SPREAD OF THE MESSAGE OF BUDDHISM

Buddhism is a doctrine appealing to the intellect. It is the path leading to Nibbana, a way of life and a means of social upliftment.

The world-wide spread of Buddhism, encompassing the means of spiritual as well as worldly advancement and happiness, can be divided into five broad periods, namely,

Buddha’s lifetime,
The Asoka Period,
The Kanishka Period,
The Sailendra Period, and
The Modern Period.

1. Buddha’s Lifetime:

In the forty-five years of his dispensation, the Enlightened One preached the Dhamma, travelling on foot from place to place, either at a brisk or a leisurely pace, within the three circles (mandalas) namely the Greater Circle, the Intermediate Circle, and the inner Circle during nine, eight or seven months of each year respectively.

2. The Asoka Period:

Emperor Asoka, on the advice of Arahant Moggaliputta Tissa, sent missions of Theras to:

Kashmir and Gandhara,
Mahisamandala i.e. the State of Mysore,
Vanavasa i. e. the Northern Kanara State in South India.
Aparante i. e. the region of Gujerat and Kathiawar,
Maharattha i. e. Maharastra,
Yonaka desa i. e. the Greek States of North West India,
Himavanta i. e. the Himalaya Region,
Suvannabhumi i. e. the territories in Indo-China including Burma, Siam and Cambodia
Tambapanni Dipa i. e. Sri Lanka.

The Emperor through his ambassadors and Dharmamahamatras spread the Dhamma to:

Syria,
Egypt,
Macedonia,
Cyrene,
Epirus,
Central Asia,
Palestine
Alexandria.

3. The Kanishka Period:

The missionary activities initiated by Emperor Kanishka, spread in the centuries following to:

China,
Mongolia,
Manchuria,
Korea,
Vietnam,
Japan,
Tibet.

Further Buddhism spread within the territories under the Empire itself to:

Kashmir,
Yarkhand,
Khotan,
Chinese Turkestan,
Afghanistan,
Bactria,
Kashgar,
Central Himalayas and other parts of Ccntral Asia

4. The Sailendra Period:

The Sailendra Kings expanded the Sri Vijaya Empire which brought the whole of Indonesia and adjoining territories under one rule for the first time. During this period Buddhism spread to territories in the region namely:

Java,
Sumatra,
Bali,
Malacca,
Borneo,
Celebes
the Malay Peninsula.

It may be surmised that approximately seventy percent of the world’s population were Buddhists by 1000 B. E. (456 C. E.). The populations of the continents of Europe and America began to expand gradually. As a result, the number of non-Buddhists too had increased. However, according to a computation made by Professor Rhys Davids and others in 1877 C. E. even in that century nearly 40 percent of the world’s population comprised of Buddhists.

5. The Modern Period:

At present Buddhism is fast spreading in the continents of Europe and America. Scholars such as Victor Fausboll, Sir Edwin Arnold and Rhys Davids should be considered as pioneers in the spread of Buddhism in the West. Due to emigration Buddhist communities have sprung up also in Australia and Africa.

Buddhism is widespread today and this is revealed by the fact that publications of the Buddhist Publication Society, Kandy, Sri Lanka are mailed to 87 foreign countries.

Buddhist Information Centre of the Sasana Sevaka Society Ltd.

With the present growth of Buddhism in the world it was felt that a Centre for collection and dissemination of information pertaining to Buddhism would be most appropriate. A small beginning was made in 2511/1967 when the Sasana Sevaka Society of Maharagama together with the Sasana Sevika Society established the Buddhist Information Centre at 50, Ananda Coomaraswamy Mawatha, Colombo 3.

One of the important tasks undertaken by the Buddhist Information Centre was the compilation of a World Buddhist Directory. This is the second edition released to coincide with the General Assembly of the World Fellowship of Buddhists to be held in Sri Lanka in August 2528/1984. Every effort has been made to check the information published in the first edition and also to incorporate new addresses. The Directory, we hope, is a valuable Source for the exchange of information and would help to build up world Buddhist opinion.

It is our intention to update the information published in the Directory regularly and we solicit your continuous co-operation.

With Metta.
Madihe Pannasiha Maha Nayake Thera
Patron
Sasana Sevaka Socicty.

Buddhist Information Centre,
50, Ananda Coomaraswamy Mawatha,
Colombo 3, Sri Lanka.
2528/1984

MESSAGE OF BUDDHISM

Man, even in the best of circumstances, is not without problems. Problems that disturb him from within and without, as well as problems that relate to his body and his mind have pursued him since his emergence on earth as a sentient being. Disease, old age, accidents and death as well as the tyranny of greed, hatred and jealousy feature with almost unfailing regularity in their midst. Buddhism as a philosophy of life, propounded by the Buddha over twenty-five centuries ago, not only primarily concerns itself with this basic position of the unsatisfactoriness of life in the world which is comprehensively covered under the term Dukkha but also appears to be unique in its approach towards its solution.

Buddhism, let it be known at the very outset, is firm in its rejection of an external agency, either for the explanation of the presence of this state of affairs in the world or as a power through whom it could be eliminated. But in doing so the Buddha, even as the Bodhisatta prior to his enlightenment, was not helplessly confronted with the dichotomy of having to accept accidental or chance happening of events as the only other alternative when he rejected the external agency of a creator. To him as the Bodhisatta, there came the conviction that both these approaches were equally visionless and stultifying. A process of causal analysis clearly appeared to him more logical. He thus conceived of the possibility of a third approach which was more enlightening and infinitely edifying. It is this mode of inquiry and investigation which brought forth the system of philosophy which is directly integrated with life and is also bound up closely with personal responsibility which the centuries that followed has designated as Buddhism. The causal process which generates this unsatisfactoriness of the human lot, unsatisfactory both to the body and mind, was thus discovered and a method leading towards release there from was consequently formulated. This is known in the world of the Buddhists as the basic teaching of the Paticca samuppāda.

In the light of this Buddhist analysis, a closer scrutiny of the human being would reveal that his life, particularly the psychical, stretches far back into the past. The Buddhist finds it logical to argue that this life would, with the momentum it gathers now in the process of living, therefore stretch likewise infinitely into the future unless this life-generating process is arrested forthwith. Man being psychically propelled, continuously by attraction and repulsion with regard to things of the world outside, via the medium of sense organs through which he communicates, builds up the life-sustaining stimulus now as well as the pretential for a life after death. The Buddhists accept this apparently unending life-process which they call samsara, as a reality.

Worldings are thus caught up in this man-world relationships with all their concomitant stresses and strains which, when viewed sensibly, and with the required degree or detachment, turn out to be far from satisfactory. This is the basic theme of Buddhism, viz. the doctrine of dukkha. It is for the cessation or eradication (nirodha) or dukkha that the Buddha claims he has, by his own enlightenment discovered the way (magga). On Buddha’s own admission he is said to propound the doctrine relating to the unsatisfactoriness of life in the world and its termination (pubbe caham bhikkhave etarahi ca dukkhan c’eva pannapemi dukkhassa ca nirodham. M. I, 140). Accordingly, these three, dukkha, nirodha and magga logically constitute the first third and fourth items of the Four Noble Truths of Buddhism. The Buddha is more or less unique in his application of the method of casual analysis to discover the cause of this unsatisfactoriness or presence of dukkha in the world, without falling back on an inexplicably just or unjust Supreme Being. Thus he elicited the second of his Truths, Samudaya or the origin of dukkha which ultimately traces it back to craving or tanhā. craving for life and pleasures of life. It is the greed to obtain and possess more than one needs or deserves. Stimulated by the momentary and ephemeral pleasures of life which bring infinite distress in their wake, man multiplies and increases his liability for life and regeneration of life. Delighting in these fleeting pleasures of life without due caution and restraint, and unmindful of their consequences, man sinks deeper and deeper in this unhappy and uncertain lot of life and assures himself of its perpetuation. This in brief is what the Buddhist refer to as the tragedy of samsara, the tragedy of the process of painfully sliding along in life, unconscious of it though, ever increasing the momentum for its regeneration.

In antithesis to this stands Nirvana, the cessation of this painful process of life. It is the goal of Buddhist salvation which is attained by each one through a successful adjustment to the life situation at the mundane level. It means how successfully we cope with changing vicissitudes of life: how we react, for instance, to the loss of glamour of youth in the natural process of maturing, how courageously we can face up to instances of physical and mental illness or how diligently we can prevent their occurrence. These essentially constitute a major segment of Buddhism’s formula of the irradication of dukkha or unsatisfactoriness of life. How we react to loss and gain, to victory and defeat, viewing them realistically as situations brought about by man’s own error of judgement: how we see clearly the difference between to needs of man for the acquisition of which man has to address himself alone and the hase and vulgar human weakness of greed maintaining at the same time the justice of not depriving another of his rights in the process. This being the basic and primary concern of religiousness in Buddhism, the teachings of the Buddha make no secret of the futility of appealing to a power beyond man for the success and security of human life or its dignity and serenity. The Buddha was emphatic in his declaration that man should seek no refuge beyond himself (attasarana anannasarana D.11,100) for his happiness now or even beyond (attanoloko anabhissaro M. 11,58). It is with the same stress in mind that he has declared that both the origin and the end of the world are contained within the individual, within this fathom-long body of man (vyamamatte kalevare S. 11, 62) which in other words means that the responsibility both for the attainment of Nirvana and the perpetuation of samsara lies with each individual. This becomes abundantly, clear on a closer examination of the fourth Noble Truth, the Way or magga which is declared as the only path leading man to his salvation, to his emancipation from the unsatisfactoriness of life here and now and to his total liberation from the life process of samsara itself.

If one were interested in a way of life for the ultimate attainment of his transcendental goals and viewed it as the core of his religion, the Noble Eightfold Path or the ariya atthangika magga and that alone would truly be the religion known as Buddhism. Starting with a cultivated or cultured outlook on life which is known as samma ditthi, or correct vision it takes one who practices the way, at the eighth terrace to correct and meaningful concentration of mind or samma samādhi. This is as far as the practice of the way or magga goes. Prior to the final liberation from the samsaric process from which the Buddhist seeks release, one passes through a final stage which lies beyond the way and is the outcome of it, namely the final fruition of wisdom or the gaining of conviction with regard to the real ephemeral nature of life (yathabhuta pajanananan). This is correct insight or samma ñāna which precedes the final release: Sammananassa Samma Vimutri Pahoti.

Buddhism, while it correctly assesses the intellectual diversity of the human world, does not offer diverse and divergent paths of these differently accomplished people for the attainment of their final goal. The goal being transcendentally what it is those who pursue it have to complete this total evolutionary culture known as sikkha or reach the same degree of perfection in being arhant to deserve it. Thus, while it rejects the idea of the saviour and insists on personal accomplishments it also rules out the consolation of grace for the apparent weakling. For Buddhism’s main thesis is that enlightenment (bodhi) or release (vimutti) is within the reach of every one who by his own effort has to acquire it (paccattam veditabbo viññuhi).

THE SPREAD OF BUDDHISM

There are many problems in preparing a chronological table for a period of 2525 years. The fixing of the actual year of occurrence of an event is the chief among them. For example, although the historicity of the Buddha is now well established, there are several views regarding the year that is ascribed to the Parinibbana (demise) of the Buddha, which is the beginning of the Buddhist era. The year 544 B.C. was taken as the date of Parinibbana and the chronological table was constructed on this basis.

Due to scantiness of information, certain events are placed by historians within broad periods, running into sevral centuries. In such cases the event is included under the first year or century. As far as possible, the dates occurring in standard books were taken in preparing the chronology.

B.E.	C.E.
-80	-462	Birth of Prince Shiddhartha
-45	-589	The Enlightenment	Bimbisara, King of Magadha; Confucius and Lao-Tse in China and Mahavira in India, lived during this century.
1	-544 (-383)	Parinibbana of the Buddha and First Council at Rajagha	Ajatasattu, King of Magadha
100	-444 (-383)	Second Council at Vesali and first schism	Kalasoka King of Magadha
218	-326		Expedition of Alexander the Great to India.
280 to	-264 -227	Reign of Emperor Asoka	Punic Wars between Rome and Carthage began (264BC)
294	-250	Emperor Asoka becomes a Buddhist after Kalinga war
297	-247	Third Council at Pataliputta, sending of missionaries to Kasmira Gandhara, Mahisamandala, Vanavasa, Aparantaka, Maharattha all regions in India, Yona country (Greece), Himalaya Region, Suvannabhumi (Lower Burma, Siam and Cambodia) and Lanka (Ceylon)
298	-246	Greco - Bactrian Kingdom founded by Dicdotus
304	-240		Kustana, son of Asoka founded the kingdom of Khotan, Central Asia
330	-214		Great Wall of China begun
333	-211	First Buddhist Monastery in Khotan
359 to	-185 -72		Sunga Period in Central India.
443 to	-101 -77	Building of the Great Thupa, Suvannamali in Anuradhapura. Beginning of the tradition of Rock cut temples at Karle (1st century BC) Nasik, Kanheri, Junnar, Bhaja (2nd century BC) Ajanta (2nd century BC-7 century CE) and Ellora (5 century - 8 century CE).	King Dutugemunu in Anuradhapura, Sri Lanka. Andras in Ujjeni.
489	-55		Julius Caeser’s first expedition to Britain.
500	-44	King Menander, theBactrian king meets Van Nagasena in Sialkot, and becomes a Buddhist: writing of Milinda Pañha: Beginning of Greco-Buddhist Gandhara School of art and architecture which greatly influenced Central Asia.	Bactrian Empire.
514	-30		Establishment of Roman Empire by Augustus.
515 to	-29 -17	The Ti-pitaka rendered into writing for first time at Aloka-vihara, Matale, Sri Lanka: The Fourth Buddhist Council according to Theravada tradition held in Sri Lanka	Reign of Vattagamini Abhaya in Sri Lanka (29-17 BC)
540	-4		True date of birth of Jesus of Nazareth
542	-2	Yi-chen, an envoy of the King of Yueh-chis arrived in Chang-an and taught Buddhist scriptures
544			Christian era began.
569	25		Eastern Han dynasty in China. (25-221 CE)
611	67	Official introduction of Buddhism to China
622	78	Fourth Buddhist Council (not recognized by Theravada) at Jalandhar in Kashmir: Ven. Vasumitra and Asvaghosa: writing of Vaibhasa-Sastra	Reign of Kushan King, Kanishka. Beginning of Saka Era. (other dates 128 CE, 144 CE)
694	150	Ven Nagarjuna, the propounder of the Madhymika philoshophy a contemporary of Yajna Sri Gautamiputra
710	166		Reign of Satavahana King of India, Yajna Sri Gautamiputra (166-196CE)
708	164		Great Plague began and lasted to the death of M. Aurelius (180CE) This devastated all Asia. Century of war and disorder in the Roman Empire began.
719	175- 225	Ven. Mon-tseu of China who wrote a treatise comparing Buddhism with the teachings of Confucius and Lao Tse.
814	270- 350	Ven. Maitreya (natha) the founder of the Yogacara school
824	280	Vasubandhu, brother of Asanga. (280-360 CE)
843	299	Goodwill mission from King Vasudeva of Gandhara to China
847	303		Persecution of Christian by Emperor Diocletian
864	320		Beginning of reign of Chandra Gupta and of the Gupta era (300-606 CE)
		With permission from King Chandragupta a Sinhalese monastery established at Buddha Gaya by King Sri Meghavanna (304-333 CE)
888	344	Birth of Kumarajiva.
894	350	Asanga, most prominent teacher of Yogacara
916	372	Buddhism introduced to Kogaryu in North Korea by a Chinese monk
928	384	Buddhism introduced from Central Asia to Pakche in S. W. Korea by a monk called Ven. Marananda
930	386	Buddhism declared State religion in China	Northern Wei dynasty in China 386-353 CE.
943	399	Travels of Fa-Hien (Fa-hsien) in India (399-414 CE)	Reign of Chandragupta II of India 375-413 CE
946	402	Buddhism introduced to Silla in SE Korea: Buddhapalita and Bhavaviveke of Madhyamika school (1st half of 5 century CE): Dinnaga, acclaimed to be the founder of Buddhist logic; Buddhadatta
953	409	Hiu Shen undertakes a mission to Mexico during the reign of King Yung Yuan. Returned 543 CE.
964	420	Ven. Sanghavarman translated books on Vinaya from Sanskrit to Chinese
975	431	Ven. Gunavarman’s mission to Vietnam, Java and China. Java became a Buddhist country under his influence.
979	435	Ven. Gunabhadra, a Sri Lankan arrived in Indrapuri (Hue) from China.
1002	458	Arrival of Ven. Buddhaghosa, the great pali commentator in Mahavihara, Anuradhapura; Samantapasadika, the Vinaya commentary was begun in the 20th and finished in the 21st year of the king’s reign.	Reign of King Mahanama in Sri Lanka 458-480 CE
1032	488	Ven. Sangabodhi from Sri Lanka arrived in Tonking and proceeded to Jetavana Vihara Canton
1046	502- 549	Ven. Bodhidharma, founder of the Chinese, Ch’an sect.
1070	526	Ven. Bodhidharma left for China from Vietnam
1092	548	Arrival of Ven. Paramartha (Po-lo-mo-tho) (513-569 CE) of Ujjain in Nanking
1096	552	Buddhism introduced to Japan from Kudara (Pakche) one of the kingdoms of Korea.
1114	570		Muhammad was born
1119	575	Ven. Chandrakirti of the Madhymika school
1138	594	Prince Shotoku issued an Imperial Ordinance supporting and urging the development of the Three Jewels
1150	606	Ascendancy of King Harsadeva of Kanauj, a great Buddhist benefactor (606-647 CE)
1161	617	Ascendancy of King Sron-btsan-sgam-po in Tibet and official introduction of Buddhism into Tibet.
1162	618		Tang dynasty in China 618-906CE
1173	629	Ven Yuan Chwang or Hieun Tsang (602-660CE) starts on his journey to India; Travelled in India from 633-644 and returned to China in 645 CE.
1215	671	I’Tsing’s visit to kingdom of Sri Vijaya. On his outward journey to India, Sri Vijaya a Theravada centre; Travelled from 671-695 CE.
1228	684	Talang Tuwo Ins. in Sri Vijaya Kingdom.
1239	695	Re-Visit to Sri Vijaya by I’tsing: Sri Vijaya had become a Mahayana outpost.
1254	710	Beginning of Nara period in Japan.	Nara made the capital
1258	714	Persecution of Buddhists in China by Yen T’sing: Pala Rule in Bengal - a Buddhist dynasty: Rise of Nalanda University and the Universities of Vickremasila and Odantipuri.
1299	755	Ascendancy of King Khri-Sron-Ide-btsan.
1319	775	Ligor Inscription-patronage of the Sri Vijaya Kingdom to Mahayana Buddhism
1338	794	Kyoto period in Japan	Helan, Kyoto became the capital (794-1194 CE)
1348	804	Beginning of Tendai school in Japan by Ven. Saicho (767-822 CE)
1350	806	Beginning of Shingon school in Japan by Ven. Kukai (774-835 CE)
1366	822	Establishment of the second Ordination Platform on Mount Hiei, Japan.
1394	850	Nalanda copperplate of Deva-paladeva-gift of 5 villages to a vihara founded at Nalanda by King of Sri Vijaya.
1411	867	Copperplate Ins.of Rastrakuta King Dantavarman in Kampilya, Gujerat-donation of land to the Kampily vihara where 500 monks of the sangha of the Sindhu desa lived.
1412	868	Ins. of Pandya King Vikramaditya Varaguna with Buddhist references.
1428	884	Copper plate Ins. of the Rastrakuta King Dharavarsa recording similar grants to Kampilya vihara.
1482	938	Ven. Kuya teaches the Nembetsu in Japan
1519	975	Kagudpa school of Yogo established by Tilopa in Tibet.
1526	982	Acarya Dipankara Sri Jnana or Atisa Dpal-mar-med-mdsa-ye-ses or Jo-vor-Je-pal-dan Atisa (982-1054CE)
1549	1005	Cola Ins. of Rajaraja I in Nagapattanam recording the commencement of the construction of a Buddhist vihara there by Sailendra King Cudamanivarman
1554	1010	Buddhism made state religion in Vietnam during Ly-Dyna-sty (1010-1225 CE)
1573	1029		Punjab, Kasmir, Gandhara under Muslim rulers of Gazni
1585	1041	Ven. Atisa’s mission to Tibet (1041-1054 CE)
1588	1044		King Anawratha ascend the Burmese throne
1594	1050	Religious council in Tibet associated with Atisa, Marpa and Milarepa
1601	1057	Conquest of Thaton by king Anawaratha and the introduction of Theravada Buddhism into Burma
1634	1090	Construction of the Pagan temple in Burma by king Kyanzittha (1084-1112CE)
1697	1153		Asendancy of King Parakramabahu I in Sri Lanka (1153-1186 CE)
1709	1165	Unification of Mahavihara, Abhayagiriya and Jetavana vihara monks in Sri Lanka. End of all schisms
1116	1172	Beginning of Jodo school in Japan by Ven. Honen
1725	1181 1182	Establishment of the Sihala Order of monks in Burma
1736	1192		Beginning of Kamakura Period in Japan(1192-1334)
1768	1224	Beginning of Jodo-Shinsu school in Japan by Ven. Shinron (1173-1262 CE)
1771	1227	Beginning of Soto zen school in Japan by Ven. Dogen (1200-1253 CE)
1797	1253	Beginning of Nichiren school in Japan by Ven. Nichiren (1222-1282 CE)
1801	1257	Establishment of the Lanka-vemsa in Sukhodaya, later Thailand	Ramakamhem King of Sukhodaya.
1811	1267	Beginning of Jishu school in Japan by Ippen
1814	1270	Creation of the Tibetan theocracy by Emperor Kubilai Khan
1902	1358- 1419	Ven. Tson-kha-pa, the founder of the Dge-lugs-pa (yellow hats) in Tibet.
1912	1368	Setting in of the decline of Buddhism in China	Ming Dynasty in China 1368-1644 CE
1952	1408	Founding of the Ganden monastery near Lhasa by Tsonkha-pa
1997	1453		Constantinople taken by Ottomon Turks
2020	1476	Kalyani Inscription
2040	1496		Vasco-da-Gama discovers sea route to India
2049	1505		Portuguese arrival in Sri Lanka
2093	1549		Xavier brings catholicism to Japan
2091	1574- 1601	Taranatha, a historian of Buddhism
2147	1603		Beginning of Edo period in Japan 1603-1867 CE
2256	1712	Buddhism appeared in Baikal region in USSR
2258	1714	First Buddhist Temple in Buryati, Mongolia.
2297	1735	Higher ordination brought from Thailand and the beginning of the Syamopali vamsa in Sri Lanka.	King Kirtisri Rajasinghe in Sri Lanka (1747-1781 CE)
2378	1834	Tibetan-English Dictioary by Come de Koros
2381	1837	George Turnour’s critical edition and translation of Mahavamsa
2399	1855	Latin translation of Dhammapada by Prof. Vincent Fausboll.
2410	1866	First public controversy between Buddhists and Christians at Udanvita, Sri Lanka.
2415	1872	Fifth Council at Mandalaya, Burma (Theravada): Second Public controversy at Gampola, Sri Lanka.
2416	1872	Third public controversy at Panadura, Sri Lanka, which led to a Buddhist re-awakening. Establishment of Vidyodaya Oriental College (Pirivena) Colombo.
2417	1873	Establishment of Vidyalankara Oriental College (Pirivena) Kelaniya.
2423	1879	Light of Asia written by Sri Edwin Arnold
2424	1880	Coming of Henry Steele Olcott to Sri Lanka.
2425	1881	Founding of the Pali-Text Society by Prof. Rhys Davids
2429	1885	Buddhist flag designed. Waisakha Full moon declared a Public Holiday for the first time under British Rule
2431	1887	Ven. Soryu Kubahi’s mission to Honolulu, Hawaii.
2435	1891	Founding of the Mahabodhi Society by Anagarika Dharmapala
2436	1892	Founding of the Buddhist Text Society of Calcutta
2437	1893	World conference of Religions Chicago: Introduction of Buddhism to USA by Anagarika Dharmapala
2443	1899	Rev. Sokei Sonada’s mission to San Francisco
2444	1900	First expendition of Sri Aurel Stein to Central Asia.
2451	1907	Founding of the Buddhist Society of Great Britain and Ireland: Establishment of the Jetavana Vihare in Nanking, China.
2452	1908	First Buddhist Mission to U. K.
2455	1911	Founding of All China Buddhist Association in Nanking.
2458	1914		First World War 1914-1918
2464	1920	Commencement of the Dhammarajika Vihara at Buddha Gaya
2465	1921	Founding of Societe belge d’etudes Orientales
2468	1924	Establishment of the Buddhist Society, U. K.
2469	1925	Buddhist House at Frohnau, West Germany built by Paul Dahlke
2472	1928	Commencement of Mulagandhakuti Vihara, Isipatana.
2474	1930	First Pan-Pacific Buddhist Conference in Honolulu
2478	1934	Ven. Narada’s first Buddhist Mission to Indonesia, Second General Conference of Pan-Pacific Young Buddhist Associations in Kyoto
2383	1939		Second World War 1939- 1945
2490	1946	Buddhist mission from Sri Lanka to Nepal
2492	1948	Buddha Sasana Council in Burma	Gaining of political Independence by India, Pakistan, Ceylon and Burma.
2494	1950	Inaugural meeting of the World Fellowship of Buddhists
2496	1952	Visit of American upasika Dhammadinna to Melbourne and Sydney and forming of Buddhist Societies of New South Wales and of Victoria
2498	1954	Sixth Buddhist Council in Burma (Theravada) Ven. Narada’s mission to Sweden.
2500	1956	Buddha Jayanti - 2500th anniversary of Parinibbana of Buddha, Founding of Buddhist Society in Brazil.
2502	1958	Founding of the Buddhist Publication Society in Kandy, Sri Lanka.
2503	1959	Flight of the Dalai Lama from Tibet to India.
2507	1963	Persecution of Buddhists in Vietnam
2509	1965	First Theravada Buddhist Centre founded in Washington D.C. USA after visit of Ven. Pannasiha Mahanayaka Thera of Sri Lanka.
2510	1966	Buddhist research centre established at Halle, GDR Tibetan Lama Trungvo Rinpoche arrived in U.K.
2511	1967	Buddhist Mission to Ghana by Ven. Piyadassi. Sri Lanka First Buddhist Vihara established in Brazil.
2514	1970	Buddhist Centre founded in Canada.
2519	1975	Forming of the Buddhist Union of Europe
2522	1978	Establishment of Toronto Buddhist Vihara, Scarborough, Canada.
2526	1982	Conference of World Buddhist Leaders and Scholars held in Sri Lanka, June 1 - 4.