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 2014
winter 2 0 1 4 buddhadharma: the Practitioner’s quarterly 11 period of time (even lifetimes), rather than get stuck in what does and does not hap- pen in the short term. Whether we practice vipassana, lamrim, or tantra, our practice is only effective when done continuously and unhurriedly rather than pushing our- selves to extremes in short bursts. The highs and lows we experience along the way are temporary fluctuations, like the peaks and troughs of waves pushed by the wind. When we become obsessed with short-term results, our mind becomes tight and agitated. An inspirational example is Asanga, who meditated in a cave for twelve years seeking a vision of Maitreya. Sometimes, frustrated with his seeming lack of progress, he nearly gave up. However, through considering var- ious events he saw, such as a small trickle of water boring a hole into a rock over many years, he understood that he needed to per- severe in his practice. Eventually, despite the thought that he was getting nowhere, he met Maitreya. We may not be able to spend twelve years in retreat like Asanga, but there is an important lesson here—it is our continuous perseverance that is important, not whether or not we see special signs of success. FROM FPmT mandala, OCTOBER–DECEMBER 2014 Wardrobe changes Our revolving emotions are like clothes we put on and take off, explains Chan teacher Guo Xing. In the Record of Linji, Chan masters likened the myriads of phenomena to someone put- ting on robes. In this moment, when you are feeling happy, there is a robe of “hap- piness.” In the next moment, when you get upset, there is a robe of “upset.” When you give rise to the thought “What is this monk talking about?” there is this robe that is the thought of “What is this monk talking about?” Your talking and gestur- ing are ever-changing phenomena, just like the series of new and old robes being put on and taken off. You have taken these robes as what is real and mistaken them for the “self”; you even interact with these ever-vanishing phenomena. Life after life, you are entangled in the cycle of putting on robes and taking off robes, constantly reincarnating into the three realms. This is all because you’ve mistaken the robes as the “self,” as the truth. Now I ask you, “Who is it that wears the robe?” FROM chan magazine, SUMMER 2014 real Patience Being patient isn’t about waiting out our suffering, says Ajahn Sucitto. It’s about staying with it. Patience involves checking emotional reac- tions, but it’s not a denial of emotional intelligence. Patience has the gut-knowledge that recognizes that a problem or a pain is not something to run away from, get flus- tered by, or be self-pitying about. It has the wisdom to know that we have to prioritize the steps through which we can resolve suffering. It’s true that it may be possible to find an alternative route to the destina- tion. It may well be that more negotiations are needed to resolve the problem. Or that there’s a medicine that will ease the pain. But the first thing is to not react—or rage, despair, or mentally proliferate. Our first effort is to draw a line around the suffering, take a step back, and know “that’s that.” This takes patience. Patience holds us present with the suffering in a spacious way, encouraging the mind to open. It doesn’t mean shrugging things off and not