DOCSLIB.ORG

Buddhist-Derived Loving-Kindness and Compassion Meditation for the Treatment of Psychopathology: a Systematic Review

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Buddhist-Derived Loving-Kindness and Compassion Meditation for the Treatment of Psychopathology: a Systematic Review Mindfulness DOI 10.1007/s12671-014-0368-1 ORIGINAL PAPER Buddhist-Derived Loving-Kindness and Compassion Meditation for the Treatment of Psychopathology: a Systematic Review Edo Shonin & William Van Gordon & Angelo Compare & Masood Zangeneh & Mark D. Griffiths # Springer Science+Business Media New York 2014 Abstract Although clinical interest has predominantly fo- approach is recommended whereby issues encountered during cused on mindfulness meditation, interest into the clinical the (ongoing) operationalization of mindfulness interventions utility of Buddhist-derived loving-kindness meditation are duly considered. In particular, there is a need to establish (LKM) and compassion meditation (CM) is also growing. accurate working definitions for LKM and CM. This paper follows the preferred reporting items for systematic reviews and meta-analysis (PRISMA) guidelines and provides Keywords Loving-kindness meditation . Compassion an evaluative systematic review of LKM and CM intervention meditation . Mindfulness . Psychopathology . studies. Five electronic academic databases were systemati- Buddhist-derived interventions cally searched to identify all intervention studies assessing changes in the symptom severity of Diagnostic and Statistical Manual of Mental Disorders (text revision fourth edition) Axis I disorders in clinical samples and/or known Introduction concomitants thereof in subclinical/healthy samples. The comprehensive database search yielded 342 papers and 20 Buddhist-derived meditation practices are increasingly being studies (comprising a total of 1,312 participants) were eligible employed in the treatment of psychopathology. Throughout for inclusion. The Quality Assessment Tool for Quantitative the last two decades, clinical interest has predominantly fo- Studies was then used to assess study quality. Participants cused on mindfulness meditation, and specific mindfulness demonstrated significant improvements across five interventional approaches are increasingly being advocated psychopathology-relevant outcome domains: (i) positive and and/or employed in the treatment of psychiatric disorders negative affect, (ii) psychological distress, (iii) positive think- (see, for example, American Psychiatric Association (2010) ing, (iv) interpersonal relations, and (v) empathic accuracy. It and National Institute for Health and Clinical Excellence is concluded that LKM and CM interventions may have utility (NICE) (2009) practice guidelines for the treatment of depres- for treating a variety of psychopathologies. However, to over- sion). However, in the last 10 years, there has also been a come obstacles to clinical integration, a lessons-learned growth of interest into the clinical utility of other Buddhist meditative techniques (Shonin et al. 2014a). Of particular significance are novel interventions that integrate meditative E. Shonin (*) : W. Van Gordon : M. D. Griffiths techniques known as loving-kindness meditation (LKM) Psychology Division, Nottingham Trent University, and compassion meditation (CM). Studies of LKM and CM Nottinghamshire, UK NG1 4BU interventions have demonstrated a broad range of e-mail: [email protected] psychopathology-related salutary outcomes that include im- A. Compare provements in the following (for example): (i) schizophrenia Faculty of Human and Social Sciences, University of Bergamo, symptomatology (Johnson et al. 2011); (ii) positive and neg- Bergamo, Italy ative affect (May et al. 2012); (iii) depression, anxiety, and stress (Van Gordon et al. 2013); (iv) anger regulation (Carson M. Zangeneh Factor-Inwentash, Faculty of Social Work, University of Toronto, et al. 2005); (v) personal resources (Fredrickson et al. 2008); Toronto, ON, Canada (vi) the accuracy and encoding of social-relevant stimuli Mindfulness (Mascaro et al. 2013a, b); and (vii) affective processing ultimate aim (for a discussion of the different types of suffer- (Desbordes et al. 2012). ing in Buddhism, see Van Gordon et al. 2014b). Buddhist CM is described in the psychological literature as the practitioners who adopt and act upon such an attitude are meditative development of affective empathy as part of the known as bodhisattvas (for more a detailed description of visceral sharing of others’ suffering (Shamay-Tsoory 2011). bodhichitta and the bodhisattva’s way of life, see Shantideva LKM is more concerned with the meditative cultivation of a 1997). According to Shonin et al. (2014c), dedicating one’s feeling of love for all beings (Lee et al. 2012). Depending on life (and future lives) to alleviating the suffering of others whether they are practising LKM or CM, the meditation represents a “win-win” scenario because it not only helps practitioner first establishes themselves in meditative absorp- other beings both materially and spiritually but it also causes tion and then intentionally directs either compassionate (CM) the meditation practitioner to assume a humble demeanour or altruistic/loving (LKM) feelings towards a specific individ- that is essential for (i) dismantling attachment to the “self,” ual, group of individuals (which can also include sentient and (ii) acquiring spiritual wisdom (for a discussion of the beings in general), and/or situation, and has conviction that meaning of wisdom in Buddhism, see Shonin et al. 2014a). they are tangibly enhancing the well-being of the person or According to Buddhist thought, the wisdom deficit or igno- persons concerned (Shonin et al. 2014c). Although CM and rance that arises from being attached to an inherently existing LKM interventions in clinical contexts are typically delivered self is the underlying cause of all forms of suffering, including using a secular format (i.e., without the explicit use of the entire spectrum of psychological disorders (Shonin et al. Buddhist terminology), the manner in which CM and LKM 2014a). techniques are operationalized in clinical settings is still rea- One of the most common CM/LKM techniques employed sonably closely aligned with the traditional Buddhist model. in clinical settings derives from the Tibetan lojong (meaning mind training) Buddhist teachings (Shonin et al. 2014c). The Buddhist Construction of Loving-Kindness and Compassion lojong teachings are practiced within each of the four primary Tibetan Buddhist traditions (i.e., the Nyingma, Gelug, Kagyu, Within Buddhism, loving-kindness (Sanskrit, maitrī)isde- and Sakya) and include instructions on a meditation technique fined as the wish for all sentient beings to have happiness and known as tonglen (meaning giving and taking or sending and its causes (Bodhi 1994). Compassion (Sanskrit, karunā)is receiving). Tonglen involves synchronizing the visualization defined as the wish for all sentient beings to be free from practice of taking others’ suffering (i.e., compassion) and giv- suffering and its causes. In conjunction with “joy” (Sanskrit, ing one’s own happiness (i.e., loving-kindness) with the in- muditā) and “equanimity” (Sanskrit, upeksā), loving-kindness breath and out-breath, respectively (Sogyal Rinpoche 1998). In and compassion make up what are collectively known as the this manner and according to Buddhist theory, the regular “four immeasurable attitudes” (Sanskrit, catvāri process of breathing in and out becomes spiritually productive brahmaviharas). Although in Buddhist meditation the four and functions as a meditative referent that facilitates the main- immeasurable attitudes are often generated and then emanated tenance of meditative and altruistic/compassionate awareness to other sentient beings one at a time, each attitude is deeply throughout daily activities (Shonin et al. 2014c). connected to, and reliant upon, the others. For example, the As elucidated above, compassion and loving-kindness help immeasurable attitude of joy highlights the Buddhist view that to foster spiritual wisdom, but their effective cultivation is also genuine loving-kindness and compassion can only develop in dependent upon it. In other words, compassion and loving- amindthatis“well-soaked” in meditative bliss, and that has kindness facilitate wisdom acquisition and wisdom in-turn transmuted both gross and subtle forms of ego-attachment facilitates the development of compassion and loving- (Khyentse 2007). Likewise, given the objective is to distribute kindness (Dalai Lama 2001). This spiritual wisdom or insight loving-kindness and/or compassion in equal and unlimited that develops in conjunction with compassion and loving- measures to all sentient beings, the immeasurable attitude of kindness is believed to play a vital role in bringing the med- equanimity emphasizes the need for total impartiality in one’s itation practitioner to the understanding that while compassion regard for others (for a detailed discussion of the four immea- and loving-kindness arise from the wish for others to have surable attitudes, see Nanamoli 1979). happiness and be free of suffering, the prospect of an individ- While the practices of compassion and loving-kindness are ual permanently eliminating the suffering of another individ- integral to all Buddhist traditions, this is particularly the case ual is a fundamental impossibility (Van Gordon et al. 2014b). in Mahayana Buddhist schools (Shonin et al. 2014c). One of Indeed, Buddhism asserts that individuals must take respon- the fundamental principles of Mahayana Buddhism is the sibility for their own spiritual development and that an en- concept of bodhichitta. Bodhichitta is a Sanskrit word that lightened or saintly being can only play a supporting/guiding
Load more

Recommended publications
  • Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
    Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc.
    [Show full text]
  • Two Concepts of Meditation and Three Kinds of Wisdom in Kamalaśīla’S Bhāvanākramas: a Problem of Translation
    Buddhist Studies Review 23(1) 2006, 71–92 ISSN (print): 0256-2897 ISSN (online): 1747-9681 Two Concepts of Meditation and Three Kinds of Wisdom in Kamalaśīla’s Bhāvanākramas: A Problem of Translation MARTIN T. ADAM Religious Studies Program, Department of Pacifi c and Asian Studies, University of Victoria, British Colombia, Canada [email protected] ABSTRACT: A close reading of the three Bhāvanākramaḥ texts, written by Kamalaśīla (740–795 CE), reveals that their author was aware of two competing concepts of medi- tation prevalent in Tibet at the time of their composition. The two concepts of medi- tation, associated with the Sanskrit words bhāvanā and dhyāna, can be related respec- tively to the Indian and Chinese sides of the well-known debates at bSam yas. The account of the Mahāyāna path outlined in these texts implies an acceptance of the precedence of bhāvanā over dhyāna. In this paper I argue that Kamalaśīla advocated bhāvanā – a conception of meditation which encompasses non-conceptual dhyāna, but which also includes a discernment of reality (bhūta-pratyavekṣā) that is conceptual in nature. Such conceptual discernment should not be understood simply as a process of ordinary rational understanding (cintāmayī prajñā) but rather as constituting a special kind of meditative wisdom (bhāvanāmayī prajñā). A failure to recognize the subtle dif- ferences between Kamalaśīla’s employment of the terms dhyāna and bhāvanā, along with his advocacy of the latter, could easily lead to mistranslation and, with this, a basic misunderstanding of his position. In particular, it could lead to a conception of insight (vipaśyanā) that is overly intellectual in nature.
    [Show full text]
  • Relato #73 Reflexión #2 Por Yin Zhi Shakya – Basado En Las Reflexiones De Ajahn Chah Para Comenzar Les Expongo Unas Citas De
    Relato #73 Reflexión #2 Por Yin Zhi Shakya – Basado en las Reflexiones de Ajahn Chah Para comenzar les expongo unas citas de Ajahn Chah sobre ‘el corazón y la mente’: El Corazón y La Mente 30 Solamente un libro vale la pena leer: el corazón 31 El Buda nos enseñó que cualquier cosa que inquiete a la mente durante nuestra práctica da en el blanco. Las impurezas son inquietantes. ¡No es la mente la que se inquieta! No sabemos lo que son nuestras mentes e impurezas. Cualquier cosa con la que no estemos satisfechos, sencillamente no queremos saber nada con eso. Nuestro modo de vivir no es dificultoso. Lo que es difícil es no estar satisfecho, no armonizarnos con ello. Nuestras impurezas son lo dificultoso. 32 El mundo se halla en un estado de ajetreo febril. La mente cambia de gusto a disgusto con el ajetreo febril del mundo. Si podemos aprender a aquietar la mente, esto será la mayor ayuda para el mundo. 33 Si su mente es feliz, entonces usted es feliz en cualquier lugar al que vaya. Cuando la sabiduría se despierte dentro de sí, verá la Verdad 1 www.acharia.org dondequiera que mire, en todo lo que hay. Es como cuando usted aprendió a leer —usted ahora puede leer dondequiera que va. 34 Si usted es alérgico a un lugar, será alérgico a todos los lugares. Pero no es el lugar externo el que le está causando problemas. Es el "lugar" dentro de usted. 35 Preste atención a su propia mente. El que acarrea cosas sostiene cosas, pero el que sólo las observa sólo ve la pesadez de las mismas.
    [Show full text]
  • A Beginner's Guide to Meditation
    ABOUT THE BOOK As countless meditators have learned firsthand, meditation practice can positively transform the way we see and experience our lives. This practical, accessible guide to the fundamentals of Buddhist meditation introduces you to the practice, explains how it is approached in the main schools of Buddhism, and offers advice and inspiration from Buddhism’s most renowned and effective meditation teachers, including Pema Chödrön, Thich Nhat Hanh, the Fourteenth Dalai Lama, Sharon Salzberg, Norman Fischer, Ajahn Chah, Chögyam Trungpa Rinpoche, Shunryu Suzuki Roshi, Sylvia Boorstein, Noah Levine, Judy Lief, and many others. Topics include how to build excitement and energy to start a meditation routine and keep it going, setting up a meditation space, working with and through boredom, what to look for when seeking others to meditate with, how to know when it’s time to try doing a formal meditation retreat, how to bring the practice “off the cushion” with walking meditation and other practices, and much more. ROD MEADE SPERRY is an editor and writer for the Shambhala Sun magazine. Sign up to receive news and special offers from Shambhala Publications. Or visit us online to sign up at shambhala.com/eshambhala. A BEGINNER’S GUIDE TO Meditation Practical Advice and Inspiration from Contemporary Buddhist Teachers Edited by Rod Meade Sperry and the Editors of the Shambhala Sun SHAMBHALA Boston & London 2014 Shambhala Publications, Inc. Horticultural Hall 300 Massachusetts Avenue Boston, Massachusetts 02115 www.shambhala.com © 2014 by Shambhala Sun Cover art: André Slob Cover design: Liza Matthews All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher.
    [Show full text]
  • 1 Buddhist Mindfulness Meditation EMP 2019HF Fall 2015 Seminars
    Buddhist Mindfulness Meditation EMP 2019HF Fall 2015 Seminars: Wednesday 7:00 to 9:00 PM Office Hours: Wednesday 5:00 to 7:00 PM or by appointment Instructor: Anne S.C. Low, Ph.D. E-mail: [email protected] Course Description: Mindfulness Meditation is a Buddhist practice that has in recent times expanded into the secular such as psychotherapy and counseling. This course will focus on the religious context and soteriological goals for which meditation is practiced within the Buddhist traditions. To this end, students will focus on the Theravada School and the Eight-Fold Path but will also look at the other Buddhist lineages that are centered on meditation, namely, Zen, Chan, and Son within the Mahayana School. This course will enable students in pastoral care, Buddhist or otherwise, to see the benefits of meditation in the two contexts of the sacred and the secular and thereby make appropriate application of mindfulness meditation within their own profession. Basic meditation techniques will also be introduced and students’ mindfulness in class will count towards class participation. Towards the end of the course, students will examine the application of mindfulness in secular places such as hospitals, schools, and therapy clinics and begin to compare the benefits of meditation as they are described in the Buddhist texts and that claimed by proponents who have introduced mindfulness meditation to secular setting. Course Methodology: Students will read primary and secondary religious texts as well as contemporary essays. Each seminar will be driven by students’ participation in class discussions. To this end, students will prepare one page (double-spaced, 12 Times New Roman) reflection papers and present them in class.
    [Show full text]
  • Tibetan Buddhist Meditation Sangharakshita
    Lecture 61: Tibetan Buddhist Meditation Sangharakshita Mr Chairman and Friends, Time is passing, as time always does pass, and it seems that we are now craw inq to tte end of our course on an Introduction to Tibetan Buddhism, and this is in fact this evening the last lecture but one. Let me just remind you, before we begin, That the first half of the series, the lectures comprising the first half of the series, were more historical and as it were even institutional in character, but the second half of the series, The second group of four lectures, ses to be rather more practical, rather more, if you like, religious or spiri tual, The week before last, therefore, beginning this second group within the series, we dealt with Symbols of Tibetan Buddhist Art, and last week, as you may recollect, we dealt with the Four Foundation Yogas of the Tibetan Buddhist Tantra, Now today we come, in our seventh lecture, to the most practical, we might also say the most religious, the most spiritual, aspect of all: we come to something which constitutes the heart in many ways of the spiritual life, that is we come to Tibetan Buddhist Meditation, Now we may say, in a general way, that meditation, or dhyana, is an important aspect not only of Tibetan Buddhism but of all schools, of all Buddhist traditions whatsoever. Whether one examines the Theravada teachings or those of the general Mahayana, whether Indian or Far Eastern, whether one looks at the Tendai school or whether one looks at even the Shin school one finds that meditation in one form or another is an ortant aspect, an integral part of each and every one of them And this isn*t surprising, because from the very beginnings of Buddhism, if we go right back- to the Buddha*s own teaching, so tar as we can make thaf out, so far as we can decipher it, it does seem that an emphasis, a very great emphasis often, was placed upon what we call meditation, If we let our thoughts go back to the Buddha*s Noble Eightfold Path.
    [Show full text]
  • Servant of Reality
    Disciples of the Buddha are fully awake, dwelling both day and night in contemplation of reality. Dhammapada verse 297 Servant of Reality AJAHN MUNINDO Servant of Reality by Ajahn Munindo This publication is made available for free distribution by Aruno Publications Aruno Publications is administered by: Harnham Buddhist Monastery Trust Company No. 6688355, Charity Reg. No. 1126476 Contact Aruno Publications at www.ratanagiri.org.uk This book is available for free download at www.forestsangha.org ISBN 978-1-908444-63-9 Copyright © Aruno Publications 2018 Cover photo offered by Chinch Gryniewicz taken at Wat Hin Mark Peng, NE Thailand www.chinch-gryniewicz.com This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Produced with the LATEX typesetting system, set in EB Garamond, Shaker, Merriweather and Hattori Hanzo. First edition, printed in Great Britain, 2018 CONTENTS Introduction i x 1 . Serving Reality 1 Discerning the true Buddha, not becoming a master, serving Dhamma, serving Sangha, spiritual abilities. 2 . A Generative Unfolding 2 7 Retreats, stages of training, skilful preparation, gardening, self-confidence, samādhi, fearlessness, meeting ourselves, novels and movies. 3 . Regarding the View 4 3 Right view, spoiling the Buddha’s teachings, Four Noble Truths, force of delusion, personal authority, renunciation, love. 4 . Reading the Signposts 6 3 Disillusionment, essential skills, hindrances, creative approaches, limitations, soft powers, stages of letting go, uncertainty, self respect, psychotherapy. 5 . Sanity in the Midst of Uncertainty 7 7 Rate of change, technology, wabi-sabi, not-knowing, strategic optimism. 6 . An Apparently Unending Ordeal 9 9 Right preparation, determination, renunciation, patience, precepts, exercise, food, supports.
    [Show full text]
  • Meditation: an Introduction
    Meditation: An Introduction Meditation is a mind-body practice in complementary and alternative medicine (CAM). There are many types of meditation, most of which originated in ancient religious and spiritual traditions. Generally, a person who is meditating uses certain techniques, such as a specific posture, focused attention, and an open attitude toward distractions. Meditation may be practiced for many reasons, such as to increase calmness and physical relaxation, to improve psychological balance, to cope with illness, or to enhance overall wellness. This Backgrounder provides a general introduction to meditation and suggests some resources for more information. Key Points • People practice meditation for a number of health-related purposes. • It is not fully known what changes occur in the body during meditation; whether they influence health; and, if so, how. Research is under way to find out more about meditation’s effects, how it works, and diseases and conditions for which it may be most helpful. • Tell your health care providers about any complementary and alternative practices you use. Give them a full picture of what you do to manage your health. This will help ensure coordinated and safe care. Overview The term meditation refers to a group of techniques, such as mantra meditation, relaxation response, mindfulness meditation, and Zen Buddhist meditation. Most meditative techniques started in Eastern religious or spiritual traditions. These techniques have been used by many different cultures throughout the world for thousands of years. Today, many people use meditation outside of its traditional religious or cultural settings, for health and wellness purposes. In meditation, a person learns to focus attention.
    [Show full text]
  • The Buddha Discovered Dhyana
    SD 33.1b The Buddha Discovered Dhyana The Buddha Discovered Dhyana 1b The nature of dhyana as a basis for liberation An essay1 by Piya Tan ©2010 1 Significance of dhyana Dhyana (P jhāna; Skt dhyāna) is as old as Buddhism itself, probably older. In early Buddhism, how- ever, it developed into a progressive four-stage suprasensory experience of altered consciousness, and has become uniquely Buddhist.2 The importance of dhyana in early Buddhism is attested by the fact that we have numerous discourses where the Buddha describes his experiences of them.3 In such discourses, the Buddha frequently admonishes his disciples to attain dhyana. In the suttas, we also see the word jhna used in both its two basic Buddhist senses: the general sense of “meditation,” and as “dhyana” or “mental absorption,” such as in this discourse: If a monk cultivates the first dhyana (jhāna) for even the duration of a mere finger-snap, then, bhikshus, he is called a monk who dwells as one whose meditation is not in vain (aritta-j,jhāna): a doer of the Teacher’s teaching, a follower of his advice. He does not eat the country’s alms in vain [for nothing].4 (Eka,dhamma Acchar,saghata Sutta, A 1.20/1:38) The well known meditation monk, Ajahn Brahmavaso, opens his insightful experiential paper on “The Jhnas” (2003) with this important declaration: In the original Buddhist scriptures, there is only one word for any level of meditation. Jhna designates meditation proper, where the meditator’s mind is stilled from all thought, secluded from all five-sense activity and is radiant with other-worldly bliss.
    [Show full text]
  • Expos 20: Buddhism, Mindfulness, and the Practical Mind Instructor
    Expos 20: Buddhism, Mindfulness, and the Practical Mind Instructor: Ezer Vierba Today, mindfulness is touted as a panacea, the secret to happiness and health, superb sex and unparalleled productivity. The hype is not entirely new, however. For decades, ostensibly Buddhist ideas have been tossed around in the West as recipes for success in just about any art or craft. But what hides behind this craze? Can Buddhist teachings offer us tools with which to achieve our goals, or are we corrupting Buddhism by using it in such a way? What have artists and practitioners thought of the use of meditative tools, and how have they integrated Buddhist terms like “bare awareness” and “emptiness” into their work? In order to answer such questions, we will start the course with a reading of the Satipatṭhāna Sutta, the Buddha’s instructions on mindfulness meditation. A close reading of the text in our first unit will give us a glimpse of the ancient Buddhist practice, its complexity and richness. In our second unit, we will read the text that gave the West the idea that Buddhism can allow us to “hit the mark” without trying to do so, Eugen Herrigel’s bestselling Zen in the Art of Archery. Using Edward Said’s classic work, Orientalism, we will ask if Herrigel was romanticizing Zen Buddhism, and if he was, what the consequences of such a romanticization have for Japan and the West. In our last unit, we will stage a series of class debates about "mcmindfulness," and use what scientists and Buddhist practitioners have said about the compatibility of Buddhism with its modern, secular appropriations to inform our arguments.
    [Show full text]
  • Out of the Shadows: Socially Engaged Buddhist Women
    University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 2019 Out of the Shadows: Socially Engaged Buddhist Women Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Out of the Shadows: Socially Engaged Buddhist Women" (2019). Theology and Religious Studies: Faculty Scholarship. 25. https://digital.sandiego.edu/thrs-faculty/25 This Book is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Section Titles Placed Here | I Out of the Shadows Socially Engaged Buddhist Women Edited by Karma Lekshe Tsomo SAKYADHITA | HONOLULU First Edition: Sri Satguru Publications 2006 Second Edition: Sakyadhita 2019 Copyright © 2019 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover design Copyright © 2006 Allen Wynar Sakyadhita Conference Poster
    [Show full text]
  • The Nature of Mindfulness and Its Role in Buddhist Meditation”
    “The Nature of Mindfulness and Its Role in Buddhist Meditation” A Correspondence between B. Alan Wallace and the Venerable Bhikkhu Bodhi Winter, 2006 AW 1: Dear Bhante, I would first like to tell you how much I respect and appreciate the wonderful work you have done in translating the Buddha’s words and clarifying them for the modern world. You are truly an inspiration. The reason I am writing you now is to ask you about the meaning of sati in authoritative, pre-twentieth-century Pāli/Theravāda sources. As you well know, in the current Vipassana tradition as it has been widely propagated in the West, sati is more or less defined as “bare attention,” or the moment-to-moment, nonjudgmental awareness of whatever arises in the present moment. There is no doubt that the cultivation of such mindfulness is very helpful, but, strangely enough, I have found no evidence in traditional Pāli, Sanskrit, or Tibetan sources to support this definition of sati (smṛti, dran pa). Having looked in the Nikāyas, the Milindapañha, Visuddhimagga, Abhidharmakośa, Abhidharmasamuccaya, and various Tibetan Buddhist texts, I find that they are all in general agreement with this definition from Buddhaghosa: “By means of it they [i.e., other mental processes] remember, or it itself remembers, or it is simply just remembering, thus it is sati. Its characteristic is not floating; its property is not losing; its manifestation is guarding or the state of being face to face with an object; its basis is strong noting or the close applications of mindfulness of the body and so on.
    [Show full text]