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?
Lions Roar : March 2019
For more answers to frequently asked questions, information on Buddhist concepts, and practice guidance, visit “Explore Buddhism: Your Essential Guide” at lionsroar.com/explore. BEGINNER’S MIND I’ve heard Buddhists believe the suffering we experience, including suffering inflicted on us by others, is the result of our past acts, our karma. Is that really what Buddhism teaches? The Dalai Lama says that karma is the most difficult Buddhist doctrine to understand (and that’s saying something). There are different interpretations of karma. Traditionally, many Buddhists have been taught the black-and- white, morally deterministic view you describe: if bad things happen to people, it’s because of bad karma they accumulated in the past. Today, most Buddhists see this as victim blaming and contemporary teachers rarely present this view, which is based on an understanding of rebirth that is itself much debated in Buddhism. When one modern master was asked by a student if she was being abused because of her bad karma, he answered, “No, it’s his karma.” One thing about karma we can say with certainty is that our state of mind in this moment will be reflected in our state of mind in the next moment. It’s like a Buddhist version of the old adage: “A mind of love begets a mind of love. A mind of hate begets a mind of hate.” If we live by that understanding of karma, we and others will only benefit. What happens after we die will take care of itself. And what others do is their karma. DHARMA FAQS We answer your questions about Buddhism & meditation. BUDDHISM BY THE NUMBERS ILLUSTRATIONSBYNOLANPELLETIER THE BRAHMAVIHARAS are four prized emotions or mindstates that give us a framework to cultivate positive behaviors and minimize harmful ones. They are called the “divine abodes” because they are the mindstates in which all the enlightened ones reside. They are also known as the “four immeasurables” or “four limitless ones” because they represent love and goodwill toward all sentient beings, without limit. The four brahmaviharas are: 1. Loving-kindness (Pali: metta) 2. Compassion (karuna) 3. Sympathetic joy (mudita) 4. Equanimity (upekkha). The late Buddhist teacher Ayya Khema described the brahmaviharas as “the only emotions worth hav- ing.” (You can read her teaching “The Four Highest Emotions” at lionsroar.com.) By cultivating the four immeasurables, you not only develop limitless love but undo what the Buddha called their “near enemies”: indifference, pity, envy, and jealousy. You can bring one or more of the four brahmaviharas to mind anytime during your day to renew your loving con- nection to others. You can also cultivate these qualities through meditation practice. First, stabilize your mind through mindfulness, or calm abiding, meditation. Then bring each immeasurable to mind, first toward yourself and, over time, toward all sentient beings as limitless as space. RAYFENWICK LION’S ROAR | MARCH 2019 32