The Final Fire Burning

THE FINAL FIRE BURNINGBeneath the Bodhi Tree in Gaya's sacred shade,Where whispers linger and devotion is displayed,Buddha, in relics, preserved for ages past,A testament to teachings, a legacy that would last.
Tooth, hairs, bones, and ashes divine,Symbols of wisdom, in silence they shine.Followers and devotees, in worship they partake,Seeking blessings and solace, the relics they make.
But as time unfurls its relentless scroll,A day arrives when the relics console.Neglected by mortals, in their mundane strife,Yet destiny weaves the fabric of Buddha's afterlife.
At the Bodhi Tree, a mystical scene unfolds,Where unseen forces, in the sacred story, are told.Rays of light, a celestial dance they perform,Devas, the audience, witness the spiritual norm.
Human eyes blind to this ethereal show,Yet Devas perceive, in their heavenly glow.The relics, aglow with the final fiery dance,A cosmic finale, a mystical trance.
For this is the moment, the Buddha's last stand,No mortal witness, just the Deva band.In the final seconds, the relics transcend,The flame consumes, and the teachings find their end.
As the Bodhi Tree stands in silent witness,A chapter closes, a tale of enlightenment's finesse.The relics, once vibrant, now return to the ether,The Buddha's essence, a timeless feature.
In the realm beyond what mortal eyes can see,The Final Fire Burning, the relics set free.A celestial goodbye, an eternal adieu,The Buddha's teaching, in echoes, renew.Bhikkhu Indasoma

References

Bodhi, B. (Trans.). (1995). The Mahāparinibbāna Sutta (DN 16). In The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya (pp. 231–277). Boston, MA: Wisdom Publications.

Bodhi, B. (Trans.). (1995). The Four Noble Places of Pilgrimage (Cullavagga X). In The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya (pp. 1675–1680). Boston, MA: Wisdom Publications.

Ñāṇamoli, B., & Bodhi, B. (Trans.). (1995). The Doctrine of Impermanence (Dhammapada, vv. 277–279). In The Path of Purification (pp. 10–11). Seattle, WA: Pariyatti Publishing.

Rhys Davids, T. W., & Oldenberg, H. (Trans.). (1881). The Symbolism of the Relics (Cullavagga X). In Vinaya Texts: The Mahāvagga, Part I and II. Oxford, UK: Clarendon Press.

Thanissaro Bhikkhu. (Trans.). (1997). The Teaching of Striving Diligently (AN 4.180). Retrieved from https://www.accesstoinsight.org.

Walshe, M. (Trans.). (1987). The Rays of Light at Enlightenment (Suttanipāta, vv. 684). In The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston, MA: Wisdom Publications.

Potential Future Collaborations

International Worship Activities

Our Activities

Integrating Buddha Teaching Methodology to Modern Class Room

Guardians of Enlightenment

"The Teaching of Six Consciousnesses and Their Cessation" (Chaviññāṇa Nirodha Desanā)

"Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ"

Translation of the Pali terms:
- Yo ca: Any person, whether monk or layperson
- Udayabbayaṃ: The arising and passing away of the five aggregates (mind-matter phenomena)
- Apassaṃ apassanto: One who does not see or contemplate
- Vassasataṃ: One hundred years
- Jīve: Lives
- Na seyyo: Is not worthy

If one doesn't understand the five aggregates and impermanence, is there any value in being human? Is there any worth in living for a hundred years? Would there even be value in living for 84,000 eons?

- Udayabbayaṃ: The arising and passing away of the five aggregates
- Passanto: One who sees and contemplates
- Ekāhaṃ: One day
- Jīve: Lives
- Seyyo: Is superior/more worthy

Even living for one hour with true seeing is worthy. Even half an hour is worthy. Even one minute is worthy. Isn't this worth examining? These are the essential points. Don't look too far ahead. Isn't it taught as "mere seeing" because of the seeing-knowing mind?

It's like clear water in a vessel. When the water is clear, can't you see everything inside? Then if you add dye - whether green, blue, or red - doesn't it become murky? Can you still see? Can you still see your reflection? No, you can't. Therefore, "mere seeing, mere hearing" is taught as being protected by mindfulness, wisdom, and knowledge, like a protective barrier or fortress of wisdom.

The Venerable Ledi Sayadaw's teaching explains:

"Consider what Ledi Sayadaw teaches: Isn't it taught that eye-consciousness (cakkhuviññāṇa) is impermanent - it arises and passes away? Isn't it taught that ear-consciousness (sotaviññāṇa) arises and passes away after hearing? Isn't it taught that nose-consciousness (ghānaviññāṇa) arises and passes away after smelling?

Isn't it taught that tongue-consciousness (jivhāviññāṇa) passes away after tasting? Isn't it taught that body-consciousness (kāyaviññāṇa) passes away after touching? Isn't it taught that mind-consciousness (manoviññāṇa) passes away after thinking? Indeed, there is nothing but arising and passing away.

Isn't seeing taught as arising? After seeing, doesn't it pass away? When one sees this, isn't it called mindfulness? When mindfulness is present in seeing, and in the remaining six sense doors, doesn't one see impermanence? Isn't it taught to stop at seeing? One sees only impermanence. One sees the five aggregates and sees impermanence.

When impermanence is seen, does craving still arise? When truth is known, doesn't falsehood disappear? Isn't the characteristic of impermanence taught as the truth of suffering? Do greed, hatred, and delusion still arise? This is why the teachings to Mālukyaputta and Bāhiya are given.

The work of stream-entry, once-returning, non-returning, and arahantship was completed. How inspiring it is! While on alms round, in such a short time - going to request teachings from the Buddha during alms round.

When the monastic duties were completed, he had no robes. He couldn't remain long in human form - only seven days were permitted. After seven days, the burden of aggregates had to be laid down. If one wanted to stay longer, wouldn't one need to change clothes?

In that era, there weren't even people selling robes. Paṃsukūla robes were made from discarded cloth from village rubbish heaps - worn sarongs, shirts, and longyi. These had to be collected, washed, the firm parts cut away, and sewn together. That's how robes were made by piecing together patches.

Robes were that scarce. When he left, due to past grudge, a yakkhini (demon) disguised as a cow gored him to death. There, Bāhiya attained parinibbāna. When the monks returned from alms round, they saw him dead in the rubbish heap.

Didn't they report this to the Buddha? Bāhiya has died? The Buddha said, "He's not dead - he has attained parinibbāna." Didn't he instruct them to cremate the body? When they cremated him, relics remained. Isn't this worth contemplating? Study it this way..."

The impermanence of the six types of consciousness:
1. Eye-consciousness (cakkhuviññāṇa) - seeing and passing away
2. Ear-consciousness (sotaviññāṇa) - hearing and passing away
3. Nose-consciousness (ghānaviññāṇa) - smelling and passing away
4. Tongue-consciousness (jivhāviññāṇa) - tasting and passing away
5. Body-consciousness (kāyaviññāṇa) - touching and passing away
6. Mind-consciousness (manoviññāṇa) - thinking and passing away

The key points:
- There is nothing but arising and passing away
- When seeing occurs, it arises and passes away
- Mindfulness (sati) is recognizing this process
- When mindfulness is established in all six sense-doors, impermanence becomes clear
- When one sees impermanence, craving (taṇhā) cannot arise
- When truth is known, delusion disappears
- The characteristic of impermanence reveals the truth of suffering (dukkha)

The Effective Teaching Skills Package Teacher Training

Our Photo Room

Report on Recent Activities in Sri Lanka

Date: March 16, 2024

1. Hswagata Museum Founder Meets Chief Custodian of Sacred Tooth Relic Temple

The founder of the Hswagata Museum, renowned for its preservation of Buddhist artifacts, had an esteemed meeting with the Chief Custodian of the Sacred Tooth Relic Temple in Sri Lanka. Discussions centered around mutual cooperation in preserving and promoting Buddhist heritage.


2. Indasoma Bhikkhu Explores Buddha's Teachings with Sri Lankan University Students and Psychologists

Indasoma Bhikkhu, a distinguished Buddhist monk, engaged Sri Lankan university students and psychologists in an enlightening discourse on Buddha's teachings regarding Citta (mind) and sensory perception. This exchange aimed to bridge ancient wisdom with contemporary understanding.


3. Foundational Teacher Training Integrating Buddha's Teaching Methodology

A pioneering teacher training program is set to commence in Sri Lanka, integrating Buddha's teaching methodology into modern educational practices. This initiative seeks to cultivate holistic and compassionate learning environments inspired by Buddhist principles.

4. Renowned Myanmar Monk Sao Dhammasami Honored with Lifetime Special Membership

The Khettarama Social Service Foundation bestowed lifetime special membership upon Sao Dhammasami, a revered monk from Myanmar, recognizing his significant contributions to Buddhism and social welfare.

5. MOU between Hswagata (Myanmar) and Nirvana Temple (Congo)

A memorandum of understanding (MOU) was established between the Hswagata Museum in Myanmar and the Nirvana Temple in Congo, fostering cultural exchange and cooperation in Buddhist heritage preservation.

6. Khettarama Social Service Foundation Donates Land for Buddha Education Temple

In a generous gesture, the Khettarama Social Service Foundation donated land for the construction of a Buddha Education Temple in Sri Lanka, aiming to facilitate spiritual learning and community engagement.

7. Sri Lankan Monk Venerable Kowane Palitha Thero Named Patron

Venerable Kowane Palitha Thero, esteemed for his dedication to Buddhism, was appointed as the patron of the Hswagata Buddha Tooth Relics Preservation Museum, acknowledging his commitment to heritage conservation.

8. Khettarama Social Service Foundation and Hswagata Museum, Myanmar Make MOU

An MOU was formalized between the Khettarama Social Service Foundation and the Hswagata Museum in Myanmar, signifying a commitment to collaborative efforts in promoting Buddhist culture and welfare initiatives.

9. Honorary Senior Advisor and Lifetime Membership Presented

Dr. Pradeep was honored by the founder of the Hswagata Museum with a Certificate of Honorary Senior Advisor and Lifetime Membership, recognizing Dr. Pradeep's invaluable support and contributions to the museum's endeavors.

These activities reflect a vibrant exchange of knowledge, culture, and goodwill, further enriching Sri Lanka's spiritual landscape and global Buddhist community. 

A Masterpiece of Gandharan Art: The Buddha Image Donated by Monk Buddhananda

Discovery by Charles Masson (1827 CE / 2370 BE)

During his explorations of ancient Gandhara (modern-day Jalalabad, Afghanistan and northern Pakistan), British explorer Charles Masson uncovered numerous artifacts including coins, inscriptions, seals, and Buddhist sculptures at a ruined monastery. Among these treasures was an exceptionally crafted Gandharan-style Buddha statue:

• Material: Black stone

• Style: Greco-Buddhist (Hellenistic influence)

• Posture: Seated in teaching posture (dharmachakra mudra)

• Base: Four-tiered lotus pedestal flanked by two standing Bodhisattvas

• Date: ~357 CE (900 BE) - Peak of Buddhist art in Gandhara

The Inscription (Kharoṣṭhī Script)

The base bears a bilingual Prakrit-Sanskrit inscription:

*"Saṃ 4 1 Phaguṇasa māsasa di pañcamī Buddhanandasa Trepiṭakasa dānamukhe mātā-pitṛ-dhara-vadina puṇyāye bhavatu"*

Translation:
"In the year 5, on the 5th day of the month of Phālguna (February–March), this religious gift was made by the Venerable Buddhananda, Master of the Tripiṭaka. May this merit extend to his departed parents."

Significance of the Donor

• Monk Buddhananda: The title "Trepiṭaka" (Pali: Tipiṭaka) confirms he was a highly learned scholar who had memorized the Buddhist canon.

• Filial Piety: The dedication to his deceased parents reflects the Buddhist practice of matapitṛ-pūjā (honoring ancestors through merit-making).

Current Location

The statue is displayed at the Metropolitan Museum of Art, New York (Gallery 235).

Why This Artifact Matters

1. Cross-Cultural Artistry:

   • Combines Greek realism (wavy hair, draped robe) with Indian Buddhist iconography.

   • The lotus base symbolizes purity in both Hindu and Buddhist traditions.

2. Historical Context:

   • Created during the Kushan Empire when Gandhara was a Buddhist hub.

   • Shows monastic patronage of art for spiritual and memorial purposes.

3. Colonial Legacy:

   • Like many Gandharan artifacts, it was removed during British colonial rule.

Did You Know? The month Phālguna corresponds to modern February–March, when Buddhist festivals like Māgha Pūjā occur.

(Note: "Trepiṭaka" was an honorific for monks who mastered the Vinaya, Sutta, and Abhidhamma texts.)

The Inscribed Vase from Taxila: A Sacred Relic of Ancient Buddhist Glory

The Inscribed Vase from Taxila: A Sacred Relic of Ancient Buddhist Glory

Taxila: The Legendary Seat of Learning

Taxila (तक्षशिला), known as Takkasilā in Pali and Taxila in modern usage, was one of the ancient world's greatest centers of education. Located near present-day Rawalpindi, Pakistan, this UNESCO World Heritage Site (inscribed in 1980) attracted legendary figures:

1. King Pasenadi of Kosala – The Buddha’s royal disciple.

2. Aṅgulimāla – The notorious bandit-turned-monk.

3. Mahāli the Licchavi – A nobleman who debated the Buddha.

4. General Bandhula – A military strategist.

5. Jīvaka Komārabhacca – The Buddha’s personal physician.

---

Historical Accounts of Taxila

• 5th century CE (943 BE): Chinese pilgrim Faxian described Taxila as the place where the Bodhisattva sacrificed his head (hence the name "Cut-Head City") and later gave his body to a starving tigress.

• 630 CE (1173 BE): Xuanzang recorded King Ashoka’s stupas here, including one marking Prince Kunāla’s tragic blinding and another honoring the Bodhisattva’s 100 self-beheadings as King Candraprabha.

---

The Inscribed Vase: A Buddhist Treasure

• Discovery: Excavated by Sir John Marshall (1902–1931), former Director-General of Archaeology in India.

• Description: A 12-cm-wide clay jar, inscribed in Kharoṣṭhī script (Prakrit language).

• Inscription:

  "Sihilena Sīhalajitena ca bhrātarehi Takṣaśilāye ayaṃ thūvo (thūpo) pratiṣṭhāvito savabudhānaṃ pūjāye"
  Translation:
  "This water stupa was established at Takshashila by the brothers Sīhala and Sīharakṣita in worship of all Buddhas."

Key Insights:

1. Donors: The brothers Sīhala (possibly from Sri Lanka) and Sīharakṣita ("Lion-Protected").

2. Ritual Use: The jar likely held water for stupa consecration (thūpo = stupa).

3. Historical Proof: Confirms Taxila’s name in ancient Prakrit (Takṣaśilā) and its role as a Buddhist pilgrimage site.

---

Where to See It Today

The vase is displayed at the Chandigarh Museum, India—a testament to Taxila’s multicultural Buddhist heritage, where Greek, Persian, and Indian influences merged under the Kushan Empire.

---

Why This Matters

• Global Legacy: Taxila’s artifacts are scattered worldwide (e.g., British Museum, Lahore Museum), highlighting colonial-era archaeology.

• Buddhist Philanthropy: The inscription reflects lay devotion through stupa-building, a practice Ashoka popularized.

Fun Fact: The "water stupa" (thūvo) may symbolize the Bodhisattva’s compassion—flowing like water to nourish all beings.

(Note: "Sīhala" might link to Sri Lanka, suggesting ancient maritime Buddhist networks.)

Harmony Unveiled: The Sacred Relics and the Journey of Reconciliation

There Was More Than One Buddhaghosa: A Remarkable Archaeological Discovery

The Discovery by Dr. Vogel: An Archaeologist's Struggle

In 1901 (2444 BE), Dr. Jean Philippe Vogel, a Dutch scholar specializing in Sanskrit and Indian paleography, was appointed as the Superintendent of the Western Circle of the Archaeological Survey of India (covering Pakistan and northern India). He began his work with extremely limited resources—only three Indian assistants and one cook! With no proper office, he had to rent workspace in Lahore before eventually moving to Taxila.

The Groundbreaking Excavation

In 1905 (2448 BE), Vogel's team excavated the Loriyan Tangai site in Swat Valley, unearthing numerous Gandhara Buddhist sculptures. Among them was a particularly significant find:

• Artifact: The base of a standing Buddha statue in the varada mudra (gesture of granting blessings) posture. The upper portion was missing, leaving only the inscribed base.

• Origin: Buddhist monastery at Loriyan Tangai, Swat Valley, Pakistan.

• Inscription: A single line in Kharoṣṭhī script, using mixed Prakrit-Sanskrit:

  "Saṃvatsare 318 20 4 1 1 1 Buddhaghosasa danamukhe Saghorumasa sadaviyarisa"
  Translation:
  "In the year 318, on the 27th day of the month of Bhādrapada (August–September), this donation was made by the teacher Buddhaghosa, together with his companion, the teacher Sanghavarman."

Why This Discovery Matters

1. Challenges Historical Assumptions:

   • The famous Buddhaghosa of Theravada tradition (author of the Visuddhimagga and Pali commentaries) lived around 457 CE (1000 BE).

   • This inscription proves the existence of another Buddhaghosa—a Gandharan monk active in ~200 CE (700 BE), 300 years earlier!

2. Evidence of Gandharan Buddhism:

   • Shows the vibrant monastic culture of ancient Swat Valley.

   • Confirms that "Buddhaghosa" (meaning "Voice of the Buddha") was likely an honorific title used by multiple scholars.

3. Current Location:
   The artifact is displayed at the British Museum, London.

Key Takeaways

• Not a Single Figure: The name "Buddhaghosa" belonged to at least two distinct historical figures.

• Gandhara's Legacy: The inscription highlights Swat Valley's role as a center of Buddhist learning long before the "Theravada Buddhaghosa."

• Colonial Archaeology: Many such finds were transported to Western museums during the British era.

Fun Fact: The date "Year 318" likely refers to the Kanishka era (starting 127 CE), placing this Buddhaghosa in the 2nd–3rd century CE.

(Note: The inscription's "Sanghavarman" may be linked to the monk who later translated texts into Chinese.)