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Buddhadharma : Winter 2017
forum | dukkha 67 is an aspect that we tend to overlook. In these manifestations of suffering, we can see the relationship between the first and second noble truths expanded into a col- lective dimension. Take what happened in Houston—we can see how the ravages of climate change pouring down on that city fundamentally stem from the deep defile- ments of the human mind, from the greed of fossil fuel corporations that have long denied the relationship between carbon emissions and climate change, to the poli- ticians who have been blocking attempts to address climate change, to the media who have largely failed to highlight the connections between torrential floods, wildfires, and climate change. We could apply the same analysis to understanding the wars going on in Afghanistan, Syria, Iraq, and Somalia. marK unno: Shin Buddhism, and more broadly Mahayana Buddhism, includes attention to both outward material suf- fering and internal mental suffering. Bud- dhism in the West needs more discussion about the relationship between these two. We need to address social ills and social and environmental engagement. And I think Mahayana Buddhism has plenty of discourse that makes room for that and encourages that. But no matter what we do to address social and environmental concerns, without sufficient focus on the fundamental suffering of samsara, we will not get at the root cause; in fact, we may end up causing even greater suffering. Konin Cardenas: Our practice is very much an embodied practice. I can’t think of a single Buddhist tradition in which that’s not true. The arising of the bodhi- sattva vow comes from the fact that even a cursory examination of your own body and mind and the world around you leads you to see that beings are suffering, that they are dissatisfied with their state. They’re suffering as a result of being in bodies; they’re suffering as a result of being in a world in which compassion doesn’t show up for them in a very real way. I don’t think there’s a question about whether dukkha is mental or physi- cal. Certainly in Zen we understand those two to be completely intertwined. The bodhisattva says, “Yes, of course! Suffer- ing in my own body and mind is a tiny grain of sand in the entire universe of suf- fering bodies and minds.” ThuBTen Chodron: I would agree with Konin that the very real experience of physical suffering is universal to all embodied beings. Physical suffering is opposite | Drunkard’s Dog (2010)