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 : Fall 2014
FALL 2 0 1 4 BUDDHADHARMA: THE PRACTITIONER’S QUARTERLY 31 You ride a jade elephant backward, chasing the unicorn. The qilin is a mythological being: part dragon, part deer. In medieval China the qilin was iden- tified with the giraffe and the unicorn, and we have chosen to translate qilin as “unicorn.” Legend has it that devas—creatures of the airy realms—rode about on qilins. Dongshan exploits this spectacle to express awakening in all its joy- ous absurdity. This is the Way at play, the time- less dharmakaya playing catch with itself. Now, as you dwell hidden high among the thousand distant peaks— a white moon, a cool breeze, an auspicious day. Hidden among the snowy peaks, the cre- vasses, and the chasms, you are vast and com- pletely indistinguishable from them. With such an experience, we may feel that we are high and dry beyond worldly troubles. However, we must come to include the suffering of others and our own. This will be an important theme in the fol- lowing stage of this cycle. For now, there is only the coolness and ease of dawn after an unimagi- nable struggle in the darkness. Our hearts are easy. Our eyes are sluiced clear. And truly, the years of struggle and frustration are forgotten as though they never were. Merit in Common The many beings and buddhas do not intrude on each other. Mountains are high of themselves; waters are deep of themselves. What do the myriad differences and distinctions clarify? Where the partridge calls, the hundred flowers bloom afresh. We have traveled through the stages of orient- ing to the Way, of serving it, and of the personal awakening that ensued from those efforts. We might regard the path as ending there in some private ecstasy beyond the jumble and confusion of human suffering. Dongshan, however, urges us on to realize the stage of Merit in Common (enlightenment in common). We actualize enlightenment in common not by resting in the realm of personal awakening but by practicing with others. Like this, we make what is implicit real, and out of our awakening, oth- ers awaken too. As noted above, in some places Dongshan represents the experience of emptiness as laying down the hoe or resting among the clouds. Here, in a world seen fresh from awak- ening, we take up the hoe—or more likely these days, the iPad and the mobile phone—and work on behalf of others according to their needs. In his verse for the stage of Merit in Common, Dongshan explores the theme of enlightenment in common—the notion that our own awakening is exactly the awakening of all beings—touching initially on aspects of difference and singularity, before surprising us with a heart-opening image of accord. The many beings and buddhas do not intrude on each other. Mountains are high of themselves; waters are deep of themselves. In terms of the unfolding of the Way, these two lines provide the necessary antidote to “dwelling hidden high among the thousand dis- tant peaks”—which is to say “dwelling in emp- tiness”—expressed in the preceding stage. Now we turn from emptiness toward that which is unique and singular, and we treat that as all there is. From this perspective, each thing stands alone even as it configures the whole. It’s the nature of mountains to be high; it’s the nature of oceans to be deep. Buddhas are complete, in and of themselves, lacking nothing. Just as each of us—drunk, sober, miserable, enraged, exul- tant—emerge, moment by moment, from vast- ness into lone, inimitable life. In the brilliant and clarifying light of “Moun- tains are high of themselves; waters are deep of themselves,” even if we fail to live up to others’