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Buddhist symbols and their inspiring meanings

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One of the world’s oldest religions, Buddhism, is a spiritual path deeply entwined with symbolism. It employs a rich tapestry of Buddhist symbols and imagery to convey profound teachings, inspire devotion, and lead its practitioners to enlightenment. These physical and metaphysical symbols offer a glimpse into the complex world of Buddhist spirituality. This article delves deeply into Buddhist symbolism, investigating the symbolic physical attributes of Buddhist monks, the eight auspicious signs, and their significance in various Buddhist traditions. Symbolic Physical Attributes The Buddhist Robes Buddhist monastic attire, also known as robes, plays a vital role in conveying Buddhist monks’ identity and spiritual commitment. These robes’ style and design indicate the specific Buddhist sect, tradition, or country and carry profound symbolic meanings. In most Buddhist cultures, the robe worn by a Buddhist monastic is a representation of renunciation. It symbolizes the detachment from material possessions and worldly desires, emphasizing a life dedicated to spiritual growth. Each tradition, sect, and country may have variations in robe colour, style, and wearing methods. This diversity of robes illustrates the rich tapestry of Buddhist culture. For instance, when Buddhism spread to China in the sixth century BCE from India, showing much skin was inappropriate. This led to robes with long sleeves designed to cover both arms. In contrast, Tibetan monks have historically shown their shoulders, and their attire consists of two pieces rather than one. In Japan, a unique addition to the robe known as “koromo” includes a bib and long sleeves designed explicitly for their Zen tradition. This distinct style serves practical as well as symbolic purposes, indicating their monastic affiliation. Another ritual act rich in symbolism is shaving one’s head. This act represents the willingness to embark on the monastic path and give up worldly attachments. It’s a powerful gesture representing letting go of the ego and embracing a life dedicated to spiritual growth. The Begging Bowl Buddhist monks’ traditional begging bowl contains profound symbolism. The monk’s reliance on the generosity of others for their basic sustenance is symbolised by this simple alms bowl. By accepting alms from laypeople, the monks create a spiritual link between the monastic and lay communities. It represents humility, material wealth’s transience, and interdependence’s significance. Begging for food is still a part of the monastic way of life in many Buddhist traditions. While begging has evolved as a practical necessity over time, its symbolic significance remains deeply ingrained in Buddhist monastic culture. The Ritual Tools Buddhist rituals are replete with symbolic tools and instruments that deepen the spiritual experience. Bells, for example, play a significant role in marking the beginning of rituals. The sound of the bell is believed to ward off negative energies and invite the protective presence of the Buddha during these sacred ceremonies. Bells, representing the “Mystic Law,” have a profound role in initiating Buddhist rituals across various sects. Drums, wooden fish instruments, trumpets, keisaku (a staff used in Zen monasteries for waking practitioners), and tantric tools like the vajra and bell are all integral to Buddhist rituals. These instruments are not merely practical aids but hold deep symbolic significance. Their sounds, rhythms, and forms contribute to the overall sacred atmosphere of the ritual. Physical Gestures Mudras, or physical gestures, are another essential form of Buddhist symbolism. The practice of joining hands in prayer or during rituals (Anjali mudra) is widespread. Buddhists compare their fingers to lotus flower petals, which represent purity and spiritual unfolding. Another physical gesture that represents reverence is bowing. Buddhists bow to a Buddha statue or another person to acknowledge the Buddha nature present within themselves and others, not to the physical entity. Mudras, or hand gestures with specific positions, are used in Buddhist practice to elicit particular states of mind. These gestures are frequently depicted in artistic depictions of the Buddha. Each mudra serves a dual purpose: it conveys a message to the practitioner and those who perceive it. Read about various Buddhist Mudras only on Ibh Forum here. The Eight Auspicious Signs A standard set of Indian “eight auspicious Buddhist symbols” is frequently used in Mahayana Buddhist art. Originally associated with kingship in pre-Buddhist India, these symbols found their way into Buddhist tradition, carrying profound meanings. These essential symbols in Tibetan and East Asian Buddhism guide practitioners on their spiritual journeys. The most common set of “Eight Auspicious Symbols” is as follows: 1. Padma (Lotus Flower): The lotus grows in muddy water but emerges untainted. This represents purity, spiritual enlightenment, and the ability to rise above the trials of everyday life. 2. The Endless Knot (Srivasta or Granthi): This knot symbolises the interconnectedness of all things, demonstrating how all phenomena are interconnected. It represents the Dharma’s continuity and the cyclical nature of existence. 3. Golden Fish (Matsyayugma) Pair: These fish represent abundance because they are prolific breeders. Because fish are free to move in water, they also represent liberation from the cycle of birth and rebirth. 4. Victory Banner (Dhvaja or Dhaja): The victory banner represents knowledge and wisdom triumphing over ignorance. It symbolises the triumph of the Buddha’s teachings. 5. Dharma Wheel (Dharmacakra or Dhammacakka): The wheel represents the Noble Eightfold Path with its eight spokes. It represents the Buddha’s teachings as well as the path to enlightenment. 6. Treasure Vase (Kumbha): The treasure vase represents abundance and wealth, not in the material sense, but in the Dharma’s richness. It is symbolic of spiritual wealth and abundance. 7. Jeweled parasol (Chatra or Chatta): The parasol represents spiritual protection and shelter. It symbolises the Buddha’s compassion and concern for all beings. 8. White Conch Shell (Sankha): The conch shell represents the Dharma’s far-reaching call to all beings to awaken. It also represents the triumph of speech and wisdom over ignorance. Symbols on the Feet of Buddha The Buddha’s feet, whether in statues or paintings, frequently bear distinguishing marks and Buddhist symbols. These “Lakshana” marks are thought to be present on a Buddha’s body as a sign of his spiritual and physical perfection. The Dharmachakra represents the turning of…

PM Modi and HH Dalai Lama greeting each other (File)

Dalai Lama commends Historic G20 in a heartfelt wish for PM Modi

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On the occasion of India’s Prime Minister Narendra Modi’s seventy-third birthday today, His Holiness Dalai Lama has written to him to offer his sincere greetings and wish him many happy returns of the day. His Holiness wrote, “May I also take this opportunity to congratulate you on the success of India’s G20 presidency, culminating in the summit on the theme of ‘Vasudhaiv Kutambakam—One Earth, One Family, One Future’. This is a theme that resonates strongly with me. I firmly believe in the oneness of humanity and encourage other people to appreciate its importance whenever I can. “As India’s longest staying guest, I have found it a great privilege and source of satisfaction to witness India’s growing stature on the international stage, reflected in events such as the G20 summit. That meeting also provided a great opportunity to highlight the interdependence of our shared world. “India’s traditions of ahimsa and karuna are more than 1000-years old. As the largest democracy and most populous nation on the planet, with a long tradition of inter-religious harmony, India presents an example to the world. In addition to this, India’s growing scientific and technological capabilities enhance its emerging leadership. “On behalf of the Tibetan people, may I once again express deep gratitude to the government and people of India for their hospitality and generous assistance to us over the last 64 years. His Holiness concluded his letter with prayers and wishing the Prime Minister “continued good health and success in fulfilling the hopes and aspirations of the people of this great country, and in contributing to the creation of a more compassionate, peaceful world.” Significance In extending his warm birthday wishes and acknowledging India’s global leadership, His Holiness the Dalai Lama underscores the values of compassion, harmony, and the shared interconnectedness of our world, core principles of Buddhism. As he continues to be India’s longest-staying guest, His Holiness symbolises the enduring friendship between Tibet and India. With prayers for Prime Minister Narendra Modi’s health and success, this gesture reflects the personal rapport between these two prominent figures and the spirit of unity and goodwill that transcends borders. It serves as a reminder of the importance of fostering a compassionate and peaceful world where nations can collaborate and thrive in harmony, mirroring the teachings of Buddhism that promote peace and enlightenment. Credits : Dalai Lama

The Pali Canon

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According to tradition, the text of the Pali Canon was settled at a Council held at Rajagaha immediately after the Teacher’s passing, having been memorised by leading Elders, who were highly realised practitioners of the Dhamma. It is clear that the collection as we have it originated over a more extended period. The Canon was preserved in oral form until the first century B.C., when it became apparent that the sacred texts might vanish from the earth if not recorded in writing. They were accordingly written down under King Vattaghani in Sri Lanka, though some portions may already have been committed to writing earlier. The feat of memory in preserving such an extensive body of text orally for so long may seem extraordinary to us, but it was pretty usual in ancient India. Writing was certainly known in India in the Buddha’s time but was not used for such purposes. It must, however, be remembered that in the course of forty-five years, the Buddha preached, doubtless often in a standardised form to many thousands of people and that most of the monks and nuns had trained minds and memories and will have known full well the meaning of what they were repeating. From the time of the Second Council, held at Vesdi one century after the Buddha’s passing, we hear of divisions and the formation of sects within the Order. This led eventually to the rise of the Mahayana schools. An up-to-date account of these developments can be found in A.K. Warder’s Indian Buddhism. Here, we need merely note that the Theravada type of Buddhism was carried early to Ceylon and later to Burma, Thailand and other parts of Southeast Asia, whereas the forms of Buddhism that spread to Tibet, China, Japan and other more northern regions were of the developed, Mahayana type. Portions of the early scriptures of some of the schools that arose have been preserved in Sanskrit or, very often, in Chinese and/or Tibetan translations. THE PALI LANGUAGE Strictly speaking, the word Piti means ‘text’. But the expression Palibhasa, meaning ‘language of the texts’, was early taken to be the name of the language itself. Its use is confined to Buddhist subjects only in the Theravada school. Its exact origins are the subject of learned debate. While we cannot go too deeply into the matter here, it may be said that the traditional equation with the language of the ancient kingdom of Magadha and the assertion that Pali is, literally and precisely, the language spoken by the Buddha himself cannot be sustained. All the same, the language the Buddha said was, in all probability, not very different from Pali. From the point of view of the non-specialist, we can think of Pali as a kind of simplified Sanskrit. Its development, like that of other early Indian dialects, can be thought of as similar to an early form of Italian just breaking away from Latin. A close parallel is found in the word for ‘seven’, where Latin septem has become Italian sette, the pt being simplified by assimilation. The Sanskrit equivalent sapta is in Pali satta, and similar types of simplification are found in hundreds of words. The grammar, too, has been slightly simplified, though not nearly so much as that of Italian. But the two languages are still so close that it is possible to convert whole passages of Sanskrit into Pali simply by making the necessary mechanical transposition. THE AUTHENTICITY OF THE PALI CANON Indeed, not all parts of the Pali Canon are equally old or can be taken to be the Buddha’s precise words. This is plain common sense and does not mean altogether rejecting their authenticity. Recent research has gone far to vindicate the claim that the Pali Canon holds at least a prime place among our sources in the search for ‘original’ Buddhism, or, in fact, ‘what the Buddha taught’. No attempt can be made here to go into any detail concerning questions of authenticity or the chronological stratification of the materials found in the Digha Nikaya. Some indications of scholarly opinion on this subject can be found, mainly in Pande’s Studies in the Origins of Buddhism (1967), though not all his findings are equally acceptable. Almost all doctrinal statements put directly into the mouth of the Buddha can be accepted as authentic, and this seems to be the most crucial point. THE DIVISIONS OF THE PALI CANON The Pali Canon is divided into three main sections (Tipitaka: the Three Baskets): I. Vinaya Pitaka This deals with monastic discipline for monks and nuns. 2. Sutta Pitaka The ‘Discourses’ (Suttas): the portion of the Canon of most interest to lay Buddhists (see below). 3. Abhidhamma Pitaka The ‘further doctrine’ is a highly schematised philosophical compendium of seven books. The Nikayas in Sutta Pitaka There are five nikayas (collections) of suttas: Digha Nikāya This includes The Greater Discourse on the Foundations of Mindfulness, The Fruits of the Contemplative Life, and The Buddha’s Last Days. There are 34 long suttas in this Nikaya. Majjhima Nikāya This includes Shorter Exposition of Kamma, Mindfulness of Breathing, and Mindfulness of the Body. There are 152 medium-length suttas in this nikaya. Samyutta Nikaya According to one reckoning, there are 2,889, but according to the commentary, 7,762, shorter suttas in this Nikaya. Anguttara Nikāya These teachings are arranged numerically. According to the commentary’s reckoning, it includes 9,565 short suttas grouped by number from ones to elevens. According to Keown, “there is considerable disparity between the Pāli and the Sarvāstivādin versions, with more than two-thirds of the sūtras found in one but not the other compilation, which suggests that much of this portion of the Sūtra Piṭaka was not formed until a fairly late date.” Khuddaka Nikāya This heterogeneous mix of sermons, doctrines, and poetry is attributed to the Buddha and his disciples. The contents vary somewhat between editions. Importance of Pali Canon After two and a half millennia and six major rehearsals, the Pali Canon of Buddhism has been recognised as the oldest, most original, most complete, and most accurate…

Exploring Zen and Buddhism

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Can you explain Zen and its core principles to those unfamiliar with the practice? Zen Buddhism remains true to the original teaching of Venerable Sakyamuni, the historical Buddha. Both that the root practice of zazen and that we wake up one day realising our situation in this world, and look for an answer to it, then maturation of wisdom, and finally going back into the world to make it better. Because spiritual Awakening is only valid if it functions, as Venerable Nagarjuna taught, so we follow the personal example of Venerable Sakyamuni and sit zazen, and engage in face-to-face transmission of the Dharma, which has continued to this day. How does Zen meditation contribute to personal well-being and inner peace in today’s fast-paced world? Zazen creates a space in which we see our lives and the connection we have to all things. It is not that the practice of zazen is to retreat from the world, it is to directly experience what Venerable Sakyamuni did as Mara assailed him, and see as he did into the nature of illusion. Seeing into the nature of illusion, we emerge. I feel in this regard, the present era is irrelevant; on this spiritual level, people are people, as they always have been. However, yes, our cities have become larger, and people are moving from agrarian lifestyles to work in those cities. So I see the temple, or practice centre, as a vital repository through which people find the Heart in life. Whether the temple is located in a city or village, in the 21st century, the temple can contribute to preserving human and natural values, such as arts, and culture, even the simple fact a temple has a garden in a place where people cannot have gardens of their own. This answer possibly reflects my own relationship with gardening and art, but it is a deep tradition in the Rinzai school to maintain arts and culture, which is it’s self-value handed down from India. How have you seen Zen practice positively impact individuals or communities during your experience at the Perth Zen Centre Jizoan? Locally I think there is an appreciation of the tradition and the temple, Many local people know the temple, and I think Buddhism has a good reputation in Australia. People seem to connect with the fact that the tradition preserves arts and humanistic values associated with that. Australians don’t see Buddhism as a religion the same as Christianity, they don’t associate it with state violence especially, even though I teach a martial art as an adjunct to my life as a priest. I have had people come and sit because they are struggling with addiction issues, family issues, or because they wonder about their place in the world. I also find myself being emailed or called by people in academia about various aspects of the tradition, whether it’s because they themselves are practising Buddhism or because they wish to clarify something that’s relative to their studies. Recently I’ve made good relationships with leaders in Christian and other traditions locally and in other parts of Australia as well, which I think is a good opportunity to inform, and it’s interesting to hear the respect and admiration for the tradition they have. Could you share your observations on the differences and similarities in the practice of Buddhism between Australia and Japan? Japan has had Buddhism for more than 1200 years, and Buddhism was established as a state religion until the Meiji Restoration in 1868. In Australia, Buddhism is relatively new, only being freely practised and taught since 1975. In Japan, although Buddhism is divided into many sects, each having been established in China at different periods, it’s essentially homogeneous. Temples and priests, and practices are similar, only divided by emphasis on what part of the Dharma teaching they have inherited. In Australia, Buddhism is divided through largely ethnic lines. Certain temples identify as Chinese temples, some as Tibetan and so forth, and their ethnicity dominates. Japanese Buddhist sects seem to be on good terms with each other, while in Australia, Buddhists are often highly sectarian and ethnically divided. While it is possible to see differences in practice between different Buddhist sects in Japan, on the whole they share more in common than not. To many Westerners, they all seem the same. While in Australia, the outer differences appear wider. A Zen Centre or temple in Australia I think, looks greatly different from Tibetan, Thai, or Chinese temples. This, to some degree, contributes to the diaspora in Australian Buddhism. I have often reflected on the fact that Korean Zen also arrived in Japan, and Korean temples exist today there, but they are notable in their division from wider Japanese Buddhism. How does each country’s cultural context shape how Buddhism is perceived and practised? Both Japan and Australia are secular civil societies; both, therefore, are focused on what is potentially good for the larger society. Mahayana teaching fits both. Neither country is religious in the conventional sense, though the Japanese are inclined to be superstitious, which is not the same. Theravada Buddhism is present in Australia as well, but it’s social relationship is limited by the nature of its retreat emphasis and the relationship between Theravada monks and lay society. In Japan, for the most part, it is seen as part of the history and culture of Japan; a Japanese saying goes, for example, ‘Zen Culture is Japanese culture, and Japanese Culture is Zen culture’, as just a small example. Buddhism is welded into the language and customs of Japan, and it dominates Japanese people’s way of thinking. To Japanese people, this world is always on a level, illusion and temporary. Australia has a history of British colonialism; although mono-culture is giving way, it is largely replaced by multi-culture, which still divides people into identities. So, Buddhism has a long way to go to see it practised properly without consideration for identity. Typically large temples or organizations with multiple groups are ones…

The Profound Language of Mudras in Buddhist Art and Practice

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In the tapestry of Buddhism’s rich history and intricate symbolism, mudras stand as silent but profound communicators. These intricate hand positions, known as “mudras,” are not mere gestures but bridges between the mundane and the divine, the outer and the inner, the physical and the spiritual. They adorn Buddhist art and are integral to the practices that bring practitioners closer to enlightenment. Each mudra, rooted in symbolism and purpose, narrates a story. Understanding the Essence of Mudras Mudra, a Sanskrit term translating to “seal” or “sign,” encapsulates a fusion of gesture and intention. These hand positions are not arbitrary but deeply rooted in Buddhism’s teachings. Every mudra embodies an outer/symbolic and an inner/experiential purpose. It’s a language that simultaneously speaks to the practitioner and the observer, revealing facets of the enlightened mind. The Iconic Mudras and Their Meanings Dhyana Mudra (Samadhi or Meditation Mudra) Also referred to as the Samadhi or Yoga Mudra, the Dhyana Mudra is characterized by two hands resting on the lap. The right hand is gently placed on the left with fingers extended and the thumbs facing upward, while the other fingers of both hands rest upon each other. This serene gesture graces the figures of Buddha Shakyamuni, Dhyani Buddha Amitabha, and the compassionate Medicine Buddha, embodying their profound connection to meditation and inner contemplation. Vitarka Mudra (Teaching Mudra) Positioned at chest level, the right hand faces outward with the thumb and forefinger forming a circle. The left-hand points downward or rests palm-up in the lap, signifying the teaching act and the continuous knowledge-sharing cycle. Dharmachakra Mudra (Wheel-Turning Mudra) The thumbs and forefingers of both hands form circles that touch. The left hand faces inward, while the right-hand faces outward. Held at heart level, this mudra represents the turning of the Wheel of the Teaching, perpetuating the cycle of the Dharma. In Sanskrit, Dharmachakra translates to “Wheel of Dharma.” This mudra represents one of the most significant occasions in the life of the Buddha: the Deer Park at Sarnath, where he delivered his first speech to his companions following his Enlightenment. The Wheel of the teaching of the Dharma is said to have been set in motion by this occasion. Bhumisparsha Mudra (Earth-Touching Mudra) In this mudra, the left-hand rests in the lap with the palm facing upward, while the right-hand rests palm-down on the knee. It signifies Buddha’s victory over the forces of illusion and temptation, summoning the earth to witness his enlightenment. Abhaya Mudra (Fearlessness or Blessing Mudra): With the right hand raised and facing outward, this gesture radiates reassurance and protection. Buddha employed it after his enlightenment, projecting a sense of fearlessness and compassion. Varada Mudra (Generosity Mudra) The right-hand points downward with the palm facing outward. This mudra embodies the spirit of giving and signifies generosity and compassion. Bodhyagri Mudra (Mudra of Supreme Wisdom) Here, the right forefinger is enclosed within the fist of the left hand. This mudra holds various interpretations, including the union of wisdom and appearances or the protection of the practitioner by the elements. Anjali Mudra (Greeting Mudra): Universally recognized as a gesture of respect and greeting, the Anjali Mudra is formed by pressing the palms together at the heart level. The fingertips point upward, connecting the heart and the mind in a respectful salute. Beyond the Physical: Mudras in Practice Mudras are more than artistic elements or aesthetic embellishments; they are gateways to altered states of consciousness. In the Vajrayana school, mudras intertwine with mantras and visualization, unlocking esoteric realms. Though relatively austere in ritual, Zen Buddhism embraces the Dhyani and Anjali mudras, underscoring their enduring significance. In the hands of the Buddha and the practitioner alike, mudras unravel layers of meaning and open doors to understanding. They are the bridge connecting the external world to the realm of the enlightened mind. Through the language of mudras, Buddhism’s timeless wisdom flows from generation to generation, whispering truths that words alone cannot convey.

India’s Enduring Commitment to Promote Buddhism Globally: Insights from Ambassador Pavan Kapoor’s Address

adminForum3 years ago3 years ago05 mins

On August 18, 2023, the Indian Ambassador to Russia, Pavan Kapoor, delivered an inspiring address underscoring India’s unwavering dedication to upholding and spreading the principles of Buddhism across the world. Kapoor’s remarks were made in the presence of Pandito Khambo Lama, the senior lama of a Buddhist monastery in Mongolia and Russia, during the International Buddhist Forum held in Buryatia. This significant event brought together dignitaries, scholars, and practitioners to celebrate and explore the profound spiritual connections between India and Russia. Highlighting the Rich Spiritual Ties Ambassador Kapoor emphasized the ancient spiritual ties between India and Russia that stretch back millennia in his address. Kapoor’s statement resonated deeply with the attendees as he acknowledged the shared heritage and cultural affinities fostered by these spiritual connections. This profound bond has woven Buddhism into the fabric of both nations’ cultural identities. Shared Spiritual Heritage Kapoor’s Twitter update captured the essence of his address, stating, “Spoke about the spiritual roots of Buddhism and the shared heritage this provides among countries, including Russia. Also mentioned are GOI (Government of India) initiatives to promote Buddhism.” This acknowledgement underlined the importance of Buddhism in Russia, where it is one of the four officially recognized religions. The echoes of Buddhism reverberate throughout Russia, particularly in regions like Buryatia, Tuva, and Kalmykia, where approximately 1.5 million Buddhists reside. Buddhism’s Universal Values Kapoor’s words echoed the profound teachings of Buddhism, emphasizing compassion, wisdom, peace, and harmony. He highlighted how Buddhism has been an integral part of Indian society for centuries and continues to be a beacon of these principles globally. Kapoor recognized the enduring power of spirituality in bridging geographical and cultural gaps, cementing the Indo-Himalayan and Russian Buddhist traditions as living testaments to this transcendent potential. India’s Initiatives Ambassador Kapoor took pride in sharing India’s substantial efforts in nurturing the spirit of Buddhism. He highlighted the establishment of the ‘Buddhist Tourism Circuit,’ linking significant pilgrimage sites associated with Buddha’s life. Additionally, Kapoor unveiled an ambitious project in Lumbini, Nepal, where the foundation stone for the ‘India International Centre for Buddhist Culture and Heritage’ was laid in collaboration with the Nepalese government. This initiative reflects the deep commitment to preserving and propagating the legacy of Buddhism. A Shared Path Forward Kapoor’s address concluded with a call to action, urging attendees to draw inspiration from the shared heritage of Indo-Himalayan and Russian Buddhism. He encouraged them to utilize the wisdom embedded in this legacy to navigate contemporary challenges. Kapoor’s sentiment underscored the timeless relevance of these teachings, symbolizing the unity and enduring connection that transcend borders. Beyond the podium, Ambassador Kapoor engaged in discussions with Aleksey Tsedenov, the head of Buryatia, encompassing potential collaborations in culture, tourism, and the economy. Expressing his gratitude for organising the International Buddhist Forum, Kapoor’s interactions emphasized the potential for India and Russia to cultivate multifaceted partnerships inspired by their spiritual heritage. In a world seeking harmony and understanding, Ambassador Kapoor’s address served as a beacon of hope, reminding us of the universal values embedded in Buddhism and the transformative power they hold in shaping societies and fostering global unity. Source:https://organiser.org/2023/08/19/190812/world/india-upholds-promotes-principles-of-buddhism-globally-ambassador-to-russia-pavan-kapoor/

Nalanda University: Unraveling the Legacy of Ancient Wisdom and Scholarly Excellence

adminForum3 years ago3 years ago049 mins

(An insightful conversation with Nhan Vo, Researcher on Nalanda) Research Journey This is a long and not easy question, and it contains 3 points: My motivation, what causes the interest, and the main objectives.Since the question is related to many causes & conditions and the events that crossed my life in the past, I will try to describe it in the simplest way possible. I was born in a Vietnamese Buddhist family and grew up with a strong background in Math and Computer Science. So, when any new concept appears clearly in my mind, the attitude of doubting and questioning if it is true comes naturally. I first learned the term “Nalanda” when I attended the teaching of His Holiness the Dalai Lama in California (2006). At that time, the title Nālandā just arose in my mind. It came up with one irritating and critical question: Why am I a Buddhist for life, but still not knowing well about this “Nālandā”? As time passed, I learned that many great Mahayana Masters also lived and worked there; specifically, one of them is my favourite Master, Xuanzang (玄奘). A few years later, even with so much information I could collect/learn about the institute, my wonder about it did not decrease at all. However, the final decision for full engagement in research about Nālandā only came after a very vivid and sad dream (circa 2011-12). In a vivid dream, after coming back to Nālandā with a much younger religious brother from an errant duty after a few months. I saw Nālandā getting destroyed, and I was very frightened. All things that I know of were burnt to black; the remains are broken bricks and walls with a bad smell. I cried as a kid who lost his mom. The feeling was so natural and strong as I was there; the image in the dream was so alive that even after waking up from that night, and many times later when thinking about what I saw in the dream, I continued to cry and feel as if the event just happened. So this is the final trigger that pushed me to eventually stop my worldly job as a scientist and go to India for 5 years to learn the truth about Nālandā and also to understand deeper about the Buddhist tradition. For easy saying, the objectives of my research are: a. To resolve my quest about Nālandā, including the dream. b. As stated, not only myself but also many other Buddhists, specifically the Vietnamese, do not know what Nālandā is. So, it seems a big mistake if you earnestly learn Buddhism but don’t really know its true history or where the teachings that you currently learn and practice come from and how they were transferred to you. c. As same as all Buddhists, my goal in life is to see all sentient beings get their true happiness. So if my work may contribute some productive information or facts, which can help Buddhist students to know how authentic and how valuable the teachings that they are following are, then this is a cause for my happiness as well as the graceful appreciation for the schools, the traditions, and the places that have hosted the Dharma teachings for thousands of years also. Lastly: How do we define the “Nālandā” term? To me, it is not just the monastery itself since doing so will narrow down the most important factor that Nālandā was the main Buddhist philosophy centre in India particularly, and the largest philosophy centre in the world generally. Not only religious, but it is also the centre of logic school, art, and architecture. We may find that His Holiness the Dalai Lama’s 14th was fully true: Tibetan Buddhist tradition is Nālandā tradition (not more, not less). Chinese Buddhist tradition and some other Mahayana countries also are a kind of following Nālandā even though they may become self-transforming later. But at least at the time upto Xuanzang (玄奘) and Yijing (義淨) time, it fully adopted the Nālandā tradition. The scope of these essays is not to find the absolute facts about what happened over a long period of thousand years ago but to find a clearer picture of the place named as Nālandā and its role within Buddhism, especially Mahayana and its tantric subschools. It also tries as much as it can to indicate the earliest source of fact that can be found through scriptures, writings, and the evidence of archaeology. With all the above mentioned, the presentation of the essays contains two kinds of information :(1) The facts, including the creation, rise, and destruction of Nālandā, its activities, depicting how people live, learn, and practice, and lastly, the philosophy, the teachings, and the paths.(2) The information that is exposed in many other aspects about Nālalndā, but they are implied within stories or legendaries. Those are very important since they may indicate and be the imprint to show details that are the actual image of Nālandā. Research Methodology 2. We understand that your research involved extensive data collection from Tibetan, Indian, and Chinese scriptures, as well as archaeological evidence. Could you shed light on the research methods you employed, the challenges you faced, and how you ensured the accuracy and reliability of the gathered information? Following Buddha’s teachings, there should be reliable sources of valid cognition for the proper knowledge: Direct Sense, Inference by suitable logic/critical thinking, and the knowledge taught by reliable persons (such as Buddha himself and his excellent Bodhisattvas). So, pick this as a guideline; my strategy goes with three stages: Collect data, filter them, and select what to present. But where is a good and reliable source for collecting data in the regard of more than thousands of years of history? a. So, the first sources and facts are the archaeology evidence which may come from: the Nālandā area itself, any other related archaeology evidence that is tightly related to Nālandā (such as Vikramasila Monastery) and any other facts found directly mentioned or refer to Nālandaā and its tradition. Those…

The Significant Visit of Venerable Ling Rinpoche to Russia: Strengthening Global Harmony through Buddhist Teachings

adminForum3 years ago3 years ago06 mins

The recent visit of His Eminence Ling Rinpoche to Russia on 22nd July 2023, holds immense significance for Buddhist communities both locally and globally. At the invitation of Khambo Lama Damba Ayusheev of Buryatia, Venerable Ling Rinpoche embarked on a short pastoral journey filled with spiritual blessings and teachings. The warm welcome from representatives of the Traditional Sangha of Russia, the monastic community, and believers in Buryatia added to the auspiciousness of the visit. The visit of such an esteemed spiritual leader to Russia is an invaluable opportunity for believers to receive blessings, teachings, and guidance on the Buddhist path. It also strengthens the ties between the Buddhist communities of India and Russia, fostering peace, friendship, and mutual understanding. The interactions during the visit, including the consecration ritual at the Aginsky datsan and discussions with lamas and believers, further deepen the spiritual bond between the regions. As a sign of respect and friendship, Ling Rinpoche presented the Aginsky datsan with commemorative tablets with signatures to the statue of Bakula Rinpoche and 108 volumes of the sacred Ganjur (Kangyur). This gesture of goodwill symbolized his wishes for the datsan’s prosperity and well-being for the benefit of all living beings. During his visit to the datsan, Rinpoche expressed surprise and admiration at the grandeur of the large statue of Buddha Maidari (Maitreya). During his stay, Venerable Ling Rinpoche performed the consecration ritual of the statue of Bakula Rinpoche and paid respect to the protector deities of the Aginsky datsan in Tsogchen dugan. He also engaged in meaningful conversations with lamas and believers, bestowing blessings and presenting protective amulets to all who came to pay their respects to him. “This interaction between the Buddhist communities of India and Russia is part of Ling Rinpoche’s big mission to strengthen peace, friendship, and mutual understanding. May all living beings be in peace and harmony,” said Badma Tsybikov, Shireete Lama of the Aginsky datsan, emphasizing the profound significance of the visit. Venerable Kushok Bakula Rinpoche, a major international Buddhist political figure in India, played a crucial role in the revival of Buddhism in Russia and Mongolia as a diplomat. His legacy continues to inspire, and his contributions have been commemorated through the visit of Venerable Ling Rinpoche, reinforcing the connection between the two nations and their shared pursuit of peace, harmony, and spiritual growth. Amidst his spiritual leadership in the past, Venerable Ling Rinpoche has actively engaged in international events dedicated to preserving Buddhist traditions and fostering dialogues on relevant contemporary topics. His presence at events like the International Conference on Vinaya and World Peace Puja in Bodhgaya, India, and the conference on the relevance of Buddhism in the 21st Century in Rajgir, India, organized by the Indian Government Ministry of Culture and the Nava Nalanda Mahavihara, has been instrumental in promoting Buddhist teachings and values globally. Furthermore, since 2004, Ling Rinpoche has participated in the Mind and Life Institute dialogues held in India, where he has joined the His Holiness Dalai Lama in engaging with scientists on various subjects, including physics, neuroplasticity, and the exploration of destructive emotions. These dialogues have facilitated a harmonious exchange of knowledge and wisdom between Buddhism and scientific disciplines, fostering a greater understanding of the human mind and its potential for inner transformation. As an active participant in these international events and visits, Venerable Ling Rinpoche’s contributions transcend geographical boundaries, reinforcing the universality of Buddhist principles and their relevance in addressing the challenges of the modern world. His commitment to promoting peace, harmony, and mutual understanding is a testament to the enduring impact of Buddhism on the global stage and his recent visit to Russia is a testimony to it and thus is significant.

Spiritual Journey of Buddhism and Buddhist Teachings

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(An insightful conversation with Tulku Lodoe Rinpoche, Brussels, Belgium) As you will know, a feature of Tibetan Buddhism includes recognition of reincarnate teachers. Highly respected religious leaders will meticulously go through a process, search and choose a young candidate to continue the task of a previous teacher, of helping all sentient beings. This young person is then educated according to the standards for reincarnates as proper guidance from an authentic teacher is essential for effective exploration of Buddhism. This is how my involvement came about. The countries that I have been invited to have diverse cultural backgrounds. Buddhism has a history of spreading to different parts of the world, adapting skillfully to local cultures and contexts. These days we see more and more individuals inspired by Buddhism and its universal teachings. Since the advent of Lord Buddha, the teachings continue to attract practitioners, scholars and people from all walks of life really, seeking spiritual wisdom and enlightenment and teachers to instruct them accordingly. Buddha Shakyamuni used many teaching methods, adapted to his audience, be they his disciples or sceptics: discourses, parables, silent transmission, leading by example, meditation instructions, Q.& A. This is the traditional example that Buddhist teachers follow to make the teachings accessible to the different types of students. Nowadays we can of course add social media, online forums and so on that offer valuable means to reach out to students. To integrate teachings, the methods need to be applied. Here regularity in the training is helpful. To inspire people to train, it is important to instruct them well. Storytelling is a good way to help people to relate to the teachings and grasp their deeper meanings. To think the teachings over and understand how they work for us. We need to take responsibility for ourselves. Buddha therefore encouraged critical thinking and intellectual inquiry. To cultivate compassion and an open heart, it is useful to think of everyone as a dear close relative and cherish them. This is a very uplifting practice. We can rejoice over and over when something good happens to others. The most basic real-world problems, so to speak, are suffering and dissatisfaction. Students find meaningful solutions to these in Buddhism. From the outset, Buddha addressed real- world problems with sophisticated psychology, probing for the cause of our problems and providing realistic answers. This helps us to find happiness by creating the causes for it. Chanting prayers and mantras can be a meditative practice in itself. Also, the contents of the prayers are meant to awaken wisdom and inspire right action. It is about connecting with our own inner capacity to develop constructive emotions and apply them in everyday situations. H.H. the Dalai Lama often explains that only praying will not help much to reach full enlightenment! These are all tried and tested doors to the wisdom and compassion needed to create a harmonious society as well as to reach enlightenment. Throughout its history, so many adepts of Buddhism have applied these approaches and through training they attained the goal. We see evidence of this in the sutras and later on in (auto)biographies. Nowadays, there is more and more scientific evidence as well that these methods are very beneficial. All these reports are very inspiring. When we walk the right path, we will see these results. In the context of this interview, we can summarise and say that karma and refuge are trusting and relying on the mechanism of interdependence and retribution to take responsibility for our actions and follow Buddha’s teaching and the instructions of the sangha. Devotion to the teachings will enhance this. Compassion opens the heart to all other beings and our environment. Emptiness and Dzogchen are generally considered to be more advanced approaches. They are unique points of Tibetan Buddhism and require a strong foundation in the teachings and meditation practices. A teacher needs to be aware when to introduce these subjects and advise the student accordingly. Dzogchen teachings often convey profound insights into real-world situations through simple and direct language. This inspiration reminds practitioners that enlightenment is not something separate or distant but accessible in today’s world through simplicity and openness. Mindfulness and meditation are examples of the Buddhist inner sciences, that help us to look inside, better ourselves, help others, respect our environment, and lead a life focused on wholesomeness. Buddha provided various meditation techniques and instructions to help his followers cultivate mindfulness, concentration, and insight. Meditation was an essential aspect of his teachings to achieve liberation. In Tibet, the teachers generally advise to meditate for short periods in the beginning, to stay alert and have good quality meditation. We can perform other wholesome activities such as chanting, walking meditation, and read inspirational quotes to alternate with our brief meditation sessions. Then, when we have developed a good understanding of what meditation is, we can lengthen our sessions. It is helpful to consult with a qualified teacher in all of this. Interfaith dialogue is such a crucial aspect of promoting understanding, tolerance, and cooperation among different religious belief systems! As Buddhists, we have a lifelong commitment to listen to the other, to foster compassion, wisdom, and non-violence. We communicate with humility, based on these universal values. Buddhist leaders, including the H.H. the Dalai Lama, actively engage in interfaith dialogue with leaders of various religious traditions. These dialogues have facilitated understanding, promoted religious harmony, and strengthened cooperation between different communities. Traditional Buddhist practices, including mindfulness and meditation, have gained popularity worldwide. When we focus on Dzogchen, this too is considered a universal path that transcends cultural and religious boundaries. These practices are often taught in a more secular context and have contributed to interfaith dialogue by offering a common ground for individuals of various beliefs to share in their contemplative practices. I think that we can say that Buddhism is well adapted to the modern world as it allows for pluralism and respect. People recognize this and feel at home. As a teacher in any subject, we carry a lot of…

The Journey from Central School for Tibetans to Bodh Gaya

adminForum3 years ago3 years ago014 mins

(An insightful Interview with Mr. Dawa Yakpa Lama ) I came from a Tibetan Buddhist family. My grandfather was Yogi lama in the Mt. Kailash region of Tibet. I still remembered him performing rituals and reading Buddhist texts for villagers. I was admitted to Central School for Tibetans in India. The Tibetan Buddhist culture was already there at school, on top of that we study the general concept of Buddhism in the Tibetan language. When I was at school, I had a girlfriend who gave me a gift on Valentine’s Day. Her gift truly was a big inspiration for me to dive deep into Tibetan Buddhism during the later part of my life. That gift was the Tibetan Book of Living and Dying by Sogyal Rinpoche. Since then, I have been doing research on Buddhist morality, philosophy, and meditation practice to experience nature’s reality and its essence and meaning. As I began to study and practice, think more about Buddhism. Slowly the great desire to search for truth and to seek the nature of reality of my inner world of consciousness, primordial wisdom down on me. For any individual who is a serious Buddhist practitioner, Bodhgaya is the center of the universe where historical events happened to Buddha 2500 years. For a seeker of Truth and inner realization of wisdom and enlightenment, Bodhgaya is the actual location where Buddha won the victory over Mara within himself via deep samadhi meditation with his mindfulness. It was the victory of wisdom over ignorance, good over evil, truth over illusion, and delusion within himself with a meditation practice. He was fighting a great war within himself in meditation and Bodhgaya is the earthly location where he defeated his own demon, ego, and ignorance who were trying to stop him from realizing truth and ultimate freedom from samsara. Thus, for me, Bodhgaya is the center of everything and the great symbol of truth’s victory over mara and enlightenment realized by Buddha. So, Bodhgaya is the pilgrimage site and source of the sacred spiritual energy of truth for Buddhists because of its historical significance. To be honest with you, I feel that if you are a sincere and authentic Buddhist practitioner then Bodhgaya is the paradise realm of heaven on the Earth from where hundreds of millions get spiritual inspiration and express their devotion and veneration to Buddha Shakyamuni’s enlightenment site. To be in Bodhgaya is to be close to Buddha and his four noble truth teaching and to feel his presence via the energy of enlightenment. It enhances individual Buddhist practitioners to realize ultimate truth, primordial wisdom, love, and compassion and create a peaceful and harmonious atmosphere for themselves and in the world where they live. Thus, I want to live where there is such kind of positive enlightened energy and love. In this way, I am more in touch with teaching in connection with its essence concerning Buddha’s teaching and spiritual culture and its energy. Significantly, we preserve Bodhgaya’s spiritual heritage by realizing its importance for hundreds of millions of people from different parts of the world. Millions of people come to Bodhgaya by bringing their spiritual essence and the most positive part of themselves to offering to Buddha at Bodhgaya, not to mention financial offerings. Along with them, people bring their cultural diversity and background to Bodhgaya. They build new monasteries, stupas, and statues with a touch of their cultural architecture by enriching the cultural diversity of Buddhism and beauty at Bodhgaya. Many different Buddhist communities and lays people visit Bodhgaya with the single aim to get blessings from Buddha. By recognizing its significance, United Nations has declared Bodhgaya a UNESCO world heritage and cultural treasure. I think the Indian government should facilitate this site by recognizing, its heritage and cultural significance and creating a peaceful atmosphere with multi-cultural diversity to develop the Bodhgaya area with infrastructure and transport system. To continue with the above answer, Bodhgaya is the most important spiritual heritage site for all Buddhists around the world. Historically speaking Buddha defeated his own demon and mara here and realized the ultimate truth. There is no other place more significant to Buddhists than the Bodhgaya. Therefore, it is the most important Buddhist spiritual and cultural heritage treasure. By knowing, its significant essence, all Buddhist nations and all Buddhist communities should contribute to the preservation and promotion of Bodhgaya and other Buddhist heritage like Saranath, Kushinagar, and Lumbini, for all Buddhist it is our most valuable spiritual treasure and cultural heritage from where we draw our inspiration and devotion. Buddhism is considered the most cultured civilization from which we experienced inspirational wisdom, ethnic morality, and compassion for future generations. For me, Buddhism is the source of truth, and natural reality of life, and the meaning of my existence in this world and its purpose. It changed me a lot, in the way, I perceived the natural reality of the world, society, and people. It made me strong in spirit and how to embrace suffering and learned from its experience rather than complaining and blaming others for its cause. Buddhism made me resilient towards suffering and patient with whatever life offers to you and accept it. Thus, it developed an understanding of our innate nature which is Buddha nature and its primordial wisdom. This innate nature and wisdom are to be realized through many years of meditation and compassion for all beings to free all from suffering rather than self-interest and greed. This primordial wisdom will manifest via your perception and the magical things that happen in reality via your intuition and perception through the realization of truth and compassion. I have some ideas and thoughts to help the community and visitors via my knowledge but I want to keep myself busy and focus more on my practice, meditation, and research on Buddhist thoughts and philosophy. I think that there are many Buddhist organizations and nonprofits organization to support the local community and other visitors. Besides, I am not very good…