Interviews – Indo-Buddhist Heritage Forum

Buddhism, Hong Kong and Philosophy : An insightful journey

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,…

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

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…

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

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(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…

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

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(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…

The beauty of Buddhism and “The Buddhist CEO”

adminForum2 years ago2 years ago013 mins

(An insightful Interview with Mr. Thane Lawrie) 1. In your book, “The Buddhist CEO,” the protagonist, Hamish, has a chance encounter with a Buddhist monk that significantly impacts his life. Could you share with us the inspiration behind this story? What led you to explore the intersection of Buddhism and corporate leadership? I had always wanted to write a book, but life got in the way with having a family and busy job. But as my children reached adulthood, I thought this is the time to write my book. By this time, I had been a Buddhist myself for about 25 years, and it means a lot to me and has greatly shaped my life. I had also worked as the CEO of a large charity in my native country of Scotland for several years. I was struck by how difficult I found it to remain grounded and peaceful and stay true to my Buddhist values whilst working as a modern-day CEO. I then wondered how many people across the world are facing the same kind of struggle where they are trying to diligently follow their religion, but the modern world seems to make it difficult. I then decided to write my novel about this theme and in so doing describe the difficulties of having a high-pressure job but also the desire to be a committed Buddhist. I chose to write it as a novel rather than a non-fiction book as I really wanted to describe the inner turmoil that the main character feels when he deals with high pressure decisions and how this affects his Buddhist practice. 2. Hamish dreams of becoming a monk, but he also deeply cherishes his family and ends up becoming the CEO of a struggling nonprofit. How does he navigate the balance between his spiritual aspirations and his responsibilities in the professional world? How does Buddhism influence his approach to compassionate leadership? The main character Hamish never set out to become a CEO. But unexpectedly an opportunity arises for him to become the CEO of an organization. He questions if he should take up the job as he knows it will be stressful. His biggest fear is how will it affect his Buddhist practice that he is so committed to. On the other hand, he can see that as a CEO of a large charity he could help bring about a lot of good in his society. He takes the job and resolves to lead as a Buddhist CEO. Buddhism informs his leadership style, and he seeks to lead with a compassionate approach. He starts various initiatives in his organization that aim to treat people well and give them a say over their work. He makes changes quickly and raises moral and the staff appreciate the positive changes he makes. Despite the positive changes he makes he still at times dreams of being a Buddhist monk although he knows this will never happen. But he finds great support and peace from visiting a monastery regularly on week long retreats and he thinks of the monks often when he is dealing with difficult work situations. 3. The core principles of Buddhism, such as mindfulness, compassion, and self-reflection, have gained increasing popularity beyond religious boundaries. How do you see these principles being integrated into various aspects of society, including education, healthcare, and business? Could you share any notable examples or initiatives where Buddhism has influenced positive change? There is no doubt that some of the core Buddhist principles as listed above are entering mainstream society. I see this as a very positive development. I am aware that the National Health Service in the UK has trained people in mindfulness and that this is offered to patients and also staff. As far as I am aware this is still on a relatively small scale but the use of mindfulness as a practice to improve people’s wellbeing is certainly now happening. I think in business, people now realize that a successful business needs to look after their staff. People work for money but they also want to be treated well, with dignity and respect, and to have a sense of purpose. This helps a business to thrive. Perhaps to some degree this has been influenced by the increasing interest in mindfulness and a growing awareness that this comes from Buddhism, which promotes compassion for our fellow beings. One initiative that has impressed me in the UK has been a Buddhist initiative called Angulimala, The Buddhist Prison Chaplaincy. This charity was founded by a Buddhist monk called Venerable Ajhan Khemadhammo, and its volunteers, both monks and lay people, go into prisons and teach meditation and Buddhism to prisoners. There is something remarkable about this. I am heartened to think that when someone is in a very dark place and they enter a tough environment like a prison, it is amazing to think that they will have an opportunity to meet with a compassionate Buddhist chaplain like this. 4. In your experience as the Chairman of The Haven and Vice Chairman of Scarf (Scotland), both organizations committed to social welfare, how have you seen Buddhist principles guide compassionate leadership and community engagement? What are some practical ways in which individuals can incorporate Buddhist values into their work and contribute to the betterment of society? For seven years I was the CEO of Scarf, before I stepped back from this role and became their Vice Chair. I didn’t necessarily discuss my Buddhist views with staff but many of them were aware that I was a Buddhist. But my Buddhist values informed all my decision making. I sought to treat people fairly and with compassion as well as being aspirational about what we could achieve as an organization and thus help a greater number of people. The organization was going through a difficult period when I took on the role of CEO and staff moral was low. Quickly I brought about positive change within the organization and quickly staff moral increased significantly. So much so…

Buddhism and Corporate Culture

adminForum2 years ago2 years ago010 mins

(An insightful Interview with Dr. Asoka Jinadasa) 1. How do you see Buddhism intersecting with corporate culture? What are the key principles that Buddhism can bring to the workplace? Organizations struggle to survive under accelerating change, while Buddhism considers change the only unchanging feature of life. Buddhist methods help people transcend such impermanence by reaching higher levels of consciousness in personal and professional lives. Buddhist concepts can thus help develop a superior corporate culture, defined as a higher level of collective consciousness of the entire workforce. That can generate the wisdom and skills needed to sustain organizational success— especially under unpredictably fast-changing conditions. Buddha’s proclamation that we are the result of all what we have thought can be used to change employees’ negative perceptions and create positive mindsets for exploiting even unfavorable changes. Such a higher-level, employee-driven corporate culture can produce learning organizations that can reinvent themselves under changing conditions by nurturing an everyday, organization-wide, business innovation ideology. 2. In your opinion, what are the potential benefits of integrating mindfulness practices in a corporate setting? How can mindfulness contribute to the well-being and performance of employees? Mindfulness produces nonjudgmental awareness of all factors that govern employee wellbeing and organizational success. These include rational and intuitive awareness of: personal and organizational strengths and weaknesses; changing market trends and customer behaviors’; disruptive environmental, technological, and regulatory changes; and threats from competitors. Such mindfulness enhances employees’ self-confidence and decision-making ability for improving themselves and their organizations. Mindfulness nurtures conscious living, instead of living on autopilot. That means managing time, effort, and resources constantly, pushing oneself beyond one’s comfort zone, strengthening weaker abilities, and using feedback to identify and improve weak areas. And it creates an entrepreneurial mindset among employees for sensing and responding to opportunities and risks, while maintaining their daily focus on operational targets. 3. One aspect of Buddhism is the cultivation of compassion. How can compassion be fostered in corporate environments, and what positive impact can it have on organizational culture? Fostering compassion in corporate environments means encouraging and promoting a culture of empathy, kindness, and understanding among employees, customers, suppliers, and stakeholders. It involves creating an environment where people genuinely care about each other’s well-being and support one another personally and professionally. Compassion helps create a supportive and inclusive corporate culture where employees feel safe and comfortable for expressing their thoughts, concerns, and challenges. This is vital when seeking innovative solutions to complex issues. Fostering compassion has numerous positive effects on organizational culture, including improved employee well-being, stronger teamwork, increased loyalty, enhanced creativity, and improved stakeholder satisfaction. It creates an environment where people thrive, feel valued, and can make a meaningful contribution to organizational success—under favorable and unfavorable conditions. 4. Ethics play a significant role in Buddhism. How can ethical considerations be integrated into corporate decision-making processes, and what impact can it have on the overall business ecosystem? Buddhist ethics promote ethical business behaviour such as fairness, honesty, empathy, and compassion for all things including human, material, and environmental resources. Incorporating ethical values in decision-making processes encourages businesses to ensure ethical conduct in all dealings with all stakeholders. With increasing public and media focus on responsible corporate behaviour, business ethics produce responsible corporate entities actively engaged in social empowerment and community development. Ethical corporate leadership ensures responsible decision-making, honest business practises, ethical sourcing, fair trade practices, transparent communication, fair wages, a safe and respectful work environment, a healthy work-life balance, and equal opportunities for personal and professional development. This fosters increased productivity and a positive work culture through employee well-being and loyalty, and long-term relationships with customers, suppliers, and all stakeholders. Integrating Buddhist ethical considerations into corporate decision-making processes can thus lead to a more compassionate, mindful, and sustainable business ecosystem. 5. Can you share any examples or success stories of companies that have effectively embraced Buddhist principles in their corporate culture? What were the outcomes and lessons learned? When the Colombo Taj Samudra hotel finished a 6-month-long refurbishment to become a luxury resort, the entire workforce was tired and demotivated because the refurbishment had to be done while serving guests. Empowering and engaging such a demotivated workforce to deliver a superior guest service against competing hotels in Colombo was my daunting task. I did that by creating a new, organization-wide corporate culture that covered service, processes, and methods. I called this “Love and Care” to intrinsically reflect Buddhist principles of loving kindness. This inspired every employee at every level to take personal responsibility to deliver a loving and caring brand experience to every guest at every contact point. As a direct result, the hotel’s service-based, Guest Service Tracking Score shot up by a record-breaking 40.4% in just 5 months—unprecedented in the entire group of Taj hotels! 6. With the increasing emphasis on digital technologies and remote work, how can Buddhist principles adapt to these changing dynamics? How can they help individuals find balance and purpose in the digital age? For the few people totally committed to self-development, digital downloading of information can provide the guidance they actively seek. However, to interest and engage team members in corporate environments who are not fully committed, direct interaction in a group setting is far more productive. Ideally, a group of people who seek transformation should collectively experience the initiation. This should be followed by their collective efforts to integrate new attitudes and behaviours into their individual and collective lives, through regular interactions involving feedback from group members. Interactive digital methods provide a compromise. since they lack the group energy essential for long-term personal transformation. For example, interactive webinars with Q&A sessions that involve all participants can produce short-term results that rarely last long.