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

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Buddhist Philosophy and Meditation Practice on the three ways in which one is made impure by bodily action, four ways in which one is made impure by verbal action, and three ways in which one is made impure by mental action, followed by their abandonment and the performance of the ten wholesome actions as the ways in which one is instead puried. When a person is endowed with these ten wholesome actions, then no matter what ritualised behaviours are undertaken or not undertaken, the purity is not lost, “because these ten wholesome courses of action are pure and cause purity”. 39 In other words, mental purity due to wholesome mental actions is based on non-greed, non-ill-will and non-delusion. As the Karajakya-sutta and its parallels make clear, such ethical purity and clarity of understanding with regard to one’s motivations furnish the necessary pathway that leads from the initial insight gained by the noble disciple with the attainment of stream-entry to the complete fullment of non-greed and non-ill-will by reaching non-return as well as the acme of non-delusion on attaining arhatship. 40 A similar progression mirroring the intimate correlation between ethical purity and practice of the path is found in a discourse in the Majjhima-nikya. This begins with an initial recognition of the presence or absence of mental delements. Such recognition then leads to the effort to abandon them, followed by a reference to the acquisition of perfect condence in the three jewels, i.e., the attainment of stream-entry. Then comes concentration based on the happiness derived from such condence, which is followed by instructions on appamas radiation, which in turn leads to insight and eventually to the realisation of nal liberation. 41 Progress to non-return or arhatship is related as much to meditative attainment as it is to ethical and emotional purication. Remarkably, the content of the ‘review phase’ of the appamas radiation according to the instruction of the discourse(s) on karma and the appamas (Table 2) is of an ethical nature: the practitioner becomes aware of the ethical transformation brought about by appma practice, in its private implication (abandonment of personal negligence, which is a cause of dukkha for oneself) as well as in its relational and altruistic aspect (before long one will no longer behave in a way that is not in accordance with the Dharma and causes dukkha to others). to be recognised as a fool cf. also AN 3.2 ad AN I 102,1; on having done what is admirable and wholesome, having given protection to those in fear, and having done nothing that is evil, savage or cruel as two things that cause no remorse, and having abandoned the three types of misconduct and whatever else is awed and unwholesome as leading to heavenly birth cf., e.g., It 30 ad It 24,21. 39 AN 10.176 ad AN V 268,21: ime ... dasa kusalakammapath suci yeva honti sucikara ca. 40 The fact that in the discourse paralleling the Sañcetanika-suttas exposition an explanation is given of the lower fetter of belief in religious rites and ritualised behaviours as if these were in themselves able to lead to liberation, indicates that the teaching is clearly addressed to someone who is not yet a noble disciple (nor, for that matter, a Buddhist disciple as yet, since Cunda, to whom the discourse is addressed, goes for refuge only at the end of the discourse). The perspective of the higher levels of awakening is not mentioned, but as a result of being endowed with the ten wholesome actions, rebirth among the devas and among human beings or “any other good destination” is declared, a mundane perspective that dispenses with higher soteriological pursuits that would require irreversible eradication of the unwholesome roots. 41 MN 7 ad MN I 37,1; on variations in the parallel versions cf. Anlayo 2011a: 49f. 423
Conference Table 2: The appma sequence in the discourse(s) on karma and the appamas AN 10.208 man or woman all-pervasive radiation review: a) mind qualities (before & after) b) ethical qualities (before & after) with small boy or girl simile knowledge that: a) body made of deeds (karajakya) will not be taken along b) fruits of accumulated actions must be all experienced here & now (= non-return/highest) liberation of the mind through loving kindness attainment of non-return in this life for a wise monastic who has not yet penetrated release beyond that same pattern for other appmas M 15 & Abhidh-kh-up man or woman, at home or gone forth all-pervasive radiation review: a) mind qualities (before & after) b) ethical qualities (before & after) with small boy or girl simile aspiration: not to take body along (= birth above kmadhtu) monastics aspiration to experience fruits of accumulated actions all here & now (= non-return/highest) liberation of the mind through loving kindness (M 15) / concentration of the mind of loving kindness (Abhidh-kh-up) attainment of non-return / highest same pattern for other appmas 424
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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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and practice is supported by an app
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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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Conference The main method of medit
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Conference I contend that this way
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Conference passing through one ña
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Conference constructed and is able
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Thought and Praxis in Cotemporary K
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Conference This scripture is a shor
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Conference enlightenment represente
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Conference The Buddha’s birthday
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Conference Monks-oriented Practice:
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Conference Bibliography: Anderl, Ch
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Conference Kim, Jongmyung. 2006b.
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Ganhwaseon () in Korea: From a Seon
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Conference to see one’s true natu
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Conference 3 months. During the per
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The Transformation of Doubt (Ŭijŏ
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Conference a “stream-enterer” (
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Conference meditation unique to Eas
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Conference But Yuanmiao, like many
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Conclusion Conference As we have se
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Conference The two supermundane met
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Conference Tsongkhapa’s work and
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The Pahāna (Conditional Relations)
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A Study on the Development of Medit
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Pragmatic Benefits and Concentratio
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Theravada Philosophical Exposition
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Conference ABBRIVIATIONS Psm Paisam
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The Philosophy of Suffering and the
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Conference When mind is concentrate
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Mind, Death and Supervenience: Towa
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Conference Being calm, we will know
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Conference Thich Nhat Hanh’s (199
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References: Conference Batchelor, M
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A Strategic Perspective on Buddhist
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References Conference Primary Pli T
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Buddhadāsa’s Poetry: the Object
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Conference NKT lamrim handbook, Joy
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The Practical approach to the Enlig
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Conference Many writings say that S
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Buddhist Meditation Practices Dr. W
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References: Conference Mahayana Tan
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01 Meditation Panel Preface.indd - United Nations Day of Vesak 2013

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