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The Concept of Existence (Bhava) in Early Buddhism Pranab Barua
The Concept of Existence (Bhava) in Early Buddhism Pranab Barua, Mahachulalongkornrajavidyalaya University, Thailand The Asian Conference on Ethics, Religion & Philosophy 2021 Official Conference Proceedings Abstract The transition in Dependent Origination (paṭiccasamuppāda) between clinging (upādāna) and birth (jāti) is often misunderstood. This article explores the early Buddhist philosophical perspective of the relationship between death and re-birth in the process of following bhava (uppatti-bhava) and existing bhava (kamma-bhava). It additionally analyzes the process of re- birth (punabbhava) through the karmic processes on the psycho-cosmological level of becoming, specifically how kamma-bhava leads to re-becoming in a new birth. The philosophical perspective is established on the basis of the Mahātaṇhāsaṅkhaya-Sutta, the Mahāvedalla-Sutta, the Bhava-Sutta (1) and (2), the Cūḷakammavibhaṅga-Sutta, the Kutuhalasala-Sutta as well as commentary from the Visuddhimagga. Further, G.A. Somaratne’s article Punabbhava and Jātisaṃsāra in Early Buddhism, Bhava and Vibhava in Early Buddhism and Bhikkhu Bodhi’s Does Rebirth Make Sense? provide scholarly perspective for understanding the process of re-birth. This analysis will help to clarify common misconceptions of Tilmann Vetter and Lambert Schmithausen about the role of consciousness and kamma during the process of death and rebirth. Specifically, the paper addresses the role of the re-birth consciousness (paṭisandhi-viññāṇa), death consciousness (cūti-viññāṇa), life continuum consciousness (bhavaṅga-viññāṇa) and present consciousness (pavatti-viññāṇa) in the context of the three natures of existence and the results of action (kamma-vipāka) in future existences. Keywords: Bhava, Paṭiccasamuppāda, Kamma, Psycho-Cosmology, Punabbhava iafor The International Academic Forum www.iafor.org Prologue Bhava is the tenth link in the successive flow of human existence in the process of Dependent Origination (paṭiccasamuppāda). -
Satipaṭṭhāna Meditation: a Practice Guide
Praise for Satipaṭṭhāna Meditation: A Practice Guide This is a pearl of a book. On reading it, and comparing it to the author’s previous two studies of satipaṭṭhāna, the impression is that of having left the university lecture theatre and entered the meditation hall, where the wise and experienced teacher is offering Dhamma reflections, illuminating the practice of satipaṭṭhāna with a fertile and colourful lucidity, free of footnotes and arcane cross-references. This book is a treasure-house of practical teachings, rendered accessible with a clear and simple eloquence. The author states that his motivation has been to enrich the practice of satipaṭṭhāna rather than to compete with other approaches – he has succeeded admirably in this, I feel, and with praiseworthy skill and grace. – Ajahn Amaro This breathtaking practice guide is brief, and profound! It offers a detailed, engaging, and flexible approach to satipaṭṭhāna meditation that can be easily applied both in meditation and in day-to-day activities. The inspired practice suggestions and joyful enquiry that pervade each chapter will draw students, gradually but surely, towards deep liberating insight. Satipaṭṭhāna Meditation: A Practice Guide is destined to become an invaluable resource for meditators! – Shaila Catherine, author of Focused and Fearless: A Meditator’s Guide to States of Deep Joy, Calm, and Clarity Once more Bhikkhu Anālayo has written a masterpiece that holds within it an accessible and clear guide to developing and applying the teachings held within the Satipaṭṭhāna-sutta. Within this book Anālayo explores the subtle nuances of developing mindfulness and how that dedicated cultivation leads to the awakening pointed to in the discourse. -
The Scope of Free Inquiry According to the Vīmaṃsaka- Sutta and Its Madhyama- Āgama Parallel* Anālayo
THE Scope of Free INQuiry According to THE Vīmaṃsaka- SUtta and its MadHYama- āgama Parallel* Anālayo The theme of the present article is the scope of free inquiry from the perspec- tive of the Vīmaṃsaka-sutta of the Pāli Majjhima-nikāya and its coun- terpart in the Madhyama-āgama, preserved in Chinese translation. In these two specimens from the corpus of early Buddhist discourses, a pro- spective disciple is encouraged to investigate whether the Buddha’s claim to being a fully awakened teacher is justified. My presentation is based on an annotated translation of the Madhyama-āgama discourse, which is followed by a comparative study of the two versions and an evaluation of the significance of their presentation. My frame of reference in the pre- sent article is that of the thought-world of the early Buddhist discourses themselves, which for the most part can be considered representative of Buddhism in its pre-sectarian stage. This thought-world forms my point of departure in an attempt to illustrate the message these two parallel dis- courses convey on the theme of free inquiry in relation to one’s own teacher. Introduction xaminations of Buddhist thought often refer to the Kālāma-sutta Eas the example par excellence for the advocacy of a principle of free inquiry, expressing a non-authoritarian and pragmatic attitude.1 Yet, com- pared with the Kālāma-sutta the Vīmaṃsaka-sutta could lay an even great- er claim to presenting a remarkable advocacy of free inquiry. The scope this discourse allows for free inquiry stands in contrast to the well-known * I am indebted to Rod Bucknell, Giuliana Martini, Ken Su and the Journal’s reviewer for comments on an earlier draft of this paper. -
Conflicting Translations of Rūpa
CONFLICTING TRANSLATIONS OF RŪPA Seth Evans ABSTRACT Rūpa is a well common concept within Buddhist literature found in teachings covering all aspects of the Dhamma. From meditation teachers to academics, it is one of the staples of how objects of consciousness are explained. What may be uncertain though is its intended meaning when in use over two millennia ago. While the accepted literal translation of the word is shape, or color, there are various interpretations of what that means, ranging from the ‘physical body’ to all that is ‘matter’. This disagreement may imply confusion from Buddhist scholars, as such, an attempt at a more unifi ed and accepted meaning of rūpa should be considered. This article will look at the various translations of rūpa in the Pāli Canon made by Rhys Davids, Walshe, Bhikkhu Bodhi and others as well as post canonical texts, such as the Vissudhimagga, to show possible confusion concerning rūpa and the importance for a solution. It is suggested that rūpa is a most diffi cult concept to translate into contemporary English and that further usage should be done with great care and consideration. This paper aims to exhibit the possible confusion of the modern day understanding of rūpa and hopes to stress that while the use of the word is necessary, a consensus in its meaning is also important for the sake of understanding. Keywords: Rūpa, Body, Matter, Form The Journal of The International Buddhist Studies College 19 INTRODUCTION What did the Buddha mean when he said rūpa? The amount of varying defi nitions of this concept may suggest that we are not sure what he meant at all. -
Karma and the Animal Realm Envisioned Through an Early Yogācāra Lens
Article Becoming Animal: Karma and the Animal Realm Envisioned through an Early Yogācāra Lens Daniel M. Stuart Department of Religious Studies, University of South Carolina, Rutledge College, Columbia, SC 29208, USA; [email protected] Received: 24 April 2019; Accepted: 28 May 2019; Published: 1 June 2019 Abstract: In an early discourse from the Saṃyuttanikāya, the Buddha states: “I do not see any other order of living beings so diversified as those in the animal realm. Even those beings in the animal realm have been diversified by the mind, yet the mind is even more diverse than those beings in the animal realm.” This paper explores how this key early Buddhist idea gets elaborated in various layers of Buddhist discourse during a millennium of historical development. I focus in particular on a middle period Buddhist sūtra, the Saddharmasmṛtyupasthānasūtra, which serves as a bridge between early Buddhist theories of mind and karma, and later more developed theories. This third- century South Asian Buddhist Sanskrit text on meditation practice, karma theory, and cosmology psychologizes animal behavior and places it on a spectrum with the behavior of humans and divine beings. It allows for an exploration of the conceptual interstices of Buddhist philosophy of mind and contemporary theories of embodied cognition. Exploring animal embodiments—and their karmic limitations—becomes a means to exploring all beings, an exploration that can’t be separated from the human mind among beings. Keywords: Buddhism; contemplative practice; mind; cognition; embodiment; the animal realm (tiryaggati); karma; yogācāra; Saddharmasmṛtyupasthānasūtra 1. Introduction In his 2011 book Becoming Animal, David Abram notes a key issue in the field of philosophy of mind, an implication of the emergent full-blown physicalism of the modern scientific materialist episteme. -
A Buddhist Approach Based on Loving- Kindness: the Solution of the Conflict in Modern World
A BUDDHIST APPROACH BASED ON LOVING- KINDNESS: THE SOLUTION OF THE CONFLICT IN MODERN WORLD Venerable Neminda A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University C.E. 2019 A Buddhist Approach Based on Loving-kindness: The Solution of the Conflict in Modern World Venerable Neminda A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University C.E. 2019 (Copyright by Mahachulalongkornrajavidyalaya University) Dissertation Title : A Buddhist Approach Based on Loving-Kindness: The Solution of the Conflict in Modern World Researcher : Venerable Neminda Degree : Doctor of Philosophy (Buddhist Studies) Dissertation Supervisory Committee : Phramaha Hansa Dhammahaso, Assoc. Prof. Dr., Pāḷi VI, B.A. (Philosophy), M.A. (Buddhist Studies), Ph.D. (Buddhist Studies) : Asst. Prof. Dr. Sanu Mahatthanadull, B.A. (Advertising) M.A. (Buddhist Studies), Ph.D. (Buddhist Studies) Date of Graduation : February/ 26/ 2019 Abstract The dissertation is a qualitative research. There are three objectives, namely:- 1) To explore the concept of conflict and its cause found in the Buddhist scriptures, 2) To investigate the concept of loving-kindness for solving the conflicts in suttas and the best practices applied by modern scholars 3) To present a Buddhist approach based on loving-kindness: The solution of the conflict in modern world. This finding shows the concept of conflicts and conflict resolution method in the Buddhist scriptures. The Buddhist resolution is the loving-kindness. These loving- kindness approaches provide the method, and integration theory of the Buddhist teachings, best practice of modern scholar method which is resolution method in the modern world. -
Buddhism Reconsidered
BUDDHISM RECONSIDERED A Presuppositional Critique of Theravada Buddhist Philosophy as Interpreted by David Kalupahana and Illuminated by Other Select Buddhist Scholars A Thesis' Presented in Partial Fulfillment of the Requirements for the DEGREE OF MASTER OF ARTS RELIGIOUS STUDIES Specialization in Philosophy of Religion In the GRADUATE SCHOOL OF RELIGION LIBERTY UNIVERSITY By. MICHAEL COLLENDER August 23, 2000 ~"",,""""""""""""" ____________.-dr ExPLANATION OF CORRECTIONS I have tried to harmonize all the criticisms offered by all my committee members. It was impossible to only present the information in the last four chapters without any background material at all. To make my arguments I would have needed to summarize in each of the criticism chapters (previously 8 to 11, now 2 to 4) the necessary back ground to explain the arguments. But the criticism chapters are so interconnected that there was no practical way to introduce particular nuggets of Buddhist philosophy without creating ambiguities on what exactly was being criticized in each chapter. To solve this problem I have dropped chapter 9 entitled, "The Buddhist Problem of Other Minds." And distilled a summary of Buddhist philosophy tl1at only includes information directly related to tl1e arguments presented later. Several sections have been dropped, like tl1e historical introduction, tl1e biography of the Buddha and tl1e section on nirvana, just fo name a few. I also did my best to address all your concerns and criticisms in footnotes. I also increased my citations in conformity witl1 every request for such. Where appropriate I also added more to the text, but Dr Beck made clear that I was to shorten the tl1esis to under a hundred pages so I have done tl1at. -
Buddhist Nuns' Ordination in the Tibetan Canon
Buddhist Nuns’ Ordination in the Tibetan Canon Online Bibliography in Connection with the DFG Project compiled by Carola Roloff and Birte Plutat Part I: Author List February 2021 gefördert durch Gleichstellungsfonds des Asien-Afrika-Instituts der Universität Hamburg Nuns‘ Ordination in Buddhism – Bibliography. Part 1: Author / Title list February 2021 Abeysekara, Ananda (1999): Politics of Higher Ordination, Buddhist Monastic Identity, and Leadership in Sri Lanka. In Journal of the International Association of Buddhist Studies 22 (2), pp. 255–280. Abeysekara, Ananda (2002): Colors of the Robe. Religion, Identity, and Difference. Columbia: University of South Carolina Press. Adams, Vincanne; Dovchin, Dashima (2000): Women's Health in Tibetan Medicine and Tibet's "First" Female Doctor. In Ellison Banks Findly (Ed.): Women’s Buddhism, Buddhism’s Women. Tradition, Revision, Renewal. Boston: Wisdom Publications, pp. 433–450. Agrawala, V. S. (1966): Some Obscure Words in the Divyāvadāna. In Journal of the American Oriental Society 86 (2), pp. 67–75. Alatekara, Anata Sadāśiva; Radhakrishnan, Sarvepalli (Eds.) (1957): Felicitation Volume Presented to Professor Sripad Krishna Belvalkar. Banaras: Motilal Banarsidass. Ali, Daud (1998): Technologies of the Self. Courtly Artifice and Monastic Discipline in Early India. In Journal of the Economic and Social History of the Orient (Journal d'Histoire Economique et Sociale de l'Orient) 41 (2), pp. 159–184. Ali, Daud (2000): From Nāyikā to Bhakta. A Genealogy of Female Subjectivity in Early Medieval India. In Julia Leslie, Mary McGee (Eds.): Invented Identities. The Interplay of Gender, Religion, and Politics in India. New Delhi, New York: Oxford University Press, pp. 157–180. Ali, Daud (2003): Gardens in Early Indian Court Life. -
9( 7): – 9. © 9 Oscar Carrera the Many Voices of Buddhaghosa: a Commentator
The many voices of Buddhaghosa: a commentator and our times1 Oscar Carrera Abstract This paper examines contemporary dissent from orthodox Theravāda Buddhism. It presents four modern Buddhist thinkers who hold the fifth- century commentator Buddhaghosa responsible for a drastic change in Buddhist doctrine. Several reasons are proposed to explain this ‘distortion’: it may be attributed to an excess of literalism (Shravasti Dhammika) or to the introduction of foreign ideas, drawn from other Buddhist schools (David J. Kalupahana) or from Brahmanism (Buddhadāsa Bhikkhu, Sue Hamilton). It will be argued that, in such cases, the figure of Buddhaghosa is linked to a particular reconstruction of ‘the Buddha’s Buddhism’, of which he is presented as a semi-legendary antagonist. The man known as Buddhaghosa (‘the voice of the Buddha’) was a Buddhist monk who flourished in the 5th century CE, travelled to the island of Lanka from the Indian mainland, and is credited with the systematization of a commentarial tradition that would later (much later) be called Theravāda Buddhism. It is no exaggeration to say that Buddhaghosa is, for most contemporary Theravādins, the second highest authority of Buddhism, ranking only below its founder. The volume of his putative works is impressive, so much so that some contemporary 1 I would like to thank Professor Christopher Handy for his comments on an earlier draft of this paper. 9(7): –9. ©9 Oscar Carrera THE MANY VOICES OF BUDDHAGHOSA: A commentator AND OUR TIMES scholars prefer to imagine him at the head of a writing committee (Bodhi 2000, 193; von Hinüber 2015b). This paper deals with Buddhist scholars who take the opposite stance: who, in agreement with tradition, see those writings as the product of a single man. -
Compassion and Emptiness in Early Buddhist Meditation Provides a Window Into the Depth and Beauty of the Buddha’S Liberating Teachings
‘This book is the result of rigorous textual scholarship that can be valued not only by the academic community, but also by Buddhist practitioners. This book serves as an important bridge between those who wish to learn about Buddhist thought and practice and those who wish to learn from it.... As a monk engaging himself in Buddhist meditation as well as a professor applying a historical-critical methodology, Bhikkhu Anālayo is well positioned to bridge these two com munities who both seek to deepen their understanding of these texts.’ – from the Foreword, 17th Karmapa Ogyen Trinley Dorje ‘In this study, Venerable Anālayo Bhikkhu brings a meticulous textual analysis of Pali texts, the Chinese Agamas and related material from Sanskrit and Tibetan to the foundational topics of compassion and emptiness. While his analysis is grounded in a scholarly approach, he has written this study as a helpful guide for meditation practice. The topics of compassion and emptiness are often associated with Tibetan Buddhism but here Venerable Anālayo makes clear their importance in the early Pali texts and the original schools.’ – Jetsunma Tenzin Palmo ‘This is an intriguing and delightful book that presents these topics from the viewpoint of the early suttas as well as from other perspectives, and grounds them in both theory and meditative practice.’ – Bhikshuni Thubten Chodron ‘A gift of visionary scholarship and practice. Anālayo holds a lamp to illuminate how the earliest teachings wed the great heart of compassion and the liberating heart of emptiness and invites us to join in this profound training.’ – Jack Kornfield ‘Arising from the author’s long-term, dedicated practice and study, Compassion and Emptiness in Early Buddhist Meditation provides a window into the depth and beauty of the Buddha’s liberating teachings. -
On the Presence of Subjectivity in Early Buddhism, in the Light of Transcendental Phenomenology
BSRV 29.2 (2012) 175–250 Buddhist Studies Review ISSN (print) 0256-2897 doi: 10.1558/bsrv.v29i2.175 Buddhist Studies Review ISSN (online) 1747-9681 ‘I’ without ‘I am’: On the Presence of Subjectivity in Early Buddhism, in the Light of Transcendental Phenomenology KHRISTOS NIZAMIS INDEPENDENT SCHOLAR [email protected] ABSTRACT Investigating the Pāli suttas, compiled prior to the development of Abhi dhamma, from a phenomenological perspective reveals an internally coher ent and consistent doctrine/theory whose crucial theme is the intentionality and subjectivity of consciousness. Reductive interpretations tend to inter pret the basic Buddhist principle of ‘nonself ’, and its correlative repudia tion of the concept/conceit ‘I am’, as entailing a rejection of any genuine (phenomenological) meaningfulness for the term ‘I’ as a legitimate expres sion of subjectivity, intentionality, and consciousness. Indeed, it is occasion ally even claimed that Buddhas and Arahants cannot possess subjective intentional consciousness at all. In the following reflections, then, a few key aspects of an alternative (phenomenological) perspective upon early Pāli Buddhism are introduced and sketched out, whereby it is argued that the presence of subjective intentional consciousness, even in the case of Bud dhas and Arahants, is not only presupposed by the suttas, and is not only quite unproblematic for early Buddhist doctrine/theory, but is also actually of fundamental importance for the very possibility of Buddhist truth and practice. Thus, early Buddhist doctrine/theory is not only nonreductive; it also eminently invites a deep dialogue with, and a serious and detailed interpretation from the perspective of, Transcendental Phenomenology. Keywords anattā, consciousness, early Buddhism, Husserl, ‘I’, ‘I am’, intentionality, non-self, phenomenology, subjectivity © Equinox Publishing Ltd. -
The Buddhist Perspective on the Beginning of the World, Nature, God, and Destruction
The Buddhist Perspective on the Beginning of the World, Nature, God, and Destruction By Widiyono The discussion on the beginning of the world, nature, God, and destruction is always an interesting topic. Especially, if we analyze the topic based on certain religious perspective, it will enrich our understanding about the topic as seen from the point of view of the religion which we refer to. There may be abundant resources which have described analytically about the beginning of the world, nature, God, and destruction from Islamic and Christian standpoints. However, it is hardly found any reading materials which clarify those subjects from the approach of Buddhism. Since there must be certain concepts found in the Buddhist scripture related to the subjects, obviously we can discuss those themes as viewed from Buddhism. By doing this, at least, we will understand what Buddhism would say with regard to those issues. In spite of the absence of the concept of God in Buddhism, we can see the view of the beginning of the world, nature, and destruction in the Buddhist texts. Therefore, in this paper I will examine how Buddhism perceives the concept of God, the beginning of the world, nature, and destruction by referring to the Buddhist scriptures. Here I will include the exposition of how Buddhist concept about the beginning of the world in relevance with the human role, nature, and the destruction of nature. As we see in our daily life, in this modern era we are facing various kinds of alarming problems. Environmental problems are just few of them.