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 2018
LAMA WILLA MILLER 49 His demeanor changed immediately, and he replied, “Nothing saying very good. So much shame coming. You shame. Me shame. Monastery shame.” I backed off. At the time, I believed there was nothing more kar- mically risky than making my teacher angry, and challenging his moral reasoning seemed even more heretical. Yet I remained deeply uncomfortable with the secrecy, and felt—despite my devotion to the teacher—that it was toxic. Keeping a secret from one’s own community is lying by omission and eventually yields to uttering direct untruths. That small bag you are traveling with contains ritual implements, not your birth control. You are standing outside your teacher’s door to get his laundry, not because he has asked you to come by for sex. In my own case, these small lies, and the much larger lie they represented, began to corrode my personal sense of integrity, and with it my sense of connection to those around me. Survivors find themselves in a double bind. To preserve their relationship with the teacher, they must hide things and lie. But lying means breaking a fundamental Buddhist precept. In my own case, telling myself it was “skillful means” was not enough to wipe out my feelings of uneasi- ness. This ongoing situation forced a wedge between me and my dharma siblings, people I very much cared for. In most sanghas where misconduct is occurring, there is a circle of people in the know, but incredibly they may not be aware of each other. In other words, there is not just a secret; there is a culture of secrecy. Acts of deception, enabling, and dissimulation sometimes become so habitual that they seem perfectly normal, like brushing your teeth. If a community is going to heal from misconduct, it is important not just to address the misconduct but also to unveil the underlying culture that enabled it. When secrecy is used as a method to keep a student from speak- ing up about an intimate relationship with a teacher, it becomes a The essence of samaya is not blind faith. Samaya is a promise to uphold one another in mutual goodness, while recognizing our very human potential to go astray.