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 2007
buddhadharma| 47 |fall 2007 has to do with seeing the nature of reality as it is. Mantra, for example, is just the sound or utter- ance of the universe, which has been developed in a certain formula. But that formula has nothing to do with your repeating the divine and sacred names of God, particularly. The sacredness of the Vajrayana tradition is being there, being true, rather than something other than what you have and what you are. In the case of Vajrayana, you are not awe- inspired by the truth, but you are struck by the truth. It is so brilliant, so bright, so obvious, so clear. We are talking about a different kind of sacredness here. In this case, the experiencers can perceive the sacredness or truth; they can see it and they can function in it. It is no longer a mystery. It is very real. At the same time, it is questionable; nevertheless, it is so. What has been said about the Vajrayana approach to sacredness is that it is the ordinary mind. Because it is so ordinary, it is super ordi- nary; therefore, it is sacred. It is sacred in the sense that it could be perceived: we could see it and get a glimpse of it. That particular wisdom is called “wisdom born within.” It is called coemergent wis- dom. Whenever there is energy, there is wisdom; they emerge together. One cannot separate the two at all; they are coemergent. So the world is the vajra world. From that point of view, the world is the divine world, or the world of God, if you want to call it that. The world con- tains that; that contains the world. It is the vast- ness of the Vajrayana approach and the bigger style that makes Vajrayana unique. It is the preci- sion and the definitive accuracy that makes the Zen tradition prominent. It seems that you need both of those; they both seem to be necessary. lIZAmATThewS