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 : Summer 2005
review on page 80.) from Buddha mind in ConTemPorarY arT, ediTed BY JaCQuelYnn Baas and marY Jane JaCoB (uniVersiTY of California Press, 2004) the main oBStacle In a recent interview, Traleg Kyabgon Rinpoche described the obstacles he believes Western students encounter on the Buddhist path. The main obstacle is, I think, fear of commitment. Westerners find it very difficult to commit them- selves. This is not just the case when it comes to Buddhism – although sometimes it appears to be that way – but in the West, people have so many choices and then conclude that they don’t have to be com- mitted to anything at all. This applies to secular matters too, whether in relationships, in a job, or elsewhere. If they feel good, then they have no reason to look for something else, but as soon as they start to feel a bit uncomfortable, then they forget it and say, “I’m going somewhere else.” Similarly, as long as Buddhism makes people feel good, they think it is okay, but as soon as they feel slight discomfort, they decide to simply move on. This is a problem. The other thing is that in the West problems arise from thinking too much, and perhaps expecting too much out of life. We want perfection, and when it is missing we become cynical. I think cynicism is another obstacle. It is very easy for us to be cynical of anything and everything. It is very difficult to see the good in people and the good in a religious context. It is very easy to be cynical of our religious teachers, of our religious leaders and institutions. I think cynicism is a problem, which is then mingled with notions of anti-authoritarianism and individualism. In summary, it all boils down to fear of losing one’s personal identity – a natural and justified fear. I think it is crucial not to lose one’s personal identity. It is important to have a sense of self- respect. And committing oneself really and totally to something – not in a dogmatic, fanatical way, but reasonably – is good for the soul, so to speak. It can make one feel good to think of oneself as a worthy individual rather than as a nothing, a nobody. I don’t think that any lama or Buddhist teacher is interested in taking away someone’s freedom and autonomy. A lama or Buddhist teacher is there for a relationship that is mutual – a give-and-take relationship: you give and then the lama gives; you receive and then the lama receives. It is a give-and- take situation, and I think Buddhists in all schools agree on this. Buddhism has to be embodied in yourself; it is not as if it is something out there, somewhere, and you only need to submit yourself to it, or to the Buddhist teachings, or whatever. The essence of Buddhism has to be embodied within oneself – that is the goal. So I think there is much misunderstanding concerning this subject and, consequently, it becomes difficult for some Westerners to commit themselves. from Thar lam, The maGaZine of ZhYisil ChokYi GhaTsal ChariTaBle TrusT (aPril, 2005) life and death are one Jakusho Kwong Roshi tells students about some special moments with the late Zen Master Seung Sahn (known to his students as Dae Soen Sa Nim), founder of the Kwan Um School of Zen, who died in November, 2004. Dae Soen Sa nim often led pilgrimages with many people. On one occasion I was fortunate to have been invited, along with Maezumi Roshi and Maha Ghosananda, who was the Supreme Patriarch of Cambodian Buddhism. There were Americans and European students. We all got in these great big buses and went all over Korea. This print here on the wall behind me is from Haein Sa, Ocean Seal Temple, which is considered to be one of the three or four national treasures of Korea. This is where all the Tripitaka, the Buddhist teachings, are pre- served. visiting this temple was one of the highlights our trip, because we had a chance to actually go inside. I don’t know how many thousands of wooden plates there are inside, maybe 80,000. They allowed us to go inside because of Soen Sa nim, and the high point of the trip for Maezumi Roshi was when he held the plate of the Heart Sutra, and we took his picture with it. It really meant a lot to him, and for all of us, to go inside and stand among those hand-carved teachings. On one of the trips, I remember we were in Hong Kong, about to leave on the bus. While I was walking with him, I said, “Soen Sa nim, how’s your health?” He looked at me and said, “I’m already dead.” This is very wonderful. You know the Buddhist dharmic attitude is different from the view of regular people, because life and death are considered one thing. We must try to understand that. In fact, life and death are considered nirvana. We see things in opposites, so we have suffering, but they are actually one thing. We talk about something impermanent; everything is impermanent, everything is subject to change. Even the sun will perish. This is a very deep subject in bud- dhadharma. It’s through your meditation practice that you not only understand it, but you experience it in your life. In this way, it becomes life-giving. from mounTain wind, The newsleTTer of sonoma mounTain Zen CenTer (JanuarY-marCh, 2005) kEITHABBOTT