Chinese Buddhism

Qestions: Venerable Bhikkhu Bodhi, you're an eminent Theravada Buddhist monk who has abundant knowledge in Chinese Buddhism. You are also currently the president of the Buddhist Association of the United States. In your opinion, how can these two traditions (Theravada Buddhism and Chine

Q1:What are the most challenging things to practice in Moscow?​ Sasha: The lack of understanding and weak motivation lead to the practice itself becoming irregular and random because of being busy and having no time. This is a superficial level. Having no opportunity to address questions to a Teacher of undoubted competency, in my opinion, creates a gap between the immediate practice of Zuo Chan and Dharma, impeding the understanding of their actual interconnection. This leads to the lack of clarity about how the practice should be done, not only during the thirty-sixty minutes dedicated to the seated meditation, but on a wider level, in life, about how to widen the boundaries of practice, making it a Practice.   Rinya:I suppose, in this regard Moscow hardly differs from any other place where Buddhism is a foreign culture phenomenon. The Buddhist theory is kind of a foreign language for us: the words seem the same, but the meaning and links between them are actually different. To understand it on a profound level it should be your mother tongue – or at least you should be assisted by a good translator, i.e. a master. Besides, in an environment where a robust community of people supporting each other in their common cause has not formed, it's even more difficult to maintain a focus on the practice throughout your life, compared to a case when such a community is present and functioning perfectly. Q2:Why and when did you decide to lead Chan group practice in Moscow? What courses have you arranged for Russian practitioners? Sasha: After the first retreat with the Teacher, having moved to Moscow, I decided that anyone coming to Wujimen school should have an opportunity to be involved in the practice, although they might not have an articulate need in it initially. On the last day of the second retreat with Sheng Yen, when he presented a scroll with a Buddha image to Wujimen, I expressed my gratitude saying that now that