museum, and a representative monk from the Maha Bodhi Society of Sri Lanka took place in a warm and respectful atmosphere, highlighting the shared commitment to the preservation and promotion of Buddhist teachings and heritage.

The setting for this significant encounter was the Maha Bodhi Society office in Sri Lanka, a place renowned for its dedication to the dissemination of Dhamma and fostering international Buddhist collaboration. Venerable Ashin Dhammasami was received with great reverence by the host representatives, who recognized his pivotal role in safeguarding the sacred Buddha Tooth Relics and his contributions to Buddhist education and culture.

As part of this official meeting, Venerable Ashin Dhammasami presented the Annual Magazine of the Hswagata Buddha Tooth Relics Preservation Museum to the Maha Bodhi Society. This magazine serves as a testament to the museum's efforts in promoting Buddhist principles, cultural preservation, and the historical significance of the Buddha Tooth Relics. The offering symbolized a gesture of mutual respect and an invitation to strengthen the bonds between the two organizations.

The Maha Bodhi Society, in turn, expressed their gratitude by presenting a collection of books to the Hswagata Museum. These books encompassed valuable teachings, historical insights, and scholarly works that reflect the rich Buddhist tradition upheld by the society. The exchange of these gifts embodied the shared aspiration to nurture knowledge, understanding, and the continued propagation of Dhamma across borders.

This meeting was more than an exchange of formalities; it was a profound acknowledgment of the interconnectedness of the global Buddhist community. Both Venerable Ashin Dhammasami and the representative monk emphasized the importance of collaboration in sustaining Buddhist heritage and spreading its timeless teachings to future generations. They discussed potential avenues for cooperative projects, including cultural exchanges, joint publications, and educational programs aimed at deepening the understanding of Buddhist philosophy and practice.

As the meeting concluded, the air was filled with a sense of purpose and unity. Venerable Ashin Dhammasami and the Maha Bodhi Society representatives reaffirmed their dedication to their shared mission, ensuring that the seeds of this interaction would grow into a fruitful relationship. This significant encounter not only strengthened the ties between the Hswagata Buddha Tooth Relics Preservation Museum and the Maha Bodhi Society but also underscored the enduring relevance of Buddhist principles in fostering harmony, knowledge, and mutual respect in today’s world.

Chapter 22 . the Kamari Stupa near Kabul (The Broken Front Tooth Relic )

This study explores the significance of the hidden Broken Front Tooth Relic of the Buddha, potentially denoted as Fig. 59.8, discovered within the Kamari Stupa near Kabul. The relic, concealed within a small chamber at the core of the stupa and surrounded by symbolic offerings, reflects the profound reverence and protective measures associated with relic enshrinement in Buddhist traditions. 

Drawing on historical, cultural, and spiritual contexts, the paper examines the reasons behind the concealment, including protection from desecration, symbolic reverence, and the embodiment of key Buddhist doctrines such as anicca (impermanence). The relic’s association with the Kushan Empire, evidenced by a Wima Kadphises gold coin, further highlights the role of relic worship in legitimizing political authority and promoting Buddhist patronage. This analysis reveals that the hidden tooth relic serves as both a spiritual beacon and a historical testament to the enduring legacy of the Buddha’s teachings, preserved through layers of ritual, devotion, and artistic craftsmanship.

Discovery and Context

The relic featured in the British Museum’s collection is an extraordinary discovery originating from an ancient stupa at Kamari near Kabul. Excavations carried out in the early 19th century by scholars such as Jacquet and Honigberger uncovered a variety of sacred and historical deposits sealed within the relic chamber at the base of the stupa dome. This chamber was carefully crafted with six rectangular cut stones, forming a square space approximately 30.5 cm in size.

Among the most significant findings was a cylindrical beaten silver reliquary with a domed lid (Figure 5). Inside this intricately designed container lay a small fragment of a broken front tooth believed to belong to a revered individual—most likely associated with the Buddha’s relics or an eminent Buddhist figure.

The Hswagata Buddha Tooth Relics Preservation Museum ’s preservation of the broken front tooth relic and accompanying artifacts allows modern scholars and practitioners to engage with this invaluable piece of Buddhist heritage. For followers of the Buddha’s teachings, the relic serves as a tangible symbol of impermanence (anicca) and spiritual continuity, echoing the profound journey of the Dhamma across centuries.

Whether displayed for scholarly inquiry or devotional reverence, the broken tooth relic remains a poignant reminder of the enduring legacy of Buddhism and its message of enlightenment.

Historic Display of Authentic Buddha Tooth Relics at MCU's 136th Anniversary

Wang Noi District, Ayutthaya Province - September 13, 2023

In a momentous celebration of the 136th Anniversary of Mahachulalongkornrajavidalaya University (MCU), history was made as the institution welcomed visitors from around the world to witness the unprecedented display of Buddha's authentic tooth relics. The event, held at the MCU Mahavajiralongkorn Conference Hall in the Wang Noi District of Ayutthaya Province, showcased these sacred relics, signifying a profound intersection of science and spirituality.

A Journey of Cooperation and Reverence

The journey leading up to this historic event was marked by international cooperation and goodwill. The former Rector of MCU visited Myanmar and initiated discussions with the Secretary of the Hswagata, resulting in the Buddha tooth relics.

In February 2023, The Hswagata Museum sent the information confirming the DNA and Carbon-14  to MCU, further solidifying the authenticity of the relics. In August of the same year, the founder of The Hswagata, who is pursuing a Ph.D. program in peace studies at the International Buddhist Studies College of MCU, extended an official letter to the Rector's Office, outlining plans for an International Worship Program.

Following a productive meeting between the Vice-Rector of the Foreign Affairs Department and the founder of The Hswagata, the decision was made to include The Hswagata Buddha Tooth Relics Preservation Museum in the exhibition.

Author -

 Bhikkhu Indasoma (Researcher) 

Meditation posture and understanding suffering:

"Regarding meditation posture, people say 'I'll meditate,' 'I'll go meditate in the evening,' 'Tomorrow is Uposatha, I'll meditate,' 'I'll go to the pavilion,' 'I'll go meditate in the forest.' Don't they say this?

The monk hears 'will meditate,' not 'person will sit.' Do you hear 'person will sit'? Consider how accurate the name is - 'meditation.' #Person_sitting_is_not_mentioned. Is it there? Consider.

Is what's sitting now a person or supporting air element? Air element, right? Aren't there 15-20 year olds who just died? Don't they have arms and legs? Can they sit? They have arms and legs but can't sit. Isn't this worth considering?

#Because_there's_no_mind-produced_air_element. Isn't this worth examining? Sitting is supporting air element, standing is supporting air element, walking is moving air element. Doesn't the Buddha teach this? #Is_it_person_or_air_element? Man or woman, or air element? Arms and legs, or air element? Consider.

Though having arms and legs, can corpses sit? Without mind-produced air element, they can't sit. Is this hearsay or direct experience? Consider this. When first sitting, isn't it comfortable? When just starting to sit. Isn't this worth studying?

Being comfortable, when classified as feeling, isn't it taught as pleasant feeling? #Pleasant_feeling. As sitting continues, doesn't it become stiff? Painful? Aching? Throbbing? Dizzy? Sometimes tight? Sometimes itchy? Stiffness, pain, aches, numbness, heat, cold, itching, tingling - #the_aggregates_show_this. Is this pleasant or suffering? Is it a person experiencing suffering or feeling? #It's_feeling, understand?

Earlier it was pleasant feeling. When slightly comfortable, wasn't it pleasant feeling? When pleasant feeling ends, isn't it replaced by unpleasant feeling? Isn't this worth examining?

So meditation sitting - we imagine person, but #what_we_find_is_feeling. Isn't this worth considering? Isn't it worth examining how this feeling is? Stiffness, pain, aches, numbness, heat, cold, itching, tingling.

#We_must_speak_of_it_this_way. When truly examining, is it stiffness or change? Aching or change? #Things_are_called_changing_because_they're_different.

Is it pain or change? Hurting or change? Heat or change? Cold or change? Dizziness or change? Itching or change? #Besides_the_changing_nature_and_knowing_nature_what_else_is_there?

When there's change, is it good or bad? Isn't it taught to look for Dhamma in oneself when it's lost? Do we find human happiness or suffering? Celestial happiness or suffering? Brahma happiness or suffering?

We imagine human, celestial, brahma happiness, but #what_we_find_is_suffering. Isn't this worth considering? This is worth examining carefully, understand? Study this thoroughly..."

Sadhu! Together let us keep the Dharma wheel rolling.

The moment when Upatissa attained sotāpatti (stream-entry) upon hearing the famous verse "Ye dhammā hetuppabhavā..."

Have you heard about Upatissa and Kolita? They were highly accomplished in worldly knowledge. They were wealthy sons, not ordinary merchants as we know today. #They_were_titled_merchants' sons. They conducted trade between villages, cities, and countries.

In their city, there was a hilltop festival during the full moon of Tazaungmon (November). It was a celebration where young men and women enjoyed themselves, with beauty contests and such. People wore golden necklaces, diamond necklaces, wearing diamond fabric, jade fabric, and silk fabric. They returned to the city for the festival.

Arriving late at the city gates, they rested and ate before heading to the festival pavilion. The townspeople were already there. When these two merchant sons arrived, the crowd #automatically_made_way for them.

When they reached the center of the pavilion, didn't they look in all four directions? Some people in the crowd remarked, "Oh, these two merchant sons must be looking for their sweethearts" or "They must be looking for their musical companions."

The two merchant sons looked around #with_spiritual_urgency (saṃvega ñāṇa). "Friend, look - there are over forty thousand people here. Let's consider a lifespan of one hundred years" (during the Buddha's time, that was the average lifespan). They asked each other, "How old are we now?"

"We're twenty-one years old, so about eighty years remain. Those who are eighty have twenty years left, those ninety have ten years left, those ninety-nine have one year left, and those who are ninety-nine years and eleven months have only one month left." See how they #contemplated_death_by_counting_backwards? Can anyone escape aging, sickness, and death?

Then Upatissa asked Kolita, "I've been thinking - where there is aging, there must be non-aging; where there is sickness, there must be non-sickness; where there is death, there must be deathlessness. Should we die pursuing wealth, or should we die seeking the Dhamma?"

#They_decided_to_die_seeking_Dhamma, not while pursuing wealth. These days, people want to die after making money, but while seeking Dhamma, one doesn't die - think about this, study this. Isn't this worth examining? We need to understand this deeply.

Consider this - can we take any of our gold, silver, or jewels #when_we_die? We can't take anything. Even with clothes, they'll change them to inferior ones before taking the body. If the clothes are too new, they'll change them. Isn't this worth considering?

We can't take anything with us, but don't wholesome and unwholesome deeds follow us? That can't be avoided. #Unwholesome_deeds_definitely_follow. Isn't this worth studying? This is how they calculated death.

They didn't watch the festival that day but returned home. After sleeping and asking their parents' permission, they left to seek the Dhamma. After traveling for two or three nights, they saw the Venerable Sañjaya walking in meditation near his monastery.

As travelers, Upatissa and Kolita paid respects to him. Venerable Sañjaya greeted them, "Young devotees, where are you going, where have you come from?" They replied, "We've come seeking the Dhamma of non-aging, non-sickness, and non-death."

"I teach those very things," said Venerable Sañjaya. Weren't they overjoyed to hear this? They said, "Venerable Sir, please accept us as your disciples, like your own sons, and guide us from wrong to right." They #entrusted_their_aggregates (became disciples).

Under his guidance, they practiced for one month but didn't find what they sought, then a year passed, and even after six years, they hadn't found it. Such patience they had - six years! I wouldn't last even a month, I'd leave if I didn't find what I was seeking. #Their_patience_was_remarkable.

When they discussed with other yogis, they never found anything beyond what they already knew. After various discussions, they concluded, "Surely our teacher himself doesn't truly know the Dhamma." #They_had_made_their_assessment.

"Our teacher himself doesn't truly know the Dhamma." So they asked permission to leave. After walking two or three miles, they came to a fork in the road. #We've_spent_enough_time_together. "You take the left path, I'll take the right.

If you find the supreme Dhamma, teach it to me, and if I find it, I'll teach you" - didn't they make this agreement? They did. That's how they parted ways. I think about this - I wouldn't dare go alone, I'd have to follow you. I wouldn't be brave enough.

Were their levels of faith equal? #Wasn't_their_desire_to_know_Dhamma_intense? #Did_they_still_have_any_fears_about_their_bodies? Isn't this worth examining? How inspiring this is!

When they reached near Rajagaha, the Buddha had sent out his disciples. Among the five ascetics (Pañcavaggi) - Kondañña, Vappa, Bhaddiya, Mahanama, and Assaji - it was Venerable Assaji's turn for alms round. Seeing his deportment, Upatissa thought, "This person is no ordinary being.

Among all the monks I've seen, none have such excellent deportment." #Wasn't_he_evaluating_the_deportment? Should he ask or not? Should he approach or not? "If I ask now, I might delay his alms round and cause him trouble," so he hesitated.

So when entering the city, he followed at a distance, about ten arm-lengths away. When Assaji left the city with his alms food, at about two furlongs' distance, didn't he call out, "Please wait, Venerable Sir, please wait"? And he stopped.

"Venerable Sir, since before you entered the city, I observed your deportment and concluded you must have attained something special. What teachings do you study?" Didn't he ask this? "We study the aggregates, sense bases, elements, noble truths, and dependent origination."

"Who is your teacher?" he asked. "The Buddha Gotama." His teacher was the Buddha! The five ascetics took turns collecting alms - when one collected, it was enough for six including the Buddha. They never missed teaching or listening to Dhamma. Isn't this worth examining?

Then he requested, "Venerable Sir, may I hear a teaching?" "Friend, I've only been a monk for seven days. I can't teach in detail yet." #Hadn't_he_completed_his_own_task? #But_he_still_needed_to_learn_how_to_teach_others.

"Venerable Sir, I don't need grammar, syntax, or linguistics. If you could just show me the essence, whether brief or detailed, #I_need_to_see_the_core_meaning. Isn't this why the ancient teachers would extract ten meanings from one verse?"

They would explain the meaning comprehensibly. Then Venerable Assaji recited: "Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha, tesañca yo nirodho, evaṃvādī mahāsamaṇo" - this was his verse.

Venerable Assaji hadn't finished the verse - "Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha" - when Upatissa said, "Stop, stop, Venerable Sir, you'll get tired. #I_understand_it_all!" The listener had understood!

The teacher had to stop! Isn't it amazing? The listener said he understood everything in just two minutes. Two minutes! How remarkable! Isn't this worth contemplating?

Now, arising and passing away - this is #looking_through_wisdom_glasses. When there's eye-sensitivity, doesn't it contact visible objects? Doesn't seeing consciousness arise? #Is_it_'I'_who_sees_or_seeing_consciousness? Do people see or is it just seeing of forms?

Look in all directions - east, west, north, south, up, down - #do_you_find_anything_other_than_forms? This arises from contact between two physical elements. Is it beings or just forms? Are cities and countries anything other than forms?

When analyzing the aggregates, this is #rūpakkhandha (form aggregate). Like bubbles in a stream or river, whether taught or not, it's there. When someone truly sees and understands this, will craving and attachment still arise? No more. Isn't this worth examining?

In what is seen and observed, is there anything to love? Anything to hate? #It's_free_from_love_and_hate. That's why it's taught that equanimous feeling arises in the eye, ear, nose, and tongue. Isn't it free from love and hate? Yes, it is.

Looking further, don't these phenomena disappear after being seen? #When_it_vanishes_do_you_find_aggregates_or_non-existence? Isn't non-existence taught as anicca (impermanence)? Isn't knowing taught as magga (path)? How clear this is!

Now, does the avijjā (ignorance) that wrongly perceives beings and persons cease or not? Does the avijjā that wrongly perceives human, deva, and brahma happiness cease or not? #Avijjā_has_ceased.

When avijjā ceases, do taṇhā (craving) and upādāna (clinging) that arise together with avijjā still come? Isn't it taught that when the root dies, the branches wither? When one knows it as suffering, doesn't avijjā cease? Avijjā has ceased indeed. Isn't this worth examining?

When there's no avijjā, where would taṇhā come from? Would taṇhā arise when something is seen as suffering? #Taṇhā_comes_when_seeing_happiness. It comes when seeing happiness in terms of beings and persons. When something is seen as suffering, can taṇhā arise? It cannot arise at all.

#Don't_they_say_taṇhā_dies? #This_is_what's_meant_by_transcending_vedanā (feeling). They teach it as transcending vedanā. Isn't this worth examining? Does 2 still lead to 3? If eye-consciousness doesn't lead from 2 to 3, would ear, nose, tongue, body, or mind-consciousness do so? Is there anything else besides this? No, there isn't...

This story is found in the Vinaya Mahāvagga (Vin I 39-44) and represents one of the most significant conversion stories in early Buddhism, leading to Sāriputta becoming one of the Buddha's chief disciples.

Paying homage to the Panca ananta guna(the five objects of endless gratitude and veneration)

Paying homage to the Panca ananta guna, which translates to "the five objects of endless gratitude and veneration" in Buddhism, is a significant and spiritually meaningful practice. These five objects are revered and honored by Buddhists for their pivotal role in the spiritual journey. Here's an elaboration on paying homage to each of these objects:

1. Buddha (Buddhasassa):

• Paying homage to the Buddha involves expressing gratitude and reverence to Siddhartha Gautama, the historical Buddha, who attained enlightenment and taught the path to liberation from suffering. Buddhists bow or make offerings as a sign of respect to his wisdom, compassion, and the teachings of the Dharma.

2. Dharma (Dhammassa):

• The Dharma represents the teachings of the Buddha, including the Four Noble Truths and the Noble Eightfold Path. Paying homage to the Dharma means acknowledging its transformative power in guiding individuals toward liberation and understanding the nature of suffering and its cessation.

3. Sangha (Sanghassa):

• The Sangha consists of the monastic community of ordained monks and nuns who have dedicated their lives to practicing and preserving the Buddha's teachings. Paying homage to the Sangha acknowledges their spiritual achievements, guidance, and the preservation of the Dharma through generations.

4. Parents (Mitapitussa):

• Honoring and paying homage to parents is a universal moral value in Buddhism. It signifies gratitude for the care, love, and support parents provide. By honoring parents, Buddhists recognize the interconnectedness of all beings and the importance of compassion and filial piety.

5. Teachers (Acariyassa):

• Paying homage to teachers or spiritual guides acknowledges the role of mentors who impart knowledge and guidance in the practice of Buddhism. It expresses gratitude for their wisdom and dedication to nurturing spiritual growth.

Paying homage to the Panca ananta guna reflects the core values of gratitude, respect, and recognition of the fundamental elements in one's spiritual journey. This practice reinforces the interconnectedness of all beings and serves as a reminder of the path to enlightenment and liberation from suffering as taught by the Buddha.

Remembering Silanussati: 

This part of the ceremony involves recalling and reflecting upon the principles of Sila. Silanussati is a practice where individuals contemplate and remember the ethical guidelines and precepts they aim to follow in their daily lives. This reflection serves as a reminder of the importance of moral conduct and guides one's actions towards virtuous behavior.

The recitation of the Silanussati typically involves remembering the Five Precepts, which are the foundational moral guidelines for Buddhists:

1. Refraining from taking life (not harming other living beings).

2. Refraining from taking what is not given (not stealing).

3. Refraining from sexual misconduct (engaging in responsible and ethical sexual behavior).

4. Refraining from false speech (truthfulness and honesty).

5. Refraining from intoxicants that cloud the mind (not indulging in substances that lead to heedlessness).

Making a Vow of Sila: 

After reflecting on the principles of Sila, individuals often make a solemn vow or commitment to uphold these ethical precepts in their daily lives. This vow signifies a sincere intention to live in accordance with the moral values taught by the Buddha.

The purpose of this practice is to cultivate mindfulness and ethical living. By remembering and making a vow of Sila, individuals strengthen their commitment to leading a life free from harmful actions and promote harmony and well-being for themselves and others.

This ceremony emphasizes the importance of ethical conduct as a foundational practice in Buddhism. It encourages practitioners to integrate these moral principles into their daily routines, promoting a sense of responsibility, compassion, and mindfulness in their interactions with others and the world around them.

The relationship between peace and Silanussati (recollection of virtuous conduct) in Buddhism is closely intertwined. Silanussati is a practice that emphasizes the recollection and contemplation of ethical principles and moral precepts. This practice plays a significant role in promoting peace, both individually and within society. Here's an explanation of how Silanussati contributes to peace:

1. Internal Peace: Silanussati begins with self-reflection and mindfulness of one's actions and intentions. By regularly recollecting and contemplating the Five Precepts (the fundamental moral guidelines in Buddhism), individuals become more aware of their behavior and its consequences. This self-awareness promotes inner peace by reducing inner conflicts and cognitive dissonance. When individuals strive to align their actions with ethical principles, they experience a sense of harmony and tranquility within themselves.

2. Harmonious Relationships: The Five Precepts encourage practitioners to avoid harming others, engage in honest communication, and respect the boundaries and well-being of fellow beings. By following these precepts, individuals foster harmonious relationships with family, friends, and society. Ethical conduct is a cornerstone of peaceful interactions, as it reduces conflicts, misunderstandings, and harm to others.

3. Community and Societal Peace: When a significant portion of a community or society practices Silanussati and upholds ethical principles, it contributes to an overall sense of peace and well-being. Communities that value ethical living tend to be more cohesive and less prone to violence or social discord. This promotes social harmony and stability.

4. Conflict Resolution: Silanussati encourages practitioners to cultivate qualities like patience, forgiveness, and compassion. These qualities are essential for resolving conflicts peacefully and constructively. When individuals approach conflicts with a commitment to ethical conduct, they are more likely to seek peaceful solutions rather than resorting to aggression or violence.

5. Global Peace: The principles underlying Silanussati extend beyond individual and community levels to promote peace on a global scale. Ethical living, grounded in the Five Precepts, advocates for non-violence, environmental responsibility, and social justice. These principles are in line with efforts to address global issues such as climate change, human rights violations, and armed conflicts.

Silanussati serves as a foundation for peace by fostering internal harmony, promoting harmonious relationships, contributing to community and societal peace, facilitating conflict resolution, and aligning with global peace initiatives. By adhering to ethical principles and regularly reflecting on them, individuals and communities can actively promote a more peaceful and compassionate world.

Hswagata's role as a peace-maker in his mission and vision can be understood through several key aspects of his work and practice:

1. Promotion of Ethical Conduct: Hswagata's mission involves encouraging individuals to adhere to ethical principles and virtuous conduct. By emphasizing the importance of Silanussati (recollection of virtuous conduct) and mindfulness in daily life, he promotes a sense of personal peace within individuals. When people lead ethical lives, it reduces conflicts, both internal and external, contributing to a more peaceful world.

2. Conflict Resolution: Hswagata's teachings and practices include conflict resolution techniques rooted in Buddhist principles. He equips individuals with the tools to resolve conflicts peacefully, emphasizing qualities like patience, compassion, and forgiveness. By empowering people with these skills, he contributes to peaceful interactions and the prevention of violence.

3. Mindfulness and Emotional Regulation: Hswagata's work often involves teaching mindfulness techniques. Mindfulness cultivates self-awareness and emotional regulation, enabling individuals to respond to challenging situations with composure rather than reacting impulsively. This emotional intelligence is crucial for diffusing conflicts and promoting peaceful coexistence.

4. Community Building: Hswagata's vision likely includes the establishment of harmonious and ethical communities. By guiding individuals and communities to live by ethical principles, he fosters a sense of unity and cooperation. Communities that share common values and engage in ethical practices tend to be more peaceful and resilient.

5. Global Peace Advocacy: Hswagata's mission may extend to advocating for global peace and social justice. Ethical living, as promoted in his teachings, includes compassion for all living beings and environmental responsibility. These principles align with broader movements aimed at addressing global issues such as climate change, poverty, and inequality.

6. Conflict Transformation: Rather than merely resolving conflicts, Hswagata's approach may involve transforming conflicts into opportunities for growth and understanding. By reframing conflicts as learning experiences and opportunities for personal and collective development, he contributes to long-term peace-building efforts.

7. Education and Awareness: Hswagata's work likely includes educating people about the consequences of violence and the benefits of peaceful coexistence. Raising awareness about the importance of ethical living and mindfulness can inspire individuals to make conscious choices that lead to a more peaceful world.

8. Compassion and Loving-Kindness: Central to Hswagata's mission is the cultivation of compassion and loving-kindness (Metta). These qualities are at the heart of peacemaking efforts. When individuals extend genuine compassion and kindness to others, it fosters understanding, reconciliation, and ultimately, peace.

Hswagata's mission and vision as a peace-maker revolve around guiding individuals and communities toward ethical living, mindfulness, compassion, and conflict resolution. By instilling these values and practices, he contributes to personal, interpersonal, and global peace, aligning his work with the timeless teachings of Buddhism and the pursuit of a more harmonious world.