01 Meditation Panel Preface.indd - United Nations Day of Vesak 2013

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Buddhist Philosophy and Meditation Practice References: Buswell, Robert E. “Ch’an Hermeneutics: A Korean View.” Buddhist Hermeneutics (1988): 231-56. Fiorenza, Francis S., and Gordon D. Kaufman. “God.” In Critical Terms for Religious Studies, edited by Mark C. Taylor, 136-59. Chicago: University of Chicago Press, 1998. Lopez, Donald S. “On the Interpretation of the Mahyna Stras.” In Buddhist Hermeneutics, edited by Donald S. Lopez, 47-70. Honolulu: University of Hawaii Press, 1988. Maraldo, John C. “Hermeneutics and Historicity in the Study of Buddhism.” The Eastern Buddhist 19, no. 1 (1986): 17-43. Sharf, Robert H. “How to Think with Chan Gong’an.” In Thinkin g with Cases: Specialist Knowledge in Chinese Cultural History, edited by Charlotte Furth, Judith T. Zeitlin and Ping-chen Hsiung, 205-43. Honolulu: University of Hawai’i Press, 2007. 211
Conference The Mind’s ‘I’ in Meditation: Early Pāi Buddhadhamma and Transcendental Phenomenology in Mutual Reflection Khristos Nizamis 1 Introduction This essay provides a condensed introductory ‘snapshot’ of just a few of the many and profound correlations existing between early (pre-Abhidhamma) Pi Buddhism and Transcendental Phenomenology, by focusing on what is arguably the most central and essential ‘philosophical problem’ in both traditions: the true nature and signicance of the ‘I’ of subjective intentional consciousness. It argues that the Buddhist axiom of ‘not-self’ (anatt) is by no means incompatible with the fundamental phenomenological irreducibility, and necessity, of transcendental subjectivity – or, as Husserl also puts it, of the ‘pure’ or ‘transcendental ‘I’’ – a structure evidently essential to intentional consciousness as ‘consciousness-of’. On the one hand, Husserl recognises (and struggles with) the peculiar ‘emptiness’ of the ‘pure ‘I’’. On the other hand, a fundamental distinction must clearly be drawn between genuine intentional subjectivity – which even Buddhas and Arahants must of necessity possess – and the erroneous bases upon which the concept of ‘self’ (att) that Buddhism rejects is constituted: the feeling of ‘I am’ (‘asm’ti), the sense of ‘I am this’ (‘ayam-aham-asm’ti), and the concept/conceit of ‘I am’ (asmi-mna) – all of which Buddhas and Arahants by denition do not possess. Hence, it is argued that, while the ‘pure I’ does not refer to some permanent ‘entity’ called ‘self’, nor is it merely an empty, non-referring, conventional linguistic marker: it has not merely a ‘use’, but a genuine meaning, which derives from the intrinsic, irreducible, and ‘pre-linguistic’ experiential structure of ‘consciousness-of’ itself. What is more, this meaning is not only recognised and admitted, but actively utilised, within the doctrine and methodology of early Buddhism, without any sense of contradicting the axiom of anatt. 1. Preliminary (1): The axiom of anattā This essay aims to provide a very condensed and merely introductory ‘snapshot’ of just a few of the many and very deep correlations that exist between transcendental phenomenology (TP) and early Pi Buddhadhamma (EB); but the elements of this ‘snapshot’ are organized around what is arguably the most essential theme – one might even say, ‘philosophical problem’ – at the heart of both TP and EB. It is the intention of this essay not to contradict the fundamental EB axiom of anatt, ‘not-self’. In other words, the arguments presented here will not posit any essentially permanent subjective or objective entity or identity called att, or ‘self’. Nor will they assert ‘asm’ti, ‘I am’; 1 I would gratefully like to thank Peter Harvey for his helpful and encouraging comments on and questions about the previous version of this paper. I hope that through my addressing his comments and questions, the clarity of this paper has been improved for the benet of others. I would also like to register my respect for and appreciation of the great work accomplished by Bhikkhus Bodhi and hnissaro: without their beautiful efforts, it would have required at least two more lifetimes for me to gain the understanding of early Pi Buddhadhamma which they have helped me to gain within a fraction of this lifetime. I also deeply and gratefully thank the International Association of Buddhist Universities for accepting this paper as part of its 2011/2012 conference program. 212
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The International Association of Bu
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Preface Mahachulalongkornrajavidyal
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13. Joel Walmsley & Ira Greenberg:
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2 nd IABU Conf erence: Introduction
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Ven. Dr. Jinwol Lee’s paper on Se
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developments in meditative teaching
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through explaining his teaching thr
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to do with the notion of ‘I’ ne
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treatment of the notion of volition
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Problems connected with the tension
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Buddhist Philosophy and Meditation
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Ganhwaseon () in Korea: From a Seon
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