DOCSLIB.ORG

On Being Mindless: Buddhist Meditation and the Mind-Body Problem

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
On Being Mindless: Buddhist Meditation and the Mind-Body Problem On Being Mindless Bibliotheca Indo-Buddhica Series No. 196 On Being Mindless: Buddhist Meditation And The Mind-Body Problem Paul J. Griffiths Sri Satguru Publications A Division of Indian Books Centre Delhi, India Published by : Sri Satguru Publications A Division of Indian Books Centre Indological and Oriental Publishers 40/5, Shakti Nagar, Delhi-110007 (INDIA) email: [email protected] Website: http://www.ibcindia.com/ © 1986 by Open Court Publishing Company All rights reserved. No part of this work covered by the Copyrights hereon may be reproduced or copied in any form or by any means- Graphics, Electronics or Mechanical including photocopying, micro- fiche reading without written permission from the publishers. ISBN 81-7030-606-X First Indian Edition : Delhi, 1999 Published by Sunil Gupta for Sri Satguru Publications a division of Indian Books Centre, 40/5, Shakti Nagar, Delhi-110 007, India and printed at Mudran Bharati,Delhi-110 009 For my father CONTENTS On Being Mindless ACKNOWLEDGEMENTS xi INTRODUCTION xiii CHAPTER ONE THE ATTAINMENT OF CESSATION IN THE THERAVADA TRADITION 1 1.1 The Theravada Tradition 1 1.2 The Nature of the Attainment of Cessation 5 1.3 Methods of Reaching the Attainment of Cessation 13 1.3.1 Soteriological Methods and Soteriological Goals 13 1.3.2 Obtaining Cessation: The Basic Unit of Tradition 17 1.3.3 Contextual Analysis 19 1.4 Evaluations of the Attainment of Cessation 27 1.5 Debates on Emerging from the Attainment of Cessation 31 CHAPTER TWO THE ATTAINMENT OF CESSATION IN THE VAIBHASIKA TRADITION 43 2.1 The Vaibhasika Tradition 43 2.2 The Significance of the Treasury of Metaphysics 46 2.3 The Attainment of Cessation in the Treasury of Metaphysics and Its Commentaries 58 2.3.1 The Vaibhasika Position 60 2.3.2 The Sautrantika Position 63 2.3.3 The Debate between Vasumitra and Ghosaka 67 2.4 Critique of the Positions 70 Contents CHAPTER THREE THE ATTAINMENT OF CESSATION IN THE YOGACARA TRADITION 76 3.1 The Yogacara Tradition: History and Texts 76 3.2 The Yogacara Tradition: Key Philosophical Ideas 80 3.2.1 Ontology: Representation and Mind 80 3.2.2 The Functioning of Mind 84 3.2.3 The Store-Consciousness 91 3.3 The Eightfold Proof of the Store-Consciousness 96 3.3.1 The Impossibility of Appropriating a New Body 97 3.3.2 The Impossibility of Origination and Simultaneous Functioning of the Sense-Consciousnesses 99 3.3.3 The Impossibility of Clear Mental Consciousness 100 3.3.4 The Impossibility of Mutual Seeding 101 3.3.5 The Impossibility of Action 101 3.3.6 The Impossibility of Physical Experience 102 3.3.7 The Impossibility of Mindless Attainments 103 3.3.8 The Impossibility of Death 104 3.4 Critique of the Yogacara Position 104 CHAPTER FOUR THE ATTAINMENT OF CESSATION AND THE MIND-BODY PROBLEM 107 GLOSSARY 114 ABBREVIATIONS 117 APPENDIX A: The Place of the Attainment of Cessation in the Soteriological Path of the Abhidharmakosabhasya 120 Contents APPENDIX B: Debates on the Re-emergence of Consciousness from the Attainment of Cessation in the Abhidharmakosabhasya [72.19-73.4]: Sanskrit Text, English Translation and Annotation 122 APPENDIX C: The Eightfold Proof of the Store-Consciousness in the Abhidharmasamuccayabhasya [11.18-13.20]: Sanskrit Text, English Translation and Annotation 129 NOTES TO INTRODUCTION 139 NOTES TO CHAPTER ONE 144 NOTES TO CHAPTER TWO 162 NOTES TO CHAPTER THREE 173 BIBLIOGRAPHY: TEXTS 184 BIBLIOGRAPHY: WORKS CITED 193 ACKNOWLEDGEMENTS In completing this work I accumulated intellectual debts to so many people and institutions that it is now beyond my powers to remember what I learned from whom, much less to fully acknowl- edge all of it. The acknowledgements that follow are therefore neces- sarily incomplete. Trinity College, Oxford, provided me with a stimulating intellec- tual environment for five crucial years (1975-80), and gave me train- ing in both Theology and Sanskrit, skills which were instrumental in making this work possible. The Buddhist Studies Program at the University of Wisconsin gave me the freedom to develop my inter- ests in Buddhism in my own way during 1980-83. I am grateful to the Harkness Foundation for generous financial support during 1980 -82, and to the University of Wisconsin for providing me with a University Fellowship in 1982-83. It was this financial support which made possible the speedy completion of my PhD dissertation, on which this book is largely based. Finally, the Department of South Asian Languages and Civilizations at the University of Chicago has, since August 1984, provided me with an intellectual setting that is both relaxed and exciting: an ideal place for the completion of this study. I am especially grateful to Frank Reynolds, Wendy O'Flaherty and A. K. Ramanujan, all of whom have gone out of their way to make me feel at home in Chicago. My intellectual and spiritual debts are more numerous. Trevor Williams showed me long ago in Oxford that it is possible to both be religious and study religion. Richard Gombrich introduced me to both Sanskrit and Buddhism, and gave me substantial encourage- ment during my early studies. When I first came to the US Frances Wilson acted as my kalyanamitra and guided me through the ad- ministrative complexities of a large American university. Minoru Acknowledgements Kiyota was gracious enough to act as my dissertation advisor at the University of Wisconsin in a field far from his own, and to allow me an unusual degree of freedom in pursuing my goals. He also opened my eyes to the range and quality of the work on Indian Buddhism currently being produced in Japan. To him I owe a special personal debt. From Geshe Sopa I learned what Tibetan I know, and learned something also of the depth and range of traditional Tibetan scholar- ship. Keith Yandell has provided me with continuous philosophical challenges and a personal friendship that has shaped my intellectual outlook in very important ways. Noriaki Hakamaya has been consis- tently generous in giving me both time and advice, and first showed me, in a series of seminars on the Mahayanasamgraha from 1981 to 1983, how best to study Indian Buddhist texts. Stephan Beyer may recognize many of the ideas in this study as closely related to his own. John Keenan will recognize that our fruitful disagreements about both Buddhism and philosophy continue. Finally, a special debt of gratitude goes to Delmas Lewis; without his conversation and friendship this book would not exist in its present form. My thanks are also due to W. W. Bartley III for reading the manu- script of this work and making helpful comments, and to David Ramsay Steele, Sue Olson and Lisa Zimmerman of Open Court for agreeing to publish this work and for doing so in such an expedi- tious and helpful manner. Portions of the first chapter of this work (in very different form) have appeared in the Journal of the American Academy of Religion (1981) and Religion (1983). A portion of the second chapter appeared in Philosophy East and West (1983). My wife has neither typed nor proofread this book; my daughter is not yet in a condition to type or proofread anything; but I am indebt- ed to them both for almost everything else. Chicago October 1985 INTRODUCTION This book is about the philosophical implications of meditative practice. More specifically, it is a case-study of certain infra-Buddhist controversies about the nature and implications of a particular, pre- cisely defined altered state of consciousness,1 attained by way of an equally well defined set of meditational practices. It may seem at the outset as though this has rather little to do with philosophy as un- derstood in the analytical traditions of the West: it may be suggested that we are instead dealing here, as Louis de La Valise Poussin put it, with: . Indian 'philosophumena' concocted by ascetics . men exhausted by a severe diet and often stupified by the practice of ecstacy. Indians do not make a clear distinction between facts and ideas, between ideas and words; they have never clearly recognized the principle of contradiction.2 Poussin was one of the greatest historians of Indian Buddhism the West has yet produced, and while he was clearly correct in his view that the practice of meditation was and is of fundamental importance for Buddhism, he was equally clearly incorrect, as I hope to show, in thinking that this resulted in any lack of clarity in philosophical ar- gumentation, much less in a failure to recognize the 'principle of contradiction'. It is upon meditative practice that the religious life of the Buddhist virtuoso is based and from such practice that systematic Buddhist philosophical and soteriological theory begins. The experiences pro- duced as a result of meditative practice have therefore historically been of great importance to Buddhist philosophical theory; it would hardly be an exaggeration to say that the whole of the magnificently complex edifice of Buddhist philosophy is a drawing out and sys- tematization of the implications of such experience. The Buddha Introduction himself (insofar as we can say anything about him; the historical problems associated with making judgements about the teaching of the historical Buddha are great) seems to have placed great emphasis on the significance of meditative experience and to have regarded it as both the origin and guarantee of his more strictly philosophical teaching.3 Rather than judging the significance of meditational practice in Buddhism to allow no place for clear philosophical analysis, a useful method of gaining access to the rationale and significance of some key Buddhist doctrines might be to examine their connections with those meditative practices with which they almost always operate in symbiosis.
Load more

Recommended publications
  • Buddhism in America
    Buddhism in America The Columbia Contemporary American Religion Series Columbia Contemporary American Religion Series The United States is the birthplace of religious pluralism, and the spiritual landscape of contemporary America is as varied and complex as that of any country in the world. The books in this new series, written by leading scholars for students and general readers alike, fall into two categories: some of these well-crafted, thought-provoking portraits of the country’s major religious groups describe and explain particular religious practices and rituals, beliefs, and major challenges facing a given community today. Others explore current themes and topics in American religion that cut across denominational lines. The texts are supplemented with care- fully selected photographs and artwork, annotated bibliographies, con- cise profiles of important individuals, and chronologies of major events. — Roman Catholicism in America Islam in America . B UDDHISM in America Richard Hughes Seager C C Publishers Since New York Chichester, West Sussex Copyright © Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Seager, Richard Hughes. Buddhism in America / Richard Hughes Seager. p. cm. — (Columbia contemporary American religion series) Includes bibliographical references and index. ISBN ‒‒‒ — ISBN ‒‒‒ (pbk.) . Buddhism—United States. I. Title. II. Series. BQ.S .'—dc – Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper.
    [Show full text]
  • Mahasi Sayadaw's Revolution
    Deep Dive into Vipassana Copyright © 2020 Lion’s Roar Foundation, except where noted. All rights reserved. Lion’s Roar is an independent non-profit whose mission is to communicate Buddhist wisdom and practices in order to benefit people’s lives, and to support the development of Buddhism in the modern world. Projects of Lion’s Roar include Lion’s Roar magazine, Buddhadharma: The Practitioner’s Quarterly, lionsroar.com, and Lion’s Roar Special Editions and Online Learning. Theravada, which means “Way of the Elders,” is the earliest form of institutionalized Buddhism. It’s a style based primarily on talks the Buddha gave during his forty-six years of teaching. These talks were memorized and recited (before the internet, people could still do that) until they were finally written down a few hundred years later in Sri Lanka, where Theravada still dominates – and where there is also superb surf. In the US, Theravada mostly man- ifests through the teaching of Vipassana, particularly its popular meditation technique, mindfulness, the awareness of what is hap- pening now—thoughts, feelings, sensations—without judgment or attachment. Just as surfing is larger than, say, Kelly Slater, Theravada is larger than mindfulness. It’s a vast system of ethics and philoso- phies. That said, the essence of Theravada is using mindfulness to explore the Buddha’s first teaching, the Four Noble Truths, which go something like this: 1. Life is stressful. 2. Our constant desires make it stressful. 3. Freedom is possible. 4. Living compassionately and mindfully is the way to attain this freedom. 3 DEEP DIVE INTO VIPASSANA LIONSROAR.COM INTRODUCTION About those “constant desires”: Theravada practitioners don’t try to stop desire cold turkey.
    [Show full text]
  • 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]
  • The Mind-Body in Pali Buddhism: a Philosophical Investigation
    The Mind-Body Relationship In Pali Buddhism: A Philosophical Investigation By Peter Harvey http://www.buddhistinformation.com/mind.htm Abstract: The Suttas indicate physical conditions for success in meditation, and also acceptance of a not-Self tile-principle (primarily vinnana) which is (usually) dependent on the mortal physical body. In the Abhidhamma and commentaries, the physical acts on the mental through the senses and through the 'basis' for mind-organ and mind-consciousness, which came to be seen as the 'heart-basis'. Mind acts on the body through two 'intimations': fleeting modulations in the primary physical elements. Various forms of rupa are also said to originate dependent on citta and other types of rupa. Meditation makes possible the development of a 'mind-made body' and control over physical elements through psychic powers. The formless rebirths and the state of cessation are anomalous states of mind-without-body, or body-without-mind, with the latter presenting the problem of how mental phenomena can arise after being completely absent. Does this twin-category process pluralism avoid the problems of substance- dualism? The Interaction of Body and Mind in Spiritual Development In the discourses of the Buddha (Suttas), a number of passages indicate that the state of the body can have an impact on spiritual development. For example, it is said that the Buddha could only attain the meditative state of jhana once he had given up harsh asceticism and built himself up by taking sustaining food (M.I. 238ff.). Similarly, it is said that health and a good digestion are among qualities which enable a person to make speedy progress towards enlightenment (M.I.
    [Show full text]
  • Buddhist Bibio
    Recommended Books Revised March 30, 2013 The books listed below represent a small selection of some of the key texts in each category. The name(s) provided below each title designate either the primary author, editor, or translator. Introductions Buddhism: A Very Short Introduction Damien Keown Taking the Path of Zen !!!!!!!! Robert Aitken Everyday Zen !!!!!!!!! Charlotte Joko Beck Start Where You Are !!!!!!!! Pema Chodron The Eight Gates of Zen !!!!!!!! John Daido Loori Zen Mind, Beginner’s Mind !!!!!!! Shunryu Suzuki Buddhism Without Beliefs: A Contemporary Guide to Awakening ! Stephen Batchelor The Heart of the Buddha's Teaching: Transforming Suffering into Peace, Joy, and Liberation!!!!!!!!! Thich Nhat Hanh Buddhism For Beginners !!!!!!! Thubten Chodron The Buddha and His Teachings !!!!!! Sherab Chödzin Kohn and Samuel Bercholz The Spirit of the Buddha !!!!!!! Martine Batchelor 1 Meditation and Zen Practice Mindfulness in Plain English ! ! ! ! Bhante Henepola Gunaratana The Four Foundations of Mindfulness in Plain English !!! Bhante Henepola Gunaratana Change Your Mind: A Practical Guide to Buddhist Meditation ! Paramananda Making Space: Creating a Home Meditation Practice !!!! Thich Nhat Hanh The Heart of Buddhist Meditation !!!!!! Thera Nyanaponika Meditation for Beginners !!!!!!! Jack Kornfield Being Nobody, Going Nowhere: Meditations on the Buddhist Path !! Ayya Khema The Miracle of Mindfulness: An Introduction to the Practice of Meditation Thich Nhat Hanh Zen Meditation in Plain English !!!!!!! John Daishin Buksbazen and Peter
    [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]
  • The Way of Practice Leading to Nibbāna
    "namo tassabhagavato arahato sammāsambuddhassa" NIBBĀNA GĀMINIPAŢIPADĀ THE WAY OF PRACTICE LEADING TO NIBBĀNA VOLUME V Page 201 – 250 Section of vipassanā practice & samatha practice BY PA-AUK TAWYA SAYADAW TRANSLATED BY AÑÑATARA BHIKKHU EDITED BY Venerable Ashin Sajjana (dvipiţakadhara ) 2 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw) First Edition Copyright (c) 2007 Aññatara Bhikkhu This book belongs to the Public Domain and may be reproduced without any further permission from the author and translator. 2 Translated by - Aññatara Bhikkhu * 3 PAGE-201 During performing vipassanā practice in this way, all kinds of corporeal dhammas which are produced by four causes called kamma , mind, temperature, nutriment, arise at every mind-moment of life-continuum appropriately. Here it will be presented and example of way of discerning on five aggregates of life-continuum while vipassanā practice is performing. 1. Due to arising of ignorance (20), “corporealities (bhavanga kammaja ) arise;” 2. Due to arising of craving (20) , “corporealities ( bhavanga kammaja ) arise;” 3. Due to arising of clinging (20) , “corporealities (bhavanga kammaja ) arise;” 4. Due to arising of kamma -formation (34) , “corporealities ( bhavanga kammaja ) arise;” 5. Due to arising of action (efficiency of action of kamma -formation (34) , “corporealities (bhavanga kammaja ) arise;” * the phenomenon of arising of corporealities ( bhavanga kammaja ) 6. Due to arising of mind, “corporealities ( bhavanga cittaja ) arise;” * the phenomenon of arising of corporealities ( bhavanga
    [Show full text]
  • Chapter II DEFINITION of the TERM SATI and SAMMĀSATI
    Chapter II DEFINITION OF THE TERM SATI AND SAMMĀSATI The word “Sati” has been used in Buddhist psychology in the sense of “mindfulness" for over 2500 years. Sati is the most important for cultivation of mind, and Vipassanā (insight meditation). There are different ways to explain the term Sati, it may be so useful to take a fresh look at mindfulness to clarify its meaning. The approach in this chapter is to seek the nature of mindfulness by studying the Suttas in which the Buddha and his students have used the term. In these Suttas we find a number of themes associated with mindfulness. It consists of the concept of the word Sati and also of the word Sammāsati, which is used to give the sense of correct (right) mindfulness. The definition and the meaning of Sati and Sammāsati, the types of the Sammāsati and different functions of Sati are also discussed in this chapter. Now we should go in detail in order to understand the Term Sammāsati clearly. II.1. Concept of Sati (mindfulness) The psychological concept of mindfulness involves the non- judgmental acceptance of thoughts, feelings and body sensations. 16 Mindfulness and a practicing of mindfulness can also decrease negative thoughts that intrude upon a leader‟s mind.8 The research has shown that Sati (mindfulness) leads to a better quality of life through feeling better and having less emotional distress. Sati plays a central role in the teachings of Buddhist meditation where it is affirmed that "correct" or "right" mindfulness is the critical factor in the path to liberation and subsequent enlightenment.
    [Show full text]
  • Beyond Mindfulness in Plain English: an Introductory Guide to Deeper States of Meditation Online
    IdCyR [Download free pdf] Beyond Mindfulness in Plain English: An Introductory Guide to Deeper States of Meditation Online [IdCyR.ebook] Beyond Mindfulness in Plain English: An Introductory Guide to Deeper States of Meditation Pdf Free Bhante Henepola Gunarantana, John Peddicord ebooks | Download PDF | *ePub | DOC | audiobook Download Now Free Download Here Download eBook #1467285 in Books 2016-10-25 2016-10-25Formats: Audiobook, MP3 Audio, UnabridgedOriginal language:EnglishPDF # 1 6.75 x .50 x 5.25l, Running time: 6 HoursBinding: MP3 CD | File size: 21.Mb Bhante Henepola Gunarantana, John Peddicord : Beyond Mindfulness in Plain English: An Introductory Guide to Deeper States of Meditation before purchasing it in order to gage whether or not it would be worth my time, and all praised Beyond Mindfulness in Plain English: An Introductory Guide to Deeper States of Meditation: 0 of 0 people found the following review helpful. Good practical guideBy M Al-ShaerThis is the book I read after mindfulness in plain English. I thought it was good practical guide and it spoke clearly about access concentration and the Jhanas. It seemed very redundant and repetitive at times and that is why I gave it 4 instead of 5 stars.All books talk about meditation itself and that you naturally progress into Jhanas but very few gives any practical advice about how to accentuate the progression if possible.I would have liked to hear the authors experience as he crossed those landmarks in his progression rather than pure theoretical statistic of different people experiences.1 of 1 people found the following review helpful.
    [Show full text]
  • ‌Part I ‌Foundations of the Triple Gem: Buddha/S, Dharma/S, And
    2 A Oneworld Book First published by Oneworld Publications, 2015 This eBook edition published 2015 Copyright © John S. Strong 2015 The moral right of John S. Strong to be identified as the Author of this work has been asserted by him in accordance with the Copyright, Designs, and Patents Act 1988 All rights reserved Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 978-1-78074-505-3 ISBN 978-1-78074-506-0 (eBook) Typesetting and eBook by Tetragon, London Oneworld Publications 10 Bloomsbury Street London WC1B 3SR England ‌ 3 Contents List of Tables List of Figures Preface Schemes and Themes Technicalities Note on abbreviations Chapter 1 Introduction: Lumbinī, a Buddhist World Exposition 1.1 Theravāda and Mahāyāna 1.2 Lumbinī’s Eastern Monastic Zone: South and Southeast Asian Traditions 1.2.1 The Mahā Bodhi Society 1.2.2 The Sri Lanka Monastery 1.2.3 The Gautamī Center for Nuns 1.2.4 Myanmar (Burma) 1.2.5 Meditation Centers 1.3 Lumbinī’s Western Monastic Zone: East Asian Traditions 1.3.1 China 1.3.2 Korea 1.3.3 Japan 1.3.4 Vietnam 4 1.4 Lumbinī’s Western Monastic Zone: Tibetan Vajrayāna Traditions 1.4.1 The Great Lotus Stūpa 1.4.2 The Lumbinī Udyana Mahachaitya Part I: Foundations of the Triple Gem: Buddha/s, Dharma/s, and Saṃgha/s Chapter 2 Śākyamuni, Lives and Legends 2.1 The Historical Buddha 2.2 The Buddha’s World 2.3 The Buddha of Story 2.4 Past Buddhas and the Biographical Blueprint 2.5 The Start of Śākyamuni’s Career 2.6 Previous Lives (Jātakas) 2.6.1 The Donkey in the Lion’s Skin
    [Show full text]
  • Chou Yung Vs. Chang Jung (On Śūnyatā): the Pen-Mo Yu-Wu Controversy in Fifth-Century China
    THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A. K. Narain University of Wisconsin, Madison, USA EDITORS Heinz Bechert Leon Hurvitz Universitdt Gottingen, FRG University of British Columbia Vancouver, Canada Lewis Lancaster A. W. MacDonala University of California, Berkeley, USA Universite de Paris X, Nanterre, France B.J.Stavisky Alex Way man WCNILKR, Moscow, USSR Columbia University, New York, USA ASSOCIATE EDITOR Stephen Beyer University of Wisconsin, Madison, USA Volume 1 Number 2 1979 c/o Department of South Asian Studies, University of Wisconsin, Madison, Wisconsin 53706 CONTENTS I. ARTICLES 1. Is the Buddhist Notion of "Cause Necessitates Effect" (Paticcasamuppada) Scientific? by A.D.P. Kalansuriya 7 2. Chou Yung vs. Chang Jung (on Sunyatd): the Pen-mo Yu-wu Controversy in Fifth-Century China, by Whalen Lai 23 II. SHORT PAPERS 1. Gunaprabha's Vinaya-sutra and his Own Commentary on the Same, by P. V. Bapat 47 2. Keci, "Some," in a Pali Commentary, by I. B. Horner 52 3. Comments on Zen, by M. Kiyota 57 4. The Freudian Unconscious and Bhavanga, by O. H. de A. Wijesekera 63 III. BOOK REVIEWS 1. Tibetan Buddhism in Western Perspective: Collected Ar­ ticles, by H. V. Guenther 67 2. Practice and Theory of Tibetan Buddhism, by Geshe Lhundup Sopa and J. Hopkins 69 3. Shingon Buddhism: Theory and Practice, by M. Kiyota 72 4. Choix de Documents tibetains conserves a la Bibliotheque Nationale, complete par quelques manuscrits de Tlndia Office et du British Museum;presentes par Ariane Macdonald et Yoshiro Imaeda 76 IV. NOTES AND NEWS 1.
    [Show full text]
  • Integrating Trauma Sensitive Mindfulness Interventions Into Urban High Schools for the Benefit of Both Teachers and Students
    University of Pennsylvania ScholarlyCommons Doctorate in Social Work (DSW) Dissertations School of Social Policy and Practice Spring 5-16-2020 Integrating Trauma Sensitive Mindfulness Interventions into Urban High Schools for the Benefit of both eachersT and Students Jonathan S. Rivers [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations_sp2 Part of the Social Work Commons Recommended Citation Rivers, Jonathan S., "Integrating Trauma Sensitive Mindfulness Interventions into Urban High Schools for the Benefit of both eachersT and Students" (2020). Doctorate in Social Work (DSW) Dissertations. 146. https://repository.upenn.edu/edissertations_sp2/146 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations_sp2/146 For more information, please contact [email protected]. Integrating Trauma Sensitive Mindfulness Interventions into Urban High Schools for the Benefit of both eachersT and Students Abstract Abstract Integrating Trauma-Sensitive Mindfulness Interventions into Urban Public High Schools for the Benefit of both Teachers and Students Jonathan Rivers LICSW Dissertation Chair: Ram Cnaan, Ph.D. The purpose of this dissertation is to create a trauma-sensitive mindfulness curriculum that can be easily implemented in urban secondary schools. Emotional, academic, and behavioral difficulties are common among urban youth as they struggle to cope with the impact of toxic stress and complex trauma. School- based mindfulness instruction has become a popular means
    [Show full text]