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 : Spring 2016
44 buddhadharma: the practitioner’s quarterly spring 2016 dZOgcheN PONlOP riNPOche is the founder of Nalandabodhi and the author of Wild Awakening and Rebel Buddha. his new book, Emotional Rescue, will be published by Tarcher in may. ayya TaThaalOKa is a fully ordained bhikkhuni and the second Western woman to be designated as a Theravada bhikkhuni preceptor. She is the founder of dhamma- dharini Vihara and cofounder of aranya Bodhi hermitage, both in california. reV. daVid maTSumOTO is a professor of contemporary Shin Buddhist studies at the institute of Buddhist Studies in Berkeley. he also serves as resident minister of the Berkeley Buddhist Temple. (lEft—right):©DhAMMADhAriNi,cArloSfErrEyroS,rEV.DAViDMAtSUMoto,iSShiNglENSNyDEr uDDhADhARMA: What does your tradition mean by “enlightenment”? How would you describe it? PONLOP RINPOChE: From the Mahayana view, there are two ways to explain what enlightenment is. From the experiential point of view, enlightenment is being awake from one’s confusion and suffering. The quality of enlightenment is basically being free of any thought processes. Enlightenment is actu- ally the nature of mind. From the doctrinal point of view, there are different stages of awakening. The first glimpse of enlightenment takes place at the level of the first bhumi of the bodhisattva. That glimpse of enlightenment becomes more stable, clear, and perfected throughout the ten bhumis of the bodhisattva, and at the end of the tenth bhumi, the realization of enlightenment and of the three kayas is achieved. AyyA TAThAALOKA: In the Theravada tradition, there are many different types of awakening. In the first awakening, one recognizes cause and effect and begins to feel that one’s actions from the past have caused many kinds of suffering. Such behavior starts to seem abhorrent. A deep resolution turns the mind around from those long, confused pat- terns of afflictive behavior, lifting it up like the bud of a lotus breaching muddy water to touch air and sunshine. A sense of openness and spacious- ness arises, along with the determination to behave differently. This shift could be called a “moral awakening,” but it also has the aspect of the mind clearing, unbinding, and becoming more open and stable. People do experience that literally as clarity or light, coming out of darkness, or entering into spaciousness. Things that were dark, disassociated, and disconnected before become connected, and we can then see more clearly what was shrouded in darkness. Once one has an understanding of how the Dhamma works and a fundamental insight into conditional causation, one can then enter into the practice in a more effective way. Fear and disempow- erment are alleviated and, no longer feeling at the mercy of the world and other people or other cir- cumstances, one gains a foothold on the path. From there, in the Theravada teachings, one progresses through the four stages—or the eight stages, includ- ing the fruition—of the arahanta path, “awakening after the Awakened One.” GAELyN GODWIN: In the Zen tradition, rather than focus on the stages that the Buddha describes in his enlightenment process, we tend to focus on his initial statement beneath the bodhi tree: “I and all sentient beings together attain enlightenment.” SeTSuaN gaelyN gOdWiN is the abbot of houston Zen center. She trained at San Francisco Zen center for eighteen years, as well as in Japan and hawaii.