Yathābhūta Sukha Vibhāvanā

"What teachings should we study and rely on? People ordain as monks, build monasteries, offer kathina robes, build pagodas - all wanting happiness. When we collect all these merits, don't we say 'Idaṃ me puññaṃ āsavakkhayaṃ vahaṃ hotu' (May this merit of mine lead to the extinction of defilements)?

We need to distinguish between true and false happiness. Human happiness, deva happiness, and brahma happiness are all false happiness. Though we call them happiness, are they free from aging, sickness, and death? No, these are temporary.

These are called:
- Puññābhisaṅkhāra (meritorious formations)
- Āneñjābhisaṅkhāra (imperturbable formations)
We need to understand these saṅkhāra (formations).

In the scriptures, we find:
- Vaṭṭa-dāna (giving that leads to continued existence)
- Vaṭṭa-sīla (morality that leads to continued existence)
- Vaṭṭa-samatha (concentration that leads to continued existence)

And their opposites:
- Vivaṭṭa-dāna (giving leading to liberation)
- Vivaṭṭa-sīla (morality leading to liberation)
- Vivaṭṭa-samatha (concentration leading to liberation)

No Buddha has ever rejected dāna (giving). So what do they reject? They reject kilesa (defilements). Don't they teach about the three cycles:
- Kilesa-vaṭṭa (cycle of defilements)
- Kamma-vaṭṭa (cycle of actions)
- Vipāka-vaṭṭa (cycle of results)

Only when these three cycles cease is there Nibbāna. This is true happiness. That's why we say 'Idaṃ me puññaṃ āsavakkhayaṃ' - may these merits lead to the cessation of āsavas.

The four āsavas (mental effluents) that must end:
1. Kāmāsava (sensual desire)
2. Bhavāsava (desire for existence)
3. Diṭṭhāsava (wrong views)
4. Avijjāsava (ignorance)

To end these āsavas, one must understand:
- Khandha (aggregates)
- Āyatana (sense bases)
- Dhātu (elements)
- Sacca (noble truths)
- Paṭiccasamuppāda (dependent origination)

Only through this understanding can the āsavas be eliminated. Isn't this worth examining thoroughly?"

This teaching emphasizes the distinction between worldly happiness and true happiness (Nibbāna), and outlines the path to achieve genuine liberation through understanding fundamental Buddhist principles.

Paccakkha-ñāṇa Avijjā Padālana

"Let's reconsider the matter of wisdom (ñāṇa). Look at Dependent Origination - isn't it taught 'With ignorance as condition, formations arise'? Isn't it taught that it begins with ignorance and ends with aging-and-death? As long as ignorance isn't eliminated, can these aggregates escape aging, sickness, and death? No, they cannot. So ignorance needs to be eliminated. Have you heard of the three rounds (vaṭṭa) - defilements, kamma, and results? What do we call freedom from these three rounds? Nibbāna.

We need to break free from these rounds. Consider this: Don't the masters teach that 'Stream-enterers are noted for being free from wrong view and ignorance'? So wrong view needs to be eliminated, ignorance needs to be ceased. This needs precise investigation.

From the conventional perspective of consciousness-seeing: Looking with ordinary eyes, we see Dhamma listeners - more women, fewer men. Consider this. Looking at monks - how few there are! Don't think becoming a monk is easy! There aren't many who will do it. That's how rare it is. This deserves respect. This is speaking from the consciousness-seeing perspective.

From the wisdom-seeing ultimate truth perspective: Looking through the wisdom spectacles given by the Buddha - isn't it taught as just visible form? We only get form. When categorized into aggregates, it's the form aggregate. Isn't it taught to be like foam in a stream or river?

If seen like foam, aren't we free from love and hate? There's no essence to it. No matter how big the foam is, when touched, can it resist your finger? This shows its lack of essence. If the form aggregate has no essence, can feeling, perception, formations, and consciousness that depend on it have any essence? None have essence. Isn't this worth investigating? Isn't it taught that when the Dhamma is lost, search within yourself and you'll find it? Isn't it taught that when truth is known, falsehood disappears?

Let's examine practically: From head to toe, carefully examine with the wisdom-hand given by the Buddha. When you think it's a person and touch, do you find a person or hardness? Another way, do you find a person or softness?

Neither hardness nor softness is a person. It's the earth element. That hardness-nature, hardness-element, hardness-ultimate reality - it's called 'element' because it maintains its own nature. It's called 'ultimate reality' because it's unchanging. We need to breakthrough to this hardness. Isn't it taught that when hardness is breakthrough, the self disappears? Now, the self hasn't disappeared because hardness hasn't been breakthrough.

Is this something to ask others about, or direct experience? Is it from books or shown by the aggregates? There's nothing truer than this. When truth is known, isn't falsehood eliminated? Is it a person or hardness-nature? Is it a self that knows hardness, or body-consciousness? Isn't body-consciousness mental phenomena? Isn't hardness material phenomena? Just these two - mind and matter.

Just mind and matter - notice it doesn't include anything good! The name itself is unpleasant - it doesn't include birth or anything pleasant. Is 'mind' good? Is 'matter' good? It's worthless and non-self - the name itself isn't good. Isn't this worth investigating? This is what's true. These are the essential points..."

Dysentery (Blood Diarrhea) and the Buddha’s Sacred Blood Relics

 The Final Day of the Buddha: A Reflection on Parinibbāna

On the final day of Gautama Siddhartha, the Buddha, his journey came to a poignant conclusion marked by both physical suffering and profound teachings. At the age of 80, the Buddha was traveling to Kusināra (present-day Kushinagar, India) when he accepted a meal offered by a blacksmith named Cunda. This meal, referred to as **sukaramaddava**, has been the subject of much debate, with interpretations ranging from soft pork to truffle-like mushrooms. Regardless of its nature, the meal led to severe abdominal pain and dysentery, symptoms that would soon mark the end of his earthly existence.

The Illness

Shortly after consuming the meal, the Buddha experienced intense discomfort, characterized by abdominal cramps and dysentery. Despite the physical distress, he maintained his composure and mindfulness, embodying the teachings he had shared throughout his life. Scholars suggest that his condition may have been exacerbated by the natural decline of aging and the toll of his extensive travels.

The Cause of the Buddha’s Death (Parinibbāna)

1. Historical Context of the Meal:
   According to the Mahāparinibbāna Sutta (Dīgha Nikāya 16), during the Buddha's final journey, he accepted a meal offered by a blacksmith named Cunda (or Chunda). After consuming this meal, the Buddha experienced severe abdominal pain and dysentery but remained calm and mindful.

2. Sukaramaddava (Controversial Food):

   • Some traditions interpret it as soft pork or pig-related meat.
   • Others interpret it as a type of truffle, mushroom, or root.
   • Regardless of what the food was, the Buddha developed symptoms shortly after consuming it.

3. Medical Diagnosis (According to Tradition):

   • Gastroenteritis: Most scholars believe the Buddha suffered from dysentery (severe infection of the intestines).
   • Some scholars suggest the illness was from old age and the strain of traveling at the age of 80.

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Final Instructions Before Death

Despite his illness, the Buddha continued his journey and reached Kusināra (present-day Kushinagar, India). There, he gave his final teachings, emphasizing:

• Appamāda (heedfulness): “All conditioned things are impermanent. Strive diligently to attain liberation (Nibbāna).”

The Buddha then entered the four absorptions (jhana) and passed into Parinibbāna (final release) at the age of 80.

"Dysentery" (Blood Diarrhea) is a medical condition that primarily affects the intestines, stomach, and digestive tract, causing symptoms such as abdominal cramps, diarrhea with mucus or blood, vomiting, and dehydration. This condition can be serious if left untreated, especially if accompanied by a significant loss of body fluids.

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Causes of Dysentery (Blood Diarrhea)

1. Contaminated Food or Water

   • Consumption of unclean or spoiled food and water.
   • Presence of harmful bacteria (Shigella), viruses, or parasites in food.

2. Intestinal Infections by Pathogens

   • Shigella bacteria, which is a common cause of dysentery.
   • Entamoeba histolytica, a parasite that causes amoebic dysentery.

3. Lack of Hygiene

   • Poor hygiene and sanitation can lead to the spread of infections that cause dysentery.

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Symptoms of Dysentery

• Diarrhea mixed with blood and mucus.
• Severe stomach cramps and fever.
• Fatigue and weakness due to fluid loss.
• Nausea and vomiting.

The Journey to Kusināra

Even in the face of illness, the Buddha continued his journey, demonstrating his commitment to his path and teachings. Upon reaching Kusināra, he lay down between two trees, a serene setting that would become the backdrop for his final moments. His disciples gathered around him, filled with concern and sorrow, yet the Buddha remained calm, offering them solace and wisdom.

Final Teachings

In his last moments, the Buddha delivered profound teachings, emphasizing the principle of **Appamāda** (heedfulness). He reminded his followers that “All conditioned things are impermanent. Strive diligently to attain liberation (Nibbāna).” This message encapsulated the essence of his teachings, urging his disciples to remain mindful and dedicated to their spiritual practice.

As he prepared to enter **Parinibbāna** (final release), the Buddha entered the four absorptions (jhana), a state of deep meditative concentration. With a tranquil mind, he passed away, leaving behind a legacy that would inspire countless generations.

The Significance of His Passing

The Buddha's death was not viewed as a tragedy within the Buddhist tradition. Instead, it was seen as the ultimate liberation from the cycle of birth and death (Saṃsāra). His passing served as a reminder of the impermanence of life and the importance of striving for enlightenment.

Dysentery, also known as blood diarrhea, is a serious medical condition that primarily affects the intestines, stomach, and digestive tract. It is characterized by symptoms such as abdominal cramps, diarrhea mixed with mucus or blood, vomiting, and dehydration. If left untreated, dysentery can result in severe complications due to significant fluid and blood loss. Historical accounts indicate that even the Lord Buddha suffered from dysentery during his final days, a poignant reminder of the frailty of the human body.

The Buddha’s Battle with Dysentery

In the Buddha’s final days, it is recorded that he endured a severe case of dysentery, resulting in significant blood loss. His resilience in the face of immense physical suffering stands as a testament to his profound mindfulness and strength. The Buddha's condition worsened, leading to a critical point where his attending physician prepared seven bottles filled with gutha (a Pali term often referring to bodily waste in the medical context).

The Mystery of the Seven Bottles

Despite being intended to contain a medicinal sample, each bottle was filled entirely with the Buddha’s blood instead of the expected contents. These seven bottles, symbolic of the Buddha’s mortal suffering, were preserved with reverence by his followers. After the Buddha's passing, the physician entrusted the blood-filled bottles to a sacred stupa (reliquary monument) as bodily relics of the Buddha’s compassionate journey.

King Ajātasattu and the Dhatunidhana

Upon receiving reports about the stupa containing these sacred blood relics, King Ajātasattu of Magadha became intrigued. He ordered the stupa to be opened—a procedure known in Pali as Dhatunidhana, meaning "opening of the relic chamber." The king took possession of the sacred blood bottles, further amplifying their reverence as symbols of the Buddha’s sacrifice.

The Journey of the Blood Relics to King Kanishka’s Empire

Centuries later, during the reign of King Kanishka, the renowned Kushan emperor who expanded his empire to Pāṭaliputra (modern-day Patna), the relics once again came into prominence. During his conquest, King Kanishka discovered two of the Buddha’s blood plasma bottles within a stupa. Deeply moved by this profound discovery, the king transported the relics back to his kingdom. In their honor, he commissioned the construction of a grand stupa, aptly named The Blood Relics Stupa, to preserve these sacred remnants.

During the Buddha's era, the renowned physician Sivaga performed brain surgery using advanced medical tools and techniques, suggesting a high standard of medicine that enabled effective blood plasma management.

Charles Masson and others  discovered that Buddha's tooth relics, including blood plasma, were remarkably well-preserved due to ancient techniques. Relics were treated with chemical and herbal liquids, which, upon opening, vaporized (like alcohol). This advanced preservation method accounts for the excellent condition of the 2500-year-old tooth, hair, blood plasma, and nails.

Preservation of the Buddha’s Blood Relics in Modern Times

The Blood Relics Stupa became a site of pilgrimage and devotion for centuries. However, with time, the relics were rediscovered during archaeological excavations. It is believed that some of the blood relics were transported to the British Museum, where they are preserved as invaluable historical and spiritual artifacts. The Buddha’s blood relics stand as an enduring symbol of his physical trials and unwavering spiritual resolve.

Conclusion

The final day of the Buddha was a profound culmination of his teachings and life experiences. His ability to remain mindful and composed in the face of suffering exemplified the core principles of Buddhism. As he transitioned into Parinibbāna, the Buddha left a lasting impact on his followers, encouraging them to pursue their spiritual paths with diligence and awareness. His legacy continues to resonate, reminding us of the importance of mindfulness, compassion, and the pursuit of liberation.The narrative of the Buddha’s dysentery and the preservation of his blood relics transcends mere historical documentation. It reflects the profound veneration of his disciples and later generations for the mortal struggles endured by the Enlightened One. The relics, enshrined and revered across empires and generations, serve as a reminder of the Buddha’s immense compassion, resilience, and teachings that continue to inspire millions around the world.

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

Research Questions for Dr. Ashin Nyanissara (Sitagu Sayadawgyi) Regarding the Preservation and Testing of Buddha Tooth Relics:

Sao Dhammasami (Researcher) emailed Dr. Ashin Nyanissara (Sitagu Sayadawgyi) about preserving and testing Buddha tooth relics, receiving a phone call in response. 

1. Research and Data Collection at the British Museum

   • Did Dr. Ashin Nyanissara visit the British Museum in England for the purpose of researching and collecting data related to the Buddha Tooth Relics? If so, what were the specific objectives and outcomes of his visit?

2. Acquisition of Relics from Ancient Sites

   • Did Dr. Ashin Nyanissara bring Buddha Tooth Relics, along with bone relics, ashes, hair, and robes, from ancient stupas in regions such as Afghanistan and Pakistan (formerly part of India)? If so, how were these relics identified and authenticated before being preserved at Sitagu Sayadawgyi’s temple?

3. DNA and Carbon-14 Testing

   • Did Dr. Ashin Nyanissara arrange for DNA and Carbon-14 testing of the Buddha Tooth Relics in England? What was the purpose of conducting these tests, and which institutions were involved in the process?

4. Unintended Damage During Testing

   • Was Dr. Ashin Nyanissara informed that DNA and Carbon-14 testing procedures might involve irreversible changes to the relics, such as reducing parts of them to powder? If so, what were his reactions to this, and how was the preservation of the relics addressed post-testing?

5. Laboratory Fire Incident

   • Is it true that the laboratory where the DNA and Carbon-14 testing was conducted experienced a fire after the tests were completed? If so, what were the circumstances, and were any significant materials or findings lost in the incident?

6. Preservation of 28 Tooth Relics

• Is it accurate that Dr. Ashin Nyanissara currently preserves a total of 28 tooth relics, which were allegedly collected from ancient sites in Afghanistan, Pakistan, and other regions of old India? How are these relics being maintained, and what are the plans for their future preservation and research?

"You can view Dr. Ashin Nyanssara (Sitagu Sayardawgyi)'s answer at this link." https://www.hswagata.com/2024/12/debunking-misinformation-surrounding.html

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

Buddhist Images Bridging Faith Between Two Great Powers

Buddhas with Chinese Inscriptions from Bodhgaya

In 1862 CE (B.E. 2405), Alexander Cunningham surveyed Bodhgaya, the site of the Buddha's enlightenment. At that time, the sacred precinct (Bodhimanda) was in a state of neglect and ruin. Only a few Hindu Mahantas occasionally conducted rituals there. Cunningham excavated the area near the ancient ruins by the Sri Maha Bodhi Tree, which was then the third-generation tree and in such old age that it was about to fall. He discovered many Buddha images, but one was particularly extraordinary.

This Buddha image, carved from black stone typical of the Pala dynasty’s devotional sculptures, stood out. The inscription below was not in Sanskrit, Prakrit, or any Indian script—but in Chinese. The text reads:

“I, Bhikshu Zhi Yi (or Che Yi), from the Great Han Empire, made a vow on behalf of 300,000 people to follow the teachings that guarantee rebirth in a higher realm, by making merit through offering 300,000 copies of the Sutra of King Shang Sheng (a scripture concerning higher rebirths), and by reciting this sutra 300,000 times. This merit will result in rebirth in the Tusita Heaven.”

“Upon arriving in the land of Magadha, I was deeply moved by the Diamond Throne (Vajrasana), and I respectfully met the master of the Yogācāra school named Gui Bao, along with a number of revered monks. Together, we made a vow to be reborn in Tusita Heaven.”

“Among the 300,000 people were: Gui Bao (1st), Che Yi (2nd), Guang Feng (3rd), as well as Hui Yan, Zhong Da, Shi An Sun, Yuan Chen, Yi Xian, Hui Xiu, Che Yong, Feng Sheng, Xing Yun, etc. All of them aspired to venerate Metteyya (Maitreya), the compassionate and revered one. Now, the seven Buddhas have been inscribed on this stele.”

From this inscription, it is evident that the creator was Chinese, while the sculptor was likely Indian. The Chinese inscription may have been carved by a Chinese monk or artisan traveling with the group. The quality of the carving suggests skilled craftsmanship—had it been done by someone unfamiliar with Chinese script, the characters may have been poorly rendered or damaged.

The Eight Buddhas Carved on the Stele:

1. Vipassi Buddha (佛陀毗婆尸语)

2. Sikhī Buddha (尸棄佛)

3. Vessabhū Buddha (佛陀毗舍婆语)

4. Kakusandha Buddha (佛陀语言)

5. Koṇāgamana Buddha (佛陀拘那含语)

6. Kassapa Buddha (迦叶佛语言)

7. Gotama Buddha (Śākyamuni) (释迦牟尼佛语言)

8. Metteyya Buddha (Maitreya) (弥勒佛语)

Current Location:

This artifact is currently housed in the Indian Museum in Kolkata, India.

Historical Context and Significance:

The inscription is attributed to Master Zhi Yi (Che Yi), who traveled to the Sri Maha Bodhi Tree and visited the sacred sites in India around 1057 CE (B.E. 1600). This inscription serves as significant evidence that Bodhgaya has long been a central pilgrimage destination for Buddhists, particularly Chinese Buddhists.

According to the book Chinese Monks in India by Venerable I-Ching (Yi Jing), who journeyed to India in 671 CE (B.E. 1214), there were approximately 56 Chinese monks residing in India at that time for Buddhist studies. The names of many of these monks are listed in that very book.

This Chinese inscription is not the only one discovered at Bodhgaya, and further inscriptions will be gradually introduced for those interested in further study.

Broader Implication:

This artifact stands as historical evidence of the deep cultural and religious ties between two Asian powers— China and India. Buddhism served as the sacred bridge, fostering strong diplomatic and spiritual connections between these two great civilizations.

"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.