In this video interview, Buddhist teacher, translator, and former monastic Carlo Carranza talks to Buddhadharma’s Mariana Restrepo, sharing his insights on how Buddhism is adapting to a Western cultural context — and how Western practitioners can make the dharma their own while honoring its core ideas and practices.
An edited transcript of this conversation follows.
Buddhadharma: My name is Mariana Restrepo. I’m the deputy editor of Buddha Dharma. Here with me today is Carlo Carranza, who’s a dedicated practitioner and teacher with over 24 years of experience in the Tibetan Buddhist tradition. Carlo’s journey began in 2001, when he encountered the teachings of Dzongsar Khyentse Rinpoche while studying at the University of British Columbia.
This experience led him to ordain as a monk, and he received monastic vows from His Holiness, the 14th Dalai Lama, which he held for over a decade. Since 2012, Carlo has served as an instructor with Siddhartha’s Intent, bringing Buddhism to a broader audience. He also plays an active role in Khyentse Foundation’s Milinda Program for Western Instructors and is a member of Siddhartha’s Intent in Mexico and the United States.
Buddhadharma: Can you share your personal journey with Buddhism and how it intersects with your Latinx cultural heritage? Perhaps you can also tell us about what aspects of Buddhism resonate most strongly with Latinx practitioners, their values, and why.
Carlo Carranza: As you mentioned, my journey started some years ago. Growing up, I always had big life questions, like why do we suffer? Can we truly be happy? What happens after we die? So I tried to find answers in different places, but nothing really clicked for me. I’m not saying that other explanations of spiritual paths or philosophies were wrong; they just didn’t feel like they were providing the answers I needed.
Then I found Buddhism when I went to a talk at my university about the Four Noble Truths, and I started reading more about it. And everything made sense. Not long after, I moved to Canada to continue my studies at UBC, and I met my teacher, Dzongsar Khyentse Rinpoche. And when I met Rinpoche, I knew right away that he was my teacher and that Buddhism was my path. I was only 19 at that time, and it felt so true. Although I have had many teachers, he is my main teacher. When I was 23, after finishing my studies and working for a few years at an American company in Mexico, I decided to become a monk. I was ordained by the 14th Dalai Lama and had the opportunity to study in the four different schools of Tibetan Buddhism as well as in the Theravada tradition.
Being Latino, I often think about how Buddhism connects with our cultural background, as a Westerner growing up in Western culture and in a Latino family, where we are taught about the importance of relationships, friendship, respect, and community. Those values really match what Buddhism teaches about interdependence, compassion, and helping others. Buddhism also gave me a way to deal with life’s challenges more wisely, which is something that can help anyone, no matter what background they come from.
Buddhadharma: In what ways have you seen Latinx and/or other Western practitioners interpret or practice Buddhism differently from traditional approaches?
Carlo Carranza: As my teacher says, for Buddhism, we have an obstacle called culture, and you and me, for instance, we ended up dressing like Tibetans in order to learn and practice Buddhism. That can be useful, but culture, although it’s necessary, is not Buddhism. Culture is like the container that holds the message of Buddhism. So, we can take advantage of it and carefully adapt it or transform it.
Within the Latino community, I’ve seen two scenarios, and I think it’s important to address both.
The first scenario is when people try to contrast, juxtapose, or combine our traditional religious background or practices with Buddhism. I’m not criticizing this approach, but that can sometimes be confusing. The way the views are presented is different, and they can be mixed.
For example, you may see someone replace the image of the Virgin Mary with Tara, or replace the concept of God with Buddha, thinking that they are practicing Buddhism in this way, and this can lead to a misunderstanding because the views behind them are very different. So, if you don’t understand that, you may end up blending traditions in a way that doesn’t give you clarity. So, it’s important to learn how to differentiate the local cultural practices from the actual Buddhist teachings.
And then the second scenario that I’ve seen, is when someone tries to integrate the Buddhist view while still embracing their cultural practices. This is where I’ve seen more success. There’s nothing wrong with having a Christmas tree during Christmas and celebrating Christmas while also being Buddhists.
For example, a person might bring the values of family, community, and devotion, which are strong in the Latino culture, into their Buddhist practice. They don’t abandon their cultures or their roots, but instead, they can bring their culture and heritage into their practice in a way that supports their path to wisdom and compassion.
This also allows them to maintain their cultural backgrounds while deeply engaging in Buddhist teachings. You know, in this way, Buddhism becomes a real tool for transformation.
Buddhadharma: what I’m hearing is there’s a difference between the view and the form. In one scenario, what may outwardly look like the Buddhist practice of Tara, internally, one may be focusing on the concept of the Virgin Mary, imposing that concept on the practice of Tara. In this case, the Buddhist concept of Tara is kind of replacing the image of the Virgin Mary, but the View is mixed or confused.
It’s important to differentiate between the form and the view. Internally, maintaining the right view, while externally, it may manifest in different ways. But we cannot confuse the view with the form.
Carlo Carranza: Exactly.
Buddhadharma: Do you think that Buddhism needs to be adapted in any way to be meaningful for other communities, whether Latino or Western communities? And if so, how do we adapt it?
Carlo Carranza: That’s a very good question. Personally, and from what I’ve heard from my teachers, I don’t think Buddhism needs to be adapted in the sense of changing the core teachings because the view is universal and timeless. Concepts like impermanence and the nature of reality are as true for people in the West as they are in Asia, as in modern times, as in the times of the Buddha.
There are universal truths that don’t change based on the cultural geography. Having said that, what does need to be adapted is how Buddhism is presented. The way we communicate the teachings and make them more accessible and meaningful to people from different cultural backgrounds. For example, in the Latino community or other Western cultures, we may relate to different metaphors, language, or even certain practices. The core of the teachings should remain intact, but the delivery can be adjusted to connect more deeply with the people’s life experiences, values, and ways of thinking. That’s an important point, presenting Buddhism in a way that acknowledges and incorporates local values can feel more meaningful.
But again, the essence of the teachings, our potential or buddhanature, the view of interdependence, the four noble truths, the path to liberation, and so on, we don’t need to change them. It’s more about how we convey these teachings in a culturally relevant way that speaks to the heart of the community.
Buddhadharma: In your experience, can you share any examples of this being done, such as forms of practices that blend with the local cultural traditions to make Buddhism feel more of a lived cultural experience?
Carlo Carranza: Yeah, sure, there are a lot of examples of how new forms of practice can be developed.
But first, when considering if Buddhism needs to be adapted for the Western or Latino communities, it is important to emphasize the role of a qualified teacher. In Buddhism, having a teacher is essential. Having a guide is something that can’t be overlooked. In modern adaptations, while books and online resources are helpful, they cannot replace the personal guidance of an experienced teacher. Finding a qualified teacher can be challenging, but it’s crucial to understand the dharma.
So now, to effectively integrate Buddhism into local cultures, there are several key elements that we can find even in the teachings that need to be considered. My teacher, Dzongsar Khyentse Rinpoche, often emphasizes some of them. First and foremost, it is essential to ensure that the teachings are translated to truly be understood and felt by the local community.
Language, in this case, is part of the relative truth. Language plays a crucial role in this process. So, without the teachings and practices available in local languages, it becomes difficult for people to truly connect with the dharma in a way that resonates with their lives and culture. Rinpoche says it’s about making the teachings alive and accessible, which starts with clear communication.
Another vital aspect is the establishment of local practice communities, not just monastic communities but also lay communities. Now, of course, the presence of local monastics, both female and male, as part of the Maha Sangha, or the great community, is important for Buddhism to take root in a place where local people, monastics, and lay practitioners come together and are able to offer teachings, lead prayers, and embody, embody the path.
I can give you some other examples that I found inspiring to me, of how Buddhist prayers and rituals have been adapted to local languages or musical local traditions. In Theravada tradition, there is a monastery in Australia that has successfully integrated the local chants in their prayers and rituals. There is also a center in Mexico where they have incorporated the teachings and practices into local cultural expressions while keeping the Buddhist message.
In the Tibetan tradition, there are Spanish translations of the Twentyone Praises to Tara, and a traditional Choir version of the Seven Line Prayer to Guru Rinpoche. There is also a Mariachi music adaptation of the Mandala offering in Spanish in Mexico and a Vallenato-style Seven Line Prayer to Guru Rinpoche in Colombia. All of these have made these practices more accessible to their particular cultures. Many people find it easier to connect with these prayers in their own languages and cultural context, allowing them to experience the teachings more deeply.
Buddhadharma: I can say that as a Colombian, when hearing the Vallenato style Seven Line Prayer to Guru Rinpoche, having those two things coming together, it does give me a sense of ownership, of pride, it really feels part of me and my tradition. I think those things are really important to make practitioners feel like they’re not just doing some foreign thing that they can’t really quite understand or relate to, but make it their own and make it part of their life experience. Those are really great examples. Thank you for sharing.
I’m also wondering if there are perhaps other rituals that are not Buddhist and are part of Latino culture. Maybe you feel that they harmonize with Buddhist principles. You recently gave a talk on the Day of the Dead celebration from a Buddhist perspective. Could you tell us more about that?
Carlo Carranza: There are many examples of local practices that can be integrated into our Buddhist path. As you mentioned recently, we had an event that explored the Dia de los Muertos, the Day of the Dead. From a Buddhist perspective, we did a meditation on impermanence based on the great Tibetan teacher Tsongkhapa, with short practice instructions, as well as offering practices and using the prayers of Mipham Rinpoche.
Another example is the concept of Buddhist wedding ceremonies. While traditionally, Buddhists don’t have a specific wedding ritual, some teachers, like the late Chögyam Trungpa or the late Lama Yeshe, have done this in the past. Nowadays, teachers like mine and others perform blessing ceremonies for successful marriages, focusing on the benefit of all and emphasizing the practice of the six paramitas or perfections. For my own wedding, you know, we had a mix of Latino and Asian traditions, incorporating the Six Perfections.
Buddhadharma: Thinking about how Buddhism in the West is still in its relatively early stages, what are small practical steps or advice that you can give to local Buddhist centers or Buddhist teachers that they can implement to make Buddhism more accessible and relevant To Westerners Latino practitioners specifically?
Carlo Carranza: I think, first of all, it is important to offer activities in the local languages. I also think it is important to offer more activities for beginners or even non-Buddhists, you know. Many groups or centers provide activities designed for formal practitioners, which is great, but they often don’t provide any basic and short things to the general public. As a result, when people visit dharma centers, they primarily encounter exotic and religious aspects of Buddhism. While this can be appealing to some, for younger generations, offering basic practices combined with social gatherings could be especially meaningful. People enjoy social interactions, and blending the practice with community events could make Buddhism more accessible and encouraging for a wider audience. Or combining dharma practice with social work, perhaps volunteering at soup kitchens or bringing food to those in need.
Another way would be to reach out to schools to provide simple instructions for children. It is important for their education to learn how to know about their basic goodness, about their minds. Prisons are other fields where Buddhists teachings can be extremely useful. I used to visit several prisons in the past to provide some basic meditation instructions.
Buddhadharma: Absolutely, yeah, those are great points. I remember I used to go to a Buddhist center when I first started my journey into Buddhism. I used to attend an Introduction to Meditation class. The teacher will be reading from a book, and it wasn’t so much an introductory book, it was rather an advanced book. And I remember, for example, one time they were reading about the description of the different realms, and then someone walked in, and it was their first time ever at a Buddhist center, and then he was listening to this very kind of exotic description of what all the different realms like heavens and hells look like. So that he never came back. Right? So, yeah, I think there’s a great point to also offer things that are not Buddhist specific but more teachings that communicate the view in a broader way to a broader audience. I
Recently, you wrote an excellent article for Buddhadharma about the preliminaries of the Tibetan Buddhist tradition or the Ngöndro. I’m just curious to see what you think about how this practice, the Ngöndro practice, has been adapted for Westerners. Or if and how it could be further adapted to this new audience.
Carlo Carranza: Okay, I think before this question, I would like to share with you a story.
What you just said about entering into a Buddhist center and immediately starting to listen to the six realms of existence. For instance, Latinos love this topic. I don’t know why people love the Six Realms of Existence because they talk about ghosts, the heavens, and hells. Let’s say for example the six realms, what we call the hell realm, that really in Sanskrit means naraka or narak, that means difficult to get out of. That’s the translation. So we translate it as hell, but I mean, it has a totally different cultural perspective, you know? Difficult to get out of.
So I was talking to a teacher I was translating for. He was a traditional, older Tibetan teacher, and I told him, you know, there will be a new audience this time, and they are mostly beginners. I just want to share this information with you because they don’t know about Buddhism. So he said, “Oh, great, thank you for telling me that. So I will start with something very basic.” So we sat down, and then he started talking about what, to him, was the most obvious and basic thing. He started saying, “ After cycling in samsara for so many countless lives, we are now meeting now due to this amount of merit that we have accumulated in the past and have gained this precious human life that is free from all this, um, bad conditions and even all lower realms, uh, so let’s rejoice about it.” People had no idea what he was talking about, but for him, this was obvious and basic.
So, back to the question about the Ngöndro. I must quote my own teacher, Dzognsar Khyentse Rinpoche when it comes to adapting practices such as the preliminary practices from so-called Ngöndro. I think it is essential to approach them with a proper understanding and clear guidance. Because it will be like going to a higher-level math class without knowing basic math principles. If you go to a calculus class or algebra… it’s not that it’s forbidden for you to go to those classes or that they are just for some very special beings. It’s not that. It’s that, in order to understand this advanced level of math, you need to know the basic math principles. Otherwise, you will enter the classroom, and you will say, these people are crazy. Right? Well, advanced math is very, very serious and an excellent teaching, you know, but because you don’t have the basic foundation, you cannot understand it. So, these practices of Ngöndro are deeply rooted in the Buddhist view, and it’s crucial to maintain that core perspective when adapting to different cultural contexts.
The Ngöndro, which includes practices like prostrations, refuge, and mantra recitation, are not just ritualistic tasks. They are a way to directly engage with the fundamental teachings of the Buddha. When we try to adapt them without preserving their original meaning or purpose, we risk diluting the heart of the practice.
Rinpoche has often emphasized that while cultural differences are important to consider, the teachings, as we mentioned, must not be changed or compromised. The goal of the Ngöndro is to cultivate a proper mindset, purify the mind, and develop compassion, wisdom, and clarity. Therefore, if these practices are to be integrated into the Buddhist or Latinx cultures, it is important that they are taught with accurate instructions that preserve their transformative potential.
My recommendation is to use a liturgy that inspires you. Do it in a language that you can understand or even record your own voice during the practices. Use a song to recite the refuge prayer. Compose your own prayer to the Buddha, dharma, and sangha. Do it at any time during or after your meditation session. While visiting a place, you can offer as many mandalas as you want or recite the Vajrasattva mantra. The practice should be presented in a way that resonates with local culture, but never forgetting about their original intent. Now, this approach ensures that practitioners, regardless of their background, can benefit from them without misunderstanding or just oversimplifying the teachings.
Buddhadharma: And again, something that you already said and that you emphasize a lot is the importance of a teacher and always having that guidance from a teacher. When it comes to something that’s foundational, I think it’s even more important to have the guidance of a teacher to make sure that you start from the beginning, with the right view and the right understanding of the practices.
Well, thank you so much, Carlo. Muchas gracias. It was a pleasure speaking with you today. Thank you so much. Hopefully, we can do this again sometime.
Carlo Carranza: Sure, Mariana. Thank you very much. Thank you very much to your entire team. And I hope to have the opportunity to meet with you again soon.
Buddhadharma: Thank you, Carlo.
Carlo Carranza: Thank you.
