Buddhist Approaches to Impermanence: Phenomenal and Naumenal

The doctrine of impermanence can be called the most salient feature of the Buddha’s teaching. The early Buddhist doctrine of impermanence can be understood in four different but interrelated contexts: Buddha’s empiricism, the notion of conditioned/constituted objects, the idea of dependent arising, and the practical context of suffering and emancipation. While asserting the impermanence of all phenomena, the Buddha was silent on the questions of the so-called transcendent entities and truths. Moreover, though the Buddha described Nibbāṇa/Nirvāṇa as a ‘deathless state’ (‘amataṃ padam’), it does not imply eternality in a metaphysical sense. Whereas the early Buddhist approach to impermanence can be called ‘phenomenal’, the post-Buddhist approach was concerned with naumena (things in themselves). Hence, Sarvāstivāda (along with Pudgalavāda) is marked by absolutism in the form of the doctrines of substantial continuity, atomism, momentariness, and personalism. The paper also deals with the approaches to impermanence of Dharmakīrti and Nāgārjuna, which can be called naumenal rather than strictly phenomenal. For Dharmakīrti, non-eternality was in fact momentariness and it was not a matter of experience but derivable conceptually or analytically from the concept of real. Nāgārjuna stood not for impermanence, but emptiness (śūnyatā), the concept which transcended both impermanence and permanence, substantiality and non-substantiality.

On the meanings of the terms dhāraṇī and mantra in the Buddhist written tradition

The article comprises an analysis of some of the most important terms in the Buddhist religious tradition – dhāraṇī and mantra. It is based upon research of the Buddhist canonical and post-canonical texts. Among others, the article sets to clarify whether it is possible to identify the terms of dhāraṇī and mantra also as ‘spells’, ‘incantations’ or ‘invocations’. Special attention is paid to the study of the semantic areas of the terms in question. This aims to clarify whether the dhāraṇī and mantra can be considered synonyms. The article also examines the approaches of Russian and foreign scholarly traditions, which interpreted the meaning of these terms. On a parallel basis, it analyzes the meaning of the term dhāraṇī recorded in Buddhist canonical and post-canonical texts. Additionally, the article comprises a research of the technical terms, which are synonymous for dhāraṇī and mantra, however, used in both authentic (Indian) and non-endemic zones and the relevant traditions, where the Buddhist teaching was also popular, i.e. in Tibet, China and Japan. As a result, the author concludes as follows. On the ‘popular level’ of the functioning of Buddhist doctrine (protection from illnesses, robbers, bites of poisonous snakes and insects, etc.) both terms dhāraṇī and mantra can be certainly bear the meaning as ‘spells’, ‘incantations’ or ‘invocations’. On the level of the meditative practice of the consciousness transformation, which aims to the final liberation from affects, both dhāraṇī and mantra function as a ‘mental construct’. On the one hand, they protect the ascetic consciousness they protect the ascetic consciosness (manas-tra) from afflictions, on the other, they provide the mental comprehension ‘grasping’ and firm holding (dhāraṇa) in memory of the aspects of religious doctrine, that, ultimately, leads to the Nirvāṇa obtaining. In both cases, dhāraṇī and mantra function as synonyms, with the only difference that dhāraṇī is a product of Buddhist ideologists who sought to identify a break from the previous religious tradition – Brahmanism.

Doxographical Appropriation of Nāgārjuna’s Catuṣkoṭi in Chinese Sanlun and Tiantai Thought

This article reconstructs the Chinese “practice qua exegesis” which evolved out of the doxographical appropriation of the Indian Buddhist catuṣkoṭi (four edges), a heuristic device for conceptual analysis and a method of assorting linguistic forms to which adherents of Madhyamaka ascribed ambiguous potential. It could conceptually clarify Buddhist doctrine, but also produce deceptive speech. According to the Chinese interpreters, conceptual and linguistic forms continue to be deceptive until the mind realizes that all it holds on or distinguishes itself from is its own fabrication. Liberation from such self-induced deceptions requires awareness of the paradox that the desire to leave them behind is itself a way of clinging to them. Chinese Sanlun and Tiantai masters tried to uncover this paradox and to disclose to practitioners how the application of the catuṣkoṭi, on the basis of such awareness, enables proper conceptual analysis in exegesis. From this approach followed the Chinese habit of construing doxographies in which hermeneutical and soteriological intent coincide. Understanding the inner unity of doctrinal manifoldness in the translated sūtra and śāstra literature from India via exegesis also made it possible to apprehend the ineffable sense of liberation.

MAGICAL REALISM: THE STORY OF MAGOMED-RASUL «THE EVIL FORCE»

The article considers the main characteristics of novel of mystical character. «Evil spirit» by People’s writer of Dagestan Rasulov Magomed-Rasul. The author reveals causal characteristics of behavior of the heroes of the story, converts them to the Buddhist doctrine of the reincarnation of the human soul.

Muslim views on other religions: With special reference to Buddhism

The literature analysing Muslim perspective towards other religions is now quite extensive. However, when it comes to Muslim’s perspective towards Buddhism, the scholarship lags far behind. This article aimed to identify the Muslim views on Buddhism from a theological and philosophical framework. The Muslim views have a different category, on categorising Buddhism, the status of Buddha as a Prophet, and Buddhist as the People of the Book. Each view provides a different framework of Muslim perspective towards Buddhism. From the theological view, one of the outlook is tolerance. Due to the rejection of Buddhist doctrine by most Muslim theologians, Muslims apply tolerance, which is subject to religious freedom stand on, ‘firm in principle, tolerant in attitude’. Tolerance encourages Muslims to adhere to the principles of truth, but does not erode the respect for other religion. While from a philosophical view, it considered Buddhism as a religion from God, as well as other religions. Thus, some Muslim inclusivists and pluralists recognise Buddhism. This research is qualitative. The method used in this research is descriptive-analytic, emphasising content analysis of the data from various books and articles covering Muslim view on Buddhism and the patterns of relations between Islam and Buddhism. Studies suggest the understanding of each framework to encourage Muslims to improve comprehensive interreligious dialogue with Buddhists.Contribution: Religious tolerance, inclusivism, and pluralism is a panacea to inordinate and incessant religious conflict, if given its proper place in Malaysia, it will breed harmony and peace in the society. This work would be of immense benefit to interfaith scholars and religious leaders across all strata of discipline.

The Dangers of Mindfulness: Another Myth?

Criticism of potential drawbacks of mindfulness is crucial for the field to move forward and remain grounded in reality rather than become carried away by the mindfulness hype. At the same time, however, such criticism needs to be reasonable and based on actual facts rather than subjective imagination. The allegation that mindfulness is intrinsically dangerous appears to have been influenced by unreasonable claims made by Daniel Ingram, which have been taken seriously due to an apparent lack of acquaintance of some scholars with Buddhist doctrine and with genuine forms of insight meditation.

Dharma jako praktyczne studium umierania. Przyczynek do studiów nad podstawami mistyki buddyjskiej

Inspired by the Platonic defi nition of philosophy as preparation for death, the author sketches the way indicated by the Buddha (dharma) as an action aimed at ending the elementary circumstances of life. In addition, he tries to show that despite interpretative controversy and changing cultural context, this action is reproduced in the history of Buddhism. So it has solid, unchanging foundations. To make his reasoning clear, the author explains the key concepts present in Buddhist doctrine: dharma, kamma (karman) and skilful means (upaya kauśalya).

De-Centering the Normative in the Introduction to Buddhism Class

In this article, I present an alternative method for teaching the Intro to Buddhism class. The standard way of teaching this class allows little room for non-normative aspects of Buddhism such as violence, and insofar as it does, it implicitly frames them as “aberrations” from “real Buddhism.” In my syllabus, I began by having students read The Heart of the Buddha’s Teaching by Thich Nhat Hanh, which teaches them about Buddhist doctrine with a seductively modernist approach. At the mid-point of the semester, I then reveal to them that Thich Nhat Hanh’s book leaves out a great deal of what is found in actual traditional Buddhist practice, including reincarnation, gods, spirits, miracles, the supernatural, patriarchy, and violence. In the second half of the semester, we then study regional forms of Buddhism, with a special eye towards practice, including the practice of violence.

Language and Its Limits: Meaning, Reference and the Ineffable in Buddhist Philosophy

Buddhist schools of thought share two fundamental assumptions about language. On the one hand, language (śabda) is identified with conceptual thinking (kalpanā), which according to the Buddhist doctrine (dharma) separates us from the momentary and fleeting nature of reality (satya, “truth”). Language is comprised of generally applicable forms, which fuel the reificatory proclivity for clinging to the distorted – and ultimately fictious – belief in substantial existence. On the other hand, the distrust of language is mitigated by the doctrine of ineffability (anirdeśya), which although asserts that reality is beyond the scope of linguistic description, submits that philosophical analyses of key Buddhist concepts is a means of overcoming the limitations that language imposes on our experience and facilitating insight into the nature of reality (bodhi). This paper provides an overview of Buddhist philosophy of language, with an emphasis on the dialectical view of language as indispensable but ultimately insufficient for contemplation. The Buddhist discussions of ineffability are explicated and compared with its treatment in modern Occidental thought, specifically the similarities and differences with Wittgenstein’s philosophy of language.