“Caratha, bhikkhave, cārikaṃ bahujanahitāya, bahujanasukhāya, lokānukampāya, atthāya hitāya sukhāya devamanussānaṃ. Mā ekena dve agamittha. Desetha bhikkhave dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha.” (Vinaya Piṭaka – Mahāvagga I.11.1–3)

The Buddha said:

“Go forth, O monks, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of devas and humans.

Let not two go by one way. Teach, monks, the Dhamma that is beneficial in the beginning, the middle, and the end—both in the spirit and in the letter. Proclaim the perfectly complete and pure holy life.”

Introduction

The International Network of Engaged Buddhists (INEB), a worldwide Buddhist network based in Bangkok, facilitated the International Young Bodhisattva Program (IYBP) 2025 in collaboration with Buddhist Hongshi College, Taoyuan, Taiwan. The program was held from 22 October–3 November 2025 under the theme “For Spiritual Resurgence and Social Transformation.”*

This two-week experiential learning initiative brought together emerging leaders and social activists, fostering inter-religious and intercultural dialogue, contemplative practice, and collective reflection on the role of youth in socially engaged Buddhism.

INEB promotes social justice, environmental sustainability, and world peace, encouraging a Dharma-based ethical framework for transformative social action. The IYBP nurtures a new generation of dedicated Buddhist practitioners committed to compassionate leadership and global responsibility.

The program reflects the Buddha’s call for the welfare and happiness of the many, grounded in compassion. The IYBP participants from 17 countries “went forth” to embody compassionate welfare within their civil societies and communities. Mahatmas may arise and fade, but a true bodhisattva perceives the suffering of others and finds solace for their agony, taking vows of compassionate action to eradicate suffering.

The program was inaugurated by Venerable Shi Chao-Hwei, representing the visionary founder of INEB, Ajahn Sulak Sivaraksa. Ven. Chao-Hwei remarked: “Bodhisattvas care for others, for the environment, and for all forms of life with wisdom and compassion. We all carry the Dharma body of the Buddha, and through compassionate action, we draw closer to the Buddha’s path.”

Ajahn Sulak emphasized: “Every small step is as important as a big one. Each small step should itself be a form of compassionate action. In today’s geopolitical climate, the younger generation must address global challenges without creating boundaries. Human selfishness creates divisions that lead to suffering. Only compassionate action can overcome these disparities.” 

INEB Secretariat members engaged with the 29 program participants on various subjects that reflect pressing 21st-century global challenges. These discussions highlighted that the world’s problems are shared problems—no one can walk away unnoticed. Buddhists, as guardians of humanity, promote the welfare of all beings. The IYBP is more than a program; it is a pedagogical paradigm for translating the Bodhisattva Ideal into a commitment to global responsibility. It addresses the central research question: how does the IYBP’s experiential learning model effectively link classical Buddhist concepts of compassion and skillful means to practical engagement in contemporary peace-building and social justice efforts?

INEB’s initiative deepened understanding of practical Buddhism as a living response to social issues. In the Sigalovada Sutta, the Buddha emphasizes safeguarding the six cardinal directions to ensure social harmony and moral security. This teaching, also known as the Buddhist Charter of Human Harmony, finds resonance in Emperor Asoka’s vision of justice and equality, symbolized by the lion pillars—the lion’s roar of moral truth. Similarly, INEB’s call to young people echoes that roar, urging them to protect and harmonize the world’s six directions.

Each session of the IYBP opened and concluded with Buddhist chanting and meditation. The principle of maitri (Skt. loving-kindness) in action encouraged participants to take initiative mindfully, embodying awareness in body, speech, and mind (Skt., Pali. brahmaviharas). The sessions unfolded with profound insight, dialogue, and shared experiences across diverse cultures, exploring how Buddhism continues to adapt and thrive globally.

Collective healing and social transformation

A session by Jonathan Watts on the Four Noble Truths and power dynamics offered a new dimension of understanding how suffering and liberation operate within social structures. His discussion on mental health and healing emphasized compassion as a key to addressing modern psychological challenges—the healing of mind as the realization of the Four Noble Truths.

The concept of the “collective” often missing in modern society was reimagined as the form for collective grief and collective healing. Here, the collective is a modern version of sangha wherein each person shares equal responsibility for mutual healing. This resonates with Thich Nhat Hanh’s vision of collective awakening and interbeing; Buddhadasa Bhikkhu’s idea of Dhammic Socialism, a society rooted in mutual care and natural balance rather than competition; and Sulak Sivaraksa’s call for collective spiritual responsibility in addressing social and ecological crises.

Sessions led by Topsi mapped the resurgence where humanity often succumbs in the face of hegemonic forces, emphasizing community-building and the role of socially committed youth in today’s fragmented world. Ven. Zinai, well-known Buddhist scholar and modern psychologist, spoke on the profound relevance of the Ten Paramitas (Skt. Perfections) and mindfulness practice in addressing the challenges of modern society, where tension, anxiety, and despair often drive individuals to hopelessness and even self-harm. She emphasized that the cultivation of generosity, morality, patience, diligence, and wisdom serves as a moral compass guiding individuals toward resilience and compassionate living.

Gender equality and compassionate inclusivity 

A powerful workshop by Hua, a prominent transgender activist, explored coexistence, diversity, and the dismantling of “othering.” This message was vividly embodied in the Pride Rally in Taipei, which celebrated diversity in unity and advocated gender equality through compassion. 

The rally echoed American gender studies scholar Judith Butler’s Gender Performativity, challenging rigid gender norms and demonstrates that gender identities are socially constructed and fluid, and American social critic bell hooks’s Intersectional Feminism, addressing overlapping forms of oppression based on gender, sexuality, race, nationality, and social hierarchies. French existentialist and social theorist Simone de Beauvoir’s insights on the “Other” also resonated, as the rally resisted marginalization and affirmed authentic self-expression beyond societal constraints. By bringing together visibility, advocacy, and compassion, the rally exemplified how theory translates into practice, advancing a more equitable and compassionate-inclusive society. The participation of Ven. Chao-Hwei, a bhikshuni and scholar-activist, standing in solidarity with the LGBTQ+ community, was profoundly inspiring—a landmark moment for gender inclusivity within Buddhism, especially in a public domain where gender diversity is not widely accepted.

Compassion in the digital era

In an age dominated by surveillance and technology, K. V. Soon offered profound reflections on compassion in the digital age. Discussions centered on AI ethics, algorithmic bias, and moral responsibility in digital interactions.

The group examined how Buddhist principles of non-harming and right intention can guide ethical technology use, ensuring inclusivity, transparency, and the well-being of sentient beings. Grounding digital engagement in compassion and mindfulness, participants recognized that safeguarding human dignity today requires integrating spiritual insight with practical ethical action, making each individual a custodian of both human and technological values.

Sacred visits and contemplative learning

Visits to the Tzu Chi Foundation, Dharma Drum Mountain, and Hsuan Chuang University offered opportunities for walking meditation and quiet reflection, nurturing inner peace and gratitude. These sacred sites manifest the living legacy of Buddhism in their unique magnitude.

At Dharma Drum Mountain, mindful walking is itself a Bodhisattva act—each step an expression of environmental care and awareness. The tranquil cemetery there embodies anitya (Skt. impermanence) and allows direct contemplation of sunyata (Skt. emptiness), the interdependent nature of all phenomena.

As Thich Nhat Hanh taught: “When we walk with awareness, we print peace and love on the earth.”

These spaces thus become living fields of practice where gratitude, ecology, and awakening converge.

Preserving the Dharma: The Buddha Education Foundation

The Buddha Education Foundation stands as a beacon of mahadana (Skt. perfect generosity), preserving and disseminating Buddhist literature with compassion. Ancient manuscripts, including those from Nalanda University, have been collected, studied, and reprinted, making the Buddha’s teachings accessible worldwide. 

This generosity is not mere charity but a manifestation of unconditioned compassion, extended for the welfare of all beings. The foundation’s work cultivates both wisdom and compassion, demonstrating that true generosity arises spontaneously, without attachment or expectation. Like Emperor Asoka’s edicts engraved in stone, these preserved texts continue to turn the Wheel of Dharma—nurturing awakening, ethical responsibility, and compassionate action across generations.

Conclusion

The modern world continues to face wars, social exclusion, gender disparity, racial discrimination, environmental neglect, that lead to countless forms of duhkha (Skt. suffering). At this crucial juncture, the compassionate younger generation bears a profound responsibility to create a world where all living and non-living beings can coexist in harmony.

The International Young Bodhisattva Program embodies the spirit of what Dr. Martin Luther King Jr. called the Beloved Community: a society rooted in justice, inclusivity, and compassion. Within the framework of engaged Buddhism, this resonates with the Buddha’s call to “go forth for the welfare of the many” (bahujana hitaya bahujana sukhaya). 

The India social reformer Dr. B. R. Ambedkar’s vision of Prabuddha Bharat—an Enlightened India—extends this ideal globally, envisioning a society founded on liberty, equality, and fraternity through Buddhist ethics.

By nurturing such communities, the IYBP translates spiritual ideals into transformative social practice, bridging contemplative wisdom with compassionate action. Together, these young bodhisattvas from 17 countries are turning the Wheel of Dharma toward a world free from exploitation, violence, and exclusion; where ethical responsibility, collective awakening, and engaged compassion guide both personal and societal transformation.

Ajayan Idukki was a participant of INEB’s International Young Bodhisattva Program 2025 and is a member of the South Indian Buddhist Council (SIBC).

* Engaged Buddhism: INEB’s 2025 Young Bodhisattva Program for Youth Leaders Commences in Taiwan (BDG)

References

Hanh, Thich Nhat. 1991. Peace Is Every Step: The Path of Mindfulness in Everyday Life. Berkeley, CA: Parallax Press.

Sulak Sivaraksa. 2000. Seeds of Peace: A Buddhist Vision for Renewing Society. New York: Wisdom Publications.

Zelliot, Eleanor. 2004. Ambedkar and the Dalit Movement. Navayana.

King, Martin Luther Jr. 1967. Where Do We Go from Here: Chaos or Community? Beacon Press.

Butler, Judith. 1990. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge.

Hooks, Bell. 1981. Ain’t I a Woman: Black Women and Feminism. Boston: South End Press.

See more

International Network of Engaged Buddhists
INEB – International Network of Engaged Buddhists (Facebook)
Buddhist Hongshi College

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