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 2018
SHINSHU ROBERTS 71 Dogen writes in Sesshin Sessho (“Speaking of Mind, Speaking of Essence”): From the time we establish the bodhimind and direct ourselves toward training in the way of Buddha, we sincerely practice difficult practices; and at that time, though we keep practicing, in a hundred efforts we never hit the target once. Nevertheless, sometimes follow ing good counselors and sometime following the sutras, we gradually become able to hit the target. One hit of the target now is by virtue of hundreds of misses in the past; it is one maturation of hundreds of misses. —translation by Nishijima and Cross, Master Dogen’s Shobogenzo We will never hit the target if we refuse to realize that our arrows are missing. Missing the target is not about being a good or a bad per son; it is just our sincere effort to hit the target of skillful means. Our human life, the arrow, and the target are not different. Missing and hitting are not opposites, as long as we are sincerely present for our life as it unfolds within the being–time of self and others practicing together. Including both is the key concept here. If we only think of this moment as a reflection of our individual needs, then we miss the mark. We must include the totality of both self and other, then act in accord. This is the basis of sincerely shooting the arrow. In this way, our ideas about having three heads and eight arms or standing six teen feet tall will not obstruct our actualization of the Way. For the time being, I’m a staff or a whisk. For the time being, I’m a pillar or a lantern. The staff and whisk are symbols or tools of the realized teacher. The outdoor pillar and stone lantern represent the monastic struc ture and garden, respectively. Pillars and lanterns are a metaphor for The “right now” of our experience holds both realization and delusion.