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The Enigmatic Saga of Panchen Lama

In the vast tapestry of Tibetan Buddhism, the figure of the Panchen Lama emerges as a beacon of spiritual guidance and authority, second only to the revered Dalai Lama within the Gelug tradition. The Panchen Lama, a tulku of the Gelug school, wields immense influence, not only in matters of spirituality but also in the intricate politics of Tibetan Buddhism. Yet, the journey of the Panchen Lama is marked by a blend of reverence and controversy, with his lineage intertwined with tales of recognition, power struggles, and the tragic disappearance of one of its youngest incumbents. The title “Panchen” itself, a fusion of Pandita and Chenpo, resonates with profound significance, signifying “great scholar.” This honorific title finds its roots in the early 17th century when Lobsang Chökyi Gyaltsen, the tutor of the fifth Dalai Lama, was anointed as the first Panchen Bogd by Altan Khan and the Dalai Lama in 1645. The subsequent lineage of Panchen Lamas, including luminaries like Khedrup Gelek Pelzang, Sönam Choklang, and Ensapa Lobsang Döndrup, further enriched the legacy of this revered position. The imperial patronage of the Qing dynasty solidified the stature of the Panchen Lama, with the Kangxi Emperor conferring the title Panchen Erdeni upon the fifth Panchen Lama in 1713. Subsequent imperial decrees, such as the 29-Article Ordinance for the More Effective Governing of Tibet issued by the Qianlong Emperor in 1792, underscored the pivotal role of the Panchen Lama in the governance and spiritual affairs of Tibet. Traditionally, the Panchen Lama holds sway over the Tashilhunpo Monastery and exerts both religious and secular authority over the Tsang region, centered in Shigatse. This domain of influence operates independently of the Ganden Podrang authority led by the Dalai Lama, showcasing the intricate balance of power within Tibetan Buddhism. The relationship between the Dalai Lama and the Panchen Lama is not merely hierarchical but deeply intertwined with the process of recognizing each other’s reincarnations, reflecting a symbiotic spiritual bond. However, this bond was shattered by the events surrounding the recognition of the 11th Panchen Lama, Gedhun Choekyi Nyima. In a poignant turn of events, Gedhun Choekyi Nyima was recognized by the 14th Dalai Lama on May 14, 1995, as the 11th Panchen Lama. However, this joyous occasion was eclipsed by tragedy when, three days later, the six-year-old Panchen Lama was abruptly kidnapped by the Chinese government, plunging Tibetan Buddhism into turmoil. The Chinese authorities, in a move widely condemned by Buddhists worldwide, installed Gyaincain Norbu as the 11th Panchen Lama, a decision met with skepticism and rejection. Since his abduction, Gedhun Choekyi Nyima has remained shrouded in mystery, with his whereabouts unknown and his fate uncertain. Calls for his release and appeals for transparency from governments and Buddhist communities have echoed across the globe, yet the silence persists, casting a long shadow over the legacy of the Panchen Lama. In conclusion, the saga of the Panchen Lama encapsulates the complexities of Tibetan Buddhism, blending spiritual reverence with political intrigue and human tragedy. As the search for truth and justice continues, the story of Gedhun Choekyi Nyima serves as a poignant reminder of the enduring struggle for spiritual freedom and the resilience of the human spirit in the face of adversity.

THE TEN OX HEARDING PICTURES OF ZEN

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The Ten Ox Heading pictures illustrate the journey we all take into spiritual inquiry. They were originally compiled by the Sung Dynasty Zen Master Kakuan. The Ten Ox Hearding pictures encapsulate the teaching beyond words, touching what we all know. I first encountered them in the famous book Zen Flesh Zen Bones, which is one of the earliest books post war to attempt to make Zen Buddhism reachable in English, calling them 10 Bulls, in that book Paul Reps was able to include reproductions of Tomikichiro Tokuriki’s woodblock prints, the originals of which reside at Jizo-in Temple in Kyoto. Tokuriki’s pictures are of course well known now on the internet and interested readers will easily find them. The Ten Ox Hearding pictures, are everyone’s universal journey in life and Zen. The Ox initially represents the separation we feel we are in, What is this? Who is this? Who is asking? How do I resolve this? And the initial sense of present, the Ox is missing, but the Ox is also imagined to be salient and tangible, something to be found and retrieved. The paradox of Buddhism has always been, to cure suffering, to have an Awakening realization, we must start from feeling there is something lost, missing, ultimately mind itself. Then we must catch that, only to learn how to let it go, transform. Then finally we become useful in world, because without that any realization is incomplete and still tainted. In Buddhism there is the Awakening of the Tathagata Buddha himself, which would have been incomplete if he had not undertaken to teach afterwards. In the present age when we are flooded by everything around us in ways that we have never before, clarity is more important than ever before. We find ourselves alone in the noise of this world wondering… The Ox is lost, escaped. The intangible Dharma, It. We know It is out there somewhere. Where to direct our attention? How to keep our attention? How to discern? With nothing and yet we can’t see anything. It remains at a distance. Following the traces, taking action to seek it out. Practice begins out of affinity. Who am I? What am I? What is this? What is It? Questions with unseen answers, yet knowing and experiencing circumstances to seek It out. Something of a path hints the way, yet it’s far off. The Ox is seen, we see deeper into the Great Question but we still have no answer. The Ox is separate, that’s how we see our selves. Everyday there are things that seem so important, so separate, even seeking Great Awakening is an Ox in the distance. In fact the size of the dilemma is shaping up. But faith makes its appearance as well as doubt. The struggle. Sitting zazen, reading the sutras, one on one with our teacher, and the personal moments we have of Great Doubt and Great Faith. Like struggling to bring the Ox under control. Catching it, small realization, though as yet incomplete. The Ox captured but still side by side. Riding it home, in harmony with the Ox, no longer wild, tame. This is in fact the most dangerous time, when we might settle for small achievement and mistake taming the Ox for completion of the Great Matter of life and death. Returning home, non-differentiation, no Ox, no chasing. Nothing separate. Zen teaches that there is in the end no Buddha, nothing separate, Mind it’s self is Buddha, the morning sunrise and the evening moonrise are just facets of the same truth. The home we return to is the home we never left. Completion. The realization of absolute spirituality, Awakening and Ignorance, beyond distinctions. The Ox, the Dharma, all our ideas no longer exist. The source of all things. Real Realization, Awakening sees the true relationship of all things. Returning never having truly left. All things as one, not two not three. Returning to the world. The Bodhisattva Way. True spiritual realization, matured, is practiced in the world, having left the house of minds. Without this we cannot say the Dharma, It, is truly known and functioning. Philosophically Zen is shares with many other traditions the embracing of doubt and faith. But faith in Buddhism is not the faith in other that it is in traditions such as Christianity for example faith in Buddhism is self faith, as is doubt, not just doubt of the world around us, such as the evil one tricked me, but doubt as in what am I doing? Faith and doubt take on the shape of self responsibility. Then of course Zen uniquely follows the historical Buddha’s example of meditation and the precedence of interaction he showed with the disciple Arhats, the one on one dynamic exchange that helps us clarify and authenticate. The Tathagata Buddha opened his eye, he took this same path as described in the Ten Ox Hearding pictures, which is also your journey, and then he passed that to the next generation and so forth. Though we might say details of life have changed, 2500 years ago is a long time to know their lives, in fact it’s inconceivable to us in the present age, however the Ten Ox Hearding Pictures speak across time to common humanity. This has always been the core of Buddhism. Buddhism itself is new in the length of time of human history, it’s a single section of a tall bamboo by comparison, but the bamboo of today is still the bamboo of millions of years ago, just as we today can see what Zen master Kakuan saw, and the Tathagata Buddha saw. In this sense of common purpose and destination there is no age. In Buddhism wisdom is not just a philosophical ideal, it’s the embodiment of truth, Bodhi, and therefore the embodiment of Compassion. Not stopping at Buddha and self Awakening but becoming the Bodhisattva, beyond self, wisdom shared.

Buddhism, Hong Kong and Philosophy : An insightful journey

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1. Buddhism a. What drew you to Buddhism initially, and how has your relationship with the Dharma evolved over time? I am a journalist of religion. I loved writing ever since childhood, exploring my creativity and ideas in reflective pieces, short stories, and prose. I have always been fascinated by the idea of the transcendent or the divine since high school. I pursued this interest more fully at university when I studied religion and philosophy. It was during this time that I was particularly influenced by Catholicism and Buddhism, but after reading the Huayan jing (Avatamsaka Sutra), I made the decisive shift toward Buddhism and took refuge in the three treasures in the Chinese Buddhist tradition in 2008, the third year of my undergraduate studies. By 2012, I had the good fortune to combine my Buddhist beliefs with a career in journalism after completing two Masters in Buddhist Studies and Christianity and interreligious relations respectively. b. Are there any particular Buddhist teachings or practices that have had a profound impact on your life? If so, could you share how they have influenced you?Since I initially converted to Buddhism many years ago based on the cosmic, mystic vision of the Huayan jing, I have also aligned with Pure Land Buddhism, which is based around the Buddha-invocation of Amitabha Buddha. But I also enjoy delving into early Buddhist practices, and I am particularly interested in the meditative and contemplative practices that can be feasibly dated closer to the pre-recorded Buddha-era. c. In your opinion, what sets Buddhism apart from other spiritual traditions, and what do you believe are its most compelling aspects? Most certainly, the Buddha’s insight into no-self (anatta) is the most unique idea in the history of the world’s great religions, since every other single tradition preaches the existence of a soul. It is also the most counter-intuitive and most difficult to practice in our everyday life, simply because we rely so much on conventional language and conceptual constructs like, “I,” “me,” “mine,” and more: the construction of the false ego. We depend on this false ego to exist in our society, yet the Buddha advises that this is not the right way to live. One might almost think that he was posing a near-impossible challenge to humanity. But if he thought this insight was worth preaching despite its counter-intuitiveness, even unattractiveness, then no-self must have a very important core of truth to it. 2. Buddhistdoor Global a. Could you tell us more about Buddhistdoor Global and its mission? Founded in 1995, BDG is a platform focused on reporting on Buddhist personalities, trends, and news around the world. It is non-sectarian and embraces all mainstream Buddhist traditions. We have a team based around the world, complete with contributors and columnists. Its beginnings were initiated in Vancouver by Mr. Robert H. N. Ho, a Buddhist philanthropist. 3. Hong Kong Society of Dharma Supporters a. As the Vice-chairman and director of the Hong Kong Society of Dharma Supporters, what are some of the key initiatives or projects that the organization is currently involved in? HKSDS is a non-profit organization that supports various Buddhist activities in Hong Kong. These can be in the form of retreats or Dharma talks. Apart from events, we have also sponsored small publications by certain Buddhist teachers. In this sense, the Society carries on a tradition that has been the mainstay of Buddhist laypeople in China and Hong Kong since the turn of modernity. b. How do you envision the role of the society in promoting Buddhist teachings and fostering community engagement in Hong Kong? Hong Kong is stereotypically seen as a very unhappy, stressful city. However, it also has a very rich and precious Buddhist heritage, and the Society sees the propagation of the Dharma as critical to the wellbeing of the city’s people. 4. Heythrop Association a. As a Trustee of the Heythrop Association, what inspired you to become involved with this organization? In 2012, before beginning my career in Hong Kong, I did an MA in Christianity and Interreligious Relations at a constituent college of the University of London called Heythrop College. In 2018, this Jesuit college closed permanently for various unpleasant reasons, but it institutionally lives on in the Heythrop Association, which is a registered charity in the UK and whose membership is made of former alumni and associated academics. b. Could you share some of the activities or initiatives that the Heythrop Association is undertaking to support its mission? The HA hosts events among its membership, including lectures by former professors of Heythrop College and tours of various Jesuit and Christian sites. We continue the Heythrop heritage by supporting fruitful discussions about the place of faith in today’s world, with a focus on philosophy and theology. 5. Life Journey and General Philosophical Questions a. What experiences or events have shaped your personal and spiritual journey, leading you to where you are today? As far as I can remember, there was no formative moment or event that defined my path to where I currently stand. Rather, I see it as a constellation of karma, self-initiative, and luck that pushed me in various directions, culminating in who I am today. It is an ongoing process, life after life, and even when one attains bodhisattvahood or Buddhahood, the project to help liberate sentient beings across the cosmos never stops. b. How do you navigate the balance between your professional commitments and your personal spiritual practice? I see both as one and the same. At least, that is the ideal. The reality is that spiritual commitment cannot be like a piece of clothing like a shirt or dress, to be picked up and dropped in the span of a day. If how we behave at work (or our choice of industry) is not aligned with our religious practice, then we will be living inauthentically, in bad faith. On the other hand, we are human and we will always make mistakes, sometimes big ones. I would rather ask: in BOTH our professional and spiritual lives,…

Revealing the Essence: Longchen Rabjam’s Philosophical Discourse on Phenomenal Existence

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In the intricate tapestry of philosophical thought, few voices resonate as profoundly as that of Longchen Rabjam, a Dzogchen Master whose teachings continue to illuminate the path of seekers across generations. In this article, we delve into the third part of his profound discourse on the philosophical view of phenomenal existents, as elucidated by Tulku Thondup. Reaching the Great Perfection (i) Emptiness is the essence of appearances. Consider the reflections in a mirror—they are inseparable from the clear surface of the mirror itself. In truth, these reflections are not distinct from the inherent luminosity of the mirror. Similarly, all phenomena lack independent existence apart from emptiness. (ii) Emptiness pervades the discriminating mind. While one engages with appearances that lack inherent existence: Observe the discriminating mind, which, like the sky, remains free from the biases of acceptance and rejection. In the vast expanse of the sky, clouds form and dissipate, yet the sky’s nature remains undivided and pure. Likewise, the mind is pristine and untouched—a primordial Buddha, inherently free and spontaneously complete. The observing mind transcends the arising of objects, and the forms of external appearances lose their hold. It represents the culmination of time into the spaciousness of nature, as the mind finds liberation upon the emergence of objects. Just as clouds dissolve back into the sky without leaving, so too do all phenomena arise, dwell, and ultimately dissolve within the unborn sphere of emptiness. Every sensation emerges from emptiness, resides within it, and eventually dissolves back into it. (iii) Objects and the mind are inseparable from emptiness. The perceived object and the perceiving senses manifest like a fleeting dream, devoid of inherent duality. Thus, they are to be understood beyond the concepts of acquisition or rejection. Recognizing the emptiness of all that appears, akin to the illusion of water in a mirage, one should cultivate an aimless mind, perceiving all phenomena as mere reflections. (iv) The ephemeral nature of objects and the boundless nature of the mind. In understanding the transient nature of objects and embracing the aimlessness of the mind, one finds liberation. Conclusion: Embracing the Essence In the absence of grasping, the natural awareness dawns, illuminating the path to spontaneous realization. As we reflect on these profound insights, may we awaken to the luminous essence of our being, transcending the limitations of the mind and embracing the boundless expanse of reality. In the words of Ajahn Chah, “The dissolving of the thoughts into the basis is like water being poured into water,” echoing the timeless wisdom of these teachings. Subscribe our YouTube Channel for more : https://www.youtube.com/@ibhforum

Navigating the Depths of Buddhist Sacred Texts

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Exploring the Rich Tapestry of Buddhist Sacred Texts Buddhism, one of the world’s oldest religions, boasts a vast and diverse collection of sacred texts that serve as guiding lights for millions of followers across the globe. These texts, spanning various traditions and languages, encapsulate the teachings, doctrines, and narratives central to Buddhist philosophy and practice. From the ancient scriptures attributed to the Buddha himself to commentaries by revered scholars and practitioners, Buddhist sacred texts form an intricate tapestry of wisdom, insight, and spiritual guidance. Canonical Texts: At the heart of Buddhist sacred literature lie the canonical texts, revered as the authoritative scriptures within different Buddhist traditions. These texts are classified into three main collections known as the Tripitaka or the “Three Baskets”: Mahayana Scriptures: In addition to the Tripitaka, Mahayana Buddhism, which emerged around the 1st century BCE, features a vast array of scriptures revered by Mahayana practitioners. These texts include Mahayana sutras, which expound upon the bodhisattva ideal—the aspiration to attain enlightenment for the benefit of all sentient beings. Among the most revered Mahayana sutras are the Lotus Sutra, the Heart Sutra, and the Diamond Sutra, each offering profound teachings on wisdom, compassion, and the ultimate nature of reality. Vajrayana Tantras: Vajrayana Buddhism, also known as Tantric Buddhism, encompasses a distinctive corpus of scriptures known as the Tantras. These esoteric texts delve into advanced meditation practices, ritual techniques, and visionary teachings aimed at swiftly attaining enlightenment. The Tantras emphasize the transformative power of deity yoga, mantra recitation, and esoteric rituals conducted under the guidance of a qualified teacher. Commentaries and Treatises: Throughout history, Buddhist scholars and masters have composed a wealth of commentaries and treatises elucidating the teachings found in canonical scriptures. Notable figures such as Nagarjuna, Vasubandhu, and Atisha have penned insightful commentaries on key Buddhist texts, offering interpretations, clarifications, and practical instructions for practitioners. Cultural and Linguistic Diversity: Buddhist sacred texts exist in a multitude of languages, including Pali, Sanskrit, Tibetan, Chinese, and Japanese, reflecting the diverse cultural contexts in which Buddhism has flourished. Translations and interpretations of these texts have played a crucial role in disseminating Buddhist teachings across different regions and facilitating cross-cultural exchange. Continued Reverence and Study: Despite the passage of centuries, Buddhist sacred texts continue to inspire and guide countless individuals on their spiritual journey. Monks, nuns, scholars, and lay practitioners alike engage in the study, recitation, and contemplation of these timeless scriptures, seeking to deepen their understanding of the Dharma—the teachings of the Buddha—and to integrate its principles into their daily lives. In conclusion, Buddhist sacred texts represent a treasure trove of wisdom, compassion, and spiritual insight, serving as invaluable resources for those traversing the path of awakening. From the ancient discourses of the Buddha to the profound teachings of Mahayana sutras and Vajrayana tantras, these texts illuminate the way toward liberation and enlightenment, offering solace, inspiration, and guidance to seekers of truth in every corner of the world. Subscribe to the IBH Forum : YouTube

Discovering Tranquility in the Chaos: Embracing Buddhism in Southern California

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In the hustle and bustle of modern life, many of us often find ourselves feeling stressed, anxious, and unfulfilled. The constant pressure to succeed, the fast-paced lifestyle, and the never-ending pursuit of material possessions can leave us feeling empty and disconnected. However, there is a way to find peace and contentment amidst the chaos: Buddhism. Buddhism is an ancient philosophy and way of life that has its roots in India. It teaches that the key to happiness lies in achieving inner peace, and that this can be accomplished through the practice of mindfulness and meditation. The principles of Buddhism are just as relevant today as they were centuries ago, and they can have a profound impact on modern lives, especially in Southern California. Southern California is known for its fast-paced lifestyle, high-stress jobs, and traffic-filled streets. However, Buddhism offers a way to find calm and contentment in the midst of this chaos. By practicing mindfulness and meditation, we can learn to be more present in the moment, to let go of our worries and fears, and to focus on what truly matters. One of the key teachings of Buddhism is the concept of impermanence. This principle reminds us that everything in life is constantly changing, and that nothing is permanent. By embracing this concept, we can learn to let go of attachment to material possessions, relationships, and even our own thoughts and emotions. This can help us to feel more content with what we have and to focus on the present moment rather than worrying about the future or dwelling on the past. Another important teaching of Buddhism is the concept of compassion. This principle teaches us to be kind, understanding, and empathetic towards others, even when they may not be kind to us. By practicing compassion, we can cultivate a sense of connection and community with those around us, and we can learn to see beyond our own individual needs and desires. In Southern California, where there is a diverse population and a melting pot of cultures, the practice of compassion can be particularly powerful. By learning to understand and appreciate different perspectives and ways of life, we can build bridges of understanding and acceptance and create a more harmonious and peaceful society. Finally, Buddhism teaches us to be mindful of our thoughts and actions and to take responsibility for our own well-being. By cultivating a daily meditation practice and a mindful approach to life, we can learn to manage stress and anxiety, cultivate inner peace, and live a more fulfilling and satisfying life. In conclusion, Buddhism offers a powerful set of principles and practices that can have a profound impact on modern life in Southern California. By embracing these teachings, we can learn to find peace and contentment in the midst of the chaos, build stronger connections with those around us, and live a more fulfilling and satisfying life. May we all find peace, contentment, and joy within ourselves and within our circles.May you be well,May you be happy,May you practice daily. More on : worldwisdomwell.com Post by Cyndee BessantChief Wellbeing OfficerWorld Wisdom Well

Thangka Painting art and Visualization practice

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Thangkas are paintings of Buddhas, bodhisattvas, dharma protectors, and mandalas made on scroll canvas in Tibetan Buddhist culture and tradition in Tibet. These thangka paintings are drawn with a specific form, expression, and symbolic meaning to communicate spiritual significance about the Buddhist historical narrative. The aesthetic purpose of these thangka paintings is to identify with various deities’ name and their significant spiritual role, their contribution to Buddha’s teaching. For example, thangka of historical Buddha in meditation posture, Manjushree as wisdom aspect of Buddha’s teaching, and Amitabha as Buddha of infinite light and bliss. Especially in Vajrayana tantric tradition, Padmasambhava is depicted as tantric master guru and many other wrathful and peaceful tantric dharma protector deities. These thangka paintings are mainly used in monasteries by monks and nuns, and all Tibetan lay Buddhist householders at their altar to visualize and pray. For yoga practitioners, thangka paintings are explicitly used for visualization meditation to realize the creation and completion stage of inner tantra. This creation and completion stage are essences of Vajrayana Buddhism. Their practice is based on individual practitioner’s inclinations and identification towards specific deities and their disposition of enlightenment mind. In the modern world, antique thangka paintings are a source of the invaluable art market from Tibetan Buddhists’ cultural treasure and heritage. Also, contemporary thangka arts are big business in many Buddhist countries, the western Buddhist world, and Tibetan community. This thangka painting tradition derived from Tibetan Buddhist culture from the first establishment of Tibetan Buddhism in Tibet in the 9th century. At first, it was not considered as an art form of any aesthetic purpose then. But rather as the practice and identification of the spiritual identity of specific deities to pay homage and reverence for their contribution in enlightenment teaching to be free from samsara and benefit all sentient beings. The concept of thangka painting art was introduced from early Indian Vajrayana Buddhism in Tibet. As it was being transmitted from early Indian Buddhist tradition in India. The thangka art tradition was adopted by Tibetans in form of the Vajrayana practice of inner tantras, which utilize detailed visualization practice of the creation stage and dissolution stage of Yidam deity meditation. An individual meditation practitioner must have detailed formation and expression of Yidam in his mind to connect with specific deity in visual form like thangka painting. This tantric visualization meditation must be the primary source of inspiration and foundation of the systematic formation of thangka art. Thus, its culture and tradition of thangka painting art were introduced in Tibet and the Himalayan region in the 9th century. However, nowadays, people use this thangka painting at the monastery’s altar to depict Buddha’s life story. At the main gate of any monastery, the visual symbolic teaching of twelve linked dependent origination and wheel of life is painted. On the monastery’s walls, the metaphorical meaning of cosmic dimension and diagram of the mandala is shown in the form of thangka art. Some thangka represents many manifestation aspects of Guru Padmasambhava to make a spiritual connection with the enlightenment essence of his mind. Others connect with the historical Buddha or Vajra yogini or any other individual deity by visually thinking in detail with one’s mind. In this way, one can further cultivate devotion to Buddhas, Bodhisattva, tantric masters, and female buddhas, and to their enlightenment mind, which is the source of happiness and freedom from suffering and samsara. Thangka paintings serve this purpose well by connecting our mind with Buddhas and their precious enlightened mind via visualization meditation practice to realize the essence of the primordial nature of mind. The same is with the lay household family of Tibetan Buddhist believers. They keep this thangka at the altar along with a statue of Buddha to visualize the Buddha’s presence, pray and think of them in visual form and cultivate inner devotion, identify with bodhisattva and their enlightened mind. Spiritually how thangka paintings are used to invoke Buddha’s blessing, cultivate faith with the support of the thangka art form to identify and connect with Enlightenment aspects of our own Buddha-nature. Antique thangka artifacts are big business globally, especially to the Buddhist community and Buddhist art collectors and historians. Many antique thangka paintings are being collected by private collectors, culture centers, museums, and Buddhist monasteries to preserve the cultural heritage and spiritual identity of Tibetan Buddhist’s civilization. And also, its literary contribution to humanity via enlightenment society and compassionate culture in the form of art. These antique thangka arts carry the visual narrative story of ancient Mahayana Buddhist culture of Nalanda tradition to the western world. Those who are interested in Buddhist art history or art collection in the West can see a big business opportunity with the invaluable significant Asian art market of antique thangka and buddha statues. They are preserving them as a treasure trove with a keen interest to learn more about Tibetan Buddhism and its precious teaching of enlightened mind. Thangka arts carry invaluable the essence of Himalayan Buddhist culture and its literary narrative of their contribution made by Nalanda Mahayana Buddhism which is the source of Tibetan Buddhist tradition. The contemporary thangka paintings are also a significant business market globally. Modern thangkas are being commissioned by many Tibetan monasteries and their meditation centers to create an atmosphere of Buddhist spirituality with its community. An environment of enlightened society with thangka decorations and iconography of Buddhist saints, buddhas, and dharma protectors. Many Tibetan families and communities are buying lots of contemporary thangka arts for their personal use at the altar to identify with their Buddhist heritage, culture, and tradition. So, there is a vast market in the Tibetan community and western Tibetan Buddhist followers of contemporary thangka arts to represent rich Buddhist heritage and culture in both the West and East. Thangka painting art, therefore, is a unique cultural and spiritual Buddhist tradition of Tibet and its civilization. It has made an immense contribution to Tibetan Buddhism literature as systematic visualization practice of the creation and completion stage. On…

A Portrait of His Holiness the Dalai Lama 14th – The Advocate of the Nalanda and Ancient Indian Tradition

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By Nhan Vo, Researcher on Nalanda and HH Dalai Lama Introduction His Holiness the Dalai Lama 14th (HHDL) stands as a major figure in the 20th-21st century. His unique life journey includes leadership of the Tibetan nation, patriarch of the Gelugpa Buddhist lineage, Nobel Peace Prize winner (1989), erudite Buddhist monk, and author of numerous bestselling books. This article explores specific aspects of HHDL’s life, focusing on his commitment to the Nalanda tradition and ancient Indian values. 1. Pursuit of Nalanda Tradition and India’s Ancient Values in His Four Commitments HHDL’s four commitments, detailed on his website, encompass devotion to universal happiness, harmony among religions, preservation of Tibetan culture, and a distinct commitment to the Nālandā tradition. His dedication to preserving Tibetan heritage, rooted in Nālandā teachings, positions him as an integral part of this ancient tradition. Furthermore, his last commitment underscores his mission to integrate ancient Indian knowledge into modern values. HHDL emphasizes the relevance of ancient Indian understanding, especially in the realms of the mind, emotions, and techniques like meditation. He envisions a synthesis of ancient and modern knowledge, fostering a more integrated and ethically grounded society. 2. Efforts to Connect Wisdom Between Buddhism and Science HHDL’s engagement with science, highlighted in works like “The Universe in a Single Atom” and the “Science and Philosophy in the Indian Buddhist Classics” series, showcases his interest in bridging Buddhism and science. Recognizing similarities in their approach to understanding reality, he sees science as a valuable tool for exploring the material world. His proactive involvement in dialogues, conferences, and collaborations with scientists reflects a commitment to mutual learning. HHDL aims not to unify science and Buddhism but to interrogate both, fostering a comprehensive understanding of the world. His assertion, “Buddhism is the Science of the Mind,” exemplifies his belief in the complementarity of the two disciplines. 3. Presentation and Classification of Buddhism Foundations Corresponding to Modern Constructs In connecting Buddhism with science, HHDL introduces a novel approach to presenting Buddhist teachings. Three subclasses, covering Buddhist science, philosophy, and beliefs, provide a modern scientific presentation of traditional Tripitaka content. This innovative method aims to facilitate a more accessible and non-intrusive approach for modern scientists and educators. 4. Promoting the Rebuilding of the Nalanda Lineage Through Spiritual and Moral Education HHDL actively contributes to the revival of the Nalanda lineage, particularly in India. His commitment to incorporating ancient Indian knowledge into modern education is evident in various initiatives, including becoming the Dean of the Faculty of Nalanda Studies at Goa University and establishing the Institute of Nalanda Ancient Studies in Bodhgaya. His emphasis on training the mind and reducing destructive emotions aligns with his belief in India’s potential to combine ancient psychology with modern education. Collaborations with Indian educational institutions and advocacy for programs in psychology, ethics, and philosophy reflect his dedication to this cause. 5. Conclusion His Holiness the Dalai Lama’s multifaceted contributions, from preserving Tibetan heritage to connecting Buddhism with science and promoting Nalanda’s revival, paint a portrait of a visionary leader. His commitment to integrating ancient wisdom into contemporary values reflects a profound understanding of the evolving human experience. References: Original Article

Zen Buddhism, the Udumbara Flower

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First, a general background to Zen, then a brief, as long as it may be, this is a brief description of Japanese Zen and a summary of Western Zen as well, both in no way conclusive, followed by thoughts for the future of Zen. I won’t go too deeply into explaining the practice of Zen except where it’s appropriate for context. I suggest going to other sources for that. However, any comments on contemporary Zen and its future must be understood in some context of past and present East and West development and practice. I’ll use the conventional term Western Zen, though there is no such thing as such, for shorthand discussing Zen in the West, just as it can be argued there is no such thing as ‘Japanese Zen’ in much the same way, ultimately, there is only Zen. The influence of Korean and Vietnamese Zen is substantial, but for reasons I’ll outline as I go, I will concentrate here on the relationship between Japanese Zen and Western Zen. Overall, Zen Buddhism is a Mahayana school and, as such, carries characteristics and framework of the tradition and, therefore, some familiar to other traditions in the Mahayana movement as well. That means teachings of the Bodhisattva Way – Compassion doctrine, religious rituals, and customs from India intermingled with the development of Chinese customs and the development of Chinese Mahayana scriptures and practices. Its meditation practices combine and evolve Samatha and Vipassana and are mainly developed in India. It’s challenging to go into the development of Zen in India, and I won’t try here in any great detail; that would be an essay on its undertaking after Venerable Sakyamuni, the historical Buddha, but Zen claims to continue his example of personal searching and direct insight, and this forms the core of the tradition that was transmitted to China. The notion of evolving Dharma is quite crucial in Zen. This, among other things, sets Zen apart and is quite crucial to this discussion; the capacity for evolution sets Zen and other Mahayana schools apart from contemporary Theravada Buddhism, which in any country or epoch looks the same and stands in principle on that. Zen Buddhism is considered to have spread from India to China in the 5th century C.E., and traditional dates and people are somewhat representative. It’s questionable whether the exact historical details will ever be known. Nonetheless, the school continued to develop in China, and by the 9th Century, its distinctiveness had taken shape sufficiently to spread from there to Vietnam and Korea and, finally, during the Sung Dynasty, to Japan. This staged spread resulted in differences between lineages in the development of thought and practice, with their ethnic dimension and temporal characteristics depending on when they split from the main lineage in China. Rinzai Zen amalgamates several Sung dynasty schools and their methodologies, known for the Chinese Zen master Rinzai Kigen. Zen in Asia remained mainly monastic, though as a Mahayana school, it has civil characteristics, and it is impossible not to consider a solid relationship to culture. Buddhism and the Arts have always gone hand in hand in China and Japan, hence the narrative in China that Bodhidharma introduced Tea, Martial Arts and painting into China. Naturally, this is a legend; of course, there’s broad archaeological evidence that China’s cultural arts predate the introduction of Zen Buddhism, but the narrative illustrates the role Zen has played in providing metaphorical inspiration and spiritual depth in all the societies it has been practised in. Both Artists and Monks work to ‘See’ and to ‘act’ truthfully, so it’s naturally convergent that Zen training provides a vehicle to do that, and the world of the temple is also that of the artist and many others who seek the same. Zen entered Japan in the 12th century, corresponding with the late Chinese Sung dynasty; well-developed Rinzai teaching centred for the most part on Zen meditation, which developed in India as a combination of Samatha and Vipassana practices, and koan practice developed in China, often misunderstood as enigmatic riddles but in fact tools for triggering metaphorical understanding. Chinese and Indian literature and ritual liturgy are similar to any other school of Mahayana Buddhism. To understand the development of Koans in the Zen tradition, see Hogen Sori’s work Zen Sand, in which he gives an in-depth discussion of the format and function of the tradition, I’ll say here that koans form a unique metaphorical insight method of Zen. Shingon and Tendai Buddhism were introduced into Japan by the priests Kukai and Saicho, respectively, in the 8th century, and it was predominantly from these two sects of monks who took up Zen, among the most famous was Esai, a Japanese Tendai sect monk, regarded as the founder of Kenninji Zen Temple, and Enni Bennin a former Shingon monk regarded as the founder of Tofukuji Zen Temple, Ehei Dogen founder of Soto Zen in Japan was also a former Tendai master. This relationship has left a character on Japanese Rinzai and Soto Zen. 13 Chinese Rinzai Zen masters were invited to Japan, and numerous Japanese monks travelled to China in the 11th and 12th centuries, and together established the Rinzai and Soto lineages that survive today. A second wave of Chinese Zen teachers arrived in Japan in the 1600s, introducing latter-day Rinzai practice as it was in China by then, and that lineage became known as Obaku Zen in Japan to differentiate its practices and lineage from those established earlier. Obaku Zen never became widespread and has largely died out in the post-war period. To briefly mention, though it’s of solid importance both in Japan’s past and the future of global Zen, the introduction of Zen into Japan concurred with the rise of the Samurai warrior class as a power in Japanese society, and this too contributed to the establishment of Zen Buddhism, and Zen to the growth in cultural arts which the Samurai wished to take up in emulation of the Japanese aristocracy. This interstate…

An Exploration of Anicca, Anatta and Dukkha in Buddhism

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In the profound tapestry of Buddhist philosophy, two threads stand out as the very heart of its wisdom: Anicca and Anatta. These concepts, deeply rooted in the teachings of the Buddha himself, offer a unique perspective on the nature of existence and self. Anicca: The Dance of Impermanence Anicca, often called impermanence, directs our attention to the ever-changing nature of all things. It is a reminder that in the grand symphony of life, there are no constants; everything is in a perpetual state of flux. From the rhythmic rise and fall of our breath to the shifting seasons, impermanence weaves its melody through every facet of our existence. Understanding Anicca is akin to acknowledging the impermanent nature of the world and our own experiences. It urges us to recognize the transient quality of joy and suffering alike. By comprehending the fleeting nature of our attachments, we unravel the causes of our suffering. This profound insight encourages us to let go of our clinging, for we understand that grasping at the ephemeral only deepens our anguish. Anatta: The Illusion of Self Anatta, often translated as ‘no-self,’ challenges a fundamental assumption – the existence of an unchanging, permanent self. It guides us to inspect the notion of ‘I’ or ‘self’ we hold dear. According to this teaching, what we perceive as our self is not an unalterable entity but a composition of ever-changing components. The concept of Anatta strips away the illusion of an enduring self. Instead, it reveals that the self we cling to is a dynamic interplay of thoughts, emotions, and physical sensations. This revelation forces us to question the attachments we harbour toward this constructed ‘self.’ As the illusion of an unchanging self dissolves, so does the ego’s stronghold on our actions and perceptions. The Triad of Dukkha: Understanding the Roots of Suffering In the heart of Buddhist philosophy lies the concept of Dukkha, often translated as ‘suffering’ or ‘unsatisfactoriness.’ Dukkha is the third integral concept that, together with Anicca and Anatta, forms the core of Buddhist wisdom. Dukkha reminds us that suffering is an intrinsic part of life. It encompasses not only the apparent pain and hardship but also the subtle sense of dissatisfaction that permeates our existence. Whether it’s the fleeting nature of pleasure or the relentless yearning for more, Dukkha teaches us that suffering is an ever-present companion on life’s journey. Understanding Dukkha is the key to addressing the causes of our suffering. By recognizing the inherently unsatisfactory nature of worldly pleasures and attachments, we are prompted to seek a more profound, lasting form of contentment. The Buddha’s teachings guide us towards a path of liberation by unravelling the roots of suffering and illuminating a way to transcend it. As we grasp the triad of Anicca, Anatta, and Dukkha, we embark on a transformative journey towards a life free from suffering and rich in wisdom, compassion, and inner peace. The Liberating Path of Understanding Anicca and Anatta are not merely abstract ideas; they are profound lenses through which we perceive the world. By integrating these concepts into our daily lives, we embark on a transformative journey toward liberation. This journey does not lead to nihilism, as some might fear, but to a deeper engagement with life. We are liberated from the illusions of permanence and self. The relentless pursuit of stability gives way to an authentic embrace of life’s impermanence. It is a shift from illusion to insight, from suffering to freedom. The path to awakening in Buddhism is intrinsically tied to grasping Anicca and Anatta. These concepts invite us to see through the veils of permanence and self, guiding us towards an enlightened existence. They grant us the wisdom to navigate life’s uncertainties with equanimity. In embracing Anicca and Anatta, we unlock the core of Buddhist wisdom, transcending the ordinary and touching the profound. These teachings beckon us to dive deep into the nature of existence, offering a unique path to liberation – one that is both radical and profoundly serene. Browse our YouTube Channel : https://www.youtube.com/@ibhforum