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
fall 2007| 80 |buddhadharma don’t actually exist in the way they are depicted. We will see things like roads and streets that will cause images of the objects on the map to arise in our minds, but nothing that looks like the map objects will actually appear. Another illustration used in classical Buddhist texts deals with the way con- cepts about the relationship between seeds and sprouts obscure their ultimate nature. When a full-grown plant appears to us, the concept of its seed appears to us, but the seed itself does not. The seed is imaginary. Likewise, when we see the seed, the full-grown plant is imaginary. We don’t recognize the nature of the seed when it appears, or the plant when it appears, because they are covered by concepts about their causes, histories, meanings, and future trajectories. We don’t see things as they are but rather see concepts, which are our own projections. The ultimate is free from, or empty of, these projections. While the mere appearance of sights, sounds, smells, tastes, and so on are emotionally neutral, conceptions do set off chain reactions. All attraction and repulsion, grasping and fixation, hope and fear, are reactions to our own pro- jections. By recognizing the nature of things, suchness, we are liberated from kleshas and karma. The key point is that the more tightly we cling to the truth that conceals, the more elusive is the genuine reality that liberates. Nevertheless, we can’t just discard con- ceptual understanding. That would merely be another concept, and we would have no idea how to proceed on the path. Instead, we use conceptual dharma to guide us to what is inexpressible, just as we use a map to guide us on a conventional journey. As Nagarjuna wrote in The Fundamental Wisdom of the Middle Way: Without relying on conventions, One cannot realize the ultimate. Without realizing the ultimate, One cannot attain nirvana. (24.10) There is another translation of samvrti satya that avoids the seeming contradic- tion between revealing and concealing. It’s the phrase “apparent reality,” which is more experiential. It suggests that this is the reality experienced by ordinary beings. It contrasts nicely with “genuine reality,” which is what realized beings who recognize suchness experience. NEWLAMAYESHEDVD 2 TALKS, $15 + S&H ANXIETY IN THE NUCLEAR AGE LAMA YESHE WISDOM ARCHIVE PO BOX 356•WESTON, MA 02493 info@LamaYeshe.com www. LamaYeshe.com The Village Zendo Find the Stillness Within. Practice in the heart of the city. Roshi Enkyo O'Hara Beginning Instruction, classes, daily meditation, silent retreats, dharma talks 588 Broadway, suite 910 NY, NY 10012 www.villagezendo.org