Meditation Practice - Buddhispano

Recommendations

Info

Buddhist Philosophy and Meditation Practice Table 2: The Twelve Links of Existence (i) ignorance (avijj) (ii) volitional formations (sakhr) (iii) consciousness (viññaa) (iv) name-and-form (nma–rpa) (v) six sense bases (sayatana) (vi) contact (phassa) (vii) feeling (vedan) (viii) craving (tah) (ix) clinging (updna) (x) existence (bhava) (xi) birth (jti) (xii) aging-and-death, sorrow, lamentation, pain, displeasure and despair (jarmaraa) 361
The Practical approach to the Enlightenment through the Buddhist Meditation Venerable Bhikkhuni Anula Devi (Kyeong-Hee Yoo) Postgraduate Institute of Pali and Buddhist Studies Buddhism starts from the point of the Buddha’s Enlightenment. And thereby, the teaching of the Buddha becomes the way to the solution for the problems of human beings, i.e., the cessation of suffering. When it works it becomes meaningful. But, nowadays, the enlightenment has become rather treasure in the casket than in use. As the materialism goes extreme and the morality too extremely corrupted, the world urgently needs to balance it. Therefore, this is the high time to call for enlightenment. Then, what does the enlightenment mean? It simply means the total cessation of all kinds of suffering, or the solution for the existence. Then, now our concern comes on the possibility of enlightening in this very life. Before we deal with the possibility of enlightenment here and now, rst of all I would like to trace the enlightenment appearing in the Suttas in four stages in two ways: One way is Theravda Vipassana Meditation and the other way is Mahyna Zen Meditation. In Theravda Vipassana meditation, four stages of Enlightenment are rather clearly mentioned in comparison with Mahyna Zen tradition. It talks about10 fetters or bonds that tie us to this samsric world of existence and as we overcome these fetters, we progress to higher state of enlightenment. I will show this in a diagram in comparison with Zen tradition. Actually, there are no criteria to distinguish states like 10 fetters in Zen, but there are some mystery words left by the enlightened one from which we can have clue to judge their state. They use some specic type of words, and we call it “Malhugu” in Korean. If I interpret I would say in simple parlance “Some-words beyond the ineffability”. Ten fetters or bonds that tie us to this samsric world of existence are shown below 1 : 1. The belief in a permanent personality, ego 2. Doubt, extreme skepticism 3. Attachment to rites, rituals, and ceremonies 4. Attachment to sense desires 5. Ill-will, anger 6. Craving for existence in the Form world (heavenly realms) 7. Craving for existence in the Formless world (heavenly realms) 8. Conceit 9. Restlessness 10. Ignorance 1 (from Anguttara Nikya 10.13) 362
Page 2 and 3:
The International Association of Bu
Page 4 and 5:
Preface Mahachulalongkornrajavidyal
Page 6 and 7:
13. Joel Walmsley & Ira Greenberg:
Page 8 and 9:
2 nd IABU Conf erence: Introduction
Page 10 and 11:
Ven. Dr. Jinwol Lee’s paper on Se
Page 12 and 13:
developments in meditative teaching
Page 14 and 15:
through explaining his teaching thr
Page 16 and 17:
to do with the notion of ‘I’ ne
Page 18 and 19:
and practice is supported by an app
Page 20 and 21:
treatment of the notion of volition
Page 22 and 23:
Problems connected with the tension
Page 24:
Buddhist Philosophy and Meditation
Page 27 and 28:
Conference The main method of medit
Page 29 and 30:
Conference I contend that this way
Page 31 and 32:
Conference putting words to her exp
Page 33 and 34:
Conference passing through one ña
Page 35 and 36:
Conference constructed and is able
Page 37 and 38:
Thought and Praxis in Cotemporary K
Page 39 and 40:
Conference This scripture is a shor
Page 41 and 42:
Conference enlightenment represente
Page 43 and 44:
Conference The Buddha’s birthday
Page 45 and 46:
Conference Monks-oriented Practice:
Page 47 and 48:
Conference Bibliography: Anderl, Ch
Page 49 and 50:
Conference Kim, Jongmyung. 2006b.
Page 51 and 52:
Ganhwaseon () in Korea: From a Seon
Page 53 and 54:
Conference to see one’s true natu
Page 55 and 56:
Conference 3 months. During the per
Page 57 and 58:
The Transformation of Doubt (Ŭijŏ
Page 59 and 60:
Conference a “stream-enterer” (
Page 61 and 62:
Conference meditation unique to Eas
Page 63 and 64:
Conference But Yuanmiao, like many
Page 65 and 66:
Conference the sequestered monk. Th
Page 67 and 68:
Conference The rst of the above quo
Page 69 and 70:
Conference The above-discussed scho
Page 71 and 72:
Conference from wrong views, and pr
Page 73 and 74:
Conference While the Pli sources id
Page 75 and 76:
Conference enlightenment (bodhipaki
Page 77 and 78:
Conference the conventional bodhici
Page 79 and 80:
Conference • After executing the
Page 81 and 82:
Conference and awakened to its natu
Page 83 and 84:
Conference In terms of its existent
Page 85 and 86:
Conclusion Conference As we have se
Page 87 and 88:
Conference Lamotte, E., trans., L
Page 89 and 90:
Conference is possible, by having r
Page 91 and 92:
Conference The two supermundane met
Page 93 and 94:
Conference Tsongkhapa’s work and
Page 95 and 96:
The Pahāna (Conditional Relations)
Page 97 and 98:
Conference [in Abhidhamma] include
Page 99 and 100:
Conference rebirth-kamma-produc ed
Page 101 and 102:
Conference Conditions, paccayas Fac
Page 103 and 104:
Conference In his book on the Pahna
Page 105 and 106:
Conference When we encounter pleasa
Page 107 and 108:
Conference In sum, all three Pahna
Page 109 and 110:
Conference Korneld, Jack (1996) Liv
Page 111 and 112:
A Study on the Development of Medit
Page 113 and 114:
Conference From all above, we can n
Page 115 and 116:
Conference In the 19 th century, ho
Page 117 and 118:
Conference Someone thought that the
Page 119 and 120:
Conference 2. The views on enlighte
Page 121 and 122:
Pragmatic Benefits and Concentratio
Page 123 and 124:
Conference 3. Evident Importance of
Page 125 and 126:
Conference piness during practicing
Page 127 and 128:
Theravada Philosophical Exposition
Page 129 and 130:
Conference • Four right exertions
Page 131 and 132:
Conference (cattro ariyamagg), the
Page 133 and 134:
Conference ABBRIVIATIONS Psm Paisam
Page 135 and 136:
Conference the Yogcras and Mdhyamik
Page 137 and 138:
Conference It is clear that my rese
Page 139 and 140:
Conference experience directly, uno
Page 141 and 142:
Conference commentary, and the Dzog
Page 143 and 144:
Conference from the text, and the t
Page 145 and 146:
Conference Trungpa Rinpoche did not
Page 147 and 148:
Conference The treatment of the bre
Page 149 and 150:
Conference At the risk of oversimp
Page 151 and 152:
The Philosophy of Suffering and the
Page 153 and 154:
Conference experiences impermanence
Page 155 and 156:
Conference When mind is concentrate
Page 157 and 158:
Mind, Death and Supervenience: Towa
Page 159 and 160:
Conference The reductionist answer
Page 161 and 162:
Conference equivalent (but differen
Page 163 and 164:
Conference II. Vajrayā na Perspect
Page 165 and 166:
Conference of the conventional mind
Page 167 and 168:
Conference For a period of forty-ni
Page 169 and 170:
Conference Finally, to return to an
Page 171 and 172:
Conference Punam, H. (1975) “The
Page 173 and 174:
Conference This connection with rea
Page 175 and 176:
Conference Being calm, we will know
Page 177 and 178:
Conference Thich Nhat Hanh’s (199
Page 179 and 180:
References: Conference Batchelor, M
Page 181 and 182:
A Strategic Perspective on Buddhist
Page 183 and 184:
Conference Sati as such is mere awa
Page 185 and 186:
Conference on observations and expe
Page 187 and 188:
Conference that which they represen
Page 189 and 190:
Conference Buddhism is related to t
Page 191 and 192:
Conference were disturbed, as in th
Page 193 and 194:
Conference do. For example, at this
Page 195 and 196:
Conference Figure 3 An English Spea
Page 197 and 198:
Conference Consider the relation be
Page 199 and 200:
Conference ——. Toward Sustainab
Page 201 and 202:
Conference previous research, espec
Page 203 and 204:
Conference Mi bskyod rdo rje (1507-
Page 205 and 206:
Conference remove all veils. This r
Page 207 and 208:
Conference In temporary summary—t
Page 209 and 210:
Conference of those who do not trul
Page 211 and 212:
Conference the teacher as opposed t
Page 213 and 214:
Conference Session two denes the
Page 215 and 216:
Conference signicance, in which gen
Page 217 and 218:
Conference Mi bskyod rdo rje, Karma
Page 219 and 220:
Conference ——. mNyams med dags
Page 221 and 222:
Conference Jackson, David P. (1992)
Page 223 and 224:
Conference —— (2002). ‘What D
Page 225 and 226:
Searching for a Possibility of Budd
Page 227 and 228:
Conference We can nd another instan
Page 229 and 230:
Conference to is not considered a p
Page 231 and 232:
Conference relationship has its val
Page 233 and 234:
Conference concepts with the opposi
Page 235 and 236:
Conference The Mind’s ‘I’ in
Page 237 and 238:
Conference 2. Preliminary (2): Pah
Page 239 and 240:
Conference When the scientic attitu
Page 241 and 242:
Conference ‘the world’s limit
Page 243 and 244:
Conference ‘appear’, as a pheno
Page 245 and 246:
Conference being the basis of the c
Page 247 and 248:
Conference He might say too, ‘The
Page 249 and 250:
Conference directed towards (or awa
Page 251 and 252:
Conference really is like a kind of
Page 253 and 254:
Conference [W]hen a bhikkhu does no
Page 255 and 256:
Conference The agency of the ‘I
Page 257 and 258:
Conference 6. Conclusion: Not ‘th
Page 259 and 260:
References Conference Primary Pli T
Page 261 and 262:
Conference Husserl, E. [1912-1929]
Page 263 and 264:
Conference from the gross level to
Page 265 and 266:
Conference • The First Vijj: Pubb
Page 267 and 268:
Conference sava or mental intoxican
Page 269 and 270:
Conference 3.1.1 Trai-sikkh of “P
Page 271 and 272:
Conference 3.2.1 As for meditation,
Page 273 and 274:
Conference 4. The Noble Right Conce
Page 275 and 276:
Conference (Tilakkhaa), Trai-sikkh
Page 277 and 278:
Conference Diagram illustrates rela
Page 279 and 280:
Conference In the mainstream Buddhi
Page 281 and 282:
Conference the primary ña rises. I
Page 283 and 284:
Conference Vasubandhu and his conte
Page 285 and 286:
Conference Like others who have inv
Page 287 and 288:
Conference In the second part of hi
Page 289 and 290:
Conference cultivation (bhvan-mrga)
Page 291 and 292:
Conference supramundane paths are s
Page 293 and 294:
Conference the four noble truths in
Page 295 and 296:
Conference “unification of mind
Page 297 and 298:
Conference It’s hard to tell if t
Page 299 and 300:
Conference Vasubandhu objects to th
Page 301 and 302:
Buddhadāsa’s Poetry: the Object
Page 303 and 304:
Conference Emptiness is a means of
Page 305 and 306:
Conference So we have to leave the
Page 307 and 308:
Conference I have collected free pi
Page 309 and 310:
Conference Buddhadsa maintained tha
Page 311 and 312:
Conference Apart from the metaphor
Page 313 and 314:
Conference Moreover, many of Buddha
Page 315 and 316:
Conference For Dharma poetry, it is
Page 317 and 318:
Conference Because they challenge t
Page 319 and 320:
Conference No matter how loud the s
Page 321 and 322: Conference It is disgusting, but we
Page 323 and 324: Conference Until there is no cause
Page 325 and 326: An Anthropological Study on the Rit
Page 327 and 328: Conference (Buddhist verses) or rec
Page 329 and 330: Conference Data Analysis Data has b
Page 331 and 332: Conference Table 6: The belief of t
Page 333 and 334: Conference Table 11: Solace from th
Page 335 and 336: The Philosophical Foundations of th
Page 337 and 338: Conference kenky (Studies in “ es
Page 339 and 340: Conference Drukpa Kagyu tulku Choeg
Page 341 and 342: Conference A less common conception
Page 343 and 344: Conference (thugs dam) 8 , when a y
Page 345 and 346: Conference Speaking more specically
Page 347 and 348: Conference composed by Khri-byang R
Page 349 and 350: Conference and exchanged appears to
Page 351 and 352: Conference Faure, Bernard. 1995.
Page 353 and 354: Conference Sharf, Robert. 2004. ‘
Page 355 and 356: Conference Contexts - the instituti
Page 357 and 358: Conference NKT lamrim handbook, Joy
Page 359 and 360: Conference lifetime’. 21 Liberati
Page 361 and 362: Conference hedonism, materialism, o
Page 363 and 364: Conference Unfortunately, inducing
Page 365 and 366: Conference most of whose specics ar
Page 367 and 368: Conference a good friend, then a
Page 369 and 370: Conference Conclusions: In conclusi
Page 371: Conference Table 1: The sequence of
Page 375 and 376: Conference Many writings say that S
Page 377 and 378: Conference Those were in the histor
Page 379 and 380: Conference Arahant has no-self ther
Page 381 and 382: Buddhist Meditation Practices Dr. W
Page 383 and 384: Conference However, certain people
Page 385 and 386: Conference the three-fold factors d
Page 387 and 388: Conference According to Tantra, all
Page 389 and 390: Breathing Mindfulness: Text and Pra
Page 391 and 392: Conference the eyes, though this is
Page 393 and 394: Conference communicated by the use
Page 395 and 396: Conference felt to be appropriate f
Page 397 and 398: Conference the day is encouraged. N
Page 399 and 400: Conference Abbreviations: AS = npna
Page 401 and 402: Conference Nan, H-C. 1997. Basic Bu
Page 403 and 404: Conference Having truly puried the
Page 405 and 406: Conference 2.2 The practice of #1-1
Page 407 and 408: Conference 2.2.2 The process of pra
Page 409 and 410: Conference The more moral empowerme
Page 411 and 412: Conference If the theoritical knowl
Page 413 and 414: Conference Diagram illustrating the
Page 415 and 416: Conference 3.1.4 The fourth task in
Page 417 and 418: Conference 3.3.3 The three moral em
Page 419 and 420: Conference The progress of which re
Page 421 and 422: Conference Diagram Showing Relation
Page 423 and 424:
Conference This article only explai
Page 426 and 427:
Page 428 and 429:
Page 430 and 431:
Page 432 and 433:
Page 434 and 435:
Page 436 and 437:
Page 438 and 439:
Page 440 and 441:
Page 442 and 443:
Page 444 and 445:
Acknowledgements Buddhist Philosoph
Page 446 and 447:
Page 448 and 449:
Page 450 and 451:
Page 452 and 453:
Page 454 and 455:
Page 456 and 457:
Page 458 and 459:
Page 460 and 461:
Page 462 and 463:
Page 464 and 465:
Page 466 and 467:
Page 468 and 469:
Page 470 and 471:
Page 472 and 473:
Page 474 and 475:
Page 476 and 477:
TbUdv(E) =English tr. of the Tibeta
Page 478 and 479:
Page 480 and 481:
Page 482 and 483:
Page 484 and 485:
Page 486 and 487:
show all

Meditation Practice - Buddhispano

Create successful ePaper yourself

Delete template?

Save as template?