Soft Power – Page 2 – Indo-Buddhist Heritage Forum

Buddhist Philosophers and Their Contributions to Buddhism

Buddhist philosophy is a multifaceted tradition with numerous philosophers who have significantly shaped its development over centuries. Here is an extended list of influential Buddhist philosophers and a brief overview of their contributions and philosophies. 1. Gautama Buddha (c. 563/480 – c. 483/400 BCE) Philosophy: Foundational Teachings of BuddhismContributions: The Buddha’s teachings form the core of all Buddhist philosophy. He articulated the Four Noble Truths, the Eightfold Path, and the concept of dependent origination (pratītyasamutpāda). His teachings emphasize the cessation of suffering (dukkha) through ethical conduct, meditation, and wisdom. Read More about Buddha here 2. Nagarjuna (2nd Century CE) Philosophy: Madhyamaka (Middle Way)Contributions: Nagarjuna founded the Madhyamaka school, emphasizing the concept of śūnyatā (emptiness) and the middle way between nihilism and eternalism. His “Mūlamadhyamakakārikā” (Fundamental Verses on the Middle Way) is a seminal text in Mahāyāna Buddhism. 3. Aryadeva (3rd Century CE) Philosophy: MadhyamakaContributions: Aryadeva, a disciple of Nagarjuna, wrote the “Catuḥśataka” (Four Hundred Verses), addressing metaphysical and ethical issues and refining the arguments for emptiness. 4. Asanga (4th Century CE) Philosophy: Yogācāra (Vijñānavāda)Contributions: Asanga, along with Vasubandhu, founded the Yogācāra school, focusing on the role of consciousness in the creation of experience. His works include the “Mahāyānasūtrālamkāra” and the “Yogācārabhūmi-śāstra.” 5. Vasubandhu (4th-5th Century CE) Philosophy: Yogācāra, AbhidharmaContributions: Vasubandhu contributed to both Yogācāra and Abhidharma traditions. His “Abhidharmakośa” is a comprehensive treatise on Abhidharma, and his Yogācāra works include the “Trisvabhāvanirdeśa” and “Viṃśatikā.” 6. Dignāga (5th-6th Century CE) Philosophy: Buddhist Logic and EpistemologyContributions: Dignāga founded the school of Buddhist logic and epistemology. His works, such as “Pramāṇasamuccaya,” laid the groundwork for later developments in Buddhist logic, focusing on perception and inference as valid means of knowledge. 7. Dharmakīrti (7th Century CE) Philosophy: Buddhist Epistemology and LogicContributions: Dharmakīrti systematized Buddhist logic and epistemology in works like “Pramāṇavārttika.” He analyzed perception, inference, and the nature of reality, influencing both Buddhist and non-Buddhist traditions. 8. Candrakīrti (7th Century CE) Philosophy: Prāsaṅgika-MadhyamakaContributions: Candrakīrti is a key figure in the Prāsaṅgika sub-school of Madhyamaka. His commentaries, especially the “Prasannapadā,” provide detailed expositions of Madhyamaka philosophy, emphasizing a dialectical method of refuting inherent existence. 9. Śāntideva (8th Century CE) Philosophy: Madhyamaka, EthicsContributions: Śāntideva’s “Bodhicaryāvatāra” (Guide to the Bodhisattva’s Way of Life) is a classic text on the path of the bodhisattva, blending Madhyamaka philosophy with practical ethical guidance and meditation techniques. 10. Kamalaśīla (8th Century CE) Philosophy: Yogācāra-Madhyamaka SynthesisContributions: Kamalaśīla synthesized Yogācāra and Madhyamaka philosophies in his “Bhāvanākrama” texts, outlining a comprehensive path of meditation. His works influenced Tibetan Buddhism, especially regarding enlightenment and meditation. 11. Śāntarakṣita (8th Century CE) Philosophy: Yogācāra-Madhyamaka SynthesisContributions: Śāntarakṣita played a pivotal role in bringing Buddhism to Tibet. His works, including the “Tattvasaṅgraha,” integrate Yogācāra and Madhyamaka philosophies and engage with non-Buddhist Indian philosophies. 12. Atisha (982-1054 CE) Philosophy: Lamrim (Stages of the Path)Contributions: Atisha’s “Bodhipathapradīpa” (Lamp for the Path to Enlightenment) systematized the Lamrim tradition, outlining a graduated path to enlightenment. His work significantly influenced the development of Tibetan Buddhism. 13. Tsongkhapa (1357-1419 CE) Philosophy: Gelug, Prāsaṅgika-MadhyamakaContributions: Tsongkhapa founded the Gelug school of Tibetan Buddhism and emphasized the Prāsaṅgika interpretation of Madhyamaka. His works, such as the “Lamrim Chenmo” (Great Treatise on the Stages of the Path), are central to Gelugpa thought. 14. Dōgen (1200-1253 CE) Philosophy: Sōtō ZenContributions: Dōgen founded the Sōtō school of Zen Buddhism in Japan. His writings, especially the “Shōbōgenzō” (Treasury of the True Dharma Eye), emphasize zazen (seated meditation) and the realization of enlightenment in everyday activities. 15. Hakuin Ekaku (1686-1769 CE) Philosophy: Rinzai ZenContributions: Hakuin revitalized the Rinzai school of Zen Buddhism in Japan. His emphasis on kōan practice and vigorous training methods significantly influenced the Rinzai tradition, stressing direct realization and experiential wisdom. Conclusion The contributions of these philosophers have profoundly shaped Buddhist thought, practice, and its evolution across different cultures and historical periods. Each philosopher’s unique insights and teachings continue to inspire practitioners and scholars, ensuring the enduring relevance and adaptability of Buddhist philosophy. Read about the Modern Buddhist Philosophers like Dr. B.R Ambedkar here.

The Wisdom of Buddhist Quotes: A Categorized Collection

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Buddhism, a philosophy that originated in ancient India, is known for its profound teachings on life, mindfulness, compassion, and enlightenment. Over centuries, Buddhist teachings have been encapsulated in numerous quotes that continue to inspire and guide individuals. Here, we explore some of the most insightful Buddhist quotes, categorized into various themes for a deeper understanding. 1. Mindfulness and Presence Mindfulness is at the heart of Buddhist practice. It involves being fully present in the moment and aware of our thoughts, feelings, and surroundings. These quotes reflect the essence of mindfulness and presence, providing insights and inspiration for living a mindful life. 2. Compassion and Kindness Compassion, or ‘karuna’, is a fundamental Buddhist principle that emphasizes empathy and concern for the suffering of others. These quotes reflect the profound wisdom and emphasis on compassion and kindness in Buddhist teachings. 3. Wisdom and Enlightenment Buddhist teachings encourage the pursuit of wisdom and enlightenment as the path to ultimate freedom. These quotes emphasize the importance of inner wisdom, enlightenment, and the journey of self-discovery in Buddhist teachings. 4. Suffering and Impermanence The concept of ‘dukkha’ (suffering) and the transient nature of life are central to Buddhist teachings. These quotes reflect the Buddhist perspective on the nature of suffering, impermanence, and the path to overcoming them through wisdom and insight. 5. Inner Peace and Happiness Buddhism teaches that true peace and happiness come from within and are not dependent on external circumstances. These quotes emphasize the Buddhist teachings on finding inner peace and happiness through mindfulness, letting go of attachments, and living a life of compassion and understanding. Other Important Buddhist Quotes Quotes by Dalai Lama Quotes by Buddha Quotes by Nagarjuna Quotes by Kamalaśīla Quotes by Dharmakirti Quotes by Candrakīrti In conclusion, the quotes provided from various Buddhist thinkers offer profound insights into life, wisdom, compassion, and inner peace. The diverse perspectives of these thinkers contribute to the rich tapestry of Buddhist literature, guiding individuals on paths towards enlightenment and understanding. The thinkers whose quotes were shared include: Together, these thinkers represent centuries of contemplative wisdom, offering guidance on personal growth, spiritual development, and the pursuit of inner peace through their teachings and philosophical insights. Their contributions continue to resonate and inspire millions worldwide, shaping the practice and understanding of Buddhism in profound ways.

Discovering Tranquility in the Chaos: Embracing Buddhism in Southern California

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

Thangka Painting art and Visualization practice

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

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

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

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…

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.

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

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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.

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…

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