using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Fall 2016
fall 2016 buddhadharma: the practitioner’s quarterly 45 (LEFT—RIgHT):EVANkAUFMAN,MARgARETJANSSENkESANgyANgCHEN,JEFFHAFFNERPHOTOgRAPHy BuDDhADhARMA: Most of us enter practice hoping for some kind of improvement to our own lives. How do we make the shift from practicing for ourselves to practicing for others? VENERABLE PANNAVATI: We don’t really make that shift from me to other; the shift is made for us in the cul- tivation of practice. It’s like being on the shore and entering the ocean. As you wade into the water, the action of the waves begins to take over, and soon your feet aren’t even touching the bottom as the cur- rent begins to lift you. The qualities that begin to arise as a result of practice are what take us to the path of hearing the cries of others and having the courage and desire to respond. You come to realize that when you’re serving others, you are in fact serv- ing yourself. But there’s no thought of I am serving or I am doing; there is just the doing that is the fruit of right cultivation. ANNE KLEIN: The main method of the Mahayana is compassion. And the very essence of wisdom is compassion. This compassion has a dissolving effect on our overly ramped-up sense of “me-ness”; once we finally see that we are not the center of the uni- verse—and that’s a relief—we simply don’t focus on ourselves in the same way. Indeed, all our practices in all Buddhist traditions—wisdom, compassion, attention—are oriented toward dissolving the sense of self that obstructs us from benefiting others. The Tibetan traditions also emphasize that this same exaggerated idea of me-ness prevents us from recog- nizing our potential to become full-on buddhas. With this in mind, it’s important also to rec- ognize that benefiting ourselves is not in any real sense an opposition to benefiting others, and vice versa. The benefits of the path—confidence, energy, joy, freedom from habits that limit our potential— are both important for us personally and just as You’re a bodhisattva when you never waiver from your powerful aspiration to be of benefit to everyone, not just in meditation but throughout daily life, whether walking, standing, sleeping, or lying down, and that aspiration is not vitiated by people’s bad behavior toward you or others. There are levels, or bhumis, of realization; you can be a bodhisattva who hasn’t yet understood the ultimate. But even as you know you are not yet a full-on bodhisattva, everything in your life and in your practice is motivated by this aspiration: you want buddhahood for everyone. And—impor- tantly—you believe it’s possible for you. EJO MCMuLLEN: The classical definition of a bodhi- sattva is a being who is on the path to awakening and who dedicates that path to the welfare of all beings. But how do we carry that textbook defini- tion into day-to-day life? The power that an image can hold for spiritual practitioners, as a sacred carrier of our intention or a place where the path can be realized, is so crucial. Bodhisattvas are both archetypal and actual beings beyond our grasp. They offer an image that not only inspires us but also mirrors our life back to us. This is kanno-doko, or sympathetic resonance. We are moved by the image of the bodhisattva, and in being moved, we respond. Their way of walking becomes our way of walking. We live out the bodhisattva life in which all beings participate; the suffering of beings calls forth the response from bodhisattvas. Is meditation about trying to get our lives together? Or is it the practice of awakening every being inside and outside of us? Every image, every idea in meditation can be considered a being that is also on the path. Our path is to be liberated with them. In this way, the profundity of the bodhisattva path is alive within the practice of meditation. Bodhisattvas don’t practice alone; not practicing alone is the definition of practicing together with all beings. The whole world is constantly ablaze with the suffering of impermanence and no-self. As we grab it, we are burnt by it. But if we can open our hand and recognize that the fire is us, the vitality of life can come through without that suffering. Unless we’re fully invested in the welfare of the beings of this world, we’re not going to be able to have that insight; otherwise, the desire to escape the world will always remain. You’re a bodhisattva when you never waiver from your powerful aspiration to be of benefit to everyone, not just in meditation but throughout daily life. —Anne Klein