To preserve the integrity of the tradition, we have to distinguish between what is central to that integrity and what is peripheral. We have to discern between what elements are vital for the survival of dharma practice and what are alien cultural artefacts that might obstruct that survival.

As for the law of moral causation ('karma'): this is human justice dressed up as cosmic justice and then imputed to the impersonal workings of the natural world.

We took a bus to the nearby monastery of one of the last great Tang dynasty Chan masters, Yun-men. Yun-men was known for his pithy 'one word' Zen. When asked 'What is the highest teaching of the Buddha?' he replied: 'An appropriate statement.' On another occasion, he answered: 'Cake.' I admired his directness.

The greatest threat to compassion is the temptation to succumb to fantasies of moral superiority.

Awakening is not a state but a process: an ethical way of life and commitment that enables human flourishing. As such, it is no longer the exclusive preserve of enlightened teachers or accomplished yogis. Likewise, nirvana-the stopping of craving-is not the goal of the path but its very source. For human flourishing first stirs in that clear, bright, empty space where neurotic self-centredness realizes that it has no ground at all to stand on. One is then freed to pour forth like sunlight.

We can be consicous of how we tend to ignore or escape anguish rather than understand and accept it. We can be aware that even when we gain insight into these things, we rarely behave differently in the future. Despite our overt resolve, we are still creatures of habit.

Without a rigorous, self-critical discourse, one risks lapsing into pious platitudes and unexamined generalizations.