In our non-stop, plugged-in world, the quest for inner peace can feel like an elusive treasure hunt.

We often look to self-help gurus or wellness retreats, but what if I told you that the path to tranquility has been mapped out for centuries?

Thats right, centuries.

Buddhist philosophy offers timeless insights on finding harmony within, and its not as out of reach as you might think.

Let me level with you I used to roll my eyes at the idea of inner peace. It seemed like a lofty concept reserved for monks and yogis.

But then, I took a deep dive into Buddhist teachings and realized its not about escaping lifes hustle and bustle; its about navigating it with a calmer, more centered mindset.

Ready to find out how?

Lets explore together seven Buddhist-inspired ways to quiet the noise and cultivate a sense of serenity that sticks with you.

And dont worry, you wont need to meditate for hours on end or renounce your worldly possessions.

Its all about simple shifts that can lead to profound changes in your everyday life.

Ever caught yourself zoning out during a conversation or mindlessly scrolling through your phone? Weve all been there.

In Buddhist philosophy, mindfulness is the antidote to this autopilot mode.

Its about being fully present in the moment, aware of where we are and what were doing, without getting overly reactive or overwhelmed by whats going on around us.

Heres the kicker mindfulness isnt as daunting as it sounds. It starts with small steps.

Try this: focus on your breath for a minute or two. Feel the air moving in and out of your lungs, the rise and fall of your chest. When thoughts intrude and they will gently guide your attention back to your breathing.

This simple practice can be a gateway to a more mindful way of living.

By weaving mindfulness into our daily activities like savoring our morning coffee or truly listening when someone speaks we can start to find peace amid the chaos. Its about enjoying the journey, not just racing to the destination.

So next time you eat a meal, pay attention to each bite, the flavors, textures, and sensations. You might just find joy in the most ordinary experiences.

Mindfulness opens our eyes to the present, and this awareness naturally leads us to let go of attachment. As we become more present, we begin to see the impermanence in our attachments and learn to release our grip on them

This one hit me like a ton of bricks.

Attachment, in the Buddhist sense, isnt just about your collection of vintage stamps or your favorite coffee mug. Its a deep-seated habit of clinging to things, people, and experiences, creating a cycle of desire and dissatisfaction.

I remember when I clung desperately to a relationship that had run its course.

The fear of being alone was paralyzing. But heres what I learned: holding on was like tightly gripping a handful of sand the harder I tried to keep it, the more it slipped through my fingers.

When I finally let go, it felt like taking a deep breath after being underwater for too long.

The practice of non-attachment doesnt mean you stop caring. It means you learn to love freely without imposing conditions or expectations that can lead to disappointment. Its about appreciating what you have while recognizing that everything is transient.

Now, when I embrace new relationships or opportunities, I remind myself to enjoy them for what they are in the moment, not what they might become or how long they might last. Its incredibly liberating and has been a cornerstone in my journey toward inner peace.

Letting go of attachment paves the way for cultivating compassion. As we detach from our rigid expectations and desires, our hearts open wider, allowing us to empathize more deeply with ourselves and others

Ill be honest, there was a time when my inner critic had a megaphone, and I was its favorite target.

But I soon realized that beating myself up got me nowhere. Thats when I stumbled upon the Buddhist practice of compassion, starting with oneself.

It was during one particularly rough week, juggling deadlines and personal drama, that I found myself spiraling into self-criticism. Youre not good enough, my mind hissed.

But then, I paused. I remembered reading about Metta, or loving-kindness meditation a practice of directing well-wishes to oneself and then to others.

So, I gave it a shot.

Sitting quietly, I repeated phrases like May I be happy, may I be healthy, may I be at peace, and something shifted. The gnawing anxiety eased. It wasnt an overnight transformation, but with time and practice, cultivating compassion became like a balm for my frazzled nerves.

And it didnt stop with me. Extending compassion outward, even to those who ruffled my feathers, changed the game. Its not about being a doormat; its about recognizing the shared human experience that just like me, others want to be happy and free from suffering.

This shift in perspective has been key in finding inner peace and navigating life with a gentler heart.

As our compassion grows, so does our patience. Understanding and empathy teach us the value of waiting, of giving ourselves and others the time and space to grow and heal

I used to be the person tapping my foot impatiently in line, checking my watch every 30 seconds. If things didnt happen on my timeline, frustration bubbled up like a volcano.

Then, I encountered the Buddhist virtue of patience, and it was a game-changer.

Patience, in Buddhism, is not just about waiting without complaining; its about understanding the natural flow of life and our limited control over it. Its recognizing that our impatience often stems from a desire for instant gratification or an aversion to discomfort.

One summer, I decided to grow a garden. I planted seeds with high hopes for a bountiful harvest. Days turned into weeks, and my excitement waned as I saw no sign of life. It was a lesson in patience right there in the soil nature couldnt be rushed. Then one morning, tiny green shoots pushed through the earth, and I was reminded that growth takes time.

Applying this to life, I now approach challenges with a new mantra: This too shall pass.

Whether Im stuck in traffic or facing a delay in plans, I breathe and remind myself that getting worked up wont make things move any faster.

Learning to accept each moment as it comes, without the inner turmoil of impatience, has brought a sense of calm and acceptance that is truly peaceful.

Patience nurtures an understanding of lifes transient nature. As we learn to wait and watch, the truth of impermanence becomes clearer, teaching us the value of each fleeting moment

I was sifting through old photos the other day when I came across a picture of myself as a child, grinning ear to ear with an ice cream cone in hand. It struck me how much has changed since then not just my height or hairstyle, but everything.

Its a concept deeply rooted in Buddhist philosophy: impermanence, or anicca.

Nothing lasts forever. Seasons change, relationships evolve, and pain fades.

In Buddhism, recognizing the transient nature of life is essential for inner peace. Clinging to the way things wereor how we want them to beis like trying to hold onto a sunset; its beautiful but fleeting.

When I first learned that the atoms that make up our bodies are mostly empty space and are in a constant state of flux, it was both unsettling and enlightening. It reminded me of the ever-changing nature of existence.

Now, when I encounter change or loss, I try to see it through the lens of impermanence. Yes, it can be tough to let go, but theres also beauty in the ephemeral nature of life.

Embracing this truth has helped me appreciate the present and find peace in knowing that change is not just a part of lifeit is life.

With the understanding of impermanence, we start to find contentment in the simple things. We realize that the constant chase for more only leads to transient happiness, and simplicity offers a more enduring peace

Last year, I found myself overwhelmed by the clutter in my home. It wasnt just the physical stuff; my schedule was a tangled mess of commitments, and my mind buzzed with endless to-do lists.

It was then that I stumbled upon the Buddhist concept of simplicity, and it felt like a breath of fresh air.

Simplifying life is about more than cleaning out a closet or clearing a calendar. Its about stripping away the non-essential to make room for what truly matters.

For me, that meant reevaluating my priorities and learning to say no. It meant quiet evenings with a book instead of mindless scrolling, and heart-to-heart conversations instead of crowded gatherings.

This shift towards simplicity wasnt easy. I wrestled with the fear of missing out and the urge to stay busy.

But as I began to embrace a less cluttered life, I noticed a sense of contentment creeping in. The silence that once made me uneasy became a space for reflection and growth.

The beauty of simplicity is that it doesnt just create room in our closets and calendars; it creates space in our minds. In this space, I found peace that was both grounding and liberatinga sanctuary from the relentless pursuit of more. It turns out that sometimes, less really is more.

And as we embrace simplicity, we naturally gravitate towards reflection, a practice that fosters wisdom. In the quietude of a simpler life, we find the space to reflect, learn, and grow in understanding.

Theres a teaching in Buddhism about the two wings of a bird representing wisdom and compassion, both essential for the journey to enlightenment.

For me, the pursuit of wisdom has been the most pivotal in seeking inner peace.

Wisdom isnt just about knowledge; its about deep understanding and insight, especially into the nature of our own minds.

Each night, I carve out time for reflection, a quiet period to contemplate my actions and experiences of the day.

This practice isnt about self-judgment or rumination but rather observing patterns, learning from mistakes, and acknowledging growth. Its during these moments of stillness that Ive uncovered truths about myself and the world around me.

The most important thing to know is that wisdom is accessible to everyone. It doesnt require a library of texts or a guru to guide you; it starts with looking inward and asking questions.

Why do I react the way I do? What can this situation teach me?

The answers often come in whispers, in the space between thoughts, and they bring with them a tranquility that feels like coming home to yourself.

If these practices resonate with you, its a sign that youre on the path to cultivating inner peace. Remember, this isnt about perfection or a destination; its an ongoing journey of self-discovery and harmony.

Embracing these tenets from Buddhist philosophy doesnt require a radical life change but rather, a shift in perspective and intention. Its about finding contentment in the present and recognizing the transient nature of our worries and stresses.

Begin by incorporating these practices into your daily routine, whether its taking five minutes to meditate or simply pausing to breathe deeply during a hectic day. Each step is a stone on the path to tranquility.

Understanding that this is a personal process, be gentle with yourself as you explore these avenues to peace. Reflect on your progress, celebrate your growth, and remember that each moment is an opportunity to return to these principles.

As you move forward, may you find that with each mindful step, a sense of calm and clarity naturally unfolds within you. This is the essence of inner peace a serene landscape that exists within, waiting for you to visit whenever you seek refuge from the outer world.

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7 ways to attain inner peace, based on Buddhist philosophy - Hack Spirit

Siddharthas Intent, founded by the revered Bhutanese lama, filmmaker, and author Dzongsar Jamyang Khyentse Rinpoche, has announced that the ongoing Dzongsar Monlam and Siddhartha Festival 2023* in Bodh Gaya, northern India, will showcase the Siddhartha Festival Art Show, organized as part of the Siddharthas Intent Art Project and running from 2529 October under the theme Sahaja (Skt: spontaneous enlightenment).

The Siddhartha Festival Art Show features approximately 80 Buddhist-inspired works by 18 international artists, Siddharthas Intent shared with BDG. Our aspiration is that this be more than a simple exhibition of art, but also an offering to all those present at the seat of Buddhas enlightenment. May artists and potential artists be inspired to express and share the Dharma through their work, and may all those who view it be further drawn to Buddhas wisdom.

Siddharthas Intent is an international collective of Buddhist groups supporting Dzongsar Khyentse Rinpoches Buddhadharma activities by organizing teachings and retreats, distributing and archiving recorded teachings, and transcribing and translating manuscripts and practice texts.

The Siddharthas Intent Art Project was born from the aspiration to create a central place for Buddhist artists to be seen and supported, and for art lovers to enjoy and be touched by these artists creations, Siddharthas Intent explained. It is our pleasure to invite you to our first in-person exhibition at the Siddhartha Festival being held at the holy Buddhist site of Bodh Gaya, India, from 2429 October.*

Organized by Dzongsar Khyentse Chokyi Lodro Institute, the Dzongsar Monlam will run from 1827 October. It was first held in 2006 and has been conducted biennially at the place where the Buddha attained enlightenment: under the Bodhi tree in Bodh Gaya. The Siddhartha Festival, which will celebrate the life of the Buddha and his teachings, centers on a two-day program of talks, chants, dance, and more, from 2829 October.

In addition to the Siddhartha Festival Art Show, the festival will feature appearances from numerous special guests, including: renowned Japanese monk, musician, and composer Kanho Yakushiji of the Rinzai school of Japanese Zen Buddhism; Parvathy Baul, a practitioner, performer, and teacher of the Baul tradition from Bengal, India; Dr. Prachi Jariwala, a trained Indian classical dancer; and Lucid Mantra, a producer and multi-instrumentalist based in the northeast Himalayas.

Since the time of the Buddha, art has always played a significant role for Buddhists, serving as both a medium for expressing religious ideals and for teaching, inspiring, and communicating with practitioners, Siddharthas Intent noted. The online gallery, which currently features a new artist each month, was created . . . to extend the impact of the works and to lay the groundwork for a cooperative, mutually supportive community. Our community forum provides a dedicated area for artists and art lovers to connect online and exchange ideas.

Born in Bhutan in 1961, Dzongsar Khyentse Rinpoche is the son of Thinley Norbu Rinpoche and was a close student of the Nyingma master Dilgo Khyentse Rinpoche (191091). He is recognized as the third incarnation of the 19th century Tibetan terton Jamyang Khyentse Wangpo (18201892), founder of the Khyentse lineage, and the immediate incarnation of Jamyang Khyentse Chkyi Lodr (18931959).

In addition to Siddharthas Intent, Rinpoches projects include: Khyentse Foundation, established in 2001 to promote the Buddhas teaching and support all traditions of Buddhist study and practice; 84000, a non-profit global initiative to translate the words of the Buddha and make them available to all; Lotus Outreach, which directs a range of projects to ensure the education, health, and safety of vulnerable women and children in the developing world; and Lhomon Society, which promotes sustainable development in Bhutan through education.

Rinpoche is the author of several books, including:What Makes You Not a Buddhist (2006), Not For Happiness (2012), The Guru Drinks Bourbon?(2016), andPoison is Medicine: Clarifying the Vajrayana(2021),and has garnered renown inside and outside of the global Buddhist community for the feature-length films he has written and directed:The Cup (1999), Travellers and Magicians(2004),Vara: A Blessing(2012),Hema Hema: Sing Me a Song While I wait(2016), and Looking For A Lady With Fangs And A Moustache (2019).

* Siddharthas Intent Announces 2023 Dzongsar Monlam and Siddhartha Festival in Bodh Gaya (BDG)

Siddharthas Intent Siddharthas Intent India Dzongsar Khyentse Chokyi Lodro Institute Dzongsar Monlam & Siddhartha Festival (Siddharthas Intent) Siddhartha Festival 2023 (Siddharthas Intent) Art Gallery (Siddharthas Intent)

Dzongsar Khyentse Rinpoche among Recipients of 2023 Honorary Degrees at SOAS University of London Engaged Buddhism: Dzongsar Khyentse Rinpoche Highlights the Value of Small Sacrifices in Breaking the Cycle of Poverty for Women Online Dharma: The Heart Sutra with Dzongsar Khyentse Rinpoche and Jet Li Lighting the Mahabodhi: Siddharthas Intent India Announces International Light Sculpture Design Contest Khyentse Foundation Presents 2022 KF Award for Outstanding PhD Dissertation in Buddhist Studies Khyentse Foundation Marks 20 Years in the Service of the Buddhadharma Windows into Buddhism: Khyentse Foundation Announces Launch of New Book and Website

Dzongsar Jamyang Khyentse Rinpoche on Biodiversity Conservation and the Illegal Wildlife Trade Poison Is Medicine: Paradox and Perception in Vajrayana Buddhism On Being Brave: Dzongsar Khyentse Rinpoche on Technology and the Dissemination of the Dharma A Buddhist Vision for Education Reform: The Blue Lion Preschool, Inspired by Dzongsar Khyentse Rinpoche Seeing the Sacred: an Interview with Pawo Choyning Dorji, Producer ofHema Hema: Sing Me A Song While I Wait Modern Education and the Future of Buddhism: An Interview with Dzongsar Khyentse Rinpoche

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Sahaja: Siddharthas Intent Announces Buddhist-Inspired Art Show in Bodh Gaya - Buddhistdoor Global

The origins of lent

In India, where Buddhism began, there is a three-month-long rainy season. In the time of the Buddha, once during the rainy season, a group of wandering monks sought shelter by co-habitating in a residence because they wanted to avoid stepping on the plants of the villagers.

In order to minimise potential inter-personal strife while co-habiting, the monks agreed to remain silent for the entire three months and agreed on non-verbal ways to share alms.

When the Buddha learned of the monks' silence, he instituted the Pavarana Ceremony as a means for dealing with potential conflict and breaches of disciplinary rules during the Vassa season.

Six things Buddhists should practise at the end of Vassa, or "Buddhist lent":

Perform acts of merit by offering alms, dedicate merit to deceased relatives.

Listen to Dharma teachings, observe precepts, make offerings, or present food and requisites for monks or temples, and participate in Dharma sermons.

Offer alms to monks in celebration of the descent from heaven by Lord Buddha

Clean and decorate homes, public buildings, and important Buddhist places, including hanging the national and Buddhist flags.

Organise exhibitions, lectures, or discussions related to the day at government offices, educational institutions, and temples to disseminate knowledge to the public and interested individuals.

Avoid entertainment, engage in fasting, and abstain from harming or consuming animal flesh.

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Origins and Buddhist practices associated with the day marking end ... - Nation Thailand

The source of peace is within us; so also the source of war. And the real enemy is within us and not outside. The source of war is not nuclear weapons or other arms. It is the minds of human beings who decide to push the button and to use those arms out of hatred, anger or greed. All forms of violence, especially war, are totally unacceptable as means to settle disputes between and among nations, groups and persons. His Holiness the Dalai Lama

Martin McGee, of Buffalo, has studied and practiced Buddhism since 1978

War is a racket, it always has been. Smedley Butler, United States Marine Corps major general

These two quotes summarize how I feel about war. I grew up in the Vietnam era. The graphic TV news footage of Buddhist monk Thich Quang Duc and his self-immolation while sitting in the lotus position on a busy daytime street in Ho Chi Minh City (then Saigon) scared and confused me as a young child. It became a befitting symbol for the fiery times. The 66-year-old monk was protesting against the persecution of Buddhists by the U.S. backed South Vietnamese government.

Later on, I learned that self-harm and suicide are prohibited in Buddhism. In college, I went to Japan as a student in a semester abroad program and met people who had lived through World War II. An old guidebook that I picked up at a library used book sale prior to leaving led me to study on weekends at a Zen monastery near Mount Fuji.

I grappled with how a country that produced its famed peaceful Zen culture could become a nation at war. I learned that it is complicated, to say the least.

The physical, emotional and psychological suffering from war is not only felt by those directly impacted. It infects all humanity. Non-violence is at the heart of Buddhist thinking and behavior. Nothing in Buddhist scripture gives any support to the use of violence as a way to resolve conflict. The Buddhist doctrine of Ahimsa implies the total avoidance of harming any living creature by deeds, words and thoughts.

The guiding principal of compassion in Buddhism is akin to the golden rule found in all religions: the wish for others to be free from suffering and the causes of suffering. It is based on appreciating other peoples feelings, especially when weve gone through the same ordeal.

Emptiness and interdependence in Buddhism are more than concepts; they are beneficial keys to understanding the nature of reality and our place in it. Upon hearing the term emptiness, one might think this suggests nothingness or a void, but the meaning is directly connected to the concept of interdependence, whereas nothing exists in a void. Great possibilities arise in emptiness. We can make anything happen (peace instead of war, love over hate, sharing rather than greed), but we can only do so by bringing together the necessary conditions.

This years annual WNY Peace Centers dinner on November 10 brings keynote speaker Rima Vesely-Flad to Buffalo. She is a professor of Buddhism and Black studies at Union Theological Seminary and the author of Black Buddhists and the Black Radical Tradition. Her talk is entitled The Dharma of Racial Justice: Contemplative Practices & Collective Liberation.

Im looking forward to having this opportunity to learn more about how to find more inner peace and promote social justice.

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Buddhist anti-conflict teaching is more important than ever - Buffalo News

The joint celebration of Institute of Buddhist Dialectics golden jubilee and College for Higher Tibetan Studies silver jubilee.

Dharamshala, 26 October 2023: In the gracious presence of Kyabje Gaden Tri Rinpoche, Speaker Khenpo Sonam Tenphel addressed the joint celebration of golden jubilee of the Institute of Buddhist Dialectics (IBD)and silver jubilee of theCollege for Higher Tibetan Studies (CHTS) a branch of the IBD at the CHTS in Sarah earlier today.

Chief Guests of the event Kyabje Gaden Tri Rinpoche and Speaker Khenpo Sonam Tenphel along with special guest Secretary Lobsang Jinpa of Gaden Phodrang Foundation of the Dalai Lama, Tsenyi Khentrul Tenzin Tseten Rinpoche (reincarnation of IBD and CHTSs founder Gen Lobsang Gyatso), Institutes director Geshe Samten Gyatso, CHTS Principal Passang Tsering, other esteemed guests, teachers, staff and students of IBT and CHTS, and alumni of the institutes were present to commemorate the significant milestone.

With his deepest reverence, the Speaker began his address by offering his prostration of body, speech, and mind to the portrait of His Holiness the Dalai Lama, followed by expressing of his heartfelt greetings on behalf of the Tibetan Parliament-in-Exile to Kyabje Gaden Tri Rinpoche, esteemed guests and gathering of the auspicious occasion.

Applauding the multifaceted accomplishments of Gen Lobsang Gyatso the founder of IBD and CHTS, the Speaker recalled the founders legacy and his invaluable contribution in the preservation of distinct Tibetan language and religion under the guidance of His Holiness the Dalai Lama.

Speaker Speaks at the joint celebration of Institute of Buddhist Dialectics golden jubilee and College for Higher Tibetan Studies silver jubilee

Tibetans in exile with the blessing of His Holiness the Dalai Lama and support from India and its people have been very successful in preserving our distinct heritage. And today we are celebrating the golden and silver jubilee of these two institutions preservation of traditional Tibetan disciplines.Due to the blessing of His Holiness the Dalai Lama, Tibetan Buddhism today has piqued the interest of a good number of non-Tibetans including numerous scholars, added the Speaker and proclaimed that the logic of Buddhism goes on par with the theories of modern science.

Saying that education along with the attributes of altruism can bring meaning to lives of others and to one self and bring significance to the society, the Speaker advised the students studying in these institutions to continue putting their heart and soul into studying and into developing altruism. Highlighting the need of studying Buddhism, the Speaker reiterated that having an understanding of the basics of Buddhism even for lay persons can help bring tranquillity and strength in dealing with life suffering with mindfulness.

The Speaker also praised the two institutions contribution to Tibetan society with their former students serving at various positions in the Tibetan society including the Central Tibetan Administration. He also appreciated students from the College for Higher Tibetan Studies, Sarah, who have been transcribing the bi-annual sessions of the Tibetan Parliament-in-Exile for the past many years.

Speaker Khenpo Sonam Tenphel also launched a series of books entitled A Pictorial History of Institute of Buddhist Dialectics, A Brief Pictorial Life Story of IBD Director Ven. Lobsang Gyatso, Biography of Geshe Jangchup Tsultrim, and others.

Four alumni members were honoured with the three wheel recognition awards for their exceptional contribution to the society and staff serving 20 years in the institutes were also honoured respectively.

Institute of Buddhist Dialectics was founded by His Holiness the 14th Dalai Lama in 1973 and appointed Gen Lobsang Gyatso to establish and lead the institution. In 1991, Gen Lobsang Gyatso expanded upon the already successful work of the institute with the founding of a new branch at Sarah, the College for Higher Tibetan Studies. Under his guidance, the Institute of Buddhist Dialectics and the College for Higher Tibetan Studies developed into uniquely valuable Tibetan educational institutions, offering integrated studies in both traditional Tibetan disciplines and modern subjects.

-Report filed by Tibetan Parliamentary Secretariat

Geshe Lhakdor, Director of Library of Tibetan Works and Archives, honored with three wheel recognition award by Kyabje Gaden Tripa.

Speaker Khenpo Sonam Tenphel launching A Brief Pictorial Life Story of IBD Director Ven. Lobsang Gyatso

The joint celebration of Institute of Buddhist Dialectics golden jubilee and College for Higher Tibetan Studies silver jubilee

Kyabje Gaden Tri Rinpoche

Institutes director Geshe Samten Gyatso

Geshe Lhakdor

Geshe Kalsang Damdul

CHTSs library

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Speaker Speaks at Joint Celebration of Institute of Buddhist ... - Central Tibetan Administration

He harms living creaturesborn of womb or of egg,and has no kindness for creatures:know him as a lowlife.

He destroys and devastatesvillages and towns,a notorious oppressor:know him as a lowlife.

(Vasala Sutta)

Buddhism and human rights share a sense of social responsibility and all-encompassing concern. Human rights define the minimum of what is necessary to ensure each persons freedom of choice and right to self-determination. According to this vision of human rights, the institutions in which we typically live are subject to certain limitations that must not be violated in order to protect the fundamental freedom of the person.

Individual rights were first enshrined in international law with the adoption of the Universal Declaration of Human Rights (UDHR) by the United Nations in 1948 and the succeeding human rights agreements. The 30 articles of the UDHR highlight the most significant aspect of the concept of human rights: the protection of the individual or, to be more precise, the protection of the individual against powerful institutions of the state, society, religion, or others. These 30 articles formulate universal rights as being valid for every individual human being regardless of race or ethnic group, gender, religion, and so on.

Prof. L. P. N. Perera, a Sri Lankan scholar, has provided a useful commentary on each of the 30 articles of the UDHR. In his foreword to the commentary, Ananda Guruge points out:

Professor Perera demonstrates that every single Article of the Universal Declaration of Human Rights even the labour rights to fair wages, leisure and welfare has been adumbrated, cogently upheld and meaningfully incorporated in an overall view of life and society by the Buddha.

Article One of the UDHR states: All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood (UDHR). Perera writes a commentary on Article One from a Buddhist perspective:

This Article (which is really the basis of all human rights) is in complete accord with Buddhist thought, and may be said to be nothing new to Buddhism in conception. The Buddhist view of human rights emerges from two basic assumptions, one philosophical and the other ethical. The philosophical assumption and this is what matters here is that human beings are born with complete freedom and responsibility. Not being the creations of a Creator, they are subject only to non-deterministic causal laws, and their destinies are therefore in their own hands one is certainly born free and if all could attain Buddhahood what greater equality in dignity and rights can there be?

Classical Buddhism does not explicitly discuss so-called human rights. Discussions of this nature frequently begin by introducing a paradox, which Christopher Gowans expresses very well: It is widely acknowledged that human rights were not explicitly recognized or endorsed in traditional Buddhist texts. . . . And yet human rights are endorsed and advocated by most (although not all) engaged Buddhists today. (Gowans 2015, 245) However, the absence of specific discussions around human rights in the ancient texts need not imply that Buddhism opposes the concept. According to the Buddhist understanding of Dharma (a word deeply steeped in Indic ideas of social order and harmony), each person has essential and reciprocal roles and obligations in maintaining and advancing justice. Dharma determines what is acceptable in every scenario, as well as what is reasonable and good in all aspects and situations. Instead of being articulated as rights, Dharma obligations are expressed as duties. As M. Vajiragnana says:

Each one of us has a role to play in sustaining and promoting social justice and orderliness. The Buddha explained very clearly these roles as reciprocal duties existing between parents and children; teachers and pupils; husband and wife; friends, relatives and neighbors; employer and employee; clergy and laity (Sigala-Sutta, Digha Nikaya, NO. 31). No one has been left out. The duties explained here are reciprocal and are considered as sacred duties, for if observed they can create a just, peaceful and harmonious society.

The dignity of the human individual serves as the cornerstone of human rights. According to Buddhism, this dignity comes from the value of human rebirth. While all beings possess buddha-nature (tathagathagarbha), only the human form can achieve enlightenment and buddhahood. Human rebirth is seen as being particularly uncommon and precious. Based on these emphases, it is possible to conclude that Buddhism has enduringcauses for concern and historic ideals that might serve as the basis for a Buddhist embrace of human rights.

Engaged Buddhism scholar Sallie B. King has been one of the most prolific examiners of philosophical dialogue between modern human rights and Buddhist ethics. I wish to draw attention to several chapters in her books:

Chapter 5: Human Rights in Being Benevolence: The Social Ethics of Engaged Buddhism (Honolulu: University of Hawaii Press, 2005)

Chapter 7: Human Rights and Criminal Justice in Socially Engaged Buddhism (Honolulu: University of Hawaii Press, 2009)

Buddhism and Human Rights in Religion & Human Rights (John Witte, Jr. and Christian Green [eds.],10318.Oxford: Oxford University Press, 2012)

These books and chapters all present a helpful analytical framework that articulates Buddhist responses to human rights. First, the concerns: they include theveering of human rights into selfish individualism, the Western-dominated idea of rights as an anthropocentric privileging of humanity and an adversarial conception of rights versus responsibilities.

Conversely, reasons for Buddhists to support human rights includethe infinite preciousness of human birth and the unique potential for enlightenment, as well as the idea that adherence the FivePrecepts can manifest as promoting equality, discouraging violence, and expanding autonomy and freedom. There is also an implicit acknowledgement that meditation and enlightenment cannot be Buddhisms only concern in a collective organism as complex as a society.

The fundamental moral code of the Buddhist tradition is represented by the Five Precepts, which arguably uphold human rights. The Five Precepts are that one should refrain from: killing; taking what is not given; sexual misconduct; lies; and intoxicants. In this sense, King has observed:

[T]he precepts imply that that society will be Good in which its members do not harm each other, steal from each other, lie to each other, etc. This in turn implies that a member of a Good society should have a reasonable expectation not to be harmed, stolen from, etc. Now one may or may not want to call such a thing a right, but it is certainly closing in on that ground in a practical sense, if not in the full conceptual sense.

The First Precept upholds the right not to be killed or suffer the infliction of violence. Important ideals associated with nonviolence and the Five Precepts include respect for each persons autonomy and non-harmfulness. The right not to be harmed, and other norms and principles of peace are all reflected in these values and practices. Leading Buddhists from many Asian nations, including His Holiness the Dalai Lama, Aung San Suu Kyi, A. T. Ariyaratne, Maha Ghosananda (19132007), and Sulak Sivaraksa, have often used the language of human rights to enrich their Dharmic perspective on social and political issues. For example, Maha Ghosananda has noted: Cambodian people must obtain all basic human rights, including rights of self-determination and rights to freely pursue economic, social, and cultural development. (Sallie 2005, 118)

Furthermore, Buddhists have founded organizations that support human rights. These organizations include the Thai National Human Rights Commission, the Tibetan Centre for Human Rights and Democracy, the Cambodian Institute of Human Rights, and more. Thailand, Myanmar, Laos, Cambodia, Vietnam, and other Asian nations with significant Buddhist populations are also members of the ASEAN Intergovernmental Commission on Human Rights (AICHR), founded in2009.

Buddhism maintains that all people are fundamentally, spiritually equal. Human hierarchies are merely conventional and should be deconstructed at the highest level. The Buddha maintained that everyone can attain enlightenment, rejecting the dominant caste system in principle. Hence, a Buddhist understanding of human rights has to maintain that a persons value is inherent and, furthermore, their virtue is determined only by their actions rather than being determined by fortune or misfortune. As the Blessed One himself stated:

Youre not a lowlife by birth,nor by birth are you a brahmin.Youre a lowlife by your deeds,by deeds youre a brahmin.

Gowans, Christopher W. 2015. Buddhist Moral Philosophy: An Introduction. New York and London: Routledge.

Perera, L. P. N. 1991. Buddhism and Human Rights: A Buddhist Commentary on the University Declaration of Human Rights. Colombo: Karunaratne and Sons.

King, Sallie B. 2005. Being Benevolence: The Social Ethics of Engaged Buddhism. Honolulu: University of Hawaii Press.

Vajiragnana, M. 1992. Justice in Buddhism. Universal Declaration of Human Rights (United Nations) Vasalasutta (Suttacentral)

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Earlier this year, China issued new rules on religious activity that tighten oversight of clergy and congregations.

The rules are part of a long-standing strategy by the Chinese government to align religion with communism and ensure loyalty to the Chinese Communist Party (CCP), which espouses and promotes atheism. More recently, such rules have also been intended to bring religion in line with traditional Chinese culture and with Xi Jinping Thought, the Chinese leaders blend of Marxism and nationalism.

Chinas constitution says ordinary citizens enjoy freedom of religious beliefs and the government officially recognizes five religions: Buddhism, Catholicism, Islam, Protestantism and Daoism (also called Taoism). But authorities closely police religious activity. China has ranked among the worlds most restrictive governments every year since Pew Research Center began tracking restrictions on religionin 2007.

Here are 10 things to know about how the Chinese government regulates religion, from our recent report, Measuring Religion in China.

China is pursuing a policy of Sinicization that requires religious groups to align their doctrines, customs and morality with Chinese culture. The campaign particularly affects so-called foreign religions including Islam as well as Catholicism and Protestantism whose adherents are expected to prioritize Chinese traditions and show loyalty to the state.

Sinicization takes various forms. Authorities have removed crosses from churches and demolished the domes and minarets of mosques to make them look more Chinese. Pastors and imams have reportedly been asked to focus on religious teachings that reflect socialist values. The government also plans to issue a newly annotated version of the Quran that will help Islamic teachings align with Chinese culture in the new era.

Chinas restrictive policies toward Muslims particularly Uyghurs in Xinjiang province have been documented widely over the past decade. Human rights groups accuse China of subjecting Uyghurs to mass internment, surveillance and torture. The U.S. State Department has described events in Xinjiang as genocide, alleging that Chinese authorities have detained more than 1 million Chinese Muslims in specially built internment camps. Uyghurs make up 43% of Chinese Muslims.

Chinas government rejects the accusations and says that relocations, camps and other forced measures are meant to improve Muslims lives. For example, Chinese officials have said camps in Xinjiang offer vocational training and counter religious extremism.

Christianity in China is governed by several sets of rules. Christians are allowed to worship in official churches registered with supervisory government agencies responsible for Protestantism and Catholicism. However, many Christians refuse this oversight and worship in underground churches.

Since Xi came to power in 2013, the government has banned evangelization online, tightened control over Christian activities outside of registered venues, and shut down churches that refuse to register. Authorities have also arrested prominent church leaders and some Christians reportedly have been held in internment camps.

In 2018, the Vatican and China signed an agreement over bishop appointments to help alleviate tensions for Chinas Catholics a deal that was criticized by many. Since then, the Chinese government has stepped up efforts tobring Catholic churches into the official system andintensified its pressureon those that refuse to join.

China treats Buddhism particularly Han Buddhism, the most widespread branch in the country more leniently than Christianity or Islam. Xi frequently praises Han Buddhists for having integrated Confucian, Daoist and other traditional Chinese beliefs and practices.

At the same time, China has cracked down on Tibetan Buddhists. Recently, Chinese authorities have been accused of carrying outpolitical re-education campaignsmeant to cement allegiance to Xi and discourage loyalty to the exiled Dalai Lama. Moreover, the Chinese government has been criticized for tearing down Tibetan Buddhist monuments, includingmonasteriesandstatues.

Folk religion and ancient spiritual traditions play a large role in China. The government encourages some activities that it considers to be part of Chinas cultural heritage and has financed the renovation of some folk religion temples. People in China are allowed to venerate the Chinese philosopher Confucius and participate in temple festivals where folk deities e.g., Mazu, the goddess of the sea are worshipped. Authorities have also brought Mazu festivals to Taiwanese worshipers as a way to gain political favor.

The Chinese government has tasked local governments with regulating folk religious activities to ensure they reflect cultural heritage and are guided by socialist values. Since 2015, local authorities have been registering temples with historical and cultural importance and making efforts to bring their staff and activity under state supervision. In some provinces, temples that local authorities perceived as socially and culturally insignificant have been demolished or closed, or converted into secular facilities.

Religious activity that falls outside of the five officially recognized religions and does not meet the governments approval as a form of cultural heritage is often categorized by authorities as superstition or evil cult. For instance, Chinese law forbids witchcraft and sorcery, and the government opposes folk religious practices that include a superstitious element such as setting off firecrackers to ward off evil spirits.

Some groups, including Falun Gong, the Unification Church and the Children of God, are considered cults and banned. The government has been accused of arresting Falun Gong practitioners and subjecting them to systematic torture, such as organ harvesting.

The ruling Chinese Communist Party promotes atheism and discourages citizens from practicing religion. The 281 million Chinese people who belong to the CCP or its affiliated youth organizations are officially banned from engaging in a broad range of spiritual activities.

Still, the CCP tolerates occasional engagement in cultural customs. For example,it is acceptable to visit temples every once in a while. But visiting temples for all important religious daysorfrequently consulting fortunetellers can lead to expulsion from the CCP. Nevertheless, some CCP membersdoidentify with a religion or engage in religious practices, though generally at lower rates than non-CCP members.

Children under 18 are constitutionally prohibited from having any formal religious affiliation in China. There is also a ban on religious education, including Sunday schools, religious summer camps and other forms of youth religious groups. Schools focus on promoting non-religion and atheism, and many children join CCP-affiliated youth groups, where they must pledge commitment to atheism.

Chinas attitude toward religion dates back to the founding of the Peoples Republic of China in 1949. Early CCP leaders denounced religion as linked to foreign cultural imperialism, feudalism and superstition, and persecuted religious groups across the board. During theCultural Revolution (1966-76), CCP chairman Mao Zedong vowed to eliminate old things, old ideas, old customs and old habits, and Red Guards attacked or destroyedmany temples, shrines, churches and mosques.

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10 things to know about China's policies on religion - Pew Research Center

Nearly 400 Hindus from across the state converted to Buddhism at an event organised by Gujarat Buddhist Academy on the occasion of Dussehra in Ahmedabad Tuesday. This is the 14th such event being organised annually on Dussehra.

The day-long ceremony headed by Bhadant Pragyasheel Mahathero from Amravati Maharashtra saw individuals and families from Ahmedabad, Gandhinagar, Vadodara, Mehsana, Surendranagar and Botad adopt Buddhism.

Vadodara-based Pravinbhai Parmar, 38, who was among those who converted, cited inequality in the Hindu religion for his decision. There is equality, love and compassion in Buddhism. No discrimination, unlike the Hindu religion where there is discrimination everywhere and increasing atrocities on Dalits day by day. What is the point of being a Hindu when there is nothing good for us, he said.

Most of those who converted were from the Dalit community.

Parmar, who works at a private school, has been associated with the academy since 2013, but decided to embrace the religion now. His wife and two daughters aged nine and seven also followed his suit. As we got to know more about Buddhism we thought this was the right time for the move, he added.

Of the 418 persons who had submitted their applications to the Collectors office a month ago for the conversion, nearly 90 per cent were present today for the deeksha, said Gujarat Buddhist Academy secretary Ramesh Bankar. A majority of them have converted to Buddhism as this religion looks at everyone with equality unlike untouchability and caste discrimination in Hinduism, he echoed Parmars views.

Bankar added that the organisation has been conducting deeksha events since 2010.

The family of 22-year-old Ashwini Kumar Solanki from Randheja in Gandhinagar was also among those converted. My parents aged 69 and 70, too, have taken deeksha today. My father has been associated with Buddhism since 2004 and it is he who suggested that we should embrace this religion, he said.

However, there were also individuals like R K Jadav (71), a resident of Chandkheda in Ahmedabad, who was the only one from his family to get converted. My family also believes in Buddhism but I thought let me first take this step and then my family members can follow, he said.

The Indian Express Pvt Ltd

First published on: 25-10-2023 at 03:42 IST

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Citing inequality, nearly 400 Hindus embrace Buddhism at Ahmedabad event - The Indian Express

Sensei Alex Kakuyo shares a practice to work with suffering by calming the mind one second at a time.

When I took my first steps down the Buddhist path I learned several uncomfortable truths about myself. For example, I learned that much of my suffering was self-created. Sometimes, my mind was clouded by feelings of greed, anger, and ignorance, which caused me to make bad decisions.

Other times, I ruminated on negative events that happened in the past or bad things that might happen in the future. In those moments my imagination caused me to fear things that might occur and be angry about things that were already over.

Buddhism offered a cure for my predicament in the way of meditative concentration. When we engage in this practice we focus our minds one thing to the exclusion of everything else.

We might concentrate on an object in our environment, a body sensation, or a Buddhist chant. When negative thoughts or emotions enter our mind, we refuse to dwell on them. Instead, we acknowledge that our attention has wandered, and re-engage with our meditation. Doing this robs our negative thoughts and emotions of energy. Like refusing to put wood on a fire until it burns out, we stop putting our focus on hurtful things until they lose their power over us. This creates a space, which allows peacefulness to enter our minds, and helps us make better decisions.

There are many ways to practice meditative concentration. However, one of my favorites is something called The Ticking Watch Meditation.

In this meditation there are two things that are happening. First, we engage our bodies to help calm our mind. Breathing in and out through the nose engages the parasympathetic nervous system; signaling to our minds that its safe to relax. By pushing out our belly buttons on each inhale we expand our diaphragms, which helps us take in more oxygen. This also helps us relax.

Second, we take our watch as the object of concentration; using it to rob our negative thoughts of energy. Each time we count a passing second instead of dwelling on our thoughts we remove a log from the fire of our passions; letting them die away so peace can enter our minds.

Once our minds are at peace (or slightly less agitated at the very least), were able to avoid self-created suffering by making better decisions and not giving energy to harmful emotions.

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Images courtesy of the Young Buddhist Association of Indonesia

Youth delegations from Indonesia, Japan, Malaysia, Mongolia, and Thailand participated in the 2023 Korean Buddhist Cultural Tour (KBCT) in the city of Gyeongju, North Gyeongsang Province, South Korea from 30 August2 September. The visit was organized by the World Fellowship of Buddhist Youth and hosted by the Jogye Order of Korean Buddhism.

Participants from Pemuda Theravada Indonesia (PATRIA), the Young Buddhist Association of Malaysia (YBAM), the Young Buddhists Association of Thailand (YBAT), the All Japan Young Buddhist Association (JYBA), the Buddhist Gem Fellowship, Malaysia, the Young Buddhist Association of Indonesia (YBAI), the Buddhist Missionary Society Malaysia (BMSM), and ZKDM Mongolia all benefited from this unique opportunity to meet, exchange perspectives, embrace each others cultural differences, and facilitate exchange between Buddhist youth of various cultures.

The World Fellowship of Buddhist Youth (WFBY) is an international network of Buddhist organizations sharing the aim of propagating the Buddhadharma and promoting solidarity among young Buddhists around the world. Headquartered in Bangkok, the World Fellowship Buddhist Youth first came into being in the Colombo Young Mens Buddhist Association in Borella, Sri Lanka in 1972. Today, the WFBYs membership has expanded to 38 regional centers in 18 countries.

The Buddhist youth representatives from these many countries displayed their incredible talents, calling for a strengthening of the bonds of friendship and unity under the one Dharma during the opening ceremony night.

On the second day, the participants visited Bulguk-sa, a UNESCO World Heritage Site and a head temple of the Jogye Order of Korean Buddhism. The temple contains many masterpieces of Buddhist art with images buddhas, bodhisattvas, and disciples, all realistically and delicately sculpted in high and low relief.

The wooden buildings of Bulguk-sa, which dates to the mid-eighth century, and the neighboring Seokguram Grotto form a religious architectural complex of exceptional significance. Every corner of the complex is full of historical stories, such as Jahamun Gate, the main entrance to the courtyard of Daeungjeon Hall, where Shakyamuni Buddha is venerated. Jahamun Gate means Gate of The Violet Sunset, referring to the halo of wisdom emanating from the Buddha. The famed Cheongungyo and Baegungyo Bridges are also part of the temple complex.

The tour program also allowed the youth delegates to visit Gyeongju World Amusement Park, while Executive Board members of the World Federation of Buddhist Youth gathered for a meeting as the meeting required a more formal environment that was expected to find solutions for some contentious issues. The program also aimed to promote interpersonal exchanges, with the view that if young people are happy they should be able to channel their spirits into motivation.

On another day of the program, the participants were invited to visit Uiduk University to experience a taekwondo exhibition and visit the universitys extensive library. As part of this experience of Korean traditional martial arts, the young participants were able to strike targets with their full strength without injuring their training partners. Afterward, they attended a tea ceremony and dessert-making workshops at Ansimjeong-sa in the nearby city of Daegu, the base temple of the Taego Order of Korean Buddhism.

On the last day, the participants experienced a temple stay at Eunhae-sa (or Silver Sea Temple), a head temple of the Jogye Order.

The Jogye Order, South Koreas largest Buddhist order, represents traditional Korean Buddhism with roots that date back some 1,200 years, making it the oldest surviving Buddhist lineage in Korea.

A version of this article was originally published by Dresiani Mareti in The Young Buddhist Editorial.

World Fellowship of Buddhist Youth World Fellowship of Buddhist Youth (WFBY) (Facebook) Pemuda Theravada Indonesia The Young Buddhists Association of Thailand Young Buddhist Association of Malaysia All Japan Young Buddhist Association Buddhist Gem Fellowship Young Buddhist Association of Indonesia Buddhist Missionary Society Malaysia

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