This article is about Buddhist mindfulness. For information on mindfulness in psychology, see
or mindfulness . For other uses, see
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Hours ( pali : सति ; [1] Sanscrit : memory SMRT ) is DEDUCTIONS or Caution or awareness , a spiritual or psychological faculty ( indriya ) which forms an essential part of Buddhist practice . It is the first factor of those Seven Factors of Enlightenment . "Correct" or "Right" Awareness (Pali: sammā-sati , Sanskrit samyak-smṛti ) is the seventh element of noble Octuple Paths.
Content
DefinitionEdit | x
The Buddhist term translated into English as "mindfulness" has its origin in the Pali term sati and in its Sanskrit counterpart SMRT . According to Robert Sharf, the meaning of these terms has been the subject of extensive debate and discussion. [2] SMRT originally meant "to remember," "to remember," "to keep in mind," as in tradition Vedic to remember the sacred texts. Deadline sati it also means "to remember" the teachings of the scriptures. In the Satipātṛhāna-sutta term sati it means maintaining awareness of reality, where sensory perceptions are understood as illusions and thus the true nature of phenomena can be seen. Sharf refers to Milindapanha , who explained that the appearance sati remember wholesome dhammas such as four institutions of awareness , those five faculties , those five powers , those seven awakening factors , The Noble Eightfold Path and reaching insight . [3] According to Rupert Gethin,
[sati] should be understood as that which enables awareness of the full range and extent ofthe dhammas;satiit is an awareness of things in relation to things, and therefore an awareness of their relative value. Applied tosatipātthānas, probably means thatsatiit is what causes the yogi to "remember" that any feeling he may experience exists in relation to a whole variety or world of feelings which may be skilled or unskilled, flawed or flawless, relatively inferior or refined , dark or pure."[4][note 1]
Sharf also notes that this has little to do with "empty attention," the contemporary popular interpretation of sati , "since it involves, among other things, the proper discrimination of the moral valence of phenomena as they occur." [4] According to Vetter, dhyana it may have been the Buddha's original core practice that helped maintain mindfulness. [5]
EtymologyEdit | x
His translations Mindfulness |
|
---|---|
English | Careful, awareness, inspection, reminder, retention |
Sanskrit | smṛti |
pali | sati (सति) |
Chinese | niàn, 念 |
Japanese | 念 (ネン) ( Rmaji : nen ) |
Khmer | I know ( OIL : villages ) |
Korean | 념 ( RR : nyeom ) |
Sinhala | sati |
Tibetan | དྲན་པ ( Wylie : bye bye; THL : trenpa/drenpa ) |
Thai | you know |
Vietnam | thought |
Glossary of Buddhism |
It comes from the term Pali sati and its Sanskrit counterpart SMRT . From the Sanskrit it was translated into trenpa in Tibetan ( transliteration : bye bye ) and nothing 念in chinese .
paliEdit | x
In 1881, Thomas William Rhys Davids translated for the first time sati în Engleza or mindfulness în sammā-sati "Right Mindfulness; the active, attentive mind". [6] Noting that Daniel John Gogerly (1845) originally rendered sammā-sati as "right meditation", [7] Davids explained:
satiis literally "memory" but is used with reference to the constantly repeated phrase "mindful and attentive" (sato sampajâno);and it means that activity of mind and constant presence of mind which is one of the duties most frequently inculcated in the good Buddhist."[8]
Henry Alabaster , in The Wheel of the Law: Buddhism Illustrated From Siamese Sources by the Modern Buddhist, A Life of Buddha, and an Account of the Phrabat (1871), previously defined "Satipatthan/Smrityupasthana" as "The act of keeping self-conscious." [9]
Deadline English or mindfulness exist already before it was used in a (Western) Buddhist context. It was first recorded as or mindfulness in 1530 ( John Palsgrave translate into French thought ), The or mindfulness in 1561 and or mindfulness in 1817. Terms morphological previous ones include mindful (first recorded in 1340), mindfully (1382) and outdated mindfulness ( approx. 1200). [10]
John D. Dunne , an associate professor at Emory University whose current research focuses specifically on the concept of "mindfulness" in both theoretical and practical contexts, states that the translation sati and SMRT that mindfulness is confusing and that a number of Buddhist scholars have begun to try to establish "retention" as the preferred alternative. [11]
Bhikkhu Bodhi also indicates the meaning of "sati" as "memory":
The word derives from a verb, sarati, meaning "to remember," and occasionally in Pali sati is still explained in a way that connects it with the idea of memory. But when used in connection with the practice of meditation, we have no no word in English that captures exactly what it refers to. An early translator cleverly called for the word mindfulness, which is not even in my dictionary. This served its role admirably, but it does not preserve the memory connection , sometimes necessary to give meaning to a passage.[12]
However, in What does Mindfulness really mean? A canonical perspective (2011), Bhikkhu Bodhi pointed out that sati it's not just "memory":
But we should not give this [the meaning of memory] too much importance. When devising a terminology that could convey the essential points and practices of his own teaching, the Buddha inevitably had to rely on the vocabulary available to him. To designate the practice which became the mainstay of his meditative system, he chose the wordsati.But heresatiit no longer means memory. Rather, the Buddha assigned a new meaning to the word in accordance with his own system of psychology and meditation. Thus, it would be a fundamental mistake to insist on reading the old meaning of memory in the new context... I think it is this aspect ofsatiwhich provides the link between the two primary canonical meanings: as memory and as lucid awareness of present events... In the Pāli suttas,satiit has still other roles in connection with meditation, but these reinforce its characterization in terms of lucid awareness and vivid presentation.[13]
He also cited the following comment by Thomas William Rhys Davids as "remarkable insight":
But, as happened with the rise of Buddhism to so many other expressions in common use, a new connotation was then attached to the word, a connotation which gave it a new meaning and makes "memory" a most inadequate and misleading translation.
SanskritEdit | x
smṛti written in devanagari script
Cuvantul Sanskrit SMRT memory (also variously transliterated as smriti, SMRT or sm'Rti ) literally means "that which is remembered" and refers to both "awareness" in Buddhism and "a second category of metrical texts" considered in Hinduism . in authority over the scriptures Sruti .
The Sanskrit-English Dictionary his Monier Monier-Williams differentiate eight meanings of it SMRT smriti, "remembrance, reminiscence, thought of or of, recollection, recollection":
- memory as one of the Vyabhicāri-bhāvas [transient feelings];
- Memory (personified either as his daughter Daksh and his wife Angiras , be it his daughter Dharma and Medhā);
- the entire body of sacred tradition or what is remembered by human teachers (as opposed to Sruti or that which is heard or revealed directly Rishis ; In its widest acceptance, this use of the term Smṛti includes the 6 Vedanga , Sūtra, that's all Śrauta , and also Grhya). , Manusmṛti , Itihāsas (E.g., Mahābhārata and Ramayana ), The Puranas and Nītiśāstras, "according to such traditional precept or legal text";
- the entire body of law codes handed down by memory or tradition (especially the codes of Manusmṛti , Yājñavalkya Smṛti and the 16 inspired lawgivers who followed) … all these lawgivers being considered to be inspired and based their precepts on He sees ;
- symbolic name for the number 18 (of the 18 legislators above);
- sort of counter ;
- the name of the letter g- g
- desire, desire [14]
ChineseEdit | x
Eastern Zhou Dynasty (771-221 BC) Chart
nothingRead
Buddhist scholars translated SMRT with the word Chinese nothing 念“study; read aloud; think about; remember; remember". Nian is commonly used in words modern standard Chinese such as Guannian 觀念(电影) “concept; idea", Huainian 懷念(怀念) “cherish the memory; think about", nianshu 念書(念书) “read; study” and nothing 念頭(念头) “thought; idea; intention". Two specialized Buddhist terms are nianfo 念佛“sing the name of the Buddha; pray to the Buddha” and nianjing 念經(念经) "sing/recite the sutras".
This chinese character nothing 念 is composed of jin 今"now; this” and xin Heart"heart; mind". Bernhard Karlgren explain graphically nothing which means “reflect, think; to study, learn by heart, remember; to recite, to read - to have 今present of mind ". [15] Chinese character nothing or never 念 is pronounced Korean yes or yŏm the Japanese ネンsau nen and Vietnamese thought.
A Dictionary of Chinese Buddhist Terms provides basic translations of nothing : “Remembrance, remembrance; to think, to reflect; to repeat, to sing; a thought; one moment". [16]
dictionary digital of Buddhism provides more detailed translations of nothing "mindfulness, memory":
- Remembrance (Skt. SMRT ; Tib. bye bye ). To remember, remember. What is remembered. Memory function. The operation of the mind not to forget an object. Awareness, concentration. Mindfulness in Buddha, as in practice Pure Land . In Abhidharma-kośa theory, one of the ten omnipresent factors大地法. In Yogâcāra, one of the five "object-dependent" mental factors 五別境;
- Remembering; (Skt. sthapana ; Tib. bye bye ). To settle one's thoughts;
- To think in one's mind (without expressing oneself in speech). To contemplate; meditative wisdom;
- Mind, consciousness;
- A thought; a moment of thought; a moment of thought. (Skt. kṣana );
- Patience, indulgence. [17]
Alternative translationsEdit | x
See also:
Mindfulness § alternative translation
The terms sati/smriti have been translated as:
- Attention (Jack Kornfield)
- Awareness
- Concentrated Attention (Mahasi Sayadaw)
- Inspection (Herbert Guenther)
- Careful attention
- Mental health
- Remembering Attention (Alexander Berzin)
- Remembrance (Erik Pema Kunsang, Buddhadasa Bhikkhu)
- Reflective Awareness (Buddhadasa Bhikkhu)
- Mindfulness (James H. Austin) [18]
- Retention
- Self-Remembering (Jack Kornfield)
InternshipEdit | x
Initially, mindfulness offered the path to liberation by paying attention to sensory experience, preventing the emergence of disturbing thoughts and emotions that cause the subsequent chain of reactions that lead to rebirth. [19] [20] In the later tradition, especially Theravada, mindfulness is an antidote to illusion (Pali: Moha ), and is considered as such one of the "powers" (Pali: bala ) that contribute to the achievement nirvana , especially when coupled with a clear understanding of what is happening. Nirvana is a state of being where greed, hatred and delusion ( pali : moha) were defeated and abandoned and are absent from the mind.
Satipaṭṭhāna - guarding the sensesEdit | x
Main article:
Satipaṭṭhāna Below (Sanskrit: Smṛtyupasthāna Sūtra ) is an early text dealing with attention. The Theravada Nikaya prescribes that one should establish mindfulness ( satipaṭṭhāna ) in everyday life, maintaining a calm awareness of the four as much as possible upasana : body, feelings, mind and dharmas .
According to Grzegorz Polak, the four upasana were misunderstood by the emerging Buddhist tradition, including Theravada, to refer to four different foundations. According to Polak, the four upasana it does not refer to four different foundations, but to the awareness of four different aspects of increasing attention: [21]
- cele six sense bases of which you need to be aware of ( kāyānupassanā );
- contemplation upon Vedanās , which appear with the contact between the senses and their objects ( vedanānupassanā );
- the altered mental states to which this practice leads (cittānupassanā);
- development from those five obstacles the cei seven factors of enlightenment ( dhammānupassanā ).
Rupert Gethin note that the contemporary Vipassana movement interpret Satipatthana Sutta as “describing a pure form of meditation Vipassana " for which Samatha (calm) and jhana are not necessary. However, in pre-sectarian Buddhism , establishing attention was placed before practice jhanas and associated with the abandonment of those five obstacles and entering the first jhana . [22] [note 2]
According to Paul Williams, referring to Erich Frauwallner, mindfulness provided the path to liberation, "constantly watching the sensory experience to prevent cravings that would lead future experience to rebirths." [19] [note 3] Buddhadasa also argued that mindfulness provides the means to prevent the emergence of disruptive thoughts and emotions, which cause a chain reaction that leads to the rebirth of the ego and selfish thoughts and behavior. [23]
According to Vetter, dhyana would have been the original core practice of the Buddha , which helped maintain focus. [5]
Samprajana , apramada and atappaEdit | x
See also:
Sati was famously translated as "empty attention" by Nyanaponika Thera . However, in Buddhist practice, "mindfulness" is more than "non-obligatory attention"; has the more comprehensive and active meaning of samprajana , "clear understanding" and apramada , "vigilance". [24] [note 4] All three terms are sometimes (confusingly) translated as "mindfulness," but all have specific shades of meaning.
In a publicly available correspondence between Bhikkhu Bodhi and B. Alan Wallace , Bodhi described Ven. The views of Nyanaponika Thera on "right awareness" and sampajañña, as follows:
I should add that Ven.Nyanaponika himself did not regard "empty attention" as capturing the full meaning ofsatipaṭṭhāna, but as representing only one phase, the initial phase, in the meditative development of right attention. He argued that in the correct practice of right attention, sati must be integrated with sampajañña, clear understanding, and only when these two work together, attention correct can fulfill its intended purpose.[25][note 5]
In Satipaṭṭhāna Sutta , sati and sampajañña are combined with atappa (Pali; Sanskrit: ātapaḥ ), or "ardence", [note 6] and the three together comprise yoniso manasikara (Pali; Sanskrit: yoniśas manaskāraḥ ), "adequate attention" or "wise reflection". [26]
English | pali | Sanskrit/Nepali | Chinese | Tibetan |
---|---|---|---|---|
awareness/awareness | sati | smṛti smriti | 念 | trenpa (wylie: dran pa) |
clear understanding | sampajañña | samprajñāna संप्रज्ञान | 正知力 (zhèng zhī lì) | sheshin (wylie: she bzhin) |
vigilance/attention | appamada | apramada अप्रमाद | 不放逸座 (bù fàng yì zuò) | bakyö (wylie: bag yod) |
combustion | atappa | ātapaḥ atāp | 勇猛 (yǒng měng) | nyima (wylie: nyi ma) |
attention/engagement | manasikāra | manaskāraḥ मनस्कारः | 如理作意 (rú lǐ zuò yì) | yila jeypa (wylie: yid la byed pa) |
the foundation of mindfulness | satipaṭṭhāna | smṛtyupasthānaśmṛtyupasthāna | 念住 (niànzhù) | trenpa neybar zagpa (wylie: dran pa nye bar gzhag pa) |
Anapanasati - attention to breathingEdit | x
Main article:
Ānāpānasati ( pali ; Sanscrit : ānāpānasmṛti ; chinese : 安那般那 ; Pinyin : ānābānā ; Sinhala : আনান পানাা পানা , meaning 'breath' and 'breath' means 'inhalation of the mind; a form of Buddhist meditation now common to Buddhist schools TIBETAN , zen , Tiantai and Theravada , as well as mindfulness programs in the West. Anapanasati means feeling the sensations caused by the movements of the breath in the body, as practiced in the context of mindfulness. According to tradition, Anapanasati was originally taught by the Buddha in several sutras, including Ānāpānasati Sutta . [note 7] (MN 118)
Agamas – early Buddhism discusses ten forms of mindfulness. [note 8] According to him Nan Huaijin , Ekottara Āgama emphasizes attention to the breath more than any of the other methods and offers the most specific teachings on this single form of mindfulness. [28]
Vipassana – discriminative perceptionEdit | x
Main article:
Satipathana , as four foundations of awareness, cq anapanasati , "breath awareness", is used to achieve Vipassanā ( Pali ), the understanding to the true nature of reality as impermanent and Anatta , etc sunyata , devoid of any permanent essence. [29] [30]
In the context Theravadin , this thing implant a perspective on those three brands of existence , namely impermanence and unsatisfactory of every conditioned thing that exists and non-self . In contexts Mahayana , involves insight into what is variously described as sunyata , Dharma , the inseparability of appearance and emptiness ( the doctrine of the two truths ), clarity and emptiness, or bliss and emptiness. [31]
Vipassanā is commonly used as one of two poles for classifying types of practices Buddhists , the other being Samatha (Pāli; Sanskrit: samatha ). [32] Although both terms appear in Sutta Pitaka [note 9] , Gombrich and Brooks argue that the distinction as two pathways separate has its origin in the oldest INTERPRETATION of the Sutta Pitaka, [37] not in the suttas themselves. [38] [note 10] Vipassana and Samatha are described as qualities that contribute to the development of the mind ( Bhavan). According to Vetter, Bronkhorst and Gombrich, the discriminatory perception of transition as a separate path to liberation was a later development, [39] [40] [41] under pressure from developments in Indian religious thought, which saw "liberating introspection" as essential to liberation. [5] This may also have been due to a supra-literal interpretation by later scholastics of the terminology used by the Buddha, [42] and the problems involved with the practice dhyana and the need to develop an easier method. [43] According to Wynne, the Buddha combined meditative stabilization with mindful awareness and "an insight into the nature of this meditative experience."[44]
Various traditions disagree about which techniques belong to which pole. [45] According to contemporary Theravada orthodoxy, samatha is used as a preparation for vipassanā, quieting the mind and strengthening concentration to enable insight work, leading to release .
Vipassanā meditation gained popularity in the West through the modern vipassana Buddhist movement , modeled after the meditation practices of Buddhism Theravada, [46] which uses vipassanā meditation and ānāpāna ( anapanasati , breathing attention) as the main techniques and emphasizes teaching. Satipaṭṭhāna Below . _
Mindfulness (psychology)Edit | x
Main article:
The practice of mindfulness, inherited from the Buddhist tradition, is used in psychology to alleviate a variety of mental and physical conditions including obsessive-compulsive disorder , anxiety and in relapse prevention depression and drug addiction . [47]
"Simple Attention"Edit | x
George Dreyfus expressed dismay at the definition of mindfulness as "empty attention" or "non-elaborative, non-judgmental, present-centered awareness", pointing out that mindfulness in the Buddhist context also means "remembering", indicating that the function of mindfulness includes holding . Of information. Dreyfus concludes his examination by stating:
[I]dentifying mindfulness with empty attention ignores, or at least underestimates, the cognitive implications of mindfulness, its ability to bring together different aspects of experience so as to lead to clear understanding of the nature of mental and bodily states. much the non-judgmental nature of attention and by arguing that our problems stem from conceptuality, contemporary authors are in danger of leading to a one-sided understanding of mindfulness as a form of therapeutically useful spacious stillness. I think it is important not to lose sight of that mindfulness is not just a therapeutic technique, but a natural ability that plays a central role in the cognitive process.[48]
Robert H. Sharf notes that Buddhist practice aims at achieving "right view," not just "unconditioned mindfulness":
Mahasi's techniqueit did not require familiarity with Buddhist doctrine (especially the abhidhamma), it did not require adherence to strict ethical norms (especially monasticism), and it promised amazingly quick results. This was made possible by interpreting sati as a state of "empty awareness"—unmediated perception , nonjudgmental of things "as they are," uninflected by prior psychological, social, or cultural conditioning. This notion of mindfulness is at odds with premodern Buddhist epistemologies in several ways. Traditional Buddhist practices are oriented more toward the acquisition of "right view" and of proper ethical discernment, rather than "no-sight" and a non-judgmental attitude.[49]
Jay L. Garfield , quoting on Shantideva and other sources, point out that mindfulness is constituted by the union of two functions, bringing to mind and retaining vigilant in mind. He demonstrates that there is a direct connection between the practice of mindfulness and the cultivation of morality—at least in context Buddhism from which modern interpretations of attention come. [50]
See alsoEdit | x
- Buddhism and Psychology
- Buddhist meditation
- Dennis Lewis
- Eternal Now (New Age)
- Henepola Gunaratana
- John Garry
- Mahasati Meditation
- Mahasi Sayadaw
- Metacognition
- Mindfulness (diary)
- Nepsis (Eastern Orthodox Christianity)
- SN Goenka
- Samu (Zen)
- Shinzen Young
- Taqwa and dhikr , related Islamic concepts
- Thich Nhat Hanh
- Vipassana
FootnotesEdit | x
Quoted from Gethin, Rupert ML (1992), The Buddhist Path to Awakening: A Study of the Bodhi-Pakkhiȳa Dhammā . BRILL's Indological Library, 7. Leiden and New York: BRILL Gethin: "The Sutta is often read today as describing a pure form of perceptive meditation ( Vipassana ) which bypasses calm meditation ( Samatha ) and the four absorptions ( jhana ), as outlined in the description of the Buddhist path found, for example, in Sāmaññaphala-sutta […] The earlier tradition, however, seems not always to have read it this way, associating achievement in the exercise of establishing attention with abandoning those five obstacles and the first absorption.” [22] Frauwallner, E. (1973), History of Indian Philosophy , trans. VM Bedekar, Delhi: Motilal Banarsidass. Two volumes., pp.150 ff [In Buddhist discourse, there are three terms that together map the field of attention […] [in their Sanskrit variants] SMRT (Pali: sati ), samprajana (Pali: Sampajañña ) and apramada (Pali: appamada ). [24] According to this correspondence, Ven. Nyanaponika spends the last ten years living with and being cared for by Bodhi. Bodhi refers to Nyanaponika as "the closest kalyāṇamitta in my life as a monk". Dictionary.com: adjective
- having, expressive of, or characterized by intense feeling; passionate; fervent: an ardent oath; burning love
- intensely devoted, eager, or enthusiastic; zealous: an ardent theatergoer. an ardent student of French history.
- vehement; fierce: They were frightened by his fiery and burning eyes.
- fiery, burning, or hot: the burning core of a star.
In the Pali canon, the instructions for anapanasati are presented as either a tetrad (four instructions) or four tetrads (16 instructions). The most famous exposition of four tetrads – after which Theravada countries have a national holiday (see uposatha ) - It is Anapanasati Sutta , found in Majjhima Nikaya (MN), sutta number 118 (for example, see Thanissaro, 2006 ). Other discourses describing the four tetrads can be found in Anapana-samyutta his Samyutta Nikaya.(Ch. 54), such as SN 54.6 (Thanissaro, 2006a), SN 54.8 (Thanissaro, 2006b), and SN 54.13 (Thanissaro, 1995a). The single-tetrad exposition of anapanasati is found, for example, in Kayagata-sati Sutta ( MN 119; Thanissaro, 1997), Maha-satipatthana Sutta ( DN 22; Thanissaro, 2000) and Satipatthana Sutta (MN 10; Thanissaro). , 1995b). Ecottara Āgama It has: [27]
- his awareness Buddha
- be careful at Dharma
- be careful at Sangha
- attention to give
- attention to the heavens
- attention to stop and rest
- attention to discipline
- attention to breathing
- attention of the body
- beware of death
AN 4.170 (Pali) :"Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so catūhi maggehi, etesaṁ vā aññatarena. Katamehi catūhi? Idha, āvuso, bhikkhu samathapubbaṅgamaṁ vipassanaṁ bhāveti[…]Puna caparaṁ, āvuso, bhikkhu vipassanāpubbaṅgamaṁ samathaṁ bhāveti[…]Puna caparaṁ, āvuso, bhikkhu samathavipassanaṁ yuganaddhaṁ bhāveti[…]Puna caparaṁ, āvuso, bhikkhuno dhammuddhaccaviggahitaṁ mānasaṁ hoti […]English translation :Friends, whoever — monk or nun — declares the attainment of arahantship in my presence, they all do so by one or other of the four paths. Which four? There is the case where a monk has developed insight preceded by stillness. […]
Then there is the case where a monk has developed tranquility preceded by insight. […]
Then there is the case where a monk has developed tranquility in tandem with insight. […]
“Then it is when the mind of a monk has restlessness about the Dhamma [Comm: corruptions of perception] well under control. [33]
AN 2.30 Vijja-bhagiya Sutta, A Share in Clear Knowing :
"These two qualities have a part in clear knowledge. Which two? Tranquility (samatha) and insight (vipassana).
“When silence develops, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned.
“When understanding develops, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned.
"Tainted by passion, the mind is not liberated. Tainted by ignorance, discernment does not develop. Thus, from the extinction of passion there is awareness-liberation. From the extinction of ignorance there is discernment-liberation.” [34]
SN 43.2 (Pali) : “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Samatho as vipassanā”. [35] English translation: “And what, monia, is the path that leads to the unconditioned? Serenity and insight.” [36]
- Brooks: "While many commentaries and translations of the Buddha's Discourses claim that the Buddha taught two paths of practice, one called 'shamata' and the other called 'vipassanā', there is actually nowhere in the suttas where it can be definitively claimed to stay. " [38]
ReferencesEdit | x
"Sati" . The Pali Text Society's Pali-English Dictionary . Digital Dictionaries of South Asia, University of Chicago. Archived from original on 12.12.2012. Scharf 2014 , P. 942. Scharf 2014 , p. 943. "Even so, Thy Majesty, sati, when it arises, remembers the dhammas who are wise and unwise, faultless and faultless, inferior and refined, dark and pure, together with their counterparts: these are the four states of attention. , these are the four right efforts, these are the four foundations of success, these are the five faculties, these are the five powers, these are the seven awakening factors, this is the noble eight-factor path, this is calmness, this is perception, this is knowledge, this is freedom. Thus the practitioner of yoga resorts to dhammas that should be resorted to and does not resort to dhammas that should not be resorted to; he embraces dhammas that should be embraced and do not embrace dhamma. this must not be accepted". Scharf 2014 , P. 943. Vetter 1988 . TW Rhys Davids, tr., 1881, Buddhist Suttas , Clarendon Press, p. 107. DJ Gogerly, "On Buddhism," Journal of the Ceylon Branch of the Royal Asiatic Society , 1845, pp. 7-28 and 90-112. Davids, 1881, p. 145. The Wheel of the Law: Buddhism Illustrated From Siamese Sources by the Modern Buddhist, A Life of Buddha, and an Account of the Phrabat by Henry Alabaster, Trubner & Co., London: 1871 pg 197 [1] Oxford English Dictionary , 2nd ed., 2002 Lecture, Stanford University Center for Compassion and Altruism Research and Education, c 18:03 p.m. [2] Archived November 20, 2012, at Wayback Machine"Interview with Bhikkhu Bodhi: Translator for the Buddha" . https://www.bps.lk/olib/bp/bp437s_Bodhi_Investigating-Dhamma.pdf [ PDF URL bars ] Monier-Williams online dictionary . NB: these definitions are simplified and wikified. Bernhard Karlgren, 1923, Analytical Dictionary of Chinese and Sino-Japanese , Paul Geunther, p. 207. Dover reprint. William Edward Soothill and Lewis Hodous , 1937, A Dictionary of Chinese Buddhist Terms: with Sanskrit and English Equivalents and a Sanskrit-Pali Index [ permanently dead link ] . " Digital dictionary of Buddhism " . James H. Austin (2014), Zen-Brain Horizons: Toward a Living Zen , MIT Press, p.83 Williams & Tribe 2000 , p. 46. Buddhadasa, Duramen of the Bodhi tree Polak 2011 . Gethin, Rupert, Sayings of the Buddha: New Translations from the Pali Nikayas (Oxford World's Classics), 2008, p. 142. Buddhadasa 2014 , pp. 78-80, 101-102, 117 (note 42). "Friends of the Western Buddhist Order (FWBO): Buddhism and Mindfulness" . madhyamavani.fwbo.org . ""The Nature of Mindfulness and its Role in Buddhist Meditation" A correspondence between BA Wallace and Venerable Bikkhu Bodhi, Winter 2006, p.4" (PDF). Mindfulness Defined, by Thanissaro Bhikku. page 2 Nan Huaijin. Working towards Enlightenment: Cultivating the Practice. York Beach: Samuel Weiser. 1993. pp. 118-119, 138-140. Nan Huaijin. Working towards Enlightenment: Cultivating the Practice. York Beach: Samuel Weiser. 1993. p. 146. Rinpoche, Khenchen Thrangu; Thrangu, Rinpoche (2004). The Essentials of Mahamudra: Looking Directly at the Mind by Khenchen Thrangu Rinpoche . ISBNs978 - 0861713714. Henepola Gunaratana, Mindfulness in Plain English, Wisdom Publications, pg 21. Defined by Reginald A. Ray. ""Vipashyana" by Reginald A. Ray. Buddhadharma: The Practitioner's Quarterly , Summer 2004″ . Archive.thebuddhadharma.com. Archived from original on 2014-01-02. Retrieved 2013-05-30. "What is Theravada Buddhism?" . Access to Insight . Access to Insight. Retrieved 17 August 2013. "AN 4.170 Yuganaddha Sutta: In tandem . Translated from Pali by Thanissaro Bhikkhu” . accesstoinsight.org. 2010-07-03. Accessed 2013-05-30. "AN 2.30 Vijja-bhagiya Sutta, A Share in Clear Knowing . Translated from Pali by Thanissaro Bhikkhu” . accesstoinsight.org. 2010-08-08. Accessed 2013-05-30. "SN 43.2" . Agama.buddhason.org. Accessed 2013-05-30. Bhikkhu Bodhi, The Connected Discourses of the Buddha , P. 1373 Gombrich 1997 , P. 96-144. Brooks 2006 . Vetter 1988 , pp. xxxiv–xxxvii. Bronkhorst 1993 . Gombrich 1997 , P. 131. Gombrich 1997 , P. 96-134. Vetter 1988 , p. xxxv. Wynne, Alexander (2007). "Conclusion". The origin of Buddhist meditation . Routledge. pp. 94–95. ISBNs978 - 1134097401. At least we can say that liberation, according to the Buddha, was not just a meditative experience, but an insight into the meditative experience. The Buddha taught that meditation must be accompanied by careful attention to the basis of one's experience—the sensations caused by internal and external objects—and, ultimately, insight into the nature of that meditative experience. The idea that liberation required a cognitive act of insight went against the grain of Brahminical meditation, where the yogi was believed to be devoid of any mental activity, "like a log of wood."
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- Mindfulness Research Guide at the American Mindfulness Research Association. Retrieved 23 December 2013.
- Oxford University Center for Mindfulness Research . Retrieved 23 December 2013.
- What is Mindfulness? Buddhism for Beginners
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