Buddhist Steps to an Ecology of Mind: Thinking About 'Thoughts Without a Thinker'
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1 the Mind-Body-Body Problem Robert
1 The Mind-Body-Body Problem Robert Hanna and Evan Thompson∗ Theoria et Historia Scientiarum: International Journal for Interdisciplinary Studies 7 (1) (2003): 23-42. From the point of view of Husserl’s ontology, the traditional mind-body problem looks hopelessly simplistic. Not only must we deal with relations between mind— indeed consciousness, soul [psyche], spirit [human personhood]—and body. We must address different aspects of the body itself as living organism and as material thing. This body-body problem is suppressed in a Cartesian ontology that reduces the body to a mechanism in the sense of seventeenth-century physics, as Descartes sought to reduce all of physics to mechanics. —David Woodruff Smith1 It seems to me that post-Kripke, the most promising line of attack on the mind- body problem is to see whether any sense can be made of the idea that mental processes might be physical processes necessarily but not analytically. —Thomas Nagel2 ∗ We gratefully acknowledge the Center for Consciousness Studies at the University of Arizona, Tucson, which provided a grant for the support of this work. E.T. is also supported by the Social Sciences and Humanities Research Council of Canada, and the McDonnell Project in Philosophy and the Neurosciences. 1 See David Woodruff Smith, “Mind and Body,” in The Cambridge Companion to Husserl (Cambridge: Cambridge University Press, 1995), pp. 323-393, at p. 358. 2 Thomas Nagel, “The Psychophysical Nexus,” in Paul Boghossian and Christopher Peacocke (eds.), New Essays on the A Priori (Oxford: Clarendon/Oxford University Press, 2000), pp. 433-471, at p. 434. -
Mindfulness and Psychotherapy
MINDFULNESS AND PSYCHOTHERAPY Mindfulness and Psychotherapy Edited by CHRISTOPHER K. GERMER RONALD D. SIEGEL PAUL R. FULTON THE GUILFORD PRESS New York London © 2005 The Guilford Press A Division of Guilford Publications, Inc. 72 Spring Street, New York, NY 10012 www.guilford.com All rights reserved No part of this book may be reproduced, translated, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, microfilming, recording, or otherwise, without written permission from the Publisher. Printed in the United States of America This book is printed on acid-free paper. Last digit is print number:987654321 Library of Congress Cataloging-in-Publication Data Mindfulness and psychotherapy / Christopher K. Germer, Ronald D. Siegel, Paul R. Fulton, editors.— 1st ed. p. cm. Includes bibliographical references and index. ISBN 1-59385-139-1 1. Meditation—Therapeutic use. 2. Meditation—Buddhism. 3. Psychotherapy. I. Germer, Christopher K. II. Siegel, Ronald D. III. Fulton, Paul R. RC489.M43M56 2005 615.8′52—dc22 2004028821 In memory of Phil About the Editors About the Editors Christopher K. Germer, PhD, is a clinical psychologist in private prac- tice, specializing in mindfulness-based treatment of anxiety and panic. He has been integrating meditation and mindfulness principles into psy- chotherapy since 1978. Dr. Germer has taken over a dozen trips to India to explore the varieties of meditation and yoga. He is currently the Di- rector of Continuing Education for the Institute for Meditation and Psy- chotherapy and is a clinical instructor in psychology at Harvard Medical School. Ronald D. Siegel, PsyD, is a clinical psychologist, a member of the clini- cal faculty of Harvard Medical School for over 20 years, and a long- term student of mindfulness meditation. -
The Meaning of “Zen”
MATSUMOTO SHIRÕ The Meaning of “Zen” MATSUMOTO Shirõ N THIS ESSAY I WOULD like to offer a brief explanation of my views concerning the meaning of “Zen.” The expression “Zen thought” is not used very widely among Buddhist scholars in Japan, but for Imy purposes here I would like to adopt it with the broad meaning of “a way of thinking that emphasizes the importance or centrality of zen prac- tice.”1 The development of “Ch’an” schools in China is the most obvious example of how much a part of the history of Buddhism this way of think- ing has been. But just what is this “zen” around which such a long tradition of thought has revolved? Etymologically, the Chinese character ch’an 7 (Jpn., zen) is thought to be the transliteration of the Sanskrit jh„na or jh„n, a colloquial form of the term dhy„na.2 The Chinese characters Ï (³xed concentration) and ÂR (quiet deliberation) were also used to translate this term. Buddhist scholars in Japan most often used the com- pound 7Ï (zenjõ), a combination of transliteration and translation. Here I will stick with the simpler, more direct transliteration “zen” and the original Sanskrit term dhy„na itself. Dhy„na and the synonymous sam„dhi (concentration), are terms that have been used in India since ancient times. It is well known that the terms dhy„na and sam„hita (entering sam„dhi) appear already in Upani- ¤adic texts that predate the origins of Buddhism.3 The substantive dhy„na derives from the verbal root dhyai, and originally meant deliberation, mature reµection, deep thinking, or meditation. -
Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 Kinds of Consciousness, 3 Svabhavas
Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 kinds of Consciousness, 3 Svabhavas The Mind Only school evolved as a response to the possible nihilistic interpretation of the Madhyamaka school. The view “everything is mind” is conducive to the deep practice of meditational yogas. The “Tathagatagarbha”, the ‘Buddha Nature’ was derived from the experience of the Dharmakaya. Tathagata, the ‘Thus Come one’ is a name for a Buddha ( as is Sugata, the ‘Well gone One’ ). Garbha means ‘embryo’ and ‘womb’, the container and the contained, the seed of awakening . This potential to attain Buddhahood is said to be inherent in every sentient being but very often occluded by kleshas, ( ‘negative emotions’) and by cognitive obscurations, by wrong thinking. These defilements are adventitious, and can be removed by practicing Buddhist yogas and trainings in wisdom. Then the ‘Sun of the Dharma’ breaks through the clouds of obscurations, and shines out to all sentient beings, for great benefit to self and others. The 3 svabhavas, 3 kinds of essential nature, are unique to the mind only theory. They divide what is usually called ‘conventional truth’ into two: “Parakalpita” and “Paratantra”. Parakalpita refers to those phenomena of thinking or perception that have no basis in fact, like the water shimmering in a mirage. Usual examples are the horns of a rabbit and the fur of a turtle. Paratantra refers to those phenomena that come about due to cause and effect. They have a conventional actuality, but ultimately have no separate reality: they are empty. Everything is interconnected. -
Bridging Worlds: Buddhist Women's Voices Across Generations
BRIDGING WORLDS Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo First Edition: Yuan Chuan Press 2004 Second Edition: Sakyadhita 2018 Copyright © 2018 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 Illustration, "Woman on Bridge" © 1982 Shig Hiu Wan. All rights reserved. "Buddha" calligraphy ©1978 Il Ta Sunim. All rights reserved. Chapter Illustrations © 2012 Dr. Helen H. Hu. All rights reserved. Book design and layout by Lillian Barnes Bridging Worlds Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo 7th Sakyadhita International Conference on Buddhist Women With a Message from His Holiness the XIVth Dalai Lama SAKYADHITA | HONOLULU, HAWAI‘I iv | Bridging Worlds Contents | v CONTENTS MESSAGE His Holiness the XIVth Dalai Lama xi ACKNOWLEDGMENTS xiii INTRODUCTION 1 Karma Lekshe Tsomo UNDERSTANDING BUDDHIST WOMEN AROUND THE WORLD Thus Have I Heard: The Emerging Female Voice in Buddhism Tenzin Palmo 21 Sakyadhita: Empowering the Daughters of the Buddha Thea Mohr 27 Buddhist Women of Bhutan Tenzin Dadon (Sonam Wangmo) 43 Buddhist Laywomen of Nepal Nivedita Kumari Mishra 45 Himalayan Buddhist Nuns Pacha Lobzang Chhodon 59 Great Women Practitioners of Buddhadharma: Inspiration in Modern Times Sherab Sangmo 63 Buddhist Nuns of Vietnam Thich Nu Dien Van Hue 67 A Survey of the Bhikkhunī Saṅgha in Vietnam Thich Nu Dong Anh (Nguyen Thi Kim Loan) 71 Nuns of the Mendicant Tradition in Vietnam Thich Nu Tri Lien (Nguyen Thi Tuyet) 77 vi | Bridging Worlds UNDERSTANDING BUDDHIST WOMEN OF TAIWAN Buddhist Women in Taiwan Chuandao Shih 85 A Perspective on Buddhist Women in Taiwan Yikong Shi 91 The Inspiration ofVen. -
The Depth Psychology of the Yogacara
Aspects of Buddhist Psychology Lecture 42: The Depth Psychology of the Yogacara Reverend Sir, and Friends Our course of lectures week by week is proceeding. We have dealt already with the analytical psychology of the Abhidharma; we have dealt also with the psychology of spiritual development. The first lecture, we may say, was concerned mainly with some of the more important themes and technicalities of early Buddhist psychology. We shall, incidentally, be referring back to some of that material more than once in the course of the coming lectures. The second lecture in the course, on the psychology of spiritual development, was concerned much more directly than the first lecture was with the spiritual life. You may remember that we traced the ascent of humanity up the stages of the spiral from the round of existence, from Samsara, even to Nirvana. Today we come to our third lecture, our third subject, which is the Depth Psychology of the Yogacara. This evening we are concerned to some extent with psychological themes and technicalities, as we were in the first lecture, but we're also concerned, as we were in the second lecture, with the spiritual life itself. We are concerned with the first as subordinate to the second, as we shall see in due course. So we may say, broadly speaking, that this evening's lecture follows a sort of middle way, or middle course, between the type of subject matter we had in the first lecture and the type of subject matter we had in the second. Now a question which immediately arises, and which must have occurred to most of you when the title of the lecture was announced, "What is the Yogacara?" I'm sorry that in the course of the lectures we keep on having to have all these Sanskrit and Pali names and titles and so on, but until they become as it were naturalised in English, there's no other way. -
Number 3 2011 Korean Buddhist Art
NUMBER 3 2011 KOREAN BUDDHIST ART KOREAN ART SOCIETY JOURNAL NUMBER 3 2011 Korean Buddhist Art Publisher and Editor: Robert Turley, President of the Korean Art Society and Korean Art and Antiques CONTENTS About the Authors…………………………………………..………………...…..……...3-6 Publisher’s Greeting…...…………………………….…….………………..……....….....7 The Museum of Korean Buddhist Art by Robert Turley…………………..…..…..8-10 Twenty Selections from the Museum of Korean Buddhist Art by Dae Sung Kwon, Do Kyun Kwon, and Hyung Don Kwon………………….….11-37 Korean Buddhism in the Far East by Henrik Sorensen……………………..…….38-53 Korean Buddhism in East Asian Context by Robert Buswell……………………54-61 Buddhist Art in Korea by Youngsook Pak…………………………………..……...62-66 Image, Iconography and Belief in Early Korean Buddhism by Jonathan Best.67-87 Early Korean Buddhist Sculpture by Lena Kim…………………………………....88-94 The Taenghwa Tradition in Korean Buddhism by Henrik Sorensen…………..95-115 The Sound of Ecstasy and Nectar of Enlightenment by Lauren Deutsch…..116-122 The Korean Buddhist Rite of the Dead: Yeongsan-jae by Theresa Ki-ja Kim123-143 Dado: The Korean Way of Tea by Lauren Deutsch……………………………...144-149 Korean Art Society Events…………………………………………………………..150-154 Korean Art Society Press……………………………………………………………155-162 Bibliography of Korean Buddhism by Kenneth R. Robinson…...…………….163-199 Join the Korean Art Society……………...………….…….……………………...……...200 About the Authors 1 About the Authors All text and photographs contained herein are the property of the individual authors and any duplication without permission of the authors is a violation of applicable laws. ALL RIGHTS RESERVED BY THE INDIVIDUAL AUTHORS. Please click on the links in the bios below to order each author’s publications or to learn more about their activities. -
Saccaka's Challenge – a Study of the Saṃyukta-Āgama Parallel to the Cūḷasaccaka-Sutta in Relation to the Notion Of
Chung-Hwa Buddhist Journal (2010, 23:39-70) Taipei: Chung-Hwa Institute of Buddhist Studies 中華佛學學報第二十三期 頁39-70 (民國九十九年),臺北:中華佛學研究所 ISSN:1017-7132 Saccaka’s Challenge – A Study of the Saṃyukta-āgama Parallel to the Cūḷasaccaka-sutta in Relation to the Notion of Merit Transfer Bhikkhu Anālayo Center for Buddhist Studies, University of Hamburg Dharma Drum Buddhist College, Taiwan Abstract The present article provides an annotated translation of the Saṃyukta-āgama parallel to the Cūḷasaccaka-sutta of the Majjhima-nikāya. This is followed by a brief study of the significance of this discourse in relation to the theme of the transference of merit. Keywords: Early Buddhism, Comparative Studies, Saṃyukta-āgama, Debate, Transference of Merit. * I am indebted to Rod Bucknell and Ken Su for comments on an earlier version of this article. 40 • Chung-Hwa Buddhist Journal Volume 23 (2010) 薩遮迦的質疑—由《雜阿含經》與《 中部尼柯耶.薩遮迦 小經》的平行研究談福德轉化的意義 無著比丘 漢堡大學佛學研究中心 臺灣‧ 法鼓佛教學院 摘要 此篇文章針對相當於《中部尼柯耶.薩遮迦小經》的《雜阿含經.110經》提供 譯注,此是有關福德轉化之教法的重要性初探。 關鍵字:早期佛教、比較研究、《雜阿含經》、辯論、福德之轉化 Saccaka’s Challenge • 41 Introduction With the present article I continue exploring the theme of debate in early Buddhist discourse, broached in the last issue of the Chung-Hwa Buddhist Journal with a study of the Ekottarika- āgama counterpart to the Cūḷasīhanāda-sutta. Whereas in the case of the Cūḷasīhanāda-sutta and its parallels the debate situation involved a challenge to the Buddha’s disciples, in the case at present under examination the Buddha himself is challenged by the debater Saccaka, whom the texts introduce as a follower of the Jain tradition. -
An Annotated Translation of Kūkai's Secret Key to the Heart Sūtra
高野山大学密教文化研究所紀要 第 24 号 An Annotated Translation of Kūkai’s Secret Key to the Heart Sūtra Thomas Eijō Dreitlein Kōbō Daishi Kūkai (弘法大師空海, 774–835), in his text titled Hannya-shingyō hiken, jo awasetari (般若心經祕鍵幷序), or the Secret Key to the Heart Sūtra, with an Introduction, provides a deeply esoteric interpretation of the Heart Sūtra, an interpretation that is unique within the extensive literature of the Heart Sūtra. Kūkai’s thesis might be seen as revolving around three closely interrelated main points: (1) that the apparently exoteric sūtras contain esoteric meanings which can be read by those who know how to read them, (2) that the Heart Sūtra reveals the esoteric inner own-realization or samādhi of the bodhisattva Prajñā and forms the dharma-maṇḍala of that deity, and (3) that as such it holds within it all the teachings of Buddhism, and is not simply an abbreviated version of the Large Prajñāpāramitā-sūtra. 1. Exoteric sūtras can be read as esoteric Buddhist teachings Kūkai says that the exoteric Buddhist teachings are revealed by the nirmāṇakāya, and are provisional and adjusted to the receptivity and capacity of the audience,1 while esoteric Buddhism is preached directly by the Dharmakāya Mahāvairocana for his own enjoyment, and is not adjusted to the audience but is rather the final truth.2 1 See Kūkai’s Ben kenmitsu nikyō ron (TKZ 3.109): 應化說法逗機施藥言不虛故。所以他受用身祕內證而不說其境也。則等覺希夷十地離絕。 The teachings of the nirmāṇakāya are adapted to what is needed, like giving the most appropriate and effective medicine. The saṃbhogakāya manifested for the liberation of others conceals his inner realization, and does not directly teach it. -
The IJHLTR 10.1
Volume 10 Number 1 IJHLTR International Journal of Historical Learning, Teaching and Research August 2011 Volume 9, Number 2 - Autumn/Winter 2010 www.history.org.uk ISSN 1472-9466 In association with 1 2 International Journal of Historic Learning, Teaching and Research 1. Editorial 4 2. Articles Jean Pierre Charland, Marc-Andre Ethier,Jean Francois Cardin 5 History Written on Walls: a study of Quebec High School Students’ historical consciousness Michelle J. Bellino and Robert L. Selman 29 High School Students’ Understanding of Personal Betrayal in a Socio-historical Context of Ethnic Conflict: implications for teaching history Sean Lennon and Jeffrey M. Byford 44 The Wounded Terrorist: a Survey of History Students’ Perceptions of Moral Dilemmas Jannet Van Drie and Carla van Boxtel 55 In Essence I’m Only Reflecting: teaching strategies for fostering historical reasoning through whole-class discussion Bulent Tarman and Cemalletin Ayas 67 Comparing Issues Surrounding Turkish and Japanese History Books Sunjoo Kang 77 A Report from Korea: what elementary school teachers want to teach and what they teach in history: a report from Korea Anthony Blake and Karl Cain 88 History at Risk: a survey into the use of mainstream popular film in the British Secondary School History Classroom Andy Mansfield 100 The Utilisation of Gobbets for Student-Centred Learning for the Teaching of History at University: a report Jon Nichol and Penelope Harnett 106 History Teaching in England and the English National History Curriculum 3-11: past, present, into the future 3 Editorial Hilary Cooper and Jon Nichol This issue contains The International Journal of History Teaching Learning and Research papers from the United kingdom, United States, Canada, Korea, Turkey and the Netherlands. -
Yogācāra Buddhism & Cognitive Science
YogācāraHKU Buddhism Yogacara Buddhism and Cognitive 1-16-2015 Science: (De-)constructing Duality & Cognitive Science: Constructing and Deconstructing Duality HKU 1-16-2015 William Waldron Middlebury College Presented by Professor William Waldron at the Centre of Buddhist Studies, University of Hong Kong, on January 16, 2015. 明德大學 HKU Yogacara Buddhism and Cognitive 1-16-2015 Science: (De-)constructing Duality Overcoming Unconscious Imputation of Agency and Essence • Early Buddhism on cognitive processes, esp. vijñāna 識 • Cognitive Science on imputation of Self and Essence • Yogācāra Buddhism 瑜伽宗; 唯識宗; 法相宗 • Cognitive unconscious 藏識 ālayavijñāna • Predispositions 習氣 vāsanā toward Agents & Essences • Seeing Representation only 唯識: ontological foundation or epistemolgical corrective? Presented by Professor William Waldron at the Centre of Buddhist Studies, University of Hong Kong, on January 16, 2015. HKU Yogacara Buddhism and Cognitive 1-16-2015 Science: (De-)constructing Duality Three Marks of Existence (trilakṣaṇa) • Impermanence • Selflessness • Suffering, dissatisfactoriness Presented by Professor William Waldron at the Centre of Buddhist Studies, University of Hong Kong, on January 16, 2015. HKU Yogacara Buddhism and Cognitive 1-16-2015 Science: (De-)constructing Duality Three Marks of Existence (trilakṣaṇa) • Impermanence = life is a process • Selflessness = of interactive relations • Suffering, dissatisfactoriness = that we live, experience Presented by Professor William Waldron at the Centre of Buddhist Studies, University of Hong Kong, on January 16, 2015. The Impersonal Causal Model: ‘Dependent Arising’ 縁起 When this is, that comes to be; with the arising of this, that arises When this is not, that does not come to be; with the cessation of this, that ceases. Presented by Professor William Waldron at the Centre of Buddhist Studies, University of Hong Kong, on January 16, 2015. -
The Real Christ Is Buddhi-Manas, the Glorified Divine Ego V
The real Christ is Buddhi- Manas, the glorified Divine Ego The real Christ is Buddhi-Manas, the glorified Divine Ego v. 13.13, www.philaletheians.co.uk, 21 March 2018 Page 1 of 61 THE REAL CHRIST IS BUDDHI-MANAS ABSTRACT AND TRAIN OF THOUGHTS Abstract and train of thoughts Was Jesus as Son of God and Saviour of Mankind, unique in the world’s annals? The real Saviours of Mankind all descend to the Nether World, the Kingdom of Darkness, of temptation, lust, and selfishness. And, after having overcome the Chrēst condition or the tyranny of separateness, their astral or worldly ego is enlightened by Lucifer, the Glorified Divine Ego (Buddhi-Manas), who is the real Christ in every man. 5 Pythagoras, Buddha, Apollonius, were Initiates of the same Secret School. 7 The Sun is the external manifestation of the Seventh Principle of our Planetary System while the Moon is its Fourth Principle. Shining in the borrowed robes of her Master, she is saturated with and reflects every passionate impulse and evil desire of her grossly material body, our earth. 9 Jesus as “Son of God” and “Saviour of Mankind,” was not unique in the world’s annals The “infallible” Churches made up history as they went along. 11 Building up the Apostolic Church on a jumble of contradictions. 12 See how the Fathers have falsified Jesus’ last words and made him a victim of his own success. 12 “My God, my Sun, thou hast poured thy radiance upon me!” concluded the thanksgiving prayer of the Initiate, “the Son and the Glorified Elect of the Sun.” 14 And thus his Father’s name was written on his forehead.