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 : Winter 2017
74 Buddhadharma: The PracTiTioner's QuarTerly our dukkha when we’re in the middle of painful experiences—rather than blaming others and getting angry—lessens the suf- fering. We can accept the present dukkha and still know that we can be free of dukkha in the future. To do this, we prac- tice abandoning the causes for misery and creating the causes for joy and fulfillment. Buddhadharma: What has been the most challenging or difficult aspect for you in working with dukkha? Konin Cardenas: For me, the most challenging form of dukkha is genera- tional dukkha. By that, I mean the suffer- ing that gets passed on from generation to generation: generational violence, abuse, or unskillful acts. Much of my early practice was focused on finding ways the dharma could help me shed the generational dukkha that I have been exposed to, so when I see it in the world, when I see the passing on of violence across generations and in social settings, it’s very painful to watch. And it’s perva- sive. I try to address that in my teachings. When I encounter people experiencing that form of dukkha, it’s something I feel needs to be met very directly with com- passion, clarity, and insight. marK unno: Early on in my practice, it was a great challenge to deepen my sama- dhi practice, samadhi in this case denot- ing the depth of meditation that embodies both wisdom and compassion. In Shin Buddhism, we recognize how limited we are as foolish beings and simultaneously receive the illumination and samadhi of Amida Buddha. As a teacher, the most is the state that’s attained when all of the defilements have been eradicated. It’s explained as the destruction of greed, hatred, and delusion, but still this residue of dukkha remains throughout the body with its sense faculties and mental pro- cesses. Even the arhat—who has eradi- cated all of the defilements right down to their roots, who lives in peace, harmony, tranquility, and happiness, no longer experiencing any dukkha as grief, sorrow, worry, or anxiety—still recognizes that the experience through body and mind is inherently unsatisfactory, that it contains a residue of dukkha. The final goal of the teaching, then, is the cessation of the continued process of rebirth. That occurs when the liberated one passes away; what remains is called the nibbana element without residue remaining. In that state, there is no longer any continuation of the five aggregates, the conglomeration of physical and mental processes that constitute experience. That, according to the Buddha, is the ultimate cessation of dukkha. ThuBTen Chodron: Yes, according to our tradition also, the goal is to cease dukkha completely for ourselves through the realization of the emptiness of inher- ent existence and also to be able to help others do the same. Of course they have to do the work themselves, but if we can become skillful teachers by attaining bud- dhahood, then we can help them under- stand the causes of their dukkha and the path to eliminate it. I don’t really understand what you mean about “making friends with dukkha.” But I would say that accepting