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
buddhadharma: the practitioner’s quarterly Spring 2 0 10 26 kinds of skills and live a life that was praiseworthy and good and beneficial to myself and to others, at the end of the day, I might feel quite disappointed that I did not attain the goal of nibbana. Fortunately, in monastic life everything is directed at the present. You’re always learning to challenge and see through your assumptions about yourself. One of the major challenges is the assumption that “I am somebody who needs to do some- thing in order to become enlightened in the future.” Just by recognizing this as an assumption I created, that which is aware knows it is something created out of ignorance, or not understanding. When we see and recognize this fully, then we stop creating the assumptions. Awareness is not about making value judgments about our thoughts or emotions or actions or speech. Awareness is about knowing these things fully—that they are what they are, at this moment. So what I found very helpful was learning to be aware of conditions without judging them. In this way, the resultant karma of past actions and speech as it arises in the present is fully recognized without compounding it, without making it into a problem. It is what it is. What arises ceases. As we recognize that and allow things to cease according to their nature, the realization of cessation gives us an increas- ing amount of faith in the practice of nonattachment and letting go. The attachments that we have, even to good things like Buddhism, can also be seen as attachments that blind us. That doesn’t mean we need to get rid of Buddhism. We merely recognize attachment as attachment and see that we create it ourselves out of ignorance. As we keep reflecting on this, the tendency toward attachment falls away, and the reality of nonattachment, of nongrasping, reveals itself in what we may call nibbana. If we look at it in this way, nibbana is here and now. It’s not an attainment in the future. The reality is here and now. It is so very simple, but beyond description. It can’t be bestowed or even conveyed, it can only be known by each person for themselves. As one begins to realize or to recognize nongrasping as the Way, then emotionally one can feel quite frightened by it. It can seem like a kind of annihilation is taking place: all that I think I am in the world, all that I regard as stable and real, starts falling apart and that can be frightening. But if we have the faith to continue bearing these emotional reactions and allow things that arise to cease, to appear and disappear according to their nature, then we find our stability, not in achievement or attaining, but in being—being awake, being aware. Many years ago, in William James’ book The Varieties of Religious Experience, I found a poem by A. Charles Swinburne. In spite of having what some have described as a degenerate mind, Swinburne produced some very powerful reflections: Here begins the sea that ends not till the world’s end. Where we stand, Could we know the next high sea-mark set beyond these waves that gleam, We should know what never man hath known, nor eye of man hath scanned... Ah, but here man’s heart leaps, yearning towards the gloom with venturous glee, From the shore that hath no shore beyond it, set in all the sea. ~ From “On the Verge,” in A Midsummer Vacation Ajahn Chah defined nibanna as the “reality of nongrasping,” putting the emphasis on awakening to how we grasp and hold on even to words like “nibanna” or “Buddhism” or “practice.” fraNkgrIsdale