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 : Spring 2006
buddhadharma| 39 |spring 2006 But, in fact, samadhi is not sitting. Samadhi isn’t walking. It isn’t lying down or standing. Sitting, walking, closing the eyes, opening the eyes – these are all mere actions. Having your eyes closed doesn’t necessarily mean you’re practicing sama- dhi. It could just mean that you’re drowsy and dull. If you’re sitting with your eyes closed, but you’re falling asleep, with your head bobbing all over and your mouth hanging open, that’s not sitting in samadhi. It’s sitting with your eyes closed. Samadhi and closed eyes are two separate matters. Real samadhi can be practiced with eyes open or eyes closed. You can be sitting, walking, standing, or lying down. Samadhi means the mind is firmly focused, with all-encompassing mind- fulness, restraint, and caution. You are constantly aware of right and wrong, constantly watching all conditions arising in the mind. When it shoots off to think of something, having a mood of aversion or longing, you are aware of that. Some people get discouraged: “I just can’t do it. As soon as I sit, my mind starts thinking of home. That’s evil.” Hey! If just that much is evil, the Buddha never would have become Buddha. He spent five years struggling with his mind, thinking of his home and his family. It was only after six years that he awakened. Some people feel that these sudden arisings of thought are wrong or evil. You may have an impulse to kill some- one, but you are aware of it in the next instant. You realize that killing is wrong, so you stop and refrain. Is there harm in this? What do you think? Or if you have a thought about stealing something, and that is followed by a stronger recollection that to do so is wrong, and so you refrain from acting on it, is that bad kamma? It’s not that every time you have an impulse you instantly accumulate bad kamma. Otherwise, how could there be any way to liberation? Impulses are merely impulses. Thoughts are merely thoughts. In the first instance, you haven’t created anything yet. In the second instance, if you act on it with body, speech, or mind, then you are creating something: avijja (ignorance) has taken control. If you have the impulse to steal, and then you are aware of your- self and aware that this would be wrong, this is wisdom, and there is vijja (knowl- edge) instead. The mental impulse is not consummated. This is the timely awareness of wisdom arising and informing our experience. If there is the first mind-moment of want- ing to steal something, and then we act on it, that is the dhamma of delusion; the actions of body, speech, and mind that follow the impulse will bring negative results. This is how it is. Merely having the thoughts is not negative kamma. If we don’t have any thoughts, how will wis- dom develop? Some people simply want to sit with a blank mind. That’s wrong understanding. I’m talking about samadhi that is accompanied by wisdom. In fact, the Buddha didn’t wish for a lot of samadhi. He didn’t want jhana (meditative absorp- tion) and samapatti (spiritual attainments). He saw samadhi as one component of the path. Sila (virtue), samadhi and pañña (wisdom) are components, or ingredi- ents, like ingredients used in cooking. We TuBTenYeshe