Customer Reviews

Living Dharma

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This book records the teachings of 12 Theravada Buddhists, mostly famous ones in their own societies: Achaan Chaa, Mahasi Sayadaw, Sunlun Sayadaw (via a disciple), Achaan Buddhadasa, Achaan Naeb, Achaan Maha Boowa, Taungpulu Sayadaw, Mohnyin Sayadaw, Mogok Sayadaw (via a disciple), U Ba Khin, Achaan Dhammadaro, and Achaan Jumnien. These are basically the most famous meditation instructors in Myanmar (Burma), Thailand and Laos. If you want to learn about Theravada meditation, either for scholarly reasons or to practice, you can't do better than this book without learning their languages.

However, I think it represents a sort of elite perspective on Theravada Buddhism. Many practitioners don't share exactly the spiritualities expressed by these teachers, and I think their practices and beliefs (some would say superstitions) are an important and valuable part of Theravada Buddhism, not to be neglected by either scholars or practioners.

This book although now a little dated, is still brilliant.Here in one book are the many diverse strands of Theravada Meditation, the Thai Forest Ajahns & the Burmese Vipassana Sayadaws are present. The material covers a very broad spectrum of Teachings & approaches. I am loving reading this book.

This book is one of those 'classics' - it will always bring inspiration. The twelve different teachers/teachings which comprise the core of the text - come over as very real, very concrete - and, for all the exotic surfaces (they are, after all, S.E. Asian people) - what they have to say, to teach, is very much here and now.

Jack Kornfield writes about these people and teachings with years of experience behind him. Still, he isn't (thank goodness!) trying to sell you an institution.This book has been presented to help you practice, wherever you may be. Of course, on one level - the teachers/teachings in this book are interesting, because they reflect a certain culture and out-look. This is Theravada Buddhism. Sometimes, the Theravada can come over as rather dry. But in 'Living Dharma' - the Theravada teachings seem very fresh and engaging.

The reviewer confesses that - in fact, he practices Northern Buddhist meditation techniques. Jack Kornfield observes that - in America, Theravada is a relatively late arrival - against Zen or Tibetan Buddhism. But - in Europe, the Theravada has roots going back decades. My first bona fide Buddhist teacher was a Theravadin, and the Theravada has much to teach - even if you happen to practice Mahayana Buddhism. Far from feeling invidious - I really hope that Buddhists from all backgrounds will look at this book. The teachers are impressive. Their practical advice/instruction - priceless. �@

I loved this book. It gave the paths and teachings of different Buddhist teachers. It was interesting to see how they all used different methods to acheive similiar results. It's a must read for anyone interested in Buddhism.

This book is refreshing and abundant in its ability to present the wonderful breadth of Thai and Burmese Theravada. Prior to reading it, my exposure to Theravada was largely confined to that form practiced in Sri Lanka. It will certainly expose one to the richness expounded by adepts of the Forest Tradition. I cannot comment enough on the multifaceted nature of this school of Buddhism, with regard to differing perspectives on teaching and methodology. For those interested in expanding their knowledge of same, this is certainly a work to indulge in.

This book is highly recommended and truly wonderful. Its age is irrelevant to its content and meaning. It conveys the whole scope of Theravada Buddhism in a concise and ageless fashion. I bought this when relatively new to meditation and Buddhism. However, it opened new doors to my practice. It teaches one that there is no one way, even in supposedly "simple" vipassana meditation and Buddhism, to the truth. But, yet, there remains only one truth. That, alone, is worth the price of admission. Beyond that, there are many examples of different practices and how to reach one's goal. It really and simply opens one's eyes to the diversity of Theraveda Buddhism and the one truth contained therein.

Not very useful for anyone looking for Buddhist practice set within an explanatory context. The chapters provide very detailed descriptions of various meditations, but I would have preferred more context. One annoying detail: there are references to terms in the glossary that don't exist in this edition. Recommended for advanced practitions only!

First published in 1983 under the unfortunate title Living Buddhist Masters, the law of impermanence inevitably asserted itself and the masters died. The title was then of necessity changed to something more "permanent." (I'm sorry, I can never miss the grim, yet oddly appropriate humor that applies here!) Titular changes notwithstanding, the book is still in print, and deservedly so-it should be on every Buddhist practitioner's list of "must read" books. Why this is so becomes abundantly clear upon glancing at the table of contents.

What Jack Kornfield has done is allow the Dharma (or, more correctly, "Dhamma") experts to speak for themselves. His contribution has merely been to supply an introduction on the Theravadan Buddhist meditation tradition and then brief bios of the individual teachers. The chapters therefore consist almost entirely of essays or talks from the featured "masters." The result is a rich, diverse cornucopia of insights, attitudes, practical instructions and advice matched by few other books in the field.

While Kornfield's contribution is relatively small, it is not insignificant. Chapter one, "Essential Buddhism," covers basic elements of meditation practice-the meditation setting, the three trainings of morality, concentration and insight, the role of mindfulness, an interesting blurb on differing opinions concerning "goals/no goals" in practice, the factors of enlightenment and another interesting blurb on why anyone should even bother reading dharma books. Chapter two is more specific, looking at these topics as they apply in the traditions of southeast Asian Buddhism (i.e. Thai and Burmese). Chapter three is a gem-all of half a page, and that mostly empty space. Kornfield writes: "I have reserved a whole chapter to make a simple statement. The entire teaching of Buddhism can be summed up in this way: Nothing is worth holding on to" (p. 31). I think everyone should stand up at this point and applaud, because I've yet to come across a more condensed, accurate and well put statement of what the Buddha taught than this. In other words, if you learn this much-really learn it-you've done what had to be done and there is nothing more of this to come.

But, thankfully, there is more to the book!

The profiled teachers include such famous sorts as Achaan Chaa, Mahasi Sayadaw, Sunlun Sayadaw, Achaan Buddhadasa, Achaan Maha Boowa, and U Ba Khin, as well as lesser known teachers like Achaans Jumnien and Dhammadaro, Mogok Sayadaw and Taugpulu Sayadaw. Notably absent are Webu Sayadaw-a reputed arhant bikkhu-Dipa Ma and Goenka. It would have been nice if when the book was reissued chapters on these people had been added, but I guess you can't have everything. My personal favorite chapters are those on Chaa, Sunlun, Mahasi and Jumnien.

Certain tensions in teaching and practice emerge from these profiles. There are those who clearly emphasize practice over theory (Chaa, Sunlun, Boowa, and Jumnien, for example), theory as preliminary to practice (e.g. Mogok and Mohnyin) and those that seem somewhere in between (e.g. Mahasi). Then there is (as noted by Kornfield in his introduction) the tension between a goal directed practice, or a more natural, goal-less "way of living." Respective represenatives of these contrasting approaches would be Sunlun and Chaa. Some teachers work within the contexts of monasteries, others meditation centers. The impression one comes away with is that there is something here for everyone, no matter their calling in life (monk vs. lay), their personality type (intellectual vs. practical), or their particular needs (long-term living vs. short-term, intensive retreats). Most importantly, it becomes clear that the Buddha's teaching, both as it exists now and as it certainly was in the founder's day, is not so much an ideology as a highly sophisticated technology one uses to cultivate and master the mind. In other words, the Dhamma is something one does as opposed to believes.