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 2008
65 fall 2 00 8 buddhadharma: the practitioner’s quarterly moment awareness. They go from close to the bone, what’s felt and known immediately, to just rampaging through space. And there is a kind of anything- goes quality in a lot of the Buddhism we see today. It’s unprincipled, literally not grounded in principles. It gives in to the psychodynamic fantasies and pro- clivities of Americans, of human beings, who want the fantastic and supernatural and wondrous. We crave it. We desire it deeply. We want there to be angels and heavens and gods who love us. There’s nothing more natural than wanting all of that, but the Buddha said, my teach- ings go in another direction, against the grain of these deep urges and desires. ari Goldfield: When you talk about attending to reality, my question is, what’s reality? Glenn Wallis: Open your eyes, your ears, your nose, your tongue, your body, and your mind. It’s right in front of you. You don’t need anything extra. ari Goldfield: But the Buddha also said in the Mahayana sutras that what appears to your eyes is not valid cognition. What appears to your ears is not valid cogni- tion. What appears to your nose is not valid cognition, and so forth. What you’re describing to me sounds more like one of the earlier philosophical schools, like the Vaibhashikas or the Sautranti- kas, which posit the outer world as hav- ing objective existence. Glenn Wallis: No, not at all. I certainly would never accept the idea that there’s a mind-independent reality. When you stand next to me, we’ll each open our eyes, ears, nose, tongue, body, and mind, and we’ll each describe a whole different reality. There are lots of good explana- tions for that—proclivity, genetics, and so forth. An objective reality, one that every- one experiences in common, is absurd. ari Goldfield: So, what about tantric meditative practice, which seems to take a broader view of reality? Glenn Wallis: I think tantric practice is psychologically very astute, but unnec- essarily complex for our day and age. The Buddha’s basic meditation accom- plishes the same thing in a much simpler fashion. Dharma Communications The Zen Practitioner’s Journal www.mro.org dharma email@example.com 845.688.7993 PO Box 156 Mt. Tremper New York 12457 DC PRESS Wo rds to Inspire and Awaken Music and Talk To Enliven the Mind WWW.MRO.ORG Linking Buddhism and the World The Monastery Store Bringing Your Practice Home Benefiting Future Generations NA B NATIONALBUD D HISTARCHIVES Zen Mountain Monastery October 10 -12, 2008 Atonement and Forgiveness Shugen Sensei Exploring the nature of karma, compassion, and patience October 17-1 9, 2008 Raising the Mind of Enlightenment Shugen Sensei and Ryushin Osho Hearing and responding to the spiritual calling November 4-9, 2008 Practicing Harmony Mark Finn and Ryushin Osho The gift and challenge of community November 14-16, 2008 Being Somebody and Being Nobody Ryushin Osho Study of the self in Zen Buddhism 845.688.2228 WWW.MRO.ORG/ZMM/RETREATS the mountains and rivers order of zen buddhism