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 : Win 2012
WINTER 2 0 1 2 BUDDHADHARMA: THE PRACTITIONER’S QUARTERLY 9 LETTERS EMAIL YOUR COMMENTS TO LETTERS@THEBUDDHADHARMA.COM Isn’t the article about the San Francisco Zen Center’s experience quite a sanitized ver- sion of a complicated history (Forum, Fall 2012)? The truth of Richard Baker’s leaving is not only more complex but also richer in the lessons learned. It’s important for seri- ous practitioners to know what happened so they don’t make the same mistakes at their centers or with their teachers. This article makes it sound like everything has gone just swimmingly. If you had told why some of the current structures are in place, instead of sug- gesting everyone thought these things were “just a good idea” because they’re insightful, thoughtful people, then it would have been a much better article. We can’t whitewash the problems Zen has had in this country. And if we aren’t honest about them, we’re doomed to have the same scandals at other centers over and over again. Name withheld Athens, Georgia I always look forward to receiving my copy of Buddhadharma, but the Fall 2012 issue was especially welcome. I am grateful for Shoho Michael Newhall’s article on the mar- velous teacher Kobun Chino Otokawa, whose memory I revere, and for the peek into Karl Brunnhölzl’s book The Heart Attack Sutra. I very much appreciated Ralph Steele’s excel- lent point about how little racial and cultural diversity exists in American Buddhist com- munities. He is right that it behooves us all to do something about this, first by envisioning more diversity within the Buddhist commu- nity and then by supporting it whenever the opportunity arises. Linda Sperling Santa Fe, New Mexico Reading Karl Brunnhölzl’s piece “The Heart Sutra Will Change You Forever” (Fall 2012) brought me back a quarter cen- tury to the beginnings of my practice. A zeal- ous novice, I attempted reading a number of core writings, the Heart Sutra among them. How could I go wrong? Ending up as unen- lightened as I began, I decided to read several explications of the sutras. While they may indeed have been written to clarify the texts, they did nothing for me. A number of years later, I took part in an intensive two-week course on the history of Buddhism, taught in part by a former monk and student of the Zen master Seung Sahn. Still seeking a basic understanding of the teachings, I approached the teacher and asked if he knew a simple definition of Buddhism that could easily be grasped by a layperson. “How may I help you?” was all he said. It was enough. This simple lesson, for me the heart of both Buddhism and Christianity, has been my guid- ing star for many years. Ken Hannaford-Ricardi Worcester, Massachusetts The Heart Sutra is not meant to help us be comfortable with emptiness or even intel- lectually capable of understanding it. No con- cepts, no comfort, no reality as we normally know it—the direct experience of emptiness is the fruit of our meditation practice. It is helpful to have this sutra and other writings on emptiness as a so-called small push out of our comfort zone. Thank you for these writings on emptiness that support us in a stateless state where nothing we know is true and everything we do not know is dra- matically present. Bruce Davis Napa, California The articles in the Fall 2012 issue illus- trate both the ubiquity and the elusive- ness of the term “emptiness” in Buddhist literature and tradition. The elusiveness—a boon, actually—comes to light in innumer- able statements about “the fullness of empti- ness” (Thich Nhat Hanh) and how “empti- ness is not the emptiness of nothingness, but the emptiness of fullness” (John Cage). D.T. Suzuki stated the emptiness/fullness paradox