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 2010
17 spring 2 01 0 buddhadharma: the practitioner’s quarterly instructions of the herbalist, and finally forgot why he had come to the forest. This situation is very similar to people practicing meditation. The Great Question weakens after some time. The beginner’s mind changes into the expert mind, and our prac- tice reaches a dead point. Once, when I finished a driving class, I thanked my instructor and told him that I hoped I would not bring shame to him by causing an accident. He answered, “Don’t worry! Statistically, accidents caused by begin- ners happen very rarely. Most accidents are caused by people who have been drivers for several years, because they lose their attention and vigilance, and think they know what’s what. But you should be careful anyway.” In one kong-an [koan], one master goes to another and asks, “In the Mu kong-an, there are ten sicknesses. How can you stay healthy?” The second master answered, “I only walk on the sword’s blade.” That kind of vigilance! If you walk on the sword’s blade, you must be very careful. If you are not care- ful, you may hurt yourself. So the thing is, the more you practice, the more careful you must be. From the kwan Um school of Zen newsletteR, Fall 2009 What’s Wrong With cherry picking? Buddhist author and teacher Stephen Batchelor defends being selective about Buddhist teachings and texts. Buddhism has become for me a philosophy of action and responsibility. It provides a framework of values, ideas, and practices that nurture my ability to create a path in kiMscafuro life, to define myself as a person, to act, to take risks, to imagine things differently, to make art. The more I pry Gotama’s teach- ings free from the matrix of Indian religious thought in which they are entrenched, and the more I come to understand how his own life unfolded in the context of his times, the more I discern a template for living that I can apply at this time in this increasingly secular and globalized world. I am fully aware that the passages to which I am drawn in the canon are those that best fit my own views and biases as a secular West- erner. Critics have accused me of “cherry picking” Buddhist sources, of extracting only those citations that support my position while either ignoring or explaining away everything else. To this objection, I can only point out that it has ever been thus. Each Bud- dhist school that has emerged in the course of history has done exactly the same. Chinese Buddhists selected the texts that best fit their needs as Chinese, just as Tibetan Buddhists chose those that best fit theirs. If Buddhism is a living tradition for you, one to which you turn for clues about how to lead your life here and now rather than for cold impersonal facts, then how could it be otherwise? From confessions of a BUddhist atheist, Forthcoming From sPiegel & grau in march 2010 For the sake oF enemies too When you take the bodhisattva vow, says Tai Situ Rinpoche, you’re committing to helping all beings, not just your favorite ones. As a Vajrayana follower you must have bodhi- chitta, otherwise you are not qualified for the practice of Vajrayana. We as Vajrayana teach- ers are not allowed to teach Vajrayana prac- tice to those who don’t have the bodhisattva vow—that is black and white, very clear. The bodhisattva vow means you wish to attain buddhahood for the benefit of all sen- tient beings, so that all beings may attain bud- dhahood. What is buddhahood? Buddhahood means each one of us has a limitless potential