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
guo gu 87 wholesome and unwholesome FacTors Yogacara texts name eleven wholesome factors. Of these, two deserve particular attention: diligence and vigilance. Diligence is a joyful and wholehearted practice of virtue, without laziness; vigi- lance guards against outflows of virtue and keeps one alert. The first ensures active engagement with practice, and the second protects our practice and clarifies the mind. These two work in tandem; if we don’t practice both of them in meditation, then whatever wholesome state we may experience will either be soiled by vexations or care- lessly fade away. In order to incorporate these two factors, we must ensure that we have the correct attitude in our meditation. Meditation practice should not feel like a chore but rather something we actually enjoy. That serenity or joy leads to diligence. In embracing this joyful and wholehearted diligence, we transform a scattered mind into a con- centrated mind, and a concentrated mind into a unified mind. With vigilance, we protect that cultivation. Over time, diligence and vigilance give rise to equanimity, which is a state free from exertion or contrived effort. Equanimity is not only a kind of clarity; it is also the entry point to awakening. People are easily pushed and pulled by passing thoughts and feelings, and too often, when practitioners cultivate concentration and insight (shamatha and vipashyana), their practice becomes lopsided. Too much concentration leads to a stagnant trance state, while too much focus stirs up wandering thoughts. Only in the perfect equipoise of the two does one perceive self-nature, or emptiness, and realize awakening. Diligence and vigilance prime the mind for equanimity. In this same way, all of the wholesome mental factors are necessary and interrelated. The more we explore the mental factors, the more skilled we become at meditation. But just cultivating wholesome factors is not enough. Practitioners must strive to remove unwholesome factors, which are obstacles to awakening. The root unwholesome factors or vexations give rise to the twenty secondary vexations; each of these is an extension of the three poisons. In many cases, the secondary unwholesome factors differ only in their intensity. Not all mental factors are easily classified as either wholesome or unwholesome. The four indeterminate factors might be considered neutral, or they can be swayed under the influence of wholesome or unwholesome mental factors. For example, if we commit a crime or do something harmful, regret has the potential to prevent us from doing it again. If, however, regret turns to obsessive guilt, this mental photo | David Gabriel Fischer