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There have been major changes in world today, so much so that the term Mindful Leadership and Sustainable Development is no longer take for granted for a point of reference for understanding the contemporary chaotic situation. These disruptive changes mean that it is now arguable as to whether we no longer live in justice, egality, peace and prosperity. In this light, we place great emphasis on understanding Buddhist teaching in dealing with the matter in question. The nature of these changes and the concept of Buddhist approach are central to the whole project of this book. We argue that any investigation of the changing character and context in the present time, therefore, needs to be aware of the Buddhist philosophy. We focus to provide a through and critical understanding of the change as a starting point of discussion. In doing so, we attempt to clarify the nature of Buddhist approach. It may be more productively understood as the result of a complex contested and fragile set of arrangement which in this book we term approach. We do not want to imply that the frameworks based on the Buddhist teachings are fully fixed and agreed upon by everybody. Rather, it would refer to a set of arrangements need to be further discussed.

Given this, this volume collects together some papers presented at the international workshop on MINDFUL LEADERSHIP FOR SUSTAINABLE PEACE which tooplace on 13 May 2019 at International Conference Center Tam Chuc, Ha Nam, Vietnam on the occasion of THE 16TH UNITED NATIONS DAY OF VESAK CELEBRATION
2019. The participants in this workshop were not representative of the mainstream thinking or conventional  wisdom  of this field, although this volume reflects this richesness and diversity. Treating the Buddha teachings as a basic theoretical reconstruction, we examine the relationship between the societies and Buddhist responsibilities. We combine analyses of theconflicts,trendsanddynamicsaffectingthefuturedevelopment with more focused studies of a range of policy areas.

In this light, two of our most crucial presumptions are that making Buddhism great again at the time of disruption is our first and foremost duty and the Buddhist responsibility can contribute to creating a new foundation for Mindful Leadership and Sustainable Development.

Review of contents

Benjamin Joseph Goldstein looks at the question topic of Moments to mind: Principles of Buddhist Leadership and the Process of Cognition in the Sautrantika School. Based on the Sautntika Buddhist model, he demonstrates the metrics by which Buddhist Leadership is defined. Locating afflicted states of mind in the decision-making process and understanding the process, he presents the possibility of undercutting some of the activities as effective leadership. The Sautntika Buddhist School provides the intellectual backdrop for this analysis. Given this, he focuses on the modern aspect of the topic concerned given. He presents a key characteristic of enlightened leadership by moving away from reactivity in the decision-making process. He brings into dialogue the Buddhist understanding with the modern leadership theories. Finally, he comes to conclude that that basic logic the Sautrantika Buddhist model exposes about effective leadership and that its approach would be used as principles for most small children.

Ven. Thich Nhat Tu from Vietnam Buddhist University lays stress on the Five Principles of Global Leadership. For him, to become a global leader, a leader must have a global vision & a global mindset without limiting his ideal in family, community, country and region to open the interactive vision, connect t
all the world-class activities. He warns that intercontinental and intercultural conflicts; religious conflicts prevented many countries from staying together just because of the conservatism in their traditional culture which has become a barrier to other countries and cultures. He advocates that modifying behavior is creating interaction but not impacting on independent voices. The biggest obstacle of global scope starts from language, culture, religious ideology, and political ideology. He asks us to find and overcome these external obstacles, adapting to global social, geographic, geopolitical, psychological, religious, religious ... influences.

Bhikkhuni Dr. Hue Lien, Vietnam Buddhist University, proposes  the  discussion  on  Right   Concentration   and Mental Wellbeing. She emphasizes the important of Right Concentration by addressing the essential role of Mental wellbeing in achieving a peaceful society, maintaining harmonious family as well as ones own inner peace. In light of the Buddhist perspective, mental wellbeing can be attained and maintained for ever by practicing right concentration. The method of concentration is based upon the Buddhas personal experience of mental development, through  concentration that he has attained enlightenment and nibbāna.  Practicing right concentration directly had various benefits on perception of happiness by abidings in ease (sukha), knowing things as they really are and no grasping them as well as attaining supernormal knowledge (iddhividhañāna).

Dr. Ram Kalap Tiwari, College Ayodhya, examines the question Buddhist Perspective on Mindful Leadership for Strengthening Peace. He warns us that we need to rethink the means for peace making, especially the norms, values and beliefs. Accepting that the mindfulness can play a significant role, he explores the association between mindfulness and sustainable peace and identifies this method as a key bridging concept. In his closer view, choosing the Buddhist strategy of mindful leadership would be useful for the making for sustainable peace. In this way, it would be obvious that this program could create the appropriate environment for thi
effort, particularly in forming effective and energetic strategies for peace.

Ven. Dr. Jinwol Dowon, Dongguk University, reviews the issue To Achieve Mindful Leadership for Sustainable Peace: Suggesting a Buddhist Way of Josaseon (Patriarchal Zen) Practice. The paper introduces a traditional contemplative practice, Josaseon (Patriarchal Zen) in Korea which was transmitted from India through China, as a classical and genuine meditation as a way to achieve the mindful leadership and sustainable peace. The paper points out the way of practice of Bodhidharma by reviewing the Outline of Practice, which indicates that to enter by practice refers to four all-inclusive practices. The paper says that mindful leadership could be one of the valuable contributions to promote the mindful leadership for sustainable peace regarding benefit for all sentient beings and Earth.

Le Thi Thanh Thuy, Galahitiyawa old temple, Sri Lanka, identifies the question of How To Build up a Mindful Leadership for a Sustainable Society from the Perspective of Bodhisattva Ideal. In fact, the matter in question has been much written in the Buddhist canon. By forming a Sangha, the Buddha shows us his much talented leadership how to deal with this. Jatāka stories tell us more about his experience as a position of Bodhisattva. Particularly, the mindfulness is important to keep a right leadership for the sustainable peace. It implies a shift from the current way of thinking to a broader leadership mindset. In doing so, it would be a first step to recognize the independence as central principle to follow. She explores to what degree the Buddhist model of the Bodhisattva could be designed. She turns to the question of who sets out to develop the mind toward wisdom, altruism, generosity and compassion. Finally, she expects that this approach could inspire us to develop the new leadership in a modern society.

Nguyen Viet Bao Hung, University of Kelaniya, Sri Lanka presents his case study with vietnamese historical background: Mindful Leadership for a Sustainable Peace reoriented by the Emperor Trân Nn Tông. After presenting the bibliograph
of Tn Nhân Tông, one of the most respectable personality in history, he focuses on three main aspects of his particular achievement: the art of emotional management, decision making and compassion in his leadership. His various experience is very popular and helpful for the modern leaders to learn how to achieve good qualities in the leadership. Therefore, fis historical lesson is significant to build sustainable peace in society today.

Prof. Dr. Binodini Das, Ravenshaw University, India & Ms. Amrita Das, Consultant, Bangalore, India, present their paper on the subject: Mindful Leadership for Sustainable Peace. In the light of Buddhist perspectives, mindfulness signifies to reach right concentration. Looking at the particular aspect of this approach, one will learn how to draw on those inner reserves through mindfulness responding to any situation as it rises. Its result leads us to achieve sustainable peace by ending violent conflict and vicious cycles of lapse and relapse. It helps us to increase in productivity, in decision-making, in listening and reduction in stress in developing our emotional intelligence. At last, most importantly, it focus enhancing self-awareness as well as empathy.

Prof. Dr. Phra Rajapariyatkavi, Rector, Mahachulalongkornrajavidyalaya University Thailand, offers a special review: Bodhisattvas Leadership: Mental Leadership for Sustainable Peace. At first, he presents the meaning of Dhamma essences by explaining the conducts and duties of Bodhisattva. More specifically, he refers to the significant importance of its ten perfections. In doing so, he assumes that there are three levels of cultivation that should be implemented: wisdom, faith and energy. With regard to the mental quality needed, he tells us more about  four  potentialities:  knowledge  on  the  reality of life, detachment of things, purification and concentration of power. All of these are the special particularity needed for leadership for sustainable peace.

Prof. Dr. Projit Kumar Palit, Assam University India, proposes a discussion Buddha and Sustainable World Peace: A Study on his 
Mindful Leadership. The paper aims to make a unified approach to study all of the issues from a holistic viewpoint of Buddha and his mindful leadership for Sustainable Peace. We are now facing the new particular situation: multiple causations, complex interactions, inevitable uncertainty and unpredictability. All of these create the conflicts in society. According to Buddhist thought, sustainable peace and development are two sides of the same coin. Based on the Visuddhimagga and Atthasalini, we need to use Cittaniyama, Kammaniyama, Dharmaniyama, Utuniyama and Bijani-yama as a universal law to be applicable for the modern age. All laws are more effective for betterment of human society and the model code of conduct for the sustenance of the living world. More specifically, the Buddha advises us to practice loving kindness towards all creatures in advocating against killing and destruction of life in any form. Virtue, Concentration and Wisdom could establish a loving and moral society. There are two kinds of virtue, one of performance and one of avoidance. Finally, he concludes that a compassionate mind increases self-confidence, inner peace, it would strengthen the base of sustainable peace, nature conservation and sustainable development of society.

Sandeep Chandrabhanji Nagarale, Amolakchand Law College India, deals with the question Mindful Leadership for Sustainable Peace: A Buddhist Approach with Reference to UN Charter. In response to the catastrophic effects of the world war, the UN has been established to introduce the new word order in the hope for peace and prosperity for the mankind. Unfortunately,  wrong  leadership  and  untrustworthiness are still problematic in world politics today. Its outlook is uncertain and the Buddha teaching would play a contributory role in overcoming these challenges. For this objective, human understanding and reconciliation according to the Buddhist philosophy seem to be the appropriate way to follow. In this light, the author argues that the mindful leadership and sustainable peace could go together for maintenance of the world peace. In this theoretical discussion, he suggests some remedial measures need to be clarified and introduced in the public discourse.

Ven. Devinda, Shan State Buddhist University, Myanmar addresses the Buddhist Concept of Spiritual and Mindful Leadership Qualities for Sustainable Peace and Development. This paper will discuss the particular significance of Buddhist mindful leadership concepts. Its foundation drawn from the story of Māgha, the Dhammapada and the Kūṭadanta-sutta of Dīghanikāya. The world and people today are in need of good and mindful leadership. Both can manage sustainable peace and development. These two objective are very much dependent on skills and thought of the leaders. If a leader is skilful in controlling his thought, he could transform it into love and compassion. In fact, leaders have greater capacity than their followers to do harm or to make peace. Therefore, leaders should be mindful and skilful in making decisions We should bear in mind that the Buddhist concept of emotional management is essentially needed in dealing with modern world crises.

Dr. Manish T. Meshram, Gautam Buddha University, India, identifies Engaged Buddhism in India: Buddhist Approach of DrB. Ambedkar to sustainable Society in India. Looking back to the historical background, he explains the Ambedkars conception of sustainable society, his main ideal with this matter in question is no caste, no inequality, no superiority, no inferiority; all are equal. High ideals and not noble birth was essential. Dhammi.e. liberty, Metta, righteousness, an instrument of Government is essential for society. So the ideal is universally appreciated. The liberty, equality, and fraternity on the national basis would be seen as a foundation for universal humanism, morality, and well-being of all. Most importantly, the roots of this conception go deeper to the ideal life i.e. Dhamma.

Prof. Dr. Biman Chandra Barua & Neeru Barua, proposes a discussion on Buddhist approach to universal ethics through good governance: A study on ten royal virtues. This research paper is based on qualitative in nature; researchers describe and explain the good governance, the ten royal virtues (dasavidha-rājadhamma), and the relationship  between  the ten  royal  virtues  and  good  governance,  basic  characteristic
and elements of good governance throughout the study. The research paper focuses on the role of the ten royal virtues of Buddhism in order to ensure good governance globally. The ten royal virtues included: generosity (na), morality (sīla), philanthropic (pariccāga), uprightness (ājjava), gentleness (majjava), self-control (tapa), non-anger (akkodha), non-violence (avihim), patience (khānti) and agreeability (avirodha). Mutual respects, relationship, accountability, and transparency etc. can be achieved through practicing ten royal virtues.

Most Ven. Thich  Minh  Thanh  identifies  An  Approach to Mindfulness and Mindful Leadership. In reviewing the importance of mindfulness in the past discourse, he looks further at its rising role for the netizens. More particularly, Buddhist approach has been well-developing in the Western countries. With regard to the effect of secularization, he puts the method suggested under review: Would it be considered as an adaptation or a distortion and a solution? He offers us an innovative view in considering mindfulness as a nexus to be connected to Shakyamuni Buddhas enlightenment. In referring to the book The Art of Power by Thích Nht Hnh, he states that the notion of Buddhist mindfulness has become widespread in Buddhist discourses and the positive development of Plum Village as an European meditation center is one of the notable exemple today. As a result, he suggested that mindfulness may be universally applied.

Prof. Dr. Kalsang Wangmo, Central University of Jharkhand, India looks at the question Buddhist Perspective on Mindful Leadership for Sustainable Peace. Based on the Buddhist teachings, he explains that a mindfulness ist considered as the highest source of wisdom, it would transform this into altruistic mind. In fact, wisdom and altruistic mind are often understood as one arising from the other. He justifies how mindfulness becomes synonymous with the fundamental  teachings  of the Buddha and how a sense of mutual responsibility is a manifestation of practices in the context for sustainable peace. Finally, he concludes that meditation has been positively reviewed in the purview of post-modern global society.

Prof. Dr L. Udaya Kumar & Dr. GM Susmitha, Acharya Nagarjuna University, India, explore the question: Mindful Leader in the Global Society. At first, they foresee that the ethical leadership will play a greater role for the sustainable peace. In this way, Buddhist teaching will be able to adapt to any socio-historical circumstances. Buddhist ethical leadership confirms with high quality values for the better business in the contemporary society. This practice is relevant to all the society of the world. The aim of his research project is to demonstrate moral standards of conduct and duty toward common moral purposes. They explains more about three kinds of leadership: ethical, charismatic and visionary. Finally, this Buddhist approach based leadership is a particular form to achieve the motivation, empowerment, power sharing, satisfaction and performance of followers.

Ven. P. R. Tongchangya, University of Peradeniya, Sri Lanka, focusses on the question: Mindfulness for Self Transformation and Becoming an Inspiration for Society. His view is that self- transformation for youths is more essential than ever before because advanced technology leads them to modern lifestyle, temptation and distraction. He argues  that the  Buddhist teaching on mindfulness is beneficial for everybody. The Sedaka Sutta and Sayutta Nikāya tell us that when protecting after others, you protect after yourself. As a result, we will be able to cultivate integrity, compassion, gratitude, loving-kindness, and generosity. Having developed those qualities further, we will set up a moral norm in the society to inspire others. Finally, he comes to concludes that by practicing mindfulness daily, we may develop self-awareness and engage in social work.

Ehelepola Mahinda, Bhiksu University of Sri Lanka, presents her paper on the issue of Buddhist Teachings to Sustainable Peace Building. Morality is the foundation of Buddhist ethics and its objective is to bring about peace and happiness for the mankind. For this purpose, Buddhism shows the path of attaining peace and happiness. Based on the moral practice, the followers get concentration and wisdom. Therefore, morality going together with concentration and wisdom bring forth 
internal and external peace. In this light, she tells us that a man will establish on virtue wise in developing the mind. The Buddhist objectives are about truth, freedom, justice, loving- kindness, compassion, love, happiness and emancipation. Its practice depends mainly on oneself and Buddha only shows the path. Most importantly, his central teaching is about the significance of the four noble truth. Buddha clarified the way of arising problems and conflicts while showing the path of cessation of all such conflicts.

G. S. Charith Priyadarshana, University of Jayewardene- pura, Sri Lanka, deals with the Role of Religion in Leadership for Conflict Resolution and Peace Building with Reference to Buddhist Teachings. The main concern of this study is to look at the question of how the religion could play its function for peace, harmony, loving kindness, and finally for the spiritual development of beings. In dealing with the matter in question, he examines the practical utility of modern religious institutions. After presenting his methodology and findings, he suggested that Buddhist teachings can be applicable for the modern world as a leading religious example and served the needs of future generation.

Dr. Phe Bach, California Teachers Association, USA & Dr. W. Edward Bureau, Drexel University USA, look at question The Tree Intertwined Path to Leading for Sustainable Peace. At first, they suggest three main paths to follow: peace learning and sustaining peace based mindfulness practice, systems thinking as a path for sustaining peace and embracing continual flow. Second, they address the question of its practice. This training has various aspect, namely: reverence for life, generosity, sexual responsibility, loving speech and deep listening and nourishment and healing. One of the most innovative Buddhist notion in their paper is the O theory. The main principle for life needs to be implemented is clear: It is better to be a human being than a human doing.

Samatha Ilangakoon, Buddhist and  Pali  University  of Sri Lanka looks at the question Buddhist Theory of Peaceful Co-existence. The conflicts around the world are rising and 
worrisome. We need more urgent solution for these than ever before. In this way, the Buddhist approach for peace may offer an better alternative to discuss: the theory of dependent Origination. More specifically, this means that nothing in the world is independent, everything depends on others and everything exists on others. Religion and nationality also interdependence. On the contrary, if we imagine that there is only one nationality or religion in the world, we should maintain that our life on earth may become monotonous and dull. Given this, we assume that the diversity brings this beauty and the Buddhist approach is effective to introduce to apply.

Rev. Dato Dr. Sumana Siri, British Institute of Homoeopathy (U.K), identifies some Unmindful Issues of Buddhist Leaders Who Seeks Sustainable Peace. One of the major challenging issues the world face today is religion, even in the Buddhist tradition. For this reason, he address pressing issues that give negative versions of the Buddhas advice and needs corrective measures taken. The reality is that religion will always colour politics, as in some countries due to their theology or cultural patterns. He complains that lay pressure on gender inequality which is  deplorable.  Fortunately,  the  ecumenism of Vietnamese Sangha and the Indonesian Sangha would be beacon lights to other Buddhist Sanghas. Finally, he assumes that all religions are essentially valid and the same but we may look similar but not the same. To overcome this, we need more multilateral and interfaith dialogues. He expects that in future we reach to harmony and an egalitarian world with reasonable sustainability.

Ven. Moragaswewe Vijitha, Buddhist and Pali University of Sri Lanka, deals with the question A Study of Buddhist Teaching with Respect to Conflict Resolution. In his pessimistic view, the third world war could be broken out some day. Given this, how do the Buddhist react accordingly in order to reestablish peace? The author tries to answer this issue on the ground of Buddhist teaching. He believes that genuine peace can be prevailed only in the heart of metta. It understands the causality of violence which gives the most adequate solution for it. He argues tha
the Mahādukkhakkhandha, Madhupiṇḍika, Raṭhapāla, Mahānidāna, Sakha-pañha, Vatthūpama, Kalahavivāda, Māgandhiya, Metta, Paṭhamasagāma, Dutiyasagāma, Kulāvaka, Kosambi would be the basic theoretical background for peace making. It would give us a useful approach to follow for future.

Ven. Pham Thi My Dung (TN Lien Vien), University of Peradeniya, Sri Lanka looks at the question Buddhist Views on Violent Conflict in Society: The Role of Leadership in Peace Building. The main issues of her research paper are dealing with the following questions:What causes of violent conflict arise? How we can understand violent conflicts as a current social problem? What the root of violent conflict base on Buddhist thoughts? Whether the Buddhist thought is concerned with the salvation or liberation of the individual and is far removed from social concerns or not? What is the role of leadership in this issue? Whether the Buddhist ideal of leadership is felt most suitable for a globalized world without violent conflict. In doing so, she argues that Buddhist thought had offered to humans certain significant insights. Important here is the reference to the role of leaders who should have a high degree of moral integrity in order to construct and govern society.

Neeraj Yadav, Department of Buddhist deals with the issue: Mindfulness A Tool for Sustainable Peace. Based on the Buddha teaching, this paper will examine the value of mindfulness to make a sustainable peace. Most arguably, with the mindfulness one can lead a better life. Hence, the Buddhist approach would play a unique role. Even neuroscientists maintain that mindfulness training has extraordinary benefits for both individuals and societies. This practices would make people more innovative than before. It also increases the quality of leader by cultivating his clarity creativity and compassion in the services of others. As a result, Buddhist way of mindfulness is the best tool to be used for peacemaking.

Can Dong Guo, Academy of Wisdom and Enlightenment, Canada looks at the question Logic and Correct Mindset Any Peace making Leaders must acquire. Traditional Buddhis
mindfulness training has been seen as various meditation techniques. They are specifically designed to discipline the mind to concentrate and focus. This practice would help us to reveal the hidden teachings on logic systems buried in various sutras over millennium. In particular, non-duality logic and quadratic category logic are expounded. After discussing the philosophical background in respect to Cūla-Mālunkya-sutta and Agama Sutra, he explains the main idea of Nagarjuna in the light of Mulamadhyamakakarika. By comparing the teaching of Shakyamuni and Bertrand Russell, he comes to conclude that learning the Buddhist non-duality logic and quadratic logic would help us to attain correct mindfulness.

Dr. Chandrashekhar Paswan, Gautam Buddha University, India looks at the Sustainable Development And World Peace: A Buddhist Approach. This paper attempts to study and evaluate development within the framework of sustainable development to  which  Buddhism  might  be  amenable  to  the  adoption  of a sustainable development approach. Buddhist sustainable development emphasizes on transformation taking  place  at the individual level or inner ecology along the path set forth in the Noble Eightfold Path (ariya-aṭṭhagika-magga) or the three-fold training of morality (sīla), concentration (samādhi) and wisdom (pñā) before it  is  acted  out  or  stretched  to the collective domain. This paper points out the positive guidelines for world peace in the light of Buddhist teachings: the practice of the eightfold path, the Buddhas theory of dependent origination (paticcasamuppada), Buddhist doctrine of Ahimsa (non-violence), the practice of the four boundless states (appamanna), and the inexorability of the cause  and effect law. To develop confidence, intolerance and harmony; it is important to cultivate common values or universal ethics.

Dr. Rana Purushottam Kumar Singh, Nava Nalanda Mahavihara, focusses  on the  question of Buddhism, Non Violence and Making of Sustainable Society: A Study in Prospects and Potentials. He warns us that ethnic and religious violence erupt almost every corner of the world. Unfortunately, to respond this, some people see the emotion of anger” as bein
righteous and justified because there is no better alternative to follow. They prefer using their wrongdoing with anger. The rate of crime is, therefore, rising. All forms of violence which arise from anger, hatred and fear are not the rational solution for the matter in question. Finally, he suggest that we have to understand the Buddhist teaching in order to find out the potentials to improve individual and society, that is to identify the correct balance between the roles of individual and society.

Dr. Santosh K. Gupta, Amity University Gurgaon, India presents the issue Significance of Buddhist Diplomacy for Sustainable Development in Modern Asia. This paper attempts to critically examine the modern Buddhist diplomacy in historical perspective. Particularly, Indias Buddhist diplomacy needs a deeper academic analysis. This paper underlines why India is trying to project Buddhism and what are its socio, political and economic aspects. It examines the approach of national leaders and envoys as a cultural diplomacy and it historical roots in Indian context. The paper also examines the significance of Buddhism in socio-economic contexts as Asian nations with about one-fourth of the worlds population are becoming one of the largest consumer in contemporary time. This research explores archival records and examine various primary documents in order to underline the significance of this topic in modern context.

Tran Duc Nam, Acharya Nagarjuna University, India looks at the question The View of The Buddhist about the Cause of Violence, Conflict, War and Method of Remedy. Main issues of his paper are: The root of conflict and violence are greed and hatred, Apply the practice of the Five Precepts into daily life, Live simple,less consumption, Living happily in the present moment, Protect the life of all species, Do not exploit people and the earth, and Exercices the Breath. Conflict leads to suffering or even to the end of the world! So, conflict is a big problem for mankind and a Buddhist solution to it is the best one that we must be addressed.

Ven. Ridegama Wanarathana, Bhiksu University of Sri Lanka, Sri Lanka presents the issue Ideal Democratic Leadership for th
Establishment of Sustainable Peace through Buddhist Polity. The author exposes the applicability of Buddhist ideal democratic leadership for sustainable peace through Buddhist  polity. The Buddhas teachings tells us the path to develop mundane life and transcendental life, it would be based on morality, concentration and wisdom. More than that, the Buddha dealt also with matters of economy and governance. The worse is that the people in the political system are strongly influenced by greed, hatred and delusion. In the light of Buddhist philosophy, spirit of democracy should be implemented in all the aspects of its internal and external policies. The author gives us more details with regard to equality in Buddhist democratic practice. Arguably, Cakkavattisīhanāda, Aggañña, Mahāsu-dassana, Kūṭadanta, Mahāparinibna can be considered as the best tool to apply for making democracy and peace back again.

Dipen Barua, The University of Hong Kong Hong Kong, presents his research question of Buddhist Psychology Approach for Sustainable Peace. His main question is: Why is it difficult to establish peace in human society? From Buddhist sociological point of view, he tells us that Buddhism principles are good enough to improve the particularities of personality-based leadership. The reason for this is obvious: person would be deteriorated due to some bad situations. This research will be taken into account how Buddhist principles are strong enough to establish durable peace in our human world. Finally, he concludes that conflicts and destructive wars are always stemmed from individuals internal out-flows or defilements that are predominantly psychological.

Dr. Satyendra Kumar Pandey, University of Delhi, India & Simerjit Kaur, Department of Buddhist Studies New Delhi, India focuses on the question Buddhist Approach to Sustainable World Peace. Main issues of this paper are: What is the 4th Industrialization? What is the need of fourth Industrialization and how it is going to work? What are the challenges and prospects of the Fourth Industrialization? Can the 4th Industrialization become Bane from Boom? and Can Buddhist Approach make the 4th Industrial Revolution a Blissful Era?

Based on the Buddhist teaching, they argues that the principles and values, enshrined in Buddhism could be of immense help to the world, two things are of importance: existential problem of suffering and its cessation so that the regime of happiness and peace could be established in the world.

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