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 2007
summer 2007| 54 |buddhadharma cate oneself utterly to practicing one tradition. Is that being undercut in the West, where we have diverse forms of Buddhism, by a kind of shopping for enlightenment and mixing-and-matching men- tality that can develop? Stephen batChelor: The diversity we have in the West is a real benefit. It can be confusing, but often that kind of confusion is good. It makes you question. If a teacher from one school says this is the true teach- ing of the Buddha, you can ask, “What about what the other guy says? What about what they’re doing over there?” You realize that Buddhism is a weav- ing together of threads that have grown through the course of history. That is pratityasamutpada, depen- dent arising. The benefit of Buddhism’s encounter with modernity is that Buddhists can have a much greater sense of historical consciousness, an under- standing that forms necessarily shift and change. ponlop rinpoChe: I encourage my students to learn meditation from Zen teachers, Theravada masters, and all the Tibetan Buddhist traditions. Diversity enriches our path, but it is also essential for one to be clear about a path and stick to one method to get some results on that path. Joan Sutherland: I am very grateful for the diversity When zen arrived and began to take root in this country, there arose a misconception about the role of morality and eth- ics in the practice of the buddhadharma. statements that zen was beyond morality or that zen was amoral were made by distinguished writers on Buddhism, and people assumed that this was correct. yet nothing can be further from the truth. enlighten- ment and morality are one. enlightenment without morality is not true enlightenment. morality without enlightenment is not complete morality. zen is not beyond morality, but a practice that takes place within the world, based on moral and ethical teachings. those moral and ethical teachings have been handed down with the mind-to-mind transmission from generation to generation. the Buddhist precepts form one of the most vital areas of spiritual practice. in essence, the precepts are a definition of the life of a buddha, of how a buddha functions in the world. they are how enlightened beings live their lives, relate to other beings, make moral and ethical decisions, manifest wisdom and compassion in everyday life. the precepts provide a way to see how the moral and ethical teachings in Buddhism can come to life in the workplace, in relationships, in government, business, and ecology. the precepts need to be understood clearly from the literal point of the moral roots of Zen zen practice is based on ethical and moral teachings, explains John Daido loori. however, the Buddhist precepts are not rules meant to bind us but a way of life that leads to liberation. view, from the perspective of compassion and reverence for life, and from the absolute, or “one-mind,” point of view. their richness is wasted if we see them simplistically as a set of rules, a list of do’s and don’ts. they are not meant to bind but to liberate. in fact, they define a life that is unhindered, complete, free. what the precepts do is bring into consciousness that which is already there. we live in a time period of considerable moral crisis, with an erosion of values and a fragmentation of meaning prevalent throughout the fabric of society. the crisis impacts on us personally, as a nation and as a planet. the injuries that we inflict on each other and on our environment can only be healed by sound moral and ethical commitment. that doesn’t mean being puritanical. it doesn’t mean being “moralistic.” these precepts have a vitality that is unique in the great religions. they are alive, not fixed. they function broadly and deeply, taking into account the intricacies and subtleties of conditions encountered. there is so much to learn. the precepts are incredibly profound. Don’t take them lightly. they are direct. they are subtle. they are bottom- less. Please use them. Press up against them. Push them. see where they take you. make them your own. they are no small thing, by any measure. they nourish, they heal, and they give life to the Buddha. from Invoking Reality: Moral and Ethical Teachings of Zen, by John Daido loori, forthcoming from shambhala Publications. was that Buddhism is here and spreading, and it’s too late to put it back into the box. We have to ride the avalanche. What happens when the dharma comes into the most self-absorbed, narcissistic culture in this quadrant of the galaxy? It’s a tough nut to crack, but what a fantastic challenge! I feel much more excitement than anxiety about the development of dharma here. Yes, we have different relationships with religion and authority, but that’s just part of the complex ground we find ourselves on. When I began teaching, I deliberately stepped from behind the archetype. I didn’t want to have that between me and the students. Are there times when I wish I could just say, “Do this because I’m the roshi and I say so”? Of course. But I have also found great virtue in consulting with people. I even changed some koan practices we were doing recently based on getting feedback from a mature group of koan practitioners. I have no desire to step back behind the archetype of the Zen teacher. I’m not saying that the traditional way was not good and that the new way is good. I’m only saying that there is a lot of life to work with in the collection of virtues and vices we find in the West. buddhadharma: The traditional method is to dedi- DeBorahBolDt