A POTENTIAL FUTURE COOPERATION

 

 

1. Collaborative Research: Establish collaborative research partnerships with academic institutions, Buddhist scholars, and experts in relevant fields. This cooperation can involve conducting research on the historical and cultural significance of the Buddha tooth Relics, as well as their impact on Buddhism and society. Jointly publish research findings and share knowledge to further academic understanding.

2. Education and Training Programs: Develop joint education and training programs with educational institutions and Buddhist organizations. This cooperation can involve offering workshops, courses, and seminars on various aspects of Buddhism, including meditation, mindfulness, ethics, and philosophy. Pool resources and expertise to enhance the quality and accessibility of Buddhist education for individuals and communities.

3. Cultural Exchange: Facilitate cultural exchange programs with Buddhist communities and organizations in different countries. This cooperation can involve organizing cultural events, exhibitions, and study tours to promote mutual learning, understanding, and appreciation of diverse Buddhist traditions and practices.

4. Interfaith Dialogues: Organize interfaith dialogue sessions with representatives from different religious and spiritual traditions. This cooperation can foster mutual respect, understanding, and harmony among various faith communities, promoting interfaith dialogue as a means to address common societal challenges and build bridges for peace and collaboration.

5. Preservation Techniques and Practices: Collaborate with preservation experts and organizations specializing in relic preservation to exchange knowledge, techniques, and best practices. This cooperation can enhance the preservation efforts of the Buddha tooth Relics, ensuring the adoption of the most advanced and effective preservation techniques.

6. Resource Sharing: Collaborate with other Buddhist organizations and institutions to share resources and support each other's initiatives. This cooperation can involve sharing research resources, educational materials, and logistical support to strengthen the capacity and impact of each organization's work.

7. Joint Fundraising Initiatives: Coordinate fundraising efforts with other Buddhist organizations and relevant stakeholders to support common goals. This cooperation can involve organizing joint fundraising events, campaigns, and initiatives to attract larger donor contributions and maximize fundraising outcomes.

8. Advocacy and Activism: Partner with like-minded organizations and advocacy groups to address pressing social and environmental issues. This cooperation can involve joint advocacy campaigns, awareness raising initiatives, and collaborative action to promote social justice, environmental sustainability, and ethical practices in alignment with Buddhist values.

9. Technology and Digital Initiatives: Leverage technology and digital platforms to enhance cooperation and reach a wider audience. This can include developing joint online platforms, mobile applications, and digital resources to share educational materials, promote dialogue, and foster a sense of community among individuals interested in Buddhism.

10. Support for Local Buddhist Communities: Collaborate with local Buddhist communities and organizations to provide support and resources for their activities. This cooperation can involve offering training programs, infrastructure development, and capacity building initiatives to strengthen local Buddhist communities and enhance their ability to spread the teachings of Buddhism.

11. Meditation Retreats and Exchanges: Collaborate with other meditation centers and organizations to organize joint meditation retreats and exchanges. This cooperation can provide participants with opportunities to experience different meditation techniques, deepen their practice, and learn from experienced teachers from various traditions.

12. Online Meditation Resources: Develop and share online meditation resources in collaboration with other meditation-focused organizations. This can include guided meditation recordings, instructional videos, and meditation apps that offer a variety of techniques and styles to cater to different interests and levels of experience. 

13. Meditation Research: Establish partnerships with research institutions and experts to conduct studies on the effects of meditation on mental and physical well-being. This cooperation can involve sharing data, resources, and findings to contribute to the scientific understanding of meditation's benefits and potential applications in healthcare, stress management, and personal development.

14. Meditation for Specific Populations: Collaborate with healthcare organizations, schools, and community centers to design and implement meditation programs tailored to specific populations, such as children, seniors, individuals with disabilities, and marginalized communities. This cooperation can help expand the reach and impact of meditation, making it accessible to diverse groups in need of stress reduction, emotional support, and overall well-being.

15. Meditation Teacher Training: Develop joint training programs and certifications for meditation teachers in collaboration with recognized meditation organizations. This cooperation can ensure high-quality training, standardized teaching methods, and mutual recognition of qualifications, fostering a professional community of meditation teachers who can effectively guide others in their meditation practice.

Sao Dhammasami "Siridantamahāpālaka"

UNIVERSAL DECLARATION FOR INTERNATIONAL COOPERATION - WORSHIP THE BUDDHA REAL TOOTH .

We, the participants and stakeholders of this Universal Declaration for International Cooperation in Worshiping The Buddha Real Tooth and Peace, recognizing the importance of fostering mutual understanding, cultural exchange, and peaceful coexistence, hereby declare our commitment to the following principles:

1. Preservation and Protection:

We pledge to cooperate in the preservation and protection of The Buddha's Real Tooth, ensuring its safety and safeguarding it from any form of damage, theft, or illicit trade. We will work together to establish adequate security measures and promote awareness of its historical and spiritual significance to foster respect and reverence.

2. Sharing of Knowledge and Information:

We commit to sharing knowledge, research, and information related to The Buddha's Real Tooth, contributing to the scholarly exploration and understanding of its origins, history, and cultural significance. Open dialogue and the exchange of expertise will be encouraged to enhance collective knowledge and facilitate a deeper understanding of the relic's profound impact.

3. Cultural Exchange and Collaboration:

We recognize the power of cultural exchange and collaboration as means to promote mutual respect, tolerance, and understanding among nations. We will support initiatives that facilitate international exhibitions, seminars, festivals, and other cultural events centred around The Buddha's Real Tooth, encouraging people from diverse backgrounds to come together, learn, and appreciate its spiritual and historical heritage.

4. Education and Outreach:

We will encourage educational programs, workshops, and initiatives that disseminate accurate information about The Buddha's Real Tooth, its historical significance, and the teachings of Lord Buddha. These efforts will aim to foster a deeper understanding of Buddhist culture and values, promoting peace, harmony, and ethical conduct in societies.

5. Ethical Tourism and Pilgrimage:

Recognizing the importance of responsible tourism and pilgrimage related to The Buddha's Real Tooth, we commit to developing sustainable tourism practices that respect local communities, minimize environmental impact, and uphold ethical considerations. We will work together to create guidelines and initiatives that ensure the sanctity and integrity of the worship experience, while supporting local economies and cultural heritage

6.Preservation and Promotion:

We pledge to work collaboratively towards the preservation and promotion of The Buddha's Real Tooth, recognizing its cultural, historical, and spiritual significance. By safeguarding this relic, we aim to honor its heritage and promote peace through the teachings and principles embodied within Buddhism.

7. Interfaith Dialogue and Harmony:

We acknowledge the importance of interfaith dialogue and the promotion of religious harmony. We commit to fostering understanding and respect between different faith traditions, recognizing the value of diversity within our global community. Through peaceful dialogue and cooperation, we strive to build bridges of understanding and unity.

8. Cultivating Peaceful Mindsets:

We recognize the transformative power of peaceful mindsets in creating harmonious societies. We commit to promoting mindfulness, compassion, and non-violence as essential foundations for personal and collective well-being. By cultivating inner peace, we aspire to foster peace in our communities and the world at large.

9. Education and Awareness:

We commit to promoting education, awareness, and research related to The Buddha's Real Tooth and its role in inspiring peace. Through educational programs, workshops, and cultural events, we aim to raise awareness of Buddhist teachings, meditation practices, and nonviolence as pathways to achieving and sustaining peace.

10. Collaborative Initiatives:

We pledge to establish and promote international collaborative initiatives that bring together diverse stakeholders in the worship and preservation of The Buddha's Real Tooth. These initiatives will prioritize cultural exchange, interfaith dialogue, and the promotion of peace, fostering greater understanding and cooperation among nations and communities.

11. Sustainable Peace and Environmental Stewardship:

We recognize the interconnectedness between peace and environmental sustainability. We commit to adopting practices that promote both peace and environmental stewardship, such as sustainable tourism, responsible resource management, and respect for nature. By caring for our environment and promoting peace, we strive for a harmonious and sustainable future.

We, the undersigned, hereby pledge our commitment to upholding and implementing the principles outlined in this Universal Declaration for International Cooperation in Worshiping The Buddha Real Tooth and Peace.It is advisable to involve relevant stakeholders, experts, and religious leaders to ensure the inclusivity and effectiveness of the declaration.

Sao Dhammasami "Siridantamahāpālaka"

The Hswagata Buddha Relics Preservation Museum

18.02.2022

HSWAGATA BUDDHA TOOTH RELICS PRESERVATION MUSEUM MYANMAR 15 PRINCIPALS .

1.HGT (The Hswagata Buddha Tooth Relics Preservation Museum) has firmly established its own set of guidelines, standard operating procedures (SOPs), dedicated teams, and specified conditions. This institution is vested with the responsibilities of safeguarding relics while also asserting its copyright claims. It functions as a distinct and organized entity.

2. HGT The option to make donations to the Hswagata Buddha Relics remains unavailable, as the focus is on inviting the accumulation of Triple Gems , Parents and Teacher and embracing the essence of the five precepts through a strategic approach. This plan is designed to invoke the presence of the Buddha Relics, fostering a connection that transcends limitations and enriches spiritual merit.

3. HGT Similar to our principle of refraining from accepting gifts, our organization upholds a strict no-gift policy. This approach is consistent with our values and ethos, ensuring that our interactions and operations remain untainted by any form of material exchange.

4. HGT Hswagata diligently implements an Anti-Corruption policy, underscoring our unwavering commitment to maintaining the highest standards of integrity and ethical conduct. This policy serves as a robust safeguard against any form of corruption, reaffirming our dedication to transparency, fairness, and the responsible stewardship of our mission.

5. HGT The core objective of Hswagata's policy is to propagate the profound teachings of Dhamma. Concurrently, it encompasses a significant initiative involving contributions to scholars who have attained heightened states of bodily awareness. This dual-pronged approach harmonizes the dissemination of wisdom with support for those who have achieved profound spiritual insights.

6. HGT The nomenclature of the Hswagata Buddha Tooth Relics Enshrinement Museum remains intrinsically tied to its origins, aligning seamlessly with the original sites of veneration and the benevolent contributors. This practice ensures a faithful continuation of the museum's identity and purpose, upholding the essence of reverence and gratitude in accordance with its founding principles.

7. HGT Hswagata strictly entrusts the responsibility of donating Buddha relics exclusively to designated individuals and specific organizations, refraining entirely from delegating this duty through casual channels of influence. This protocol extends solely to individuals of significance who have been vested with the authorized mandate, underscoring our commitment to maintaining a structured and accountable approach to such matters.

8. HGT The all branch of the Hswagata Museum for Preserving Buddha's Sacred Relics are required to adhere to the Standard Operation and Donation Procedure (SDP SOP) guideline, which is documented in the comprehensive Manual Handbook. This stipulation ensures a consistent and regulated process for donations, underscoring our dedication to maintaining a systematic and well-documented approach across all branches.

9. HGT It is imperative that individuals requesting Buddha Relics adhere with utmost precision to the regulations, policies, team structures, and stipulated conditions set forth by Hswagata. This unwavering commitment to adherence underscores the significance of upholding a harmonious and disciplined approach in accordance with our organization's directives.

10. HGT The invocation of a Buddha Relic requires the endorsement of esteemed "Siridantamahāpālaka," individuals entrusted with the paramount task of safeguarding these sacred artefacts in accordance with the directives of the Buddha's rescript. This tripartite approval underscores the profound responsibility upheld by these guardians, ensuring that the reverence and protocols surrounding the Buddha Relics remain intact.

11. HGT The Buddha Relics fall under the ownership of Hswagata, emphasizing the crucial importance of exercising caution and refraining from any actions without the explicit authorization of the founder,Siridantamahāpālaka. This directive serves as a steadfast reminder to uphold respect for ownership and adhere to established protocols.

12.  HGT Due to non-compliance with the stipulated regulations, specifically in alignment with the directives outlined in the Buddha's rescript, Hswagata lacks accountability for its actions. The failure to adhere to these guidelines has led to a situation where the organisation's responsible conduct is compromised.

13. HGT We propose that all individuals associated with Hswagata embrace virtuous conduct by embodying the essence of the Therāvāda Dhamma Desanā teachings, encapsulated in the motto "from Sīla Saccā Paramī to Dukkheñānaṁ." This call to action encourages the cultivation of moral principles, truthfulness, and the pursuit of higher virtues, ultimately leading to the transcendence of suffering.

14.  HGT Hswagata categorically abstains from engaging in practices such as palmistry, amulet creation, medicinal offerings, and similar endeavors.

15. HGT We affirm that the donation of Buddha Relics strictly adheres to the guidelines established by Sao Dhammasami "Siridantamahāpālaka", the founder of the Hswagata Buddha Tooth Relics Preservation Museum (Saṁsapatkā). Our donation process follows a methodical approach, incorporating application forms such as the need assessment Survey form and the Request form to ensure systematic and structured proceedings.

Sao Indasoma "Siridantamahāpālaka"

A Call to Global Unity: A Greeting from the Preserver of Buddha Relics

 

    

  Dear Dharma Friends andBuddhist Organizations,

With deepest respect and an overflowing heart, I extend greetings to you, fellow travelers on the

path of Buddha's teachings. Since 2015, ourfoundation has been blessed with the extraordinary responsibility of preserving preciousBuddha relics – hairs, teeth, bones, ashes, robes,and others. These tangible reminders of the Enlightened One's presence have served as a beacon of hope and inspiration, guiding us in our  pursuit of liberation.

Guided by the unwavering principles of the Dharma and the timeless wisdom of Buddhist teachings, our foundation has not only safeguarded these sacred relics but also sought to illuminate their profound significance. Through our Dhamma Talk and Dhamma Teaching programs, we strive to share the

essence of the Buddha's message, fostering understanding, compassion, and spiritual growth among individuals from all walks of life.

However, our vision extends beyond the walls of our foundation. the Buddha's teachings,

like the relics themselves, are not meant to be confined within the walls of a single temple or

within the borders of any nation.We believe that the Buddha's teachings are a universal gift,

a treasure meant for all humankind. It is with this conviction that we are embarking on an

ambitious endeavor – the Global Worship Program,a spiritual pilgrimage that transcends

geographical boundaries and unites Buddhists from all corners of the world.

This program envisions a world united in reverence for the Buddha's teachings, where communities across the globe gather to celebrate the presence of relics, engage in shared prayer and meditation, and learn from one another's unique perspectives. We envision atapestry woven from diverse traditions, languages, and cultures, all united by the common thread of devotion to the Buddha's path.

This calling for unity is not simply a dream; it is a necessity. In these turbulent times, we

yearn for beacons of hope, for moments of shared understanding and collective peace. The

Global Worship Program presents an opportunity to bridge divides, foster dialogue, and

illuminate the path of compassion and wisdom for all.

Therefore, we reach out to you, esteemed Dharma friends and Buddhist organizations

around the world. We invite you to join hands with us in making this vision a reality. Whether

you are a renowned foundation, a humble meditation group, or an individual practitioner,

your participation is invaluable. Together, we can create a symphony of devotion that

resonates across continents and generations.

We seek your expertise, your support, and your enthusiastic engagement. Share your

knowledge, offer your resources, and help us build a network of vibrant communities eager

to celebrate the Buddha's light.

Let us embark on this journey together, hand in hand, hearts overflowing with the universal

spirit of the Dharma. Let us build a world where the Buddha's teachings guide us towards a

future of peace, understanding, and shared enlightenment.

December 20, 2023    

တဖုဿနှင့် ဘလ္လိက (သို့) တပုဿ နှင့် ဘလ္လိက

တဖုဿနှင့် ဘလ္လိက (သို့) တပုဿ နှင့် ဘလ္လိက (Taphussa and Bhallika or Trapusa and Bahalika) မြတ်စွာဘုရားရှင်ထံမှ ပင့်ဆောင်ခဲ့သော ဆံတော်များ ဌာပနာထားတော်မူရာ စေတီတော်.... ယခုလက်ရှိခေတ်တွင် အဆိုပါ ဆံတော်များသည် ပါရီမြို့ရှိ ပြတိုက်တွင် ကိန်း၀တ်စံပယ်တော်မူလျက်ရှိပါသည် တဖုဿနှင့် ဘလ္လိက (သို့) တပုဿ နှင့် ဘလ္လိက တို့ဟာ ရခိုင်သားလည်းမဟုတ်ဘူး မွန် လည်းမဟုတ်ဘူး ဗမာလည်းမဟုတ်ဘူး ဘယ်မြန်မာနိုင်ငံသားမှလဲမဟုတ်ဘူး စာပေသဘောတရားကို နားလည်ဖို့လိုတရ် Guardians of the Buddha’s Sacred Relics – Volume 2 တွင် အသေးစိတ် ဖတ်ရူပူဇော်နိင်ပါသည် Taphussa and Bhallika, often cited as the first lay disciples of the Buddha, are traditionally venerated for their role in establishing the early tradition of honoring Buddhist relics. According to the accounts preserved in the Pali Canon, these merchant brothers hailed from the region of Ukkala, which corresponds to modern-day Orissa in India (Wikipedia). Their journey, undertaken while traveling toward Uttarapatha, bore not only the prospect of trade but also an unexpected spiritual encounter that marked a turning point in Buddhist relic tradition. Shortly after the Buddha’s enlightenment, Taphussa and Bhallika encountered him during their travels. In a gesture emblematic of the spiritual generosity that characterizes Buddhist practice, the brothers offered the Buddha rice cakes and honey. In return for their hospitality and reverence, the Buddha bequeathed to them eight strands of his hair. This exchange, though seemingly simple in its material form, became a landmark event by linking a personal encounter with the inscription of sacred physical remains—a narrative element that would define the ensuing tradition of relic worship in Buddhism. This early interaction is critical not only because of its intrinsic narrative value but also because it inaugurated the practice of relic enshrinement. The Buddha’s hair relics, given by one of the most transformative figures in spiritual history, came to symbolize the physical and enduring presence of the Buddha’s teachings. Their collection and veneration in stupas represent the synthesis of historical memory and ritual practice—a phenomenon that continues to reverberate throughout Buddhist communities.

Hswagata Museum Chairperson Meets with Sri Lanka and Japan Relationship Working Group Secretary

In a significant step towards fostering international collaboration and advancing the cause of Buddhist heritage preservation, the chairperson of the Hswagata Buddha Tooth Relics Preservation Museum recently held a pivotal meeting with the secretary of the Sri Lanka and Japan Relationship Working Group Committee. The meeting, which took place in India, served as a platform to present updates on the preservation efforts of the Buddha Tooth Relics and to discuss Hswagata's ongoing activities.

The gathering underscored the shared commitment of nations towards safeguarding and promoting the rich cultural legacy encapsulated within the Buddha Tooth Relics. The presentation offered insights into the meticulous preservation strategies employed by Hswagata, highlighting the museum's dedication to upholding the sanctity and historical significance of these revered artifacts.

During the meeting, discussions centered on collaborative initiatives aimed at enhancing awareness and appreciation of Buddhist heritage on a global scale. The exchange of ideas and perspectives between the chairperson of Hswagata and the secretary of the Sri Lanka and Japan Relationship Working Group Committee served to strengthen bonds of mutual understanding and cooperation.

The secretary expressed keen interest in the preservation efforts undertaken by Hswagata and lauded the museum's commitment to promoting intercultural dialogue and understanding. Recognizing the symbolic importance of the Buddha Tooth Relics, both parties reaffirmed their shared resolve to uphold the values of peace, compassion, and spiritual enlightenment embodied by the relics.

The meeting served as a testament to the transformative power of collaboration in advancing cultural preservation agendas. By fostering meaningful partnerships and engaging in constructive dialogue, Hswagata and the Sri Lanka and Japan Relationship Working Group Committee aim to chart a course towards a future where Buddhist heritage is cherished and celebrated across borders.

As guardians of a priceless cultural legacy, the chairperson of Hswagata and the secretary of the Sri Lanka and Japan Relationship Working Group Committee remain committed to working hand in hand to ensure that the wisdom and teachings encapsulated within the Buddha Tooth Relics continue to inspire and uplift humanity for generations to come.

The importance of seeing things as they truly are (yathābhūta ñāṇadassana)

When knowing feeling (vedanā), when you label it as "feeling," the five aggregates are already included, aren't they? Then, doesn't wrong view fall away? Doesn't doubt cease? When knowing impermanence, do you still see the five aggregates, or do you see their non-existence? You see their non-existence.

Isn't it taught to know what's not there? Isn't it taught to know what replaces it? Non-existence is anicca (impermanence), replacement is saṅkhāra (formations), isn't that what's taught? When feeling ceases, isn't it replaced by new feeling? When perception ceases, isn't it replaced by new perception?

When volition ceases, isn't it replaced by new volition? When consciousness ceases, isn't it replaced by new consciousness? When form ceases, isn't it replaced by new form? Isn't this worth examining?

This is the resultant process, the aggregates of resultant round (vipāka vaṭṭa khandha). This is what needs to be known. Can what needs to be known be eliminated? No, it cannot be eliminated. Isn't it taught as knowing and eliminating? You must know from the second square.

When there is knowing, does craving, clinging, and kamma still come in the third? They are eliminated. Isn't this worth contemplating? Study this thoroughly. So then, cessation of feeling (What ceases? Craving ceases, Venerable Sir), cessation of perception aggregate (Craving ceases, Venerable Sir).

Cessation of formations aggregate (Craving ceases, Venerable Sir), cessation of consciousness aggregate (Craving ceases, Venerable Sir), cessation of form aggregate (Craving ceases, Venerable Sir). This is called transcending feeling. Craving doesn't arise.

Whether you observe feeling until it disappears, or intensely observe pain, observe pain - after a while, feeling ceases. When feeling ceases, don't people say the body becomes light and experiences an incomparable coolness? Think about this.

Speaking based on hearsay about feeling ceasing and being replaced - these are resultant phenomena. Can they be eliminated? You can never make them disappear by trying. Yet people are trying to make them disappear.

They're trying to make disappear what cannot disappear. It will never work. Think about it. Isn't this worth examining? It's what needs to be known in the second (stage).

When you know the five aggregates, do you see people? Do you see what you find - is it people or the five aggregates? If you don't see people, will you see devas? Will you see brahmas? What you find - is it humans, devas, and brahmas, or the five aggregates? Don't you need to distinguish between what you see and what you think? What you think is humans, devas, and brahmas. What you find is the five aggregates. Isn't this taught as Ñāta Pariññā (knowledge of the known)? Isn't this worth examining? Think about it.

Looking further, don't these aggregates arise and pass away? When seeing arising and passing, do you see aggregates or their non-existence? Non-existence means impermanence. Isn't it taught that "non-existence is impermanence, knowing is path"? The characteristic of impermanence is suffering truth, the characteristic of suffering is suffering truth, the characteristic of non-self is suffering truth. Is this pleasant or suffering? This must be known.

When knowing it as suffering, does the wrong perception of human happiness, deva happiness, brahma happiness still come? Now you know the truth. You need to know it as suffering. Isn't it taught that knowing eliminates? Does craving, clinging, and kamma still come? They're eliminated. Isn't it taught as knowing and eliminating? This needs to be studied.

Existing phenomena cannot be made to disappear in any way. Isn't it taught that feeling ceases and is replaced, perception ceases and is replaced, volition ceases and is replaced, consciousness ceases and is replaced, form ceases and is replaced? The cessation of defilements is primary. Isn't this worth studying? Think about it.

Isn't it worth asking what these defilements are? Wrong perception. Isn't it wrong to perceive the five aggregates as beings? That's ignorance. Don't these five aggregates arise and pass away? Which truth is this? (It's the truth of suffering, Venerable Sir).

Is it human happiness or suffering truth? Deva happiness or suffering truth? Brahma happiness or suffering truth? Does the ignorance that wrongly perceives this suffering truth as human, deva, or brahma happiness cease or not? Worth considering. Ignorance is ceasing. Isn't this worth examining?

When knowing the truth, knowing it as suffering, doesn't the wrong perception of human, deva, and brahma happiness disappear? When truth is known, doesn't falsity disappear? This is what's taught.

This point needs to be known again and again and again. The wrong view has disappeared. Does craving, clinging, and kamma still come? Aren't the three types of dependent origination cut off? When cut off, will there be future aggregates? Isn't this taught as the Truth of Cessation? This needs to be studied...

Dr. Kalayan Priya Appointed Patron of Hswagata Buddha Tooth Relics Preservation Museum

In a significant development for the preservation and advancement of Buddhist heritage, Dr. Kalayan Priya, the esteemed abbot of the Bangladesh Buddhist Monastery in Gaya, India, has been appointed as the Patron of the Hswagata Buddha Tooth Relics Preservation Museum. This prestigious appointment comes with the vital role of providing guidance and fostering international relationships to further the museum's mission.

The decision to appoint Dr. Kalayan Priya as the Patron was made by the chairperson of Hswagata in December 2023, highlighting his exceptional contributions to the field of Buddhist studies and his dedication to promoting cultural understanding.

The Hswagata Buddha Tooth Relics Preservation Museum stands as a symbol of reverence and historical significance, housing relics that hold profound spiritual value for Buddhists worldwide. Located in a serene setting, the museum serves as a beacon for those seeking to deepen their understanding of Buddhism and its rich heritage.

Dr. Kalayan Priya's appointment brings with it a wealth of experience and knowledge, garnered through years of scholarly pursuit and spiritual practice. As the abbot of the Bangladesh Buddhist Monastery, situated in the heart of Gaya, a place revered by Buddhists as the site of the Buddha's enlightenment, Dr. Kalayan Priya embodies the spirit of reverence and devotion that lies at the core of Buddhist teachings.

His role as the Patron of the Hswagata Buddha Tooth Relics Preservation Museum underscores the museum's commitment to fostering strong ties with the global Buddhist community and promoting dialogue and exchange across cultural boundaries. Through his guidance, the museum aims to enrich its programs and initiatives, offering visitors a deeper insight into the significance of the relics housed within its walls.

Dr. Kalayan Priya's appointment heralds a new chapter in the museum's journey, one marked by collaboration, innovation, and a steadfast commitment to preserving and promoting Buddhist heritage for generations to come. As Patron, he will play a pivotal role in shaping the museum's vision and ensuring its continued success as a center of learning and spiritual enrichment.

With Dr. Kalayan Priya at the helm, the Hswagata Buddha Tooth Relics Preservation Museum looks forward to a future filled with promise and possibility, where the wisdom and teachings of the Buddha continue to inspire and enlighten all who walk through its doors. 

Why Bhikkhu Indasoma Siridantamahāpālaka planned to go Siri Lanka?

 

Bhikkhu Indasoma Siridantamahāpālaka planned to go to Sri Lanka in February of 2024 for a specific purpose related to the preservation of Buddha Tooth Relics. The decision stemmed from an encounter in Gaya, December 2023 ,India, during the International Sangha Forum, where a Myanmar Sangha Delegation Group, led by Sangha Mahanayaka Venerable Ashin Kon Din Nya and accompanied by counselors, attended. During this forum, they interacted with the Hswagata Founder, who likely shared insights into the preservation work concerning the Buddha Tooth Relics.

Upon learning about the preservation efforts, a senior monk within the Myanmar Sangha delegation suggested to Ashin Indasoma (also known as Ashin Dhammasami) that he should visit Sri Lanka. The purpose of this visit was to meet with the Sangha Raja (the highest-ranking monk) of Sri Lanka and the management team responsible for the Buddha Tooth Relics Temple. The objective was to report on the progress of DNA confirmation related to the preservation efforts.

Therefore, Ashin Indasoma embarked on this journey to Sri Lanka to meet with the relevant authorities and present detailed information about the activities undertaken by Hswagata in the preservation of the Buddha Tooth Relics. This visit likely aimed to strengthen collaboration and exchange knowledge between Myanmar and Sri Lanka regarding this significant aspect of Buddhist heritage preservation.

Q. What are the future plans for your organization?

The future plans for our organization encompass several key areas aimed at promoting peace, preserving relics, and advancing human rights based on Buddhist philosophy and teachings:

Preservation and Global Engagement: We aspire to engage with the global community in preserving Buddhist relics and cultural heritage. Through collaboration with international organizations, museums, and cultural institutions, we seek to raise awareness about the significance of relics and foster appreciation for Buddhist traditions worldwide.

 Peace Building Initiatives: Our organization is committed to promoting peace-building processes rooted in Buddhist principles of compassion, mindfulness, inside mediation, Buddhist Counselling Program, non-violence, and understanding. We aim to facilitate dialogue and reconciliation efforts in conflict-affected regions, leveraging the teachings of the Buddha to promote harmony and mutual respect among diverse communities.

Human Rights Advocacy: Drawing inspiration from Buddhist values, we advocate for human rights and social justice initiatives. Through education, advocacy campaigns, and partnerships with civil society organizations, we strive to uphold principles of equality, dignity, and justice for all individuals, regardless of background or identity.

 Hswagata Campaign: The Hswagata Campaign serves as a platform for collective action and advocacy on various issues, mindfulness and practice meditation,including good governance, anti-corruption measures, gender equality, disability rights, labor rights, peaceful conflict resolution by buddha meaning  , International Mediator Practice and environmental conservation. By mobilizing diverse stakeholders—from government agencies to grassroots organizations—we aim to create positive social change and address systemic challenges affecting communities worldwide.

Education and Outreach: Our organization is dedicated to promoting education and awareness about Buddhist philosophy, heritage, and values. Through educational programs, workshops, and outreach activities, we seek to empower individuals and communities with knowledge and tools for personal growth, ethical conduct, and social responsibility.

1. Educational Training

 The organization likely aims to offer training programs aimed at enhancing skills and knowledge in various fields.

2. Social Service Cooperation:

 Collaborating with other entities to address social issues and provide support to communities in need.

3. Buddha Sasana Development:

 Working towards the advancement and promotion of Buddhism, its teachings, and practices.

4. Youth Development:

 Engaging in activities and initiatives aimed at empowering and developing the youth.

5. Peace Promotion Activities:

 Undertaking efforts to foster peace and harmony within communities.

6. Buddha Education Development:

 Focusing on educational programs centered around Buddhist principles and teachings.

7. Environmental Conservation:

 Engaging in activities to preserve and protect the environment, possibly through advocacy, awareness campaigns, and practical initiatives.

8. Mindfulness Meditation Programs:

 Offering programs and sessions to promote mindfulness and meditation practices for mental and emotional well-being.

9. Vocational Training:

 Providing training opportunities for individuals to acquire vocational skills and improve employability.

10. Counselling Services:

 Offering counseling and support services to address various personal and emotional challenges.

11. Dhamma Talks:

 Organizing talks and discussions centered around Dhamma teachings and their application in daily life.

12. Research and Development - Digital Transformation Service:

 Exploring ways to leverage digital technologies to enhance services and reach a wider audience.

13. Programs for individuals with disabilities, mental illnesses, the elderly, and women empowerment: Developing programs tailored to address the needs of specific groups, including those with disabilities, mental illnesses, the elderly, and women, with a focus on empowerment and support.

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Q. What is the spiritual significance of these relics to Buddhists?

Relics hold significant spiritual value in Buddhism. They are often physical remains or objects associated with enlightened beings, such as the Buddha or revered monks. Buddhists view relics as sacred and believe they embody the teachings and spiritual qualities of the enlightened ones. Pilgrimages to sites containing relics are common, as they are believed to inspire devotion, meditation, and a connection to the enlightened state. Relics symbolize the impermanence of life and serve as tangible reminders of the path toward enlightenment in Buddhist practice.

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Ancient Clay Jar Inscription from Hadda

Discovery & Provenance

In 1844 CE (2387 BE), an antique collector acquired an ancient clay jar from the black market near the Pakistan-Afghanistan border. According to the seller, local villagers had excavated it from an ancient mound in Hadda, Afghanistan. The jar, measuring 39 cm in height, was carefully sealed and contained several palm-leaf manuscripts of the Madhyamaka school (a Mahāyāna Buddhist tradition).

The exterior of the jar bears an inscription in Brāhmī script, written in a mix of Prakrit and Sanskrit:

Inscription Text & Translation

Original (Brāhmī Script):

"Siddhaṃ ayaṃ ghaṭa Saṅghilavihāre Saṅghasya caturdiśasya Sarvāstivādikānāṃ (Sarvāstivādināṃ) Dharma-jñānā Śāstra-jñānā Deśa-kāla-vi...ṇā Jayatu Buddhasya"

Translation:

"Success! This jar is reverently offered to the Saṅghila Monastery, for the Sangha of the Four Directions and the Sarvāstivādin monks—teachers of the Dharma, masters of scripture, knowers of place and time (...and decorum). Victory to the Buddha!"

Key Findings

1. Identifies Two Important Names:

   • Saṅghila Vihāra: A previously unknown monastery in Hadda.

   • Sarvāstivādin Sect: Confirms their strong presence in the region (a major early Buddhist school).

2. Historical Context:

   • Dates to ~200 CE (700 BE), based on paleography (Brāhmī script style matches the Kushan period).

   • Rare example of Brāhmī in Afghanistan/Pakistan, where Kharoṣṭhī and Greek were more common.

3. Purpose of the Jar:

   • Likely a ritual donation containing sacred texts for preservation.

   • The inscription honors the Sangha’s scholarly role ("knowers of Dharma, scripture, time, and decorum").

Current Location

The jar is displayed at the Ayukoku Museum (憂国記念館), Kyoto, Japan.

Significance

• Hadda’s Buddhist Legacy: Hadda was a major Gandharan pilgrimage site with over 1,000 stupas. This jar adds to evidence of its vibrant monastic culture.

• Sarvāstivādin Influence: The school dominated Gandhara and Central Asia, later shaping Tibetan and Chinese Buddhism.

• Trade & Looting: The jar’s black-market journey reflects the plunder of Afghan antiquities, a persistent issue.

Research Note: The broken word "vi...ṇā" might reconstruct as "vinayā" (discipline), highlighting the monks’ expertise in Vinaya (monastic rules).