Disciples of Buddhism and honorary guests were treated to a vibrant grand opening for a new house of worship in central Las Vegas.

Thursday mornings festivities at the Benevolence Temple kicked off with a traditional Dragon Dance, which saw performers gyrate to booming and clanking drum sounds as they entered the packed building past cloth-covered deities that towered over fresh fruit and food offerings.

The temple will extend equal care to all sentient beings regardless of race, gender, or religion, according to the organization. The term benevolence signifies language, actions, and thoughts that are kind, caring, and beneficial to others.

Elected officials or their representatives entered and lined up in front of the main shrine, each holding a red ribbon shaped like a flower. They each were handed scissors to cut strands in a lavish ribbon-cutting ceremony.

The curtain shielding the shrine was pulled to reveal a large golden statue at the center of what appeared to be a tranquil garden.

Great day for the state of Nevada, Nevada Lt. Gov. Stavros Anthony said in his opening remarks. I want to congratulate you on this significant milestone for your temple and your efforts to unify local residents and people from different religions and races.

The temple led by Holy Guru Jiaozun Zhengda, vice president of the World Buddhism Headquarters will preach the teachings of Namo Dorje Chang Buddha III and Namo Shakyamuni Buddha, according to the organization.

Naming a Buddhist temple with these words expresses the original intention of Holy Guru Jiaozun Zhengda to propagate the cause of Buddhism through selflessness and compassionate virtuous deeds, with the vow to enable sentient beings to learn the Buddhist Dharma and attain liberation through a compassionate Bodhi mind, the organization wrote.

The Las Vegas Benevolence Temple was founded in 2019 but operated at a temporary site before it found its new home, 700 E. St. Louis Ave., which was vacant four months ago.

The Buddha statues were declared sacred in a Thursday ceremony. Now, the temple will offer meditation guidance, teach Dharma discourses and the chants of Mahayana Buddhism, according to the organization.

The disciples will participate in charity, the organization wrote. The objective is to contribute in a practical way to the local community while spreading the doctrines of Buddhism to the public.

The Metropolitan Police Department and City Council members Victoria Seaman and Olivia Diaz sent representatives.

The community will benefit from the sanctuary that your temple provides, Anthony said to applause.

Contact Ricardo Torres-Cortez at rtorres@reviewjournal.com.

Original post:
Vibrant ceremony marks grand opening of new Buddhist temple PHOTOS - Las Vegas Review-Journal

In the early 2000s, the state archaeology department unearthed a significant piece of history a Buddhist monastery in Vadnagar. This discovery marked the town as a pivotal center for Buddhism. The journey to uncover Vadnagars Buddhist heritage began in 1992 with the finding of a Bodhisattva idol, subsequently leading to the revelation of a trove of artifacts from both the town and its surroundings.

HiuenTsangsAccount :

In 641 CE, the renowned Chinese travelerHiuenTsang traversed the region, bestowing the name Anantapura/Anandapura uponVadnagar. He described a bustling town with a dense population, boasting tensamgharamasand harboring fewer than 1,000 monks.HiuenTsang noted their study of the Hinayana of theSammatiyaSchool,providinginvaluable insights into the religious practices of that time.

Approximately38kmnortheast ofVadnagarlies Taranga, offering a distinct chapter in the regions Buddhist history. Experts contend that while Buddhism flourished inVadnagarfrom the 1st to the 7th centuries CE, its practice persisted in various forms until the 14th century at the Taranga hills. Further excavations at Taranga uncovered structures believed to be part of a Buddhist religious complex, unveiling the enduring nature of Buddhism in the region.

ASI Excavations atVadnagar:

The Archaeological Survey of India (ASI),commencingexcavations inVadnagarsince 2015, has uncovered remarkable structures. Among these is an elliptical structure accompanied by a nearby square stupa, alongside a colossal edifice near Sharmishtha Lake. These findings contribute to solidifyingVadnagarsstatus as a crucial Buddhist site, echoing with historical significance.

The recent joint study by prominent institutions, including the Indian Institute of Technology, Kharagpur, Archaeological Survey of India (ASI), Physical Research Laboratory, Jawaharlal Nehru University, and Deccan College, reveals compelling evidence of cultural continuity inVadnagar, Gujarat. This continuity persists even after the collapse of the Harappan civilization, challenging the notion of a Dark Age in Indian history.

The archaeological excavation, led by the ASI and funded by the Directorate of Archaeology and Museums (Government of Gujarat), uncovered a settlement inVadnagardating back to 800 BCE. This period aligns with the late-Vedic/pre-BuddhistMahajanapadas or oligarchic republics, suggesting a rich historical tapestry that endured over 3,000 years. The study proposes that the rise and fall of kingdoms and recurrent invasions in India were influenced by climatic changes, such as rainfall or droughts.

Published in the Elsevier journal Quaternary Science Reviews, the paper titled Climate, human settlement, and migration in South Asia from early historic to medieval period: evidence from new archaeological excavation at Vadnagar, Western India outlines the research findings. The excavation, supported by Sudha Murthy (former chairperson of the Infosys Foundation), unveiled Vadnagar as a multicultural and multireligious settlement encompassing Buddhist, Hindu, Jain, and Islamic influences.

The archaeological exploration in Vadnagar unearthed seven cultural stages, spanning from the Mauryan period to Gaekwad-British colonial rule. The citys endurance through diverse cultural epochs is evident in the discovery of one of the oldest Buddhist monasteries, along with artifacts like potteries, copper, gold, silver, iron objects, intricately designed bangles, and coin molds from the Indo-Greek rule.

According to ASI archaeologist Abhijit Ambekar, the excavations co-author, Vadnagar may be the oldest living city within a single fortification in India. Recent unpublished radiocarbon dates suggest the settlements potential age of 1400 BCE, contemporary to the late post-urban Harappan period. Professor Anindya Sarkar of IIT, the lead author, posits that if true, this challenges the concept of a Dark Age and implies cultural continuity in India for the past 5500 years.

As we look to the way forward, these findings emphasize the importance of continued archaeological research and preservation efforts in Vadnagar and other historical sites. Understanding the rich cultural history can contribute to a deeper comprehension of Indias past and foster a sense of national identity.

However, the path forward is not without challenges. Preservation of archaeological sites requires substantial resources and vigilant conservation measures. Furthermore, disseminating these historical insights to the wider public is crucial for fostering a collective appreciation of Indias diverse cultural heritage.

In conclusion, the discovery in Vadnagar provides a fascinating glimpse into Indias ancient history, challenging prevailing notions and underscoring the need for sustained efforts in archaeological exploration, preservation, and public awareness. The journey towards uncovering the depths of Indias past continues, promising a richer understanding of the cultural mosaic that has shaped the nation over millennia. This groundbreaking study challenges historical perceptions and suggests a cultural continuity in India for the last 5500 years, potentially debunking the idea of a Dark Age.

Link:
Vadnagar unearthed: Journey through Millennia, challenging notions of a Dark Age - Times of India

With the 3-month-long dry spell continuing in the state, people say they have been left with few alternatives

The people of Himachal Pradesh have turned to the divine, praying for snow and rain as a dry spell that has been on in the state since the past three months, continues.

Hindus and Buddhists in Himachal Pradesh are organising special religious ceremonies in temples and monasteries for rainfall and snowfall.

Hindus are praying to Kamrunag and Indrunag, two deities that are considered rain gods. Buddhists are organising prayers in Lahaul-Spiti, Kinnaur and Dharamsala.

Hindus and Buddhists together organised a joint prayer for rain and snow at the Kunzum glacier located at a height of 4,590 metres.

Buddhists in the Spiti Valley organised a prayer ceremony at the 1,000-year-old Key monastery belonging to the Gelugpa sect of Tibetan Buddhism. Residents from across the Tod Valley took part in the ceremony at Key.

Jogendra Sharma, a horticulturist from Rohru in Shimla district, said people were distressed due to the lack of snow and rain. Not having any alternative, they had now sought divine help.

People had started ceremonies to appease the gods and he was sure they would shower their benediction upon them in the form of rain and snow.

The long dry spell in Himachal is having an impact on fruit-bearing trees and cereal crops. The latter are on the verge of drying out. Apple growers are worried as the fruits require a certain chilling hour to develop.

This years rainfall deficit has broken a 122-year-old record for Himachal Pradesh, according to the meteorological department. Rain and snowfall is likely to be miniscule in the state till January 24, according to the department.

Shyam Azad, from Lahaul-Spiti district, told this reporter that the area was facing a lot of problems due to the lack of precipitation. People now only have the divine to look up to for help, he said.

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In Himachal Pradesh, Hindus and Buddhists organise religious ceremonies for rain & snow - Down To Earth Magazine

For some people, Buddhism and Greco-Roman wrestling could be considered contradictory in nature.

While the Bhuddas teachings emphasise calmness and inner peace, wrestling is one of the most abrasive and confrontational sports on the Olympic programme.

But for 22-year-old Netherlands grappler, Tyrone Sterkenburg, its the perfect match.

**My mum is a Buddhist from Thailand and when I was 16 years old, I became a monk for the summer. That greatly improved my mental focus and my spirituality, Sterkenberg, who competes in the 97kg category, told Olympics.com from the 2023 World Wrestling Championships in Belgrade, Serbia.

**It showed me a whole new side of life because I was used to training two times a week, studying and being busy all the time. And then all of a sudden at the monastery I couldnt eat, run or do fast movements.

I used to have rage before my matches and I was always so nervous. But now I actually close my eyes and try to meditate a little bit for the match, to have a little bit more focus and calmness.

Read more:
Meet Tyrone Sterkenburg: Greco-Roman wrestler, monk, model, and influencer - Olympics

Japan Art and Bleak Midwinter: Buddhist Monk

Lee Jay Walker

Modern Tokyo Times

Two stunning art pieces by the contemporary Japanese artist Sawako Utsumi fuse a stunning landscape with a wandering Buddhist monk in the bleak midwinter. Indeed, the religious angle, be it Buddhism, Christianity, or Shintoism, are themes that pop up often in her delightful art.

In the above art piece, a Buddhist monk is on his way to a distant Buddhist temple. Ice, snow, and a freezing wind abound. However, it is of little concern to the Buddhist monk, for holy scriptures await.

The two art pieces are titledBleak Midwinter and the Buddhist Tree of LifeandStunning Bleak Midwinter of Northern Japan.

Interestingly, the Buddhist tree of life is singular in both art pieces. However, one art piece focuses on the Buddhist monk fighting the wintery conditions while the other is focused on a stunning landscape.

Despite this, the singular tree is symbolic in both art pieces.

The holy Buddhist monk Nichiren (1222-1282) said:Life in this world is limited. Never be in the least bit afraid!

Overall, the Buddhist tree of life and nature are interwoven seen and unseen. Henceforth, the mystery of life through the prism of art.

https://fineartamerica.com/featured/bleak-midwinter-and-the-buddhist-tree-of-life-sawako-utsumi.html

https://fineartamerica.com/featured/stunning-bleak-midwinter-art-of-northern-japan-sawako-utsumi.html

http://fineartamerica.com/profiles/sawako-utsumi.html Sawako Utsumi and where you can buy her art, postcards, bags, and other products. Also, individuals can contact her for individual requests.

http://sawakoart.com

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http://sawakoart.com Sawako Utsumis website and Modern Tokyo Times artist

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Japan Art and Bleak Midwinter: Buddhist Monk Modern Tokyo Times - Modern Tokyo Times

Delve into the teachings of Robert Waldinger, a psychiatrist and Zen priest, as he explores the essence of Zen Buddhism.

Waldinger, who directs the long-running Harvard Study of Adult Development, discusses how Zen can help people discover the transformative power of impermanence, mindfulness, and the art of relieving suffering. He shares practical wisdom on cultivating loving-kindness, maintaining a beginners mind, and fostering fulfilling relationships.

Whether youre seeking inner peace or navigating relationships, Waldinger offers practical guidance for a more fulfilling existence.

ROBERT WALDINGER: Zen emphasizes community. It's called 'Sangha' in the Buddhist language, and it's really the idea that we practice learning about ourselves and each other by being in relationships with each other, both during meditation sessions and out there in the world.

I am a Zen practitioner. I'm actually a Rshi, a Zen Master. It's a big part of my life, and it is an enormous benefit in terms of how I think about my own life, other people's lives, how I think about my research, and how I think about working with patients.

I would rate the concept of impermanence as, number one, as the greatest hit of Zen Buddhism. Basically, the idea of everything constantly changing. There's nothing to hold onto in the deepest sense.

And that, on the one hand, that can be scary; on the other hand, it can be an enormous relief because we tell ourselves so many stories about who we are, and who we're supposed to be, and how the world is supposed to be, and when we really know the truth of impermanence, we let a lot of that go.

Once we realize that everything is always changing, it helps us be more compassionate to other people because we realize that they are also dealing with all the complexities of a self and a world that's constantly changing.

The Four Noble Truths are perhaps the most iconic teachings of the Buddha. They start with the Buddhist statement. Now, it's often said that, "The Buddha was teaching that you could get to a point where you never suffer anymore." Zen does not teach that.

Rather, what we can do is learn to be with what's unsatisfactory in life, learn to be with unhappiness, even be with pain in a way that makes it more bearable, in a way that doesn't layer on the optional suffering being the stories we tell about how unfair it all is.

For example, that I have back pain or how unfair it is that I've got a cold todaythat all of these things are workable. It makes me a little less likely to blame other people for what's going on in me, and that can be hugely helpful.

When we talk about harmony in relationships. The best definition I know of mindfulness is simple: So right now, for me, that's talking with you. That's the feel of the chair on my back. It's the feel of the air on my skin.

You can work on your mindfulness right this moment, by simply paying attention to whatever stimuli are reaching you. It might be your heartbeat, it might be your breath, it might be the sound of the fan in the roomanything. And simply letting yourself be open and receive whatever is here right now. And you can do that in any moment.

Buddhism talks about the idea of attachment. It's really about holding on tightly to a fixed view of something. Zen teaches that unsatisfactoriness is always there in life, and that we do have preferences, but that what we can do is to insist less that the world be a certain way.

In other words, to insist less that the world be a certain way. I mean, think about in relationships, how much we try to insist that someone else be a certain way that we want them to be, and how much less we suffer if we let that go.

And just assume that that person is allowed to show up in the world as they are, and we are allowed to show up in the world as we are. So this idea of relieving suffering is in Zen, the idea of being able to face towards suffering, looking at it, and living with it in a way that hurts less.

There's a concept of Metta, loving-kindness, in Buddhism, and there are a couple of different ways that it's talked about. One is an explicit skill that we can cultivate. You can do a loving-kindness meditation where you think about another person and you say to yourself, "May you be happy, may you be at peace."

And you do that over and over again, and you come to feel differently about the other person, including about people you don't like very much or you're angry at. So there's that way of actively cultivating a skill.

There's another way, which is simply by becoming more and more aware of your own pain, your own anxious, angry thoughts, your own difficulties. Because what happens when we become more aware of that through meditation, for example, is that we become much more empathic toward other people.

And naturally, that kind of loving-kindness arises, where we see an angry person and say, "Oh, I wonder if that person is having a terrible day," rather than immediately reacting with our own anger. And so that's a different way to cultivate loving-kindness, but it happens pretty reliably through meditation.

And finally, there's a wonderful teaching in Zen about Beginner's Mind. The idea that we let go of all the stories we tell ourselves that we're so sure of. Having a beginner's mind really helps in relationships because it allows us to be curious, it allows us to say, "Okay, there's so much I don't know about this person, let me watch closely. Let me notice what I haven't seen before about this person. Let me find new ways to interact with this person."

And that brings a kind of freshness and openness to relationships that can otherwise easily get stale. Shunryu Suzuki was a Zen Master who had a saying that I love. And what he meant by that is when we can remain open to many possibilities, rather than being so sure that we know what's what, that we become open to surprise, open to new ways of experiencing ourselves and the world, that make us suffer a great deal less than when we are so-called experts.

And the older I get, and the more people call me an expert, the more aware I am of how little I know.

Excerpt from:
A Zen master's guide to crushing pain & unlocking peace - Big Think

A visitor looks at a third-century stupa drum slab honoring the Buddha as a flaming pillar, found in Andhra Pradesh, southern India, at the National Museum of Korea in Seoul. The musuem is presenting, Tree and Serpent: Early Buddhist Art in India, a monumental exhibition co-organized with the Metropolitan Museum of Art in New York. Yonhap

NMK's 'Tree and Serpent' features dozens of artifacts that previously never left India

By Park Han-sol

Buddhism has come a long way since the prince-turned-ascetic Siddhartha Gautama first attained enlightenment under a bodhi tree more than 2,500 years ago.

The religion, which reached its zenith of influence in India in the following centuries, eventually spread to Southeast Asia and China, before making its way to Korea and Japan.

In Korea, temples and relics enshrined within became the cultural bedrock on which Zen Buddhism bloomed since its arrival in the fourth century.

But how well do we know the religion, which has long seeped into our daily lives and vernaculars, during its formative years in India?

This is where the National Museum of Korea (NMK)s Tree and Serpent: Early Buddhist Art in India, co-organized with the Metropolitan Museum of Art in New York, comes in.

Its a truly monumental exhibition, featuring nearly 100 ancient stone panels and sculptures from southern India dating from 200 BCE to 400 CE, and a rare one at that.

In fact, almost half of the artifacts on display had never left their home since their excavation until they were exhibited at the Met earlier this year.

A second-century sandstone sculpture of the goddess of abundance, Sri Lakshmi, is on display. She is depicted as a jewelry-laden woman surrounded by blooming lotuses and a pair of peacocks announcing the arrival of the monsoon. Korea Times photo by Park Han-sol

Carved fragments of lotus vines and nature spirits of southern India from the late second century BCE / Korea Times photo by Park Han-sol

The NMKs presentation, a tweaked and reimagined version of the U.S. show with several immersive digital displays at hand, begins by dropping visitors in the heart of a vibrantly pulsating forest of southern India. It was the forest populated by indigenous nature spirits and deities that Buddhism, originating from the Ganges Basin in northern India, encountered upon reaching the south.

The local spirits yakshas for males and yakshis for females inhabiting the trees and the earth, as well as mythical creatures like makara part crocodile, part elephant, part fish and the naga serpent, gradually underwent transformation under the newly introduced Buddhist view of nature, eventually assuming new roles as bodhisattvas and guardian deities in its art.

The ancient "sarira," comprising jasmine buds, washed pearls and particles of gold flowers that were preserved as the relics of the Buddha, is laid out in a circular design. Yonhap

One prevailing theme throughout the second part of the show is the stupa, a domed monument that housed the relics of the Buddha, including cremated ashes, pearls and other precious gemstones known as sarira.

It was through sarira that the religion was introduced to southern India in the mid-third century BCE, when King Asoka of the first pan-Indian Mauryan Empire ordered the construction of at least 84,000 stupas derived from the original eight across the nation and redistributed the Buddhas ashes and gemstones among them all.

On view at the museum are 2,200-year-old jasmine buds, washed pearls and particles of gold flowers laid out in a stunning mandala design, as well as the fragments of stone panels and pillars that once adorned the many stupas. (Most of these colossal monuments in the country have crumbled with the passage of time.)

Interestingly, throughout the early centuries of Buddhism, the Buddha himself rarely appeared in sculptural reliefs and other art forms at stupas.

In many of the early Buddhist art and reliefs, the Buddha only existed in the form of symbols a pair of footprints, the wheel of Dharma, an empty throne under a Bodhi tree, or a flaming pillar. Korea Times photo by Park Han-sol

In fact, during this period, typically referred to as the aniconic phase, he existed only in the form of sacred symbols a pair of footprints; a riderless horse; the wheel of Dharma; an empty throne under a Bodhi tree; or a flaming pillar, which was a unique symbol found in southern India.

The reluctance to represent the Buddha in human likeness in those early days may have stemmed from the belief that he, having achieved nirvana, transcended the corporeal form.

Although it remains a topic of debate, human representations of the Buddha began to appear around the first century, following increased sea trade between Rome and the subcontinent, particularly in the northwestern region of Gandhara. The existence of this trade is evidenced by the exhibits inclusion of a bronze Greek figurine of the sea god Poseidon and a jug handle adorned with patterns of Cupid, both of which were discovered in Western India during a 1940s excavation.

Anthropomorphic visual elements from the Hellenistic world became combined with symbols of Indian Buddhism to birth the image we know well today a figure with a wisp of hair on his forehead (urna), tight ringlet curls, a cranial bump (ushnisha), distended earlobes and a draped robe reminiscent of a Roman toga.

A third-century Ayaka cornice with four narrative roundels found in Andhra Pradesh, southern India, is shown with an immersive digital display at the National Museum of Korea. Korea Times photo by Park Han-sol

Such a tendency to depict the Buddha in bodily form eventually traveled to southern India as well.

The last section of the show is filled with the Buddhas dynamic life stories including his myriad past lives led before his princely incarnation as Siddhartha featuring his human form, told in a theater-like stage.

As you traverse the colossal stupas of southern India, a vivid tapestry of the Buddhas life unfolds before your eyes. Each monument becomes a stage, portraying distinct episodes from his journey, NMKs curator Ryu Seung-jin said of the reason behind the sections spatial design.

Tree and Serpent runs through April 14, 2024 at the NMK.

See the rest here:
Ancient Buddhist art of India pulsates with life in Seoul -

The Sacred Arts Tour of Gaden Shartse Norling Monastery will be returning to the Folsom and Placerville area January 3rd through the 20th, 2024. Since 2003, Placerville Friends of Tibet has hosted the tour for over 20 years and are pleased to extend the tour to the Folsom area in 2024. Cultivating Compassion is the message for this years locally sponsored tour.

Gaden Shartse Monastery and the Tibetan monks, located (in exile) in Southern India, know and love the Sierra Foothills and surrounding communities. The tour is deeply grateful to the founders, organizers, community, and partners that have made this possible over the years.

During the tour, the Monks will share their arts and culture, Tibetan perspectives on the Buddhas teachings, offering empowerments, astrology readings, healings, and blessings for individuals, families, businesses, pets, and the community at large.

In Folsom: The opening ceremony and Dharma talk explaining this mandala will begin on January 3rd, 6:00 p.m. The public can view the daily progress of the sand mandala from 10 a.m. to 7:30 p.m. The sand mandala creation culminates with a closing mandala dissolution ceremony on Saturday, January 6th @ 4:00 p.m.

In Placerville: The opening ceremony and Dharma talk explaining this mandala will begin on January 9th, 6:00 p.m. The public can view the daily progress of the sand mandala from 10 a.m. to 7:30 p.m. The sand mandala creation culminates with a closing mandala dissolution ceremony on Saturday, January 20th @ 4:00 p.m.Please visit the website and check the scheduleplacervillefriendsoftibet.org

This event helps support Gaden Shartse Monastic College, which is situated in the remote countryside of southern India. It was founded in 1969 as an effort to re-establish one of the great monastic traditions of Tibetthe Gelug tradition followed by His Holiness the 14th Dalai Lama. A small group of elder monks and fifteen young boys, all of whom had managed to escape the destruction in Tibet, settled on land given to them by the Indian government in Mundgod, Karnataka.

Today the college is at the forefront of the revival of Tibetan Monastic education, with more than 1600 resident students, teachers, scholars, and spiritual practitioners. More than 70% of the members are between the ages of 10 and 25 and 80% of these were born in Tibet. To this day, young monks arrive at the Monastery weekly from Tibet, seeking shelter and education. Due to the success of the academic program and the quality of the teachers at the monastery, Gaden Shartse has established a reputation as being the leader in the field of Buddhist and Tibetan studies.

Placerville Friends of Tibet is a group of dedicated volunteers who, since 2003, have committed their time, energy, and resources to sharing the culture of Tibet and Tibetan Buddhism with the communities of El Dorado County, the Sierra Nevada Foothills, and the greater Sacramento region. This group is an incubator partnership with Arts & Culture El Dorado.

This years tour is sponsored by: Dignity Health,, The Karuna Center for Mindful Engagementthekarunacenter.organd Arts and Culture El Doradoartsandcultureeldorado.org

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Tibetan Buddhist Monks Tour to visit Mercy Hospital of Folsom - Folsom Times

Ani Zamba Chozom. From facebook.com

The widely respected Buddhist teacher Ani Zamba Chozom, one of the first Western female monastics to be fully ordained, has died after an extended illness. She was 75 years old.

According to statements from close friends and associates, Ani Zamba passed on 23 December at a hospital in Sao Paolo.

Ani Zamba was born Susan Dawn Belanda in London in 1948. Growing up, she suffered a serious illness that aroused within her a desire to dedicate her life to the benefit of others. In 1969, seeking answers to the suffering of life, she traveled to India, where she eventually began to study the Buddhadharma. She was subsequently able to travel widely, studying and practicing in several Buddhist traditions.

She received the Dharma name Jampa Chozom when the renowned scholar and meditation master Geshe Rabten ordained her as a monastic in Dharamsala in 1972. In 1975, she received full bhikshuni ordination in Hong Kong, and from 1978, she spent an extended period working at a drug rehabilitation center in Thailands Wat Thamkrabok.

Ani Zamba spent a total of nine years living in India and Nepal, where she received teachings from many great Gelugpa, Drukpa Kagyu, and Nyingma lamas. She studied and practiced under some of the most revered modern masters of Tibetan Buddhism, among them Khamtrul Rinpoche, Dungsey Thinley Norbu Rinpoche, Dudjom Rinpoche, Dilgo Khyentse Rinpoche, Chagdud Tulku Rinpoche, Lama Wangdur, and Dzongsar Khyentse Rinpoche.

In 1983, Ani Zamba received full ordination again in South Korea, and was later given further ordinations in Taiwan and China. While living in Thailand from 197882, she met many great teachers from the Thai Forest Tradition of that time, while also working in a Khmer Rouge refugee camp and with child prostitution.

Ani Zambas work and travel would subsequently see her based in the Philippines, Hong Kongs Lamma Island, and the United States.

Eventually she settled in Brazil, where Chagdud Tulku Rinpoche had founded a Dharma center, becoming his representative in the north of the country. After Rinpoches death in 2002, she would go on to become an independent teacher with her own community of students, offering practical teachings in the Dzogchen tradition, especially on the direct observation of the nature of the mind, and establishing a retreat center.

Ani Zamba was widely lauded for her courage in the face of the numerous obstacles encountered by Western female monastics studying the Buddhadharma in Asia. Messages were posted widely online mourning her passing. Information on services and memorials are expected to be shared on social media.

In a message shared on Facebook, her close friend Ani Jinba said in part: Yesterday one of my oldest friends since the early seventies, British nun Ani Zamba (Jampa Chozom), passed away at a hospital in Brazil after a long illness. . . . Her passing is a great loss for the Dharma and she will be missed by many, may the blessings of her great masters continue to guide her . . .

Ani Zamba(Facebook)

The Life Story of Ani Zamba Chozom: Part Two Meeting Lama Yeshe The Life Story of Ani Zamba Chozom: Part Three Ordination, First Retreat, and First Teaching The Life Story of Ani Zamba Chozom: Part Four Finding the Nyingma Lineage The Life Story of Ani Zamba Chozom: Part Five Dzogchen and Meeting Her Teachers The Life Story of Ani Zamba Chozom: Part Six Thailand, Burma, and Korea The Life Story of Ani Zamba Chozom: Part Seven From Korea to the Philippines to Hong Kong The Life Story of Ani Zamba Chozom: Part Eight Brazil

Visit link:
Renowned Buddhist Nun and Teacher Ani Zamba Chozom Has Died - Buddhistdoor Global

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.

Originally posted here:
7 ways to attain inner peace, based on Buddhist philosophy - Hack Spirit