Lumbini as Fountain of world peace: Its religious, cultural and archaeological significance as a world Heritage site.

Min Bahadur Shakya Director Nagarjuna Inc.

1. Introduction Lumbini is the birthplace of Siddhrtha Gautama, the kya prince-cummuni , and the ultimate Buddha, the Perfectly Enlightened one. The site of his nativity is marked by the commemorative pillar erected by Indian Buddhist emperor Aoka over 2,200 years ago and was rediscovered in 1896. Thus, as Aoka himself acknowledged, Lumbini is a quintessential Buddhist heritage site, currently undergoing a renaissance by the internationally supported Lumbini Development Project. The central feature of Lumbini is the sacred garden that is spread over 1 sq. km and possesses all the treasures of the historic area. The Mydev temple, currently under renovation, is the main attraction for pilgrims and archeologists alike. This is where we find a bas relief of Mydev, the Buddha's mother, giving mother, giving birth to him as two gods Brahm and Indra, shower him with lotus petals and holy water. There is also a sacred stone marked with a "foot imprint" of Emperor Aoka, which had been placed here to mark the exact birthplace. Nearby, and just to the west of the Mydev temple, stands the Aoka pillar- the oldest monument so far found in Nepal. Emperor Aoka erected the Pillar in 249 BC to commemorate his pilgrimage to the sacred site. The inscription on it in Brahmi script authenticates Lumbini as the birthplace where the Buddha was born in 623 BC. To the south of the pillar we find the sacred pond- Pukarai- where Queen Mydev had taken a bath just prior to giving birth to the Buddha. The treasury of culture and archaeological riches scattered around Lumbini evokes the time and luster of the Buddha. Moreover, a host of stpas, monasteries, meditation centers and bahls (courtyards) being constructed in the International Monastic Zone by various countries such as Japan, China, India, Thailand, Myanmar, Vietnam, Sri Lanka, France, and Germany embodying their respective architecture reflects the world brotherhood envisaged by the Apostle of peace some 2,500 years ago. 2. Historical background Across the world and throughout the ages, religious people have made pilgrimages. Many great teachers of the Buddhist tradition maintained the

practice of pilgrimages, paying respect to the holy sites. The Buddha himself exhorted his followers to visit what are now known as the four original places of Buddhist pilgrimage: Lumbini, Bodhgaya, Sarnath and Kushinagar. Lumbini was the birthplace of Lord Buddha. This ancient site has been identified at Rummendei in the Bhairahawa district in the Nepalese teri. At this place there exists one of the renowned Aokan pillars, this one indubitably indicating the site of Buddha's birth.1 According to the inscription, it is said that the great Indian Emperor Aoka visited the site in the 20th year of his ascendancy to the throne, and to do homage to the Buddha's birthplace, erected the pillar.2 According to the inscription, it is said that the great Indian Emperor Aoka visited the site in the 20th year of his ascendancy to the throne, and to do homage to the Buddha's birthplace, erected the pillar. The earliest preserved document concerning Lumbini is that Chinese traveler Fa-xian (399-414 CE). In course of his visit to Lumbini he writes: "Here the queen having entered the pool to bathe, came out on the north Side, and after walking twenty paces, raised her hands and grasped the branch of a tree, then, facing the east, she brought forth the Heir Apparent. On reaching The ground, the Heir Apparent walked seven steps, and two dragonkings washed his body. At the place of the washing, a well was after wards made; and also from the above-mentioned bathing -pool; the priests of today are accustomed to get their drinking water.3 It seems that even in his period Lumbini seems to have been a relatively deserted place. From Fa-xian's account, it seems the site was not accustomed to visitors or pilgrims in great numbers, and Fa-xian warns travelers about wild animals in the vicinity. Some 230 years later Master Hsuan Tsang (629-645 A.D) Visited Lumbini and gave following account:4
1

See D. C. Bhattacharyas Buddhist Shrines, published by the Director Publication Division Ministry of Information & Broadcasting, Government of India, Patiala House, New Delhi (first published in 1987 February) 2 The inscription reads thus: Devana-piyena piyadasina lajina-visativasabhisitena a-agacha mahiyite hida-budhe jate Sakyamuni-ti sila-vigadabhi-cha kalapita silathabhe-cha usapapite hida-Bhagavan-jate-ti Lumminigame ubalike-kate arhabhagiye-cha Trans: Kind Piyadasi, beloved of the gods (or dear to the gods), having been anointed 20 years, came himself and worshipped saying: Here the Buddha Shakyamuni was born. And he caused to be a stone capital representing a horse; and he caused (this) stone pillar to be erected, for here the Worshipful One was born, the village of Lumbini has been made free of taxes and a recipient of wealth. 3 The Travels of Fahien or Records of the Buddhist Kingdoms, retranslated by H.A. Giles (Cambridge: 1923; Varanasi: 1972), p.36-38 4 Thomas Watters, On Yuan Chwangs Travels in India, 2 Vols. (London: 1904/05; Dehli: 1961).

"In this grove was the beautiful bathing tank of the kyas, and about twenty-four paces from it was the old Aoka tree at which the Buddha had been born into the world, on the east of this was Aoka tope, at the place where two dragons washed the newly born prince with hot and cold water. To the east of this were two clear springs with topes where two dragons emerged on the birth of the P'usa (skt: Bodhisattva) and produced two springs. South of these was a tope where Indra received the newborn infant P'usa. Next to it were four topes to the four Devarajas who had taken charge of the baby Buddha after his birth. Near these topes was a stone pillar set up by Aoka with the figure of a horse on the top. At a later period, the pillar had been broken in the middle, and laid on the ground (that is, half of it), [broken} by a thunderbolt from a malicious dragon. Near this pillar was a small stream flowing southeast, and called by the people the " Oil River." After the Parinirva of the Buddha, and in accord with the instructions of the Buddha himself, Lumbini became an important pilgrimage place for members of the Sagha. Several hundred years after the Buddha, King Aoka (273-236 B.C), the greatest of Indian's dharma kings made a pilgrimage to Lumbini, known at that time as Lumminigama, or the village of Lummini. To commemorate his visit, Aoka erected several stpas and a tall stone pillar surmounted by a statue of a horse. Recovered by archaeologists in 1896, the pillar contained an inscription: "Here the Buddha Sakyamuni was born." Such was the blessings of this holiest site of the Buddhists. After the time of Hsuang-tsang, it seems little appears in texts concerning Lumbini. Gradually, and unfortunately, the location was forgotten. The role of Lumbini as a Fountain of World peace and its larger significance It is important to discuss why Lumbini should be chosen as a Fountain of World Peace. There have been many important personages in the past as well as the present who have worked for world peace and the betterment of humanity. Martin Luther King, Mahtm Gandhi, and His Holiness the Fourteenth Dalai Lama is to be counted among them. If we probe more profoundly into the causes of war, we find ironically, that people often fight for some ideal of peace and happiness they have in mind. Most world religions emphasize an outer peace dependent upon very unstable external factors. According to some traditions, "Peace" means an absence of hostility, armed conflicts and bloodshed among nations and among groups within a nation. In Buddhism to the contrary, Buddha emphasized an inner peace. Once peace has been found within, external changes cannot interrupt it. If there is no anger in the mind there are no enemies without. "Enemies" are illusory products of disturbed, un-calm minds. According to the Buddha's definition, Nirvana is peace: a mental state free from desire, hatred, and

ignorance. Buddha's entire life is dedicated for the propagation of this idea of peace to liberate the suffering people form the cycle of birth and death. He is called a pioneer of peace. Since he was arguably the most significant, early propagator of the ideal of world peace, his birthplace obviously has enormous significance. Since the birth of such a great man as Buddha took place in Lumbini, the place itself serves as a Fountain of Peace. Buddha's action on behalf of world peace Buddha's entire career was given for the benefit of humanity and he propounded the ways of peace, within and out. His entire life and career serve as a living example of such serenity. It would be beyond our capacity to enumerate all his altruistic deeds and work for peace. The following words point to only a few "drops in the ocean" with regard to his great compassion and peace seeking. He acted successfully and diligently to solve disagreements, and even stopping war through his peaceful methods of his very practical dharma teachings. The Buddha's beneficent and successful ministry lasted forty-five years. He served humanity both by example and by precept. Throughout the year he wandered from place to place, at times alone, sometimes accompanied by His disciples, expounding the Dharma to people and liberating them from the bonds and sufferings of Sasra, the convoluted world of suffering and sorrow. The Buddha, being a Perfectly Enlightened One, is not only a teacher of gods' human beings but also a practitioner of what he preaches. Numerous examples can be collected from various the stories of various people in the Buddha's life, such as those of Agulimla, Bahiya, Ki Gautam and numerous others. In such examples, it is not so much his teaching as his doing, sometimes even at the risk of his own life. The Buddha had a unique and effective method of dealing with problems arising from the emotions. He pacified those he encountered through his unique modes of interaction. When Ki Gotam's first and only child died in infancy, the Buddha, far from giving a lengthy or profound discourse on death and impermanence, simply told her that he could relieve her of her sorrow if she could get him a handful of mustard seeds by collecting them from the houses of those where no one had died. After hearing from others of their universality of death and could accept her loss. She returned to the Buddha and sought admission into the order, finally achieving the state of Nirva, the extinction of sorrow and thus, Ultimate peace. Though he dealt with royalty and the upper class of society as easily as he associated with the common people, the Buddha was no politician. Even when the situation was a political one, as in the case of the fierce quarrel between the kyas and Koliyas over the rights of the waters of the Rohi river, the Buddha resorted to a spiritual solution. The Buddha went to the battlefield and sat under a tree between the armies. Standing between the two warring parties, the Buddha simply asked then which was more

precious, blood or water? The answer being obvious, the two groups separated, appeased, sharing the river's water. In the ninth year of Buddha's attainment of enlightenment, Mgandiya, the queen of King Udena, harbored a grudge against the Buddha and sought an opportunity to dishonor him. She bribed people and instigated them to revile and drive the Buddha out of the city. When the Buddha entered the city, they shouted at him with insulting words. Ven. nanda, unable to hear this filthy abuse, approached the Buddha and said, "Lord these citizens are reviling and abusing us. Let us go elsewhere." Buddha said, "nanda, one should not speak thus. Where a difficulty arises, right there should it be settled. Only under those circumstances is it permissible to go elsewhere." Admonishing the Venerable nanda to practice patience, the Buddha Said: As an elephant in the battlefield withstands the arrows shot from a bow, Even so will I endure abuse? Verily, most people are undisciplined."5 The Buddha dared to risk his own life if the situation demanded it of him. Among his own order (the bhiku and bhiku sagha). He settled the disputes among monks and nuns amicably and satisfactorily. When Devadatta, his archrival, tried to divide the sagha, he sent his most trusted and foremost disciple riputra to settle conflicts and Pacified the monks through his convincing explanations. Influenced by his profound teaching of wisdom and compassion, at least 16 powerful great emperors and kings renounced killing, war and violence and adopted his nonviolent and peaceful methods to solve disputes without violent conflict, settling differences of opinion at the state-to-state level and within his own country by peaceful ways and means. We could recall how, Emperor Aoka, upon conversion to Buddhism, immediately put a halt to his bloody and ruthless campaigns in south India. Buddhism was able to transform him into one of the most benevolent monarchs the world has ever known. H.G. Wells in his outline of History, declared that amidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and graciousness and serenities and royal highnesses and the like, the name of Aoka sparkles above, shining star. Under the sway of Buddhism, Aoka deemed it his sacred duty to care for the sick, distressed and needy and to uplift the physical, mental and spiritual standard of his people. He even established the first veterinary hospitals, so great was his compassion even for animals.
5

Dhammapada Verse nos. 320

The originally bloodthirsty Aoka brought forth peace, and well being for his country's people due to Buddhist teaching. Thus, for us in these modern times, there is little cause for doubt that our more enlightened age can bring forth inner peace for modern humans as they attain to their spiritual potential. Concerning Lumbini as A place for prayer and Pilgrimage, Ven. Tarthang Tulku Rinpoche, the organizer of World peace prayer and Ceremonies, says: "Prayer and devotion have access to certain kinds of knowledge unknown to the conventional mind. For instance, we all know without asking that no one cal talk to a hurricane or reason with deep depression. Yet this knowledge holds true only at certain levels, communication may be possible. The Buddha brought this message to the world, and the Mah Pa ita gave it life. A good example is the account of the Master Candrakirt, known for the depth of his philosophical reasoning, who rode a stone lion to victory over an invading army, and who in time of famine fed five hundred monks from the milk obtained from a painting of a cow."6 Power and acts of devotion at holy places manifest such potential. When the time comes, the power is there. In ancient times, miracles established faith in those who saw them. In our own time, it may be that the real miracle, toward which we can direct our prayers, is world peace and inner harmony. Our own experiences show that the blessings of prayer at these most sacred sites promote world peace and spiritual development at both the individual and global level. Prayer evokes an enlightened energy available for procuring global well-being. Concerning the power of Buddhist teaching concerning world peace, Albert Einstein has this to say: The religion of the future will be a cosmic religioncovering both the natural and spiritual, it should be based on a religious sense rising from the experiment of all things, natural and spiritual, as a meaningful unity; Buddhism answers this description. Remarks of this nature coming from a man highly acknowledged and highly esteemed throughout the world as one of the greatest scientists the world has ever known, gives us an added conviction that Buddhism may yet suffice as an antidote of war and strife. As a Buddhist, one must oppose the use or the threat of force against other nations except in certain circumstances, for self-defense. In the process of drafting the UN charter, those who promulgated this document, closely linked international peace and security with progress in arms limitations, disarmament, the cessation of violent conflicts through mutual trust and co6

See The World Peace Ceremony Prayers at Holy Places, Dharma Publishing, 1995.

operation. The first of the UN Charters principles was the commitment to save succeeding generations from the scourge of wars.7 There is seemingly no end to the armed intervention and violent conflicts in the various regions of the world. One of the most important goals of the United Nations includes achieving World Peace and security. The UN has helped end conflicts around the world through the negotiation of cease-fires and through peace agreements. In seeking peace and the consonance of purpose and principle of the UN, the secretaries general expressed their views concerning Lumbini Development based on the standpoint of peace. Seeing the importance of Lumbini as the source or Fountain of World Peace, Mr. U. Thant, the Secretary General of United Nations (1967) declared the following: Lumbini, the birthplace of Buddha, is a sacred place for all Buddhists all over the world and stands on an equal footing with the holy places sacred to other world religions. When I visited Lumbini in April 1967, I was struck by its isolation and its comparative inaccessibility to ordinary pilgrims and tourists. In spite of this, however, thousands of pilgrims visit Lumbini every year out of reverence to the high spiritual and moral values that Buddha preached as a basis for achieving both inner tranquility and tolerance and compassion to ones fellow men.8 After the internationalization of Lumbini under the UN umbrella and due to the appreciable and pious desires of the late U Thant, on the basis of peace and development, international efforts are directed to: 1. Preserving the place as a symbol of the profound spiritual and moral values, that Buddha Himself preached and practiced, as a means for attaining both inner peace, compassion, and tolerance; 2. Converting and developing the entire Lumbini site, which is now remote and isolated and also virtually inaccessible, into a pilgrimage and tourist center with easy access and adequate accommodation and facilities for visitors and tourists, religious and otherwise; 3. Disclosing the universality and significance of Buddhas message, that, to quote the Secretary General At no time in history has it been more so relevant as it is today. 4. Buddhist teachings for promoting Peace 4.1 The four Noble Truths Among the many doctrines of Buddhism, the doctrine of the Four Noble Truths are said to be the unique teachings of Lord Buddha for the promotion of mental peace. Since suffering is immanent in the human world, Buddha was a pioneer in discovering the cause of the suffering of humanity and
7 8

Article 26 of the UN Charter. Lumbini, The birthplace of Buddha. United Nation Committee for the Development of Lumbini, New York, 1970.

elimination of that sorrow. Just like of doctor diagnoses the cause of sickness of a patient, Buddha declared that all the suffering of humanity arise out of desire or craving for the ephemeral pleasures of the material world. Since they are of the nature of impermanence, suffering and selflessness, they give only temporary satisfaction. Unless one eliminates this ignorance one never achieves the lasting peace called Nirvana. The Buddha is the one who demonstrated this path. The Buddha is confident that if one follows his path, he or she will definitely achieve the Ultimate Peace of Nirvana. The Buddhas confidence in this arises from his own successful pursuit of this path. 4.2 Dependent Origination Buddhas other great contributions towards peace are his teachings on dependent origination (Prattya-samutpda). People blame other beings or God for their own suffering. Lord Buddha proffered a very logical system of thought that points to any effects arising from an unlimited number of causes and conditions. People want happiness and seek to avoid suffering, but out of ignorance they perform non-virtuous action and create the very causes of the suffering they do not desire. Buddha emphasizes in his teachings that non-virtuous actions result in the arousal of suffering, and virtuous action results in the arousal of happiness. But the behavior of worldly people is such that they are opposed in their wish and action. 4.3 The Practice of Bodhicitta as the Foundation for world peace The word Bodhicitta is translated in the various terms, awakening mind, enlightened attitude, and thought of enlightenment or simply as Bodhi mind. The essence of the formation of an enlightened attitude is the desire for perfect enlightenment in order to be able to work for the benefit of others. The development of Bodhicitta is the framework upon which the Mahyna path is built, and is the basis and foundation for the great waves on the ocean of the enlightened career of the bodhisattva. In modern times, we are confronted with the sad truth of violence, crime, wars and disasters. Even in these days it is clear that ones precious human life is not safe. Bodhisattvas of long ago generated the thought of enlightenment from out of the realization of the miserable situation of all creatures. So pity, mercy, love and compassion for sentient beings are the root of generating the Bodhi mind. The common goal of all moral precepts laid down by the great teachers of all religions is unselfishness. The great teachers wanted their followers to desist from evil paths caused by ignorance and introduce them to the path of virtue and goodness. Each religion teaches a path leading to a spiritual state that culminates in peace and wisdom. The qualities of mind such as pity, mercy, love and compassion for suffering sentient beings are common

elements of all religions. It is very important for the unity of followers of all religions to persist in developing these qualities of mind. The Bodhi mind essentially helps to achieve basic unity and a spirit of cooperation among the followers of different religions. When the Bodhi mind is generated within our mental continuum, our goal is to maintain undiscriminating love and compassion towards all living beings without making any distinction of race, nationality, class, sex, status, friend or enemy. The spiritual persons activity is not centered on sectarian belief or dogma. This person feels a sense of universal responsibility. He or She feels other peoples sufferings as his own. A great concern for other peoples happiness arises. He or She will not be indifferent to the sufferings of the world. Such attitudes are needed for todays global problems. These days, we face a number of problems. Among them, some are natural calamities such as famine, flood disaster and earthquake. These we cannot avoid and must accept without choice. But most of the problems we make ourselves, such as waging wars, ideological conflicts and many others. We are in constant fear due to the threat of nuclear destruction. People wage wars for petty ends forgetting all the ideals of humanity. It is certain that all our problems start from our self-cherishing thought. All religions teach us to bee less selfish, but to the contrary our actions are wholly centered on self- happiness and self-comfort. All conflicts, exploitations and wars are due to selfish concerns. Humans are unaware of the value of cherishing others. As the First Pachen Lama has declared: The chronic disease of cherishing ourselves is the cause of our unsought suffering. Seeing this, we seek your blessing to blame, begrudge and destroy the monstrous demon of selfishness. As it is said this self-cherishing attitude is a chronic disease, which is very difficult to uproot. It steals our freedom and creates problems. So the generation of the awakening mind means trying to minimize our selfish concerns and generating an attitude of cherishing others so that the poor, troubled and developing can get sympathy, solace and cooperation form developed countries without any exploitation. They can breath the air of peace and happiness. Unless the worlds leaders generate this mind of awakening, the present situation of wars and conflicts will not be pacified. Many political leaders and scientists have appeared in the course of our long human history, and most of them wasted their lives in war-games rather in the raising the level of human existence. I think it is fundamentally wrong that our global education system emphasizes materialistic values. Although science and technology has created immeasurable material comforts, it has done little to enhance the

humanitarian ideals and values that have so shaped our world civilization. Our basic human problems have remained the same. Had science and technology and spiritual education gone hand-in-hand, emphasizing humanitarian ideals, we would not have to face many of our modern problems. It is time for all spiritual leaders to consider humanitarian ideals as the basis of formal education in order to solve our global problems and to attain peace. In time, the great nations of the world inspired by the Bodhi mind may cease to manipulate everything in a vain pursuit of power and instead try to create a peaceful world by correlating the minds activities to with the sublime dharma. 4.4 The method of Generating Bodhi Mind So far we have discussed only the value of inculcating this mental awareness. Now let us discuss the method of generating this awakening mind as described in the early texts of Sanskrit Buddhist tradition. Although there are many excellent methods described and explained by learned masters of the past, the following is perhaps most widespread: Equality of oneself and others The practice of generating the awareness of the equality of oneself and others is very rare because it is counter to our selfish desires and feelings. In gaining happiness and removing sufferings all beings desire is the same. But in our usual practice we desire to eliminate our own suffering but question the necessity of removing that of others. From our own experience it is evident that we crave greater happiness no matter how much we already have. This is true for others too. Although there may be some differences in external appearances- some living in luxury while others are destitute all are basically the same in their wish to be free from suffering and their desire to be happy. Since our condition is identical, to think only of ourselves and neglect others is utterly unreasonable. Regarding this Acrya ntideva declared in his text Siksamuccaya: When to myself, as to my fellow beings, fear and pain are hateful, what distinguishes my own self that I protect it and others not? Thus we must try to help sentient beings in an equal way, in an identical manner. The importance of others

Before explaining the importance of others it is beneficial to describe the faults of a self-cherishing attitude. A verse in the text Bodhicaryvatra is relevant: If I gave this, what shall I have left to enjoy? Such selfish thinking is the way of ghosts; If I enjoy this, what shall I have left to give? Such selfless thinking is a quality of gods. Usually we do not see the importance of others. We harbor thoughts If I give up my wealth, possessions, clothing and so forth to others, how shall I ever be happy? What shall I eat? What shall I wear? This sort of question comes through a self-cherishing mind and is following the terrifying paths of the frightful spirits. People fear spirits because they are afraid they will do them harm. But if we banish our self-cherishing attitude, we would not be afraid even if a whole army of ghosts appeared before us. From exalted kings and head of states down to beggars, all beings are beset with fear due to a self-cherishing attitude. We can give some examples of the faults of a self-cherishing thought from daily life. The self-cherishing attitude, which we hold so precious, is the source of all problems and miseries. When we meet other people more wealthy, better looking, better educated than ourselves, we feel jealousy and resentment in our heart. Instead of rejoicing, the selfish thought gives rise to a jealous mind causing us much pain. Even if we meet people of the same status, the same level of education and same job, the thought of competition arises. The self-cherishing thought, which seeks for us more happiness those others, causes all the pain. We fear losing our job, fear losing our reputation, fear degenerating, we fear becoming older. There is no choice, for we cannot stop ourselves from getting older, we feel worried and fearful that this is happening. This is the mistake of following the self-cherishing mind. But if we think profoundly and investigate deeply how our happiness and perfections occur, the answer is that we get happiness by depending on the kindness of other sentient beings, even if we do not believe in rebirth, do not understand the law of Karma, we can see and cannot reject the kindness of the sentient beings. In our everyday life every comfort and enjoyment that we enjoy, we receive by depending on the kindness of sentient beings. For example, when we are living in comfort in a beautiful apartment, it looks like everything exists by itself. But we must examine deeply how many creatures or people have suffered much to create that place. Bodhisattva ntideva Deva said: The childish work for their own welfare While Buddhas work for the welfare of others

Look at this difference. What is the need to say more?9 From time immemorial people have been concerned with their own welfare. What has been the result? They are still in the ocean of sufferings of sasra, the world of sorrow. On the other hand, the Buddhas have totally sacrificed themselves for the welfare of others whom they cherish and hold most dear. As a result they gained perfect enlightenment and thus have become the refuge and guide of all other beings. The cherishing of others Once we have understood the importance of others, we should make an attempt to generate a strong thought of holding other sentient beings dear in our heart. The supreme qualities of enlightened beings as well as the temporary worldly happiness we enjoy result from our efforts for the welfare of our fellow beings. When the Buddha turned the Wheel of Dharma after his enlightenment it was because of his great compassion for all sentient beings. Cherishing others is very easy for kind people but is especially difficult with those of unpleasant nature. But of course enemies are the persons who measure our efficiency in the practice of great compassion. Exchanging oneself with others Exchange oneself with others does not mean that we become others but our change of attitude. It is possible that we experience the suffering when other suffers and similarly in that way experience happiness and joy. A mother feels greater suffering when her child is in pain that if she were actually suffering herself. She also feels happy when her child is happy because she holds her child more precious that herself. Her ability and capacity of exchange is limited to one being but our aim is to extend it to all sentient beings. Taking and Giving Based on the fundamental concept of exchanging oneself with others, we should practice giving and taking. Since all beings do not want suffering and seek only happiness, we should mentally take all the sufferings of those beings have on ourselves and generate a strong wish that all beings are endowed with happiness and that we offer all our merits to Them. In reality this practice does not directly clear away their suffering nor does it bring happiness to others but it is essentially a technique of training the mind and develop our practice of Bodhicitta. From this, a great concern for other peoples happiness arises. 4.5 Wisdom of nyat as the key to Universal peace

See Meaningful to Behold byGeshe Kelsang Gyatsho (Wisdom Publications, London, 1980, p.247)

Among the profound teaching of Buddhism, which brings ultimate peace to suffering humanity the wisdom of nyat emptiness, the selflessness of the self and phenomena. This is one of the keys to universal peace. The achievement of universal peace is one of the most valuable paths set down by the theory of nyat. Only nyat can reveal the ultimate reality, therefore the holy classics can nyat "Dharma nature" and "Dharmakya" (The really real reality). Only nyat can manifest the unlimited freedom to self-perfection of everyone (whether they achieve it or not), therefore the holy classics call nyat "the door of release to Nirva". The recognition of nyat is "the wisdom of nyat. One who attains the wisdom of nyat is called a bodhisattva. One who fulfills the deeds of a bodhisattva is called a Buddha. Each person can become a bodhisattva; each person can become a Buddha. There are many ways to become a Buddha. The wisdom of nyat is the common key to all doors of enlightenment. This is the primary cause of kyamuni Buddha's sigh of despair when he attained enlightenment underneath the Bodhi Tree. He exclaimed: How strange it is! All sentient beings in the universe possess the wisdom of Buddhas nature yet they lost it because of their absurd vision and unreasonable persistence. What was it that Buddha attained in enlightenment? None other than the wisdom of nyat. Each of the following six aspects of the wisdom of nyat will lead people to the foundations of universal peace. 1. The wisdom of nyat recognizes the significance of mutual apprehension for all sentient beings. In other words, with the vast world in Dharma, all sentient beings are interconnected without any exception. Thus, those who have experienced nyat are all the more capable of seeing into all the sensitive inter-relationships of all sentient beings and attain comprehensive compassion and mercy for all sentient beings.
2.

The wisdom of nyat recognizes the original nature of no-ego and liberated self. Persistence of ego is a concept of selfishness and also the strongest factor of alienation among all of mankinds spiritual activity. Conflicts and sorrow originate from this. To annul the persistence of ego is not equal to annulling the existence of ones self. On the surface, no-ego and liberated self seem contradictory, but it should be completely clear that they are actually the same. Isnt a bird flying in the sky more happy than a bird in a cage? Ego is the

cage.10 3. The wisdom of nyat recognizes the perpetual justice and freedom offered by the principle of causality faced by all sentient beings. On a superficial level, nyat reveals the following characteristic of the principle of causality: cause becomes result. This is a longstanding foundation of world justice, on a deeper level what nyat shows about the uniqueness of the principle. Why did governments develop nuclear weapon? Because they lack the wisdom of the bodhisattva.
4.

The wisdom of nyat recognizes the equality and universality of all sentient beings. Although people discriminate such characteristics, as rich and poor, precious and worthless, intelligent and stupid, sadness and happiness, these differentiations are neither rigid nor are they necessary. If people can abandon them to realize nyat, they can discover a life full of dignity and equality. All differentiations are merely temporary phenomena. This saying is particularly important for modern people. Only if we introduce people to the experience of nyat can we overcome the conflicts and contradictions of todays world steeped in the boundaries of race, class, ideology, and cultural differentiations. The mentality of equality conceived by the wisdom nyat is the eternal foundation of universal peace. nyat is the wisdom through which there arises an absence of debate and disputation or distinction of self and others. Mankinds primary source of conflict is the dispute of viewpoints and ideas. Humankind has always insisted upon its own prejudices and attacked the alien. This ever-revolving opposition of dispute provides no benefit towards peace of mind and contented livelihood. The wisdom of nyat is the wisdom of overriding pre-determined fate and achieving the state of complete self-perfection. Although our predetermined fate greatly influences our modern life, the Buddha emphasizes more strongly employing the wisdom of nyat to overcome the limits of ones predetermined fate. Lord Buddha is a most perfect model of self-perfection for all sentient beings. He abandons fame and wealth, beauty and matter, power and the sense of superiority. He takes up the six pramits or perfections to fulfill his dignified spiritual life. The wisdom of nyat is the key to achieving the following six pramits: Dna: Charity la: moral strictures, Knti: patience under insult, Virya: diligence or zeal, Dhyna: meditation or contemplation, Praj: wisdom, the power to discern reality or truth.

5.

6.

10

See Dr. Yo Hsiang Chous article on Sunyata is the key to Universal peace published in WFBY Souvenir Magazine, Penang, 1986.

If we can take up the wisdom of nyat to elevate ourselves, we can achieve a life as dignified and peaceful as the Lord Buddha. If all sentient beings can become Buddhas then universal peace can be fully achieved. In all respects, the paths opening the way to universal peace are numerous. We have reason to be certain that many philosophies and religions today have much to contribute to universal peace. But we can also be certain that the path Buddhism offers is one of the most basic and effective ways, and the wisdom of nyat is the most central ideal of Buddhism.

4.

Lumbini as one of the holiest pilgrimage site of Buddhists.

a. Religious aspect of Lumbini : To appreciate the value of Lumbini, as the birthplace of Lord Buddha, and as a holy pilgrimage site for the Buddhists, a brief description based on Lalitavistara Stra, an authentic Buddhist sutra on the choice of his birthplace is quite fitting. "In the heaven of Tushita all the gods respectfully joined their palms and questioned him (Bodhisattva vetaketu): Great Being! Into what jewel of a family, endowed with what perfections, will the Bodhisattva in his final birth be born?" "Considering the great assembly of Bodhisattva and gods the Bodhisattva vetaketu replied: Friends, the bodhisattva in his last existence must be born in a family endowed with sixty four kinds of perfections. After elaborating the nature of family, he states further" Friends, the Bodhisattva in his last existence will descends into the womb of a woman endowed with thirty-two kinds of qualities. The Bodhisattvas and devaputras, having learned from the Bodhisattva of the complete purity of the family and the complete purity of the mother, considered: What family could be so endowed with such unique qualities? At this Bodhisattva indicated the complete purity of family appears in the family of the kyas and her mother Mydev. 11 Thus the Buddha to be himself preferred to be born in Lumbini (Kapilavastu) rather than in some great places like Magadha, Koala, Vaiali, Ujjaya, Mathr, Hastinpura, Mithila, and so forth because of these qualities. Concerning the importance of Lumbini, it is stated in the Ga avyha Stra that ten omens appeared in this Lumbini grove. What ten? 12 1.The whole grove became level, without uneven terrain, without any pitfalls; 2.Then the whole grove was adorned with jewels; 3.Then the whole grove was adorned with rows of trees of all kinds of jewels; 4.Then the whole grove was arrayed with adornments set on tree roots made of figurines of fragrant jewels, sending forth sprouts more fragrant than celestial perfumes, growing from mines of aromatic powders, producing multitudes of all kinds of banners and pennants 5.Then the whole grove was filled with all kinds of arrays of garlands of various celestial flowers 6.Then the great treasuries of jewels opened up in all the trees in this grove;

11 12

See Lalitavistara Sutra,p.44-45, in the Voice of the Buddha See Thomas Cleary's The Flower Ornament Scripture" p.265

7.Then in all the lotus ponds in the grove, all kinds of jewel lotuses sprang up from the earth in bud and emerged on the surface of the water; 8.Then the various beings of the realms of desire and realms of the form in this world all stood reverently here in this grove; 9.Then the females of all the various kinds of beings came here joyfully with all kinds of offerings and bowed before the holy fig tree; and 10.Then lights called " lamp of the magical manifestations of birth of enlightening beings" emanating from the navels of all the buddhas of the ten directions appeared in this grove; and in all the beams of light, reflections of the magical manifestations of all the buddhas were seen, and the sound of voices of buddhas telling of the virtues of the enlightening beings magically born were heard emanating from the light beams. Again as Lady Maya went out of the city of Kapilavastu, ten omens of great light appeared in this Lumbini grove, by the appearance of which the fervor of joy of vision of the teaching of omniscience grew in countless beings.13 The Lumbini of the Buddhas day was an elegant garden. The queen Maya knowing the time for birth was near, had set out on a journey from Kapilavastu, the Capital of the Sakya kingdom, to her parents home in Devadaha. Having stopped by to rest in the pleasure garden, she felt the signs of impending birth. Reaching out, she grasped a branch of a plka tree with her right hand. It is stated in Abhinikramaa Stra: "When the time came for the Perfect Buddha, the Blessed One, to be born in Lumbini Garden,his mother stretched up and held the branch of a tree with her hands.What kind of tree was it ? It was a plka tree (waved leaf fig tree, ficus infectoria)." Without causing her mother pain or effort of any kind whatsoever, the Bodhisattva emerged from her right side. Brahma, great sovereign lord of the Brahmaloka, came to witness this rare event, accompanied by a host of gods from the heaven realms. akra, the Lord of theTryatrisa Heaven, received the child into his arms and lowered him gently to the earth. The Nga kings Nanda and Upananda showered him with warm and cool streams of water, and celestial beings made offerings of all kinds. At once the young Bodhisattva arose and took seven steps in each of the four directions, proclaiming his firm resolve to enact the path of a Bodhisattva in his last birth and attain perfect realization. The Lalitavistara Stra describes the miracles in greater details that attended the Great Beings birth.14 Furthermore, the same text says: As soon as the Bodhisattva was born, great pleasure filled all the beings. All were delivered from desire, hatred, and ignorance, pride, sadness, depression, and fear. They were freed from attachment, jealousy, and
13 14

Ibid.p.266 For details of the miracles see Lalitavistara Sutra (The Voice of the Buddha), Vol. I, p.123-170, published by Dharma Publishing, 1983.

greed, and ceased all actions contrary to virtue. The sick were cured; the hungry and thirsty were no longer oppressed by hunger and thirst and so on.15 Why does the Bodhisattva take birth in forest seclusion (like Lumbini), and not in town ? As an answer The Upyakaualya Stra states:16 The Bodhisattva has praised seclusion, enjoyed isolation, and lived cleanly for a long time. If he were to take birth at home, then the gods, ngas, and yakas would not come to make continual offerings of divine incense, powders and flowers. In addition, it delights the human beings of Kapilavastu. In the same sutra it gives us the answer to question, " why does the Bodhisattva's mother give birth to him inclined upon a branch of the plka tree curvaceously? Some sentient beings would think, " Divine mother My feels pain like any other woman, giving birth to the bodhisattva." To show those sentient beings the ease of the child bearing and to prevent such suspicion, she gives birth to the bodhisattva inclined upon a branch of the plka tree curvaceously. Besides, it is the very spot where the Bodhisattva is swaddled by Indra, rulers of the gods when he has taken birth, rather than by others who are human. It is justified by the presence of nativity sculpture. Furthermore it is the same spot where the Bodhisattva takes seven steps unsupported when he has taken birth as his display of miraculous powers (vikurvaa) never previously shown by any one as a holy person. This is the same spot where the Bodhisattva after having taken seven steps declares, I am senior in the world, I am premier in the world, I shall put an end to birth, oldage, illness and death. As a result of this pronouncement it is said that all the gods including Brahma, Indra and other devaputras prostrate themselves to him. Because of these miraculous events that took place in the very spot have added much significance in the sanctity of the Lumbini grove. The importance of Lumbini is so great that the Buddha himself advised his followers to make pilgrimage at four places in the following lines: nanda, there are four places, which should be (visited and) seen by a person of devotion, and which would cause awareness and apprehension of the nature of impermanence (savejanya). What are these four? This (Lumbini) place is where the Tathgata was born. nanda, this is the place which should be visited and seen by a person of devotion, and which would cause awareness and apprehension of the nature of impermanence.17
15 16

Ibid. p.133 See Upayakausalya Sutra,p.54 17 See Mahaparinibbana Sutta, p. 227, in Ten Suttas from Digha Nikaya, Central Institute of Higher Tibetan Studies, Sarnath, Varanasi, 1987.

And further, there will come to these places bhikus, bhikus, lay disciples and female disciples, with devotion in their hearts, reflecting Here in Lumbini the Buddha was born! or Here at Mahbodhi the Tathgata attained unsurpassed, supreme enlightenment and so forth. nanda, all those who are on a pilgrimage to these shrines, if they should die with devotion their hearts during the course of the pilgrimage, will after their death and dissolution of the body be reborn in a good destination, a fortunate celestial Deva realm.18 The earliest centers of Buddhist pilgrimages were the places associated with the life and teachings of the great Master. These four places are Lumbini, Bodh Gaya, Sarnath and Kushinagar. Lumbini, in what is now Nepal, is the birthplace of Gautama Buddha. The others are in India: Bodh Gaya was the place, under the papal or bo tree, were he was enlightened after practicing meditation for several years. Sarnath was the scene of his first teaching and Kushinagar was the place of his death or final Nirva. After the death of the Buddha, the relics of his body were collected from the funeral pyre and divided into eight parts. These were distributed to the claimants and stpas, or burial mounds, were erected on the relics. The practice of pilgrimage in Buddhism started with visits to these places, the purpose of which was especially to get merits and peace from the visit to the shrines, and to honor the Buddha. Thus the custom of pilgrimage has been widespread among Buddhist for many centuries; and it is common with both the Mahyna and Theravda traditions. According to a commentary to the Vinaya Stra (known as Lung-Treng-Tik in Tibetan) written by the First Dalai Lama (1392-1474), the Buddha is said to have emphasized several times the importance of pilgrimage. Bhikkhus, after my passing away, all sons and daughters who are of good family and are faithful should as long as they live, go to the four holy places and remember: Here at Lumbini, the enlightened one was born; here at Both Gaya he attained enlightenment, here at Sarnath he turned the wheel of Dharma; and there at Kushinagar he entered Parinirva. Bhikkhus, after my passing away there will be activities such as circumambulation of these places and reverence to them. Thus it should be told to them for they, who have faith in my deeds and awareness of their own, will travel to higher states. After my passing away, the new Bhikkus who come and ask of the doctrine should be told of these four places and advised that a pilgrimage to them will help purify their previously accumulated Karmas or actions.

18

Ibid. p.273

A pilgrim is defined in the Dhammapada as one who has abandoned the world. In Buddhist literature, there is mention of becoming a wanderer and being free of worldly attachments by becoming a member of the Buddhist Sagha or order. However, the wandering of a monk was not completely aimless but it included visits to sacred shrines for religious merits. It is stated in the Mahvagga, Go ye Bhikkhus (monks), wander for the gain of the many for the welfare of the many, out of compassion for the world and for the gain and the welfare of gods and men. The wandering mode of living of Buddhist monks without a settled home and the practice of pilgrimage contributed to the spread of Buddhism. b. Cultural Aspects of Lumbini At present there are not many objects of devotion for pilgrims surrounding sacred garden apart from a Nepalese vihra, Tibetan akya Gompa and My Dev Temple. They must not be demolished for it has received long-lasting devotion among Buddhists of both traditions. The destruction of monasteries might create another controversy similar to My Dev temple issue affecting the millions of Buddhist believers. These have been places of devotional activities for the pilgrims since the inception of Lumbini development issues. Without them, Lumbini would be bare archaeological site only. My Dev Temple is one of the most sentimental cultural elements in the whole area of Lumbini.After the demolition of My Dev temple; the whole area became the remnants of archaeological site only. It is imperative that LDT, JBF and Department of archaeology should complete the Maya Devi Temple Restoration Project as soon as possible. It was also ridiculous that the Nepalese archaeologists namely B.K.Rijal and K.P Acharya who worked as archaeological expert in Lumbini for substantial portion of their career could not produce the report of the excavations at Lumbini and delayed in the Maya Devi Temple Restoration Project on that reason.Dr.S.Amatya was right in his stance that JBF should submit their report with recommendations including Mayadevi Temple Restoration Drawings. However, it seems that JBF submitted a brief report as per Dr.S.Amatya's request (1997 December 3), it indicates following recommendations a.The exposure of ancient bricks to the atmosphere will only enhance weathering and their disintegration which will lead to destruction of the remains. In order to exhibit the remain to the public view, as entire remains must be covered with a huge canopy which construction will cause damage to the remains that its construction is not recommended.

b.Best way to preserve the remains for the future is to preserve ancient bricks from coming in direct contact with the atmosphere, which in other words means to seal them. c. From these reasons it is recommended against exposure of the ancient bricks to open atmosphere. From long-range point of view, it is recommended that the Maya Devi Temple of magnitude similar to the Maurya Period be constructed in its original location. This will enable covering over a large part and permanently preserving the ancient brick works. Size, design and style of the Maya Devi Temple to be restored should be that which is compatible with the natural environment of Lumbini.19 Monastic Zone: Since among innumerable deeds of Lord Buddha the birth of Buddha in Lumbini Grove is the one important deed, but the main one is explained according to this statement: "The Sages do not wash away sins with water, nor remove the sufferings of living beings with their hands. They do not transfer their own realization to others, but liberate them by revealing the truth of reality." Thus the method for liberating all sentient beings from temporary and ultimate suffering with their causes, and establishing them in perfect and lasting happiness, arose from the primary impetus of the unceasing turning of the dharmacakra (wheel of dharma). It is good that LDT gave permission to build monasteries from home and abroad to start the wheel of dharma moving. This would give the refined mental culture for the people and the world. LDT should encourage Buddhist groups and Monasteries to create more devotional, educational, peace prayer and meditation activities upon the premises of Lumbini. Adequate facilities should be provided for the practitioner, visitors and devotees near Lumbini premise to perform their devotional exercises like prostrations, prayers, sadhanas, and rituals in the peaceful environment in a non-sectarian atmosphere. Buddhist Museum Among the many cultural component the establishment of Buddhist Museum Project undertaken by the Government of India, is one of them. Although the Museum building project has been completed couple of years ago because of some conflicting views between LDT and Indian government it ceased to function. Since now the building is there it can be enhanced by furnishing it with all the archaeological objects so far found in the excavations in Lumbini. It is imperative to keep the sculptures and paintings pertaining to the life story of Buddha.This we can acquire from neighboring Buddhist countries.

19

See Report on Archaelogical survey record of Mayadevi,p.24, Japan Buddhist Federation,December 3,1997

c. Archaeological aspect of Lumbini The importance of Lumbini is immense from the point of view of the archaeological remains alone. Exactly hundred years ago, two eminent archaeologists of the time, General Khadga Shamshere and a German, Dr. A. Fuhrer, came across in the Lumbini Garden, the birthplace of Lord Buddha. It was on Dec. 01, 1896. The discovery of the Lumbini Pillar inscription is the first archaeological evidences related to the life history of Lord Buddha and it is also the visible landmark of the garden. Since then the sacred place Lumbini has become a source of inspiration for all the Buddhist and people all over the world who love peace and non-violence.20 In addition to the Asokan pillar, one other shrine of importance is the basrelief image of Maya Devi21, The Sacred Pond22, and the Sanctum Sanctorum of the birthplace23. The excavation carried out during 1896 resulted not only of the birthplace of Lord Buddha and its associated shrines but also Kapilavastu, the hometown of Prince Siddhartha in Tilaurakot and related areas.24 Systematic excavations would furnish us with documents and monuments of not only the Buddhas time but of much earlier periods. Historically, the region is an exquisite treasure trove of ancient ruins and antiquities, dating back to pre-Christian era. It seems that through number of archaeological excavations carried out during a span of hundred years many important historical objects have been revealed and made known to the public. Some of them are as follows: a. In 1895/96 , the exciting discoveries of three Ashokan pillars by General Khadga Shamsere and A.Fuhrer and excavations by P.C.Mukherji (1898) confirmed Araurakot ( near Niglisagar) as the natal town of Kanamuni Buddha, Lumbini, the birth place of Buddha Shakyamuni, and Gotihawa as the native town of Krakuchchanda Buddha. b. P.C.Mukherji explored the entire zone of Lumbini/Kapilavastu district and came to conclusion that " In the whole region only Tilaurakot can claim to be the exact site of Kapilavastu as being situated in the right position and fulfilling all other conditions.25 c. A first scientific excavation in Lumbini was carried out by Department of Archeology (1970/71), in this excavation however, no substantial discoveries were made except some terracotta plaque of Lord Buddha in

20

Appendix D, in Antiquities of Buddha Sakyamunis Birth-place in the Nepalese Terai by A. Fuhrer ed. by Harihar Raj Joshi and Indu Joshi, 1996, p.75. 21 Ibid p.77 22 Ibid p.77 23 For the birth spot in Lumbini, see Babu Krishna Rizals The Discovery of Buddhas Birth Spot in Lumbini in The Buddha Era, 1996, p.28. 24 For the identification of Kapilavastu as Tilaurakot, see P.C.Mukherjis 25 P.C.Mukherjee,Antiquities of Kapilavastu Tarai of Nepal,pp.48-58

bhumisparsa mudra dated to be Gupta period and some circular burial with a few bones of bird and animals.It is dated to be Kusana period. d. Another archaeological activity was carried out in 1977.At this excavation Five pieces of Chunar stone possibly of the horse capital of the Ashokan pillar as des cribbed by the Chinese traveler have been discovered around the Mayadevi Temple and some other terracotta sculpture dating back to Gupta Period. e. The excavation carried out in the year 1978 has revealed only the basement of three votive Chaityas of the Maryan periods and encountered several fragments of the Ashokan Horse capital. f. The archaeological excavation in must be undertaken in the sacred area of one square mile for the further discovery of ancient Buddhist art, cultural and archaeological history, UNESCO has declared a world heritage site couple of years ago. According to the Convention concerning the Protection of the World Cultural and Natural Heritage, according to which, countries recognize that the sites located on their national territory, and which have been inscribed on the World Heritage List, without prejudice to national sovereignty or ownership, constitute a world heritage for whose protection it is the duty of the international community as a whole to cooperate26. Without the support of other countries, some sites with recognized cultural or natural value would deteriorate or, worse, disappear, often through lack of funding to preserve them. The Convention is thus an agreement, signed to date by 146 countries, to contribute the necessary financial and intellectual resources to protect World Heritage sites. 7. Proposal of activities for the realization of Lumbinis development27 With regard to the concept of Lumbini as the Gateway to Buddhist pilgrimage we must remember that it is a very important concept as it is based on the following factors: 1. The birthplace of Lord Buddha is the most sacred pilgrimage for the Buddhist. At least once in a lifetime one must pay visit to Lumbini, the birthplace of the Buddha. 2. Lumbini is the foremost Buddhist pilgrimage of the other three sacred Buddhist pilgrimage- Sarnath, Bodhgaya and Kushinagar. 3. This sacred feeling creates in the mind of world Buddhist a sense of awareness of Lord Buddhas compassion towards sentient beings thus developing in his mind a desire to visit Lumbini which indirectly leads to the development of tourism in Nepal besides developing in him a compassionate approach to the problems of human suffering arising out of his ignorance.
26 27

Heritage: a gift from Past to the future at Information Kit: http://www.unesco.org/whc/2gift.htm I am indebted to Prof. Asha Ram Shakya for some of his valuable suggestion concerning proposals of activities.

4. For the exploitation of this concept and awareness the Lumbini Development Trust must have in its Executive Board mostly devoted and learned Buddhists plus technical personnel so that they contribute to the development of Lumbini. 5. HMG with no religious bias of any kind must provide an adequate budget for the implementation of the Master Plan so as to create confidence in the world Buddhist Brotherhood that they come forward to extend their financial cooperation in the development of Lumbini.
6.

Reviewing the project so far taken up by foreign donor agencies to see if the project is being taken up as signed between LDT and the donor organization.

7. Invitations must be sent to the Buddhist donor organizations interested in the development of Lumbini. 8. Necessary steps to be taken up to create the serenity of Lumbini as a very important Buddhist Pilgrims site as it is the birthplace of Lord Buddha. 9. The Government of Nepal should give full autonomy to the Lumbini Development Trust consisting of Buddhist scholars with international connections, artists, archaeologists and anthropologists.
10. The

provision provided in the Lumbini Development Act must be followed; whereby the representatives of the donor organization, 5 monks and 5 lay upasakas (if the project is a Buddhist monastery) must be given a free multi entry-visa.

11. No Industrial factories or project should be allowed within five miles around the Lumbini Project Area. And for this to be actualized, at the very least, the distillery, which has been set up on the way to Lumbini area, should be removed as soon as possible. For this can negatively affect Buddhists (who vow not to use intoxicants) significantly. 12. The LDT authorities must be fully autonomous and it must have a mandate of at least 5 years with no politicization of any kind as per change of government. 13. An exhaustive map of the project site with specific mention of the projects and their brief activities must be published for the convenience of the visitors to Lumbini and arrangement of the trained guides must be made to guide the visitors and pilgrims. 14. Among the component projects so far not yet undertaken, the following must be taken up at the priority basis: 1. Water supply tank 2. Sewerage Project.

15. The afforestation program should be undertaken every year to maintain the project site with adequate steps to safeguard it from pollution of all kinds. Since the Nepal Government alone cannot develop this site entirely, the support from other countries is required. 16. LDT should organize and fix a date for a World Peace Prayer Day on Lumbini premises where the devotees of the worlds religions gather, who include this prayer with their own, who abide in a moment of silence at noon each day, or who have planted Peace Poles, to create a global network of peace. 17. The World Peace Prayer Society should be formed at the premise of Lumbini that conducts every year meditation on world peace inviting all the organizations, groups, religious leaders appealing to them to engage in prayers, meditations and related activities. 18. For example Mr. Sunyana Graef from the World Peace Prayer Society organized a World Peace Prayer and Meditation this October by inviting others to participate in this event. As a response more than 100 groups and organization made a commitment to organize World Peace Prayer and meditation in their respective centers.
19. A

big prayer hall or auditorium should be constructed at the premise of Lumbini (unfortunately this is not in the master plan) to accommodate the disciples of Hinayana and Mahayana monks as well as the disciples of world religions so as to facilitate meeting of world religions or for congregation of Buddhist monks and nuns of both traditions. must be given to the International organizations if they come to Lumbini to hold Buddhist seminars, conferences and workshops by way of developing the concept of the necessity of world peace. For example the Dhammakaya Foundation, in Thailand, is organizing World Peace Prayer by offering two hundred thousand candles for the world peace ceremony on the occasion of United Nations World Peace Day on January 1, 2000 celebrating the New Millennium and International Year for a Culture of Peace.28

20. Encouragement

21. The establishment of a General hospital attached with a fully equipped Maternity Hospital in the name of Queen Maya would be advisable in the New Lumbini Village.
28

A formal invitation to organizations and individuals made by Dhammakaya Foundation, Thailand. For details, contact: Mr. Robert Mawson 35 Heath Place New York, NY 10706-3608, USA Tel/Fax: 1-914-478-4551 Dr. Siriporn Sirikwanchai; email: sirikwan1@aol.com http://www.dhammakaya.org.th

22. Since

His Majestys Government of Nepal had declared Lumbini as a Fountain of World Peace in the World Summit Declaration29 the security of visitors should be unquestioned. Adequate security measures should be taken but this has not been possible yet. For example: A Japanese monk Nawatame who was a resident monk for the construction of the Peace Pagoda Project was shot to death in the Lumbini premise and yet the governments action was minimal in addressing the situation. As a result not only Japanese nationalities but also other foreign national feel reluctant to visit Lumbini because of a lack of security measures. In order that the devotees who are resident in the international monastic zone should feel free and peaceful, strong security measures from the part of the government should be taken urgently.

23. Once security is taken into account, the building of meditation centers of all Buddhist traditions in the International Monastic zone should be encouraged within a proper environment and facilities so that the visitors as well as the devotees should get ample time for keeping their mind peace through participating in peaceful meditation sessions. 24. LDT authorities should have a good and friendly behavior to the authorities of monastic zone and should listen to their problems and solve their problems. Because the heart of the entire Lumbini Development activities rests on them. All the peace-oriented teachings of Buddhism start from their activities. LDT authorities should be devoted Buddhists familiar with the value of Buddhist monasticism and be persons having a strong Buddhist morality. Without this foundation International Buddhists would have little confidence and bestow little credibility to such people. Without such credibility there is no question of support from International Buddhists. 25. The International Buddhist Library and the research center with which it is attached must be provided with all sorts of facilities required. The Reiyukai has so graciously come forward to provide a big library and research center. 8. Conclusion The Lumbini Project is the single largest project ever undertaken in the Lumbini zone of Nepal. It will generate significant economic impetus for the town and its people. The construction phase of the Project will provide employment to thousands of local people, skilled and semi-skilled, directly and indirectly. When completed, the project will make Lumbini a powerful new locus of interest to international visitors.

29

See the proceedings of World Buddhist Summit, 1999, p.

Enhancing Lumbini as a place of pilgrimage will create the incentive for better tourist facilities to be developed. More hotel rooms, commercial enterprises will be built and hopefully a sufficient flow of people will result to allow scheduled flights to and from Lumbini Airport. The Lumbini Development complex should incorporate facilities that include international standard guesthouses, teaching and conference centers, meditation pavilions and restaurants that will cater to domestic and international pilgrims. This injection of funds into the Economy of Lumbini will create growth opportunities for local industry and an enhanced tourist industry will bring economic growth to Nepal. Since the project benefits people of Nepal as well as the world on a long-term basis, both spiritually and physically, it is imperative for Nepalese government as well as world bodies such UNESCO to engage in diligent efforts to preserve and enhance the Buddhas birthplace.

Bilbliography
A. Fuhrer: 1896 Antiquities of Buddha Shakyamunis Birth Place in the Nepalese Terai, Indological Book House, Varanasi, 1972 (reprint) Babu Krishna Rijal: 1979 Archaeological Remains of Kapilavastu Lumbini and Devadaha Educational Enterprises, Kathmandu, Nepal Bays Gwendolyn (tr) 1983 The Voice of the Buddha ( The Lalitavistara Sutra) published by Dharma Publishing,Berkeley,USA D. C. Bhattacharya: 1987 Buddhist Shrines, published by the Director Publication Division Ministry of Information & Broadcasting, Government of India, Patiala House, New Delhi (first published in 1987 February) Geshe Kelsang Gyatsho: 1980 Meaningful to Behold by Wisdom Publications, London, p.247. Japan Buddhist Federation 1997 Archaeological Survey records of Maya devi temple and Recommendation for preservation of the remains through restoration of Maya devi temple.published by Japan Buddhist Federation Dec.3,1997 H. A. Giles: 1972 The Travels of Fahien or Records of the Buddhist Kingdoms, retranslated by Cambridge: 1923; Varanasi: 1972) His Holiness The Dalai Lama: 1979 Activating The Awakening Mind, in Aryashuras Aspiration and a Meditation on Compassion translated and edited by B. C. Beresford with Doboom Tulku, LTWA, Dharmasala, India, 122-143. Lumbini Development Project: 1983 Published by His Majestys Government of Nepal, Lumbini Development Committee, Babar Mahal, Kathmandu, Nepal. The World Peace Ceremony: 1985 Prayers at Holy Places, Dharma Publishing, Berkeley, California. Thomas Watters: 1904/05 On Yuan Chwangs Travels in India, 2 vols. (London: 1904/05; Delhi: 1961). Tatz, Mark, 1994 The Skill in Means Sutra ( Upayakausalya Sutra), published byMotilal Banarsidas, NewDelhi