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In the Mahāsatipaṭṭhana sutta: the greater discourse on the foundations of mindfulness, the Buddha mentioned the Four Noble Truths as the fifth object of cittānupassanā. Here in the first Truth, in addition to “five aggregates of grasping are suffering”, the fearsome and unpleasant feelings of ageing, death, sorrow, lamentation, pain, sadness and distress are also suffering. Everyone is subjected to suffer from those natural phenomena once he is kammically born in in this human world.
Temenos - Nordic Journal of Comparative Religion
On the Buddhist roots of contemporary non-religious mindfulness practice: Moving beyond sectarian and essentialist approaches2016 •
Mindfulness-based practice methods are entering the Western cultural mainstream as institutionalised approaches in healthcare, education, and other public spheres. The Buddhist roots of Mindfulness-Based Stress Reduction (MBSR) and comparable mindfulness-based programmes are widely acknowledged, together with the view of their religious and ideological neutrality. However, the cultural and historical roots of these contemporary approaches have received relatively little attention in the study of religion, and the discussion has been centred on Theravāda Buddhist viewpoints or essentialist presentations of ‘classical Buddhism’. In the light of historical and textual analysis it seems unfounded to hold Theravāda tradition as the original context or as some authoritative expression of Buddhist mindfulness, and there are no grounds for holding it as the exclusive Buddhist source of the MBSR programme either. Rather, one-sided Theravāda-based presentations give a limited and oversimplified picture of Buddhist doctrine and practice, and also distort comparisons with contemporary non-religious forms of mindfulness practice. To move beyond the sectarian and essentialist approaches closely related to the ‘world religions paradigm’ in the study of religion, the discussion would benefit from a lineage-based approach, where possible historical continuities and phenomenological similarities between Buddhist mindfulness and contemporary non-religious approaches are examined at the level of particular relevant Buddhist teachers and their lineages of doctrine and practice.
2013 •
In this book, only the canonical texts of the Pāḷi Canon are discussed. In addition to these texts, there is a huge amount of commentarial and subcommentarial literature as well as many non-canonical works, including anthologies, cosmological texts, poetry, stories, chronicles, and letters and inscriptions. Among these are famous works such as the Dīpavaṁsa (“Chronicle of the Island” [Śri Lanka]), the Mahāvaṁsa (“Great Chronicle” [also of Śri Lanka]), the Milindapañha (“Milinda’s Questions”), the Visuddhimagga (“Path of Purification”), the Abhidhammattha Sangaha (“A Comprehen-sive Manual of Abhidhamma”), etc.
2011 •
Meditation occupied a very important place in early Buddhist soteriology. Until recently, the issue of early Buddhist meditation was not seen as particularly problematic or controversial. It was almost taken for granted, that the meditative tradition of Theravāda Buddhism was able to preserve the meditative teachings of early Buddhism in their pure form. This view can however no longer be maintained. It appears that there are several fundamental discrepancies between the early suttas and the later meditative scriptures of Theravāda Buddhism. Major internal discrepancies are also present in the Suttapiṭaka itself. Most controversies are connected with the status and the role of the meditative state known as 'jhāna: This book can be seen as a polemic with the traditional, orthodox vision of early Buddhist meditation. It contains the following claims: • Jhāna meditation was a central element of early Buddhist soteriology. It was seen as an exclusive early Buddhist practice; a unique and original feature of the early Buddhist soteriological system discovered by the Buddha himself. • Jhāna was not originally a yogic type of meditation. In fact, it was often described as standing in direct opposition to yoga, which was negatively evaluated in the earliest Buddhist scriptures. • A fundamental reinterpretation of jhāna took place already in the period when the new suttas were still being created. Jhāna was misinterpreted as yoga, and the traces of this process can be found in the Suttapiṭaka. This change has resulted in the presence of many discrepancies within the Nikāyas. • The orthodox theory of meditation presented in the Visuddhimagga can be seen as a final stage of the process that has led to the fundamental reinterpretation of early Buddhist jhāna meditation. The Visuddhimagga contains many important new elements, which cannot be traced down in the earlier suttas. The presence of these new elements can only be explained as a result of a wider trend to interpret jhāna as a yogic form of meditation. The original accounts of jhāna given in the suttas could not serve as the proper descriptions of yogic meditation for an obvious reason: jhāna was not originally meant to be yoga. The introduction of the new elements and the reinterpretation of the other ones were supposed to supply the 'missing' information. • The meditative tradition of Theravāda Buddhism cannot be seen as an unbroken lineage going back to the Buddha himself.
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Joticandā HO