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Buddhist Psychology: An Interdisciplinary Exploration of Buddhist Theories of Mind
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Buddhist Psychology: An Interdisciplinary Exploration of Buddhist Theories of Mind

A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section "Religions and Health/Psychology/Social Sciences".

Deadline for manuscript submissions: closed (31 August 2024) | Viewed by 7580

Special Issue Editor

Prof. Dr. Chien-Te Lin

E-Mail Website
Guest Editor
Institute of Religion and Humanities, Buddhist Tzu-Chi University, Hualien City, Taiwan
Interests: buddhist philosophy; buddhist psychology; buddhist ethics; humanistic buddhism in Taiwan; chinese philosophy

Special Issue Information

Dear Colleagues,

The extensive understanding of the mind in Buddhism, coupled with the recognition of suffering as an inherent aspect of life, has propelled the increasing significance of Buddhist psychology in contemporary society. People are now actively exploring this field to discover ways to enhance their well-being, happiness, and inner peace. That said, to eliminate suffering, Buddhism emphasizes directing our attention to our mind and body and illustrating insights such as self, consciousness, awareness, enlightenment, emotion, greed, anger, ignorance, and so on.

Unlike theistic religions that presume the soul, Buddhism proposes the theory of non-self, while rejecting the idea that the mind is identical to the brain, suggested by contemporary neuroscience. As a result, Buddhist psychology is a distinctive system of psychology that draws on the Buddha's teachings to investigate the workings of the mind. To facilitate critical, hermeneutical, historical, and constructive conversations among a diverse range of interested readers and academic scholars of religion, this Special Issue has identified three main directions for the study of Buddhist psychology. These are:

  1. Interpretations and discussions of Buddhist theories of mind, which focus on consciousness, perception, emotion, memory, or other related topics as described in Buddhist texts.
  2. Comparisons of Buddhist theories of mind with other philosophical, spiritual, or scientific traditions, aimed at highlighting the distinctive characteristics of Buddhist psychology.
  3. Applications of Buddhist theories of mind to promote mental and physical health, including research into meditation, mindfulness, concentration, happiness, wisdom, compassion, and interpersonal relationships.

Authors interested in contributing to this Special Issue should first submit a proposed title and a 200-300 word abstract summarizing their intended contribution. These should be sent to the Guest Editor, Prof. Chient-Te Lin ([email protected]), and the Assistant Editor of Religions, Ms. Margaret Liu ([email protected]). Abstracts will be reviewed to ensure they properly fit within the scope of the Special Issue. Full manuscripts will undergo a double-blind peer review process. We look forward to receiving your submissions.

Prof. Dr. Chien-Te Lin
Guest Editor

Manuscript Submission Information

Manuscripts should be submitted online at www.mdpi.com by registering and logging in to this website. Once you are registered, click here to go to the submission form. Manuscripts can be submitted until the deadline. All submissions that pass pre-check are peer-reviewed. Accepted papers will be published continuously in the journal (as soon as accepted) and will be listed together on the special issue website. Research articles, review articles as well as short communications are invited. For planned papers, a title and short abstract (about 100 words) can be sent to the Editorial Office for announcement on this website.

Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere (except conference proceedings papers). All manuscripts are thoroughly refereed through a double-blind peer-review process. A guide for authors and other relevant information for submission of manuscripts is available on the Instructions for Authors page. Religions is an international peer-reviewed open access monthly journal published by MDPI.

Please visit the Instructions for Authors page before submitting a manuscript. The Article Processing Charge (APC) for publication in this open access journal is 1800 CHF (Swiss Francs). Submitted papers should be well formatted and use good English. Authors may use MDPI's English editing service prior to publication or during author revisions.

Keywords

  • buddhist psychology
  • mindfulness
  • well-being
  • consciousness
  • self

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Published Papers (6 papers)

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Research

11 pages, 332 KiB  
Article
A Comparative Study of Shame as Denoted by Hrī, Apatrāpya, and Xiuwuzhixin
by Chao Zhang (Ven. Hongliang) and Benhua Yang
Religions 2024, 15(9), 1053; https://doi.org/10.3390/rel15091053 - 29 Aug 2024
Viewed by 572
Abstract
Mencius’ concept of shame has emerged as a space of comparison between shame cultures in the East and West in cross-cultural research. However, comparative research on shame in Buddhist and Confucian cultures is scarce. Hence, this study examines the Buddhist psychological Shame concepts [...] Read more.
Mencius’ concept of shame has emerged as a space of comparison between shame cultures in the East and West in cross-cultural research. However, comparative research on shame in Buddhist and Confucian cultures is scarce. Hence, this study examines the Buddhist psychological Shame concepts of “hrī” (Can 慚, shame) and “apatrāpya” (Kui 愧, abashment) and the Confucian “xiuwuzhixin” (羞惡之心, the mind of shame) as representative examples that reveal a subject boundary that restricts shame to human beings and explores the similar subject-subordinate structures of these concepts. The study then analyzes the internal and external forces that induce shame. Finally, it discusses the goodness ascribed to shame and how deviation from shame leads to evil. Results reveal fundamental differences in the understanding of shame between the two cultures. In particular, “hrī” and “apatrāpya” in Buddhism are rooted in the psychological consciousness function, whereas “xiuwuzhixin” in Confucian culture is rooted in the ethics function. This cross-cultural comparison of shame highlights the tension and complexity inherent in this concept. Full article
(This article belongs to the Special Issue Buddhist Psychology: An Interdisciplinary Exploration of Buddhist Theories of Mind)
30 pages, 549 KiB  
Article
The Common Orientation of Community Psychology and Wonhyo’s Thought: ‘One Mind’, ‘Harmonizing Disputes’ and ‘Non-hindrance’ in Focus
by Taesoo Kim and Dugsam Kim
Religions 2024, 15(7), 857; https://doi.org/10.3390/rel15070857 - 16 Jul 2024
Viewed by 982
Abstract
This study aims to relate the emerging field of community psychology with the philosophical thoughts of Wonhyo, a prominent figure in Korean Buddhism, from the aspect of their common orientation, to explore the development of both Buddhist philosophy and psychological research. The integration [...] Read more.
This study aims to relate the emerging field of community psychology with the philosophical thoughts of Wonhyo, a prominent figure in Korean Buddhism, from the aspect of their common orientation, to explore the development of both Buddhist philosophy and psychological research. The integration of modern psychology and Buddhist theory has only recently begun. In community psychology, there is a continuous need for the complementation of theory and case studies, and within Buddhism, there is a need to academically and popularly expand the advantages of Buddhist teachings. Furthermore, this research is believed to significantly contribute to the theory and practice of community problem-solving, which modern society demands. The characteristics of community psychology that differ from previous psychological research are twofold. First, it conducts a balanced examination of individuals and structures, moving away from the individual-centric focus of traditional psychology. Second, it emphasizes practice beyond theory, diverging from the theory-heavy focus of prior studies. Wonhyo’s philosophy is particularly well-suited to these characteristics. In the discussion, the theoretical contributions of Buddhism to community psychology are examined, based on Wonhyo’s philosophy, with a focus on the two main features mentioned above. This includes discussions on Buddhist introspection and the pursuit of enlightenment, grounded in a Mahāyāna perspective of the interdependent nature of the One Dharma world and the Bodhisattva path. The study further explores Wonhyo’s philosophy and practical examples pertinent to community psychology. Specifically, this examination focuses on the community’s psychological characteristics and practical examples demonstrated in Wonhyo’s concepts of ‘One Mind’, ‘Harmonizing Disputes (Hwajaeng)’, and ‘Non-hindrance’, categorizing them into individual and community aspects. Through this research, it is confirmed that the personal cultivation and community contributions of Buddhism are vividly present in Wonhyo’s theory and deeds. Particularly, Wonhyo’s philosophy and actions, embodying the benefits of humanistic and relational Buddhism, are expected to contribute significantly to the problem-solving of modern society and the academic advancement in community psychology. Full article
(This article belongs to the Special Issue Buddhist Psychology: An Interdisciplinary Exploration of Buddhist Theories of Mind)
19 pages, 1670 KiB  
Article
Towards Enlightenment: Taixu’s Interpretation of Buddhist Psychology
by Wenli Fan
Religions 2024, 15(7), 833; https://doi.org/10.3390/rel15070833 - 10 Jul 2024
Viewed by 999
Abstract
Chinese intellectuals started to engage in Buddhist psychology in the early 20th century, a time when Western culture was greatly influencing the country. Taixu criticized Western psychology and proposed his Buddhist psychology. He proposed a tripartite psychology based on Buddhist doctrine: psychology on [...] Read more.
Chinese intellectuals started to engage in Buddhist psychology in the early 20th century, a time when Western culture was greatly influencing the country. Taixu criticized Western psychology and proposed his Buddhist psychology. He proposed a tripartite psychology based on Buddhist doctrine: psychology on affection (qing 情); psychology on reflection (xiang 想); and psychology on wisdom (zhi 智). Perceiving Western psychology as lacking in both theoretical depth and breadth, he specifically criticized behaviorism. He integrated the interpretation of “sense faculties” (indriya) from the Śūraṅgama Sūtra, thereby reconstructing an Ideal Behavioral Science, a philosophical system that centers on behavior and encompasses all aspects of life. This paper argues that Taixu’s critique of Western psychology and his construction of Buddhist psychology responded to the ideological trends of his era. In Taixu’s conceptual system, Buddhist psychology was part of his theory on “Buddhism for human life” (rensheng fojiao 人生佛教), serving not only to explain the psychological state of human but also to guide cultivation and lead people to enlightenment, bearing practical significance. Taixu’s study of worldly knowledge, including psychology, attempts to comprehensively construct a modern Buddhist system that integrates Buddhist Dharma and secular learning. Full article
(This article belongs to the Special Issue Buddhist Psychology: An Interdisciplinary Exploration of Buddhist Theories of Mind)
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10 pages, 414 KiB  
Article
Mindful Encounters: A Buddhist Revisitation of Daniel J. Siegel’s Mind Definition
by Chien-Te Lin
Religions 2024, 15(6), 733; https://doi.org/10.3390/rel15060733 - 15 Jun 2024
Viewed by 1134
Abstract
The mind holds crucial significance in Buddhism that encompasses a distinct understanding. While Daniel Siegel defines the “mind” as an embodied and relational process responsible for regulating energy and information flow, this article evaluates it from the Buddhist perspective. Here, I conduct a [...] Read more.
The mind holds crucial significance in Buddhism that encompasses a distinct understanding. While Daniel Siegel defines the “mind” as an embodied and relational process responsible for regulating energy and information flow, this article evaluates it from the Buddhist perspective. Here, I conduct a succinct analysis of this definition, suggesting potential modifications from a Buddhist perspective. Though Buddhism may recognize the mind’s role in regulating the flow of energy and information during dynamic interactions between individuals and their natural and social surroundings, as proposed by Siegel, it also acknowledges the intricate process of forming karmic imprints. Within this framework, I propose revisiting Siegel’s definition through the lens of Buddhist karma theory and steering towards a middle way of comprehending our mind, concluding that this revision not only enhances completeness but also practicality for mindfulness exercises. Full article
(This article belongs to the Special Issue Buddhist Psychology: An Interdisciplinary Exploration of Buddhist Theories of Mind)
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10 pages, 283 KiB  
Article
Does Memory Reflect the Function of Smṛti? Exploring the Concept of the Recollecting Mind in the Cheng Weishi Lun
by Chien Juen
Religions 2024, 15(6), 632; https://doi.org/10.3390/rel15060632 - 21 May 2024
Viewed by 780
Abstract
In the majority of Abhidharmic Buddhist schools, smṛti serves the crucial function of ensuring the recollection of past events and is thus conceptualized as memory in scholarly discourse nowadays. Nevertheless, upon closer examination of various doctrinal perspectives, the interpretation of smṛti diverges significantly [...] Read more.
In the majority of Abhidharmic Buddhist schools, smṛti serves the crucial function of ensuring the recollection of past events and is thus conceptualized as memory in scholarly discourse nowadays. Nevertheless, upon closer examination of various doctrinal perspectives, the interpretation of smṛti diverges significantly among different schools. Notably, it is deemed to be omnipresent in every moment of perception within the Sarvāstivādin tradition, while in Yogācāra, it is regarded as a specific response to an experienced object. This paper seeks to delve into the concept of smṛti within the latter tradition, with a specific focus on the Cheng Weishi Lun (成唯識論, henceforth: CWSL). Drawing upon the foundational principles of Yogācāra doctrine, which posit the ālayavijñāna as an underlying substratum responsible for retaining past information, I contend that smṛti embodies a cognitive faculty that intensifies the apprehension of learned objects when they are present. Furthermore, I argue that smṛti serves as the inception point for a series of cognitive processes acquiring knowledge that helps decision-making. Additionally, I will demonstrate that the function of smṛti in the CWSL diverges from both traditional Buddhist conceptions of memory and contemporary understandings thereof. Full article
(This article belongs to the Special Issue Buddhist Psychology: An Interdisciplinary Exploration of Buddhist Theories of Mind)
25 pages, 1283 KiB  
Article
The Pleasure of Not Experiencing Anything: Some Reflections on Consciousness in the Context of the Early Buddhist Nikāyas
by Grzegorz Polak
Religions 2023, 14(11), 1347; https://doi.org/10.3390/rel14111347 - 25 Oct 2023
Viewed by 1879
Abstract
The Nibbānasukha-sutta contains Sāriputta’s statement that the pleasure (sukha) of nibbāna lies in the fact that nothing is experienced (vedayita). This statement may be seen as complementary to the proclamation in the Kaḷāra-sutta that all that is experienced is [...] Read more.
The Nibbānasukha-sutta contains Sāriputta’s statement that the pleasure (sukha) of nibbāna lies in the fact that nothing is experienced (vedayita). This statement may be seen as complementary to the proclamation in the Kaḷāra-sutta that all that is experienced is unpleasant (dukkha). In this paper, I attempt to reconstruct the ideas serving as a philosophical backdrop to these radical and seemingly counterintuitive claims. I use a comparative and interdisciplinary approach, re-examining several key Nikāya passages, as well as drawing on modern cognitive science and philosophy of mind. I suggest that vedayita and the closely related concept of the five khandhas (and in particular viññāṇa) refer to various aspects of the type of consciousness whose content is phenomenal, introspectable, reportable and may be integrated into memory. I suggest that such consciousness is not a constant feature of our being engaged in the world and that its absence does not entail insentience or being incognizant. I hypothesize that a relatively low frequency of occurrences of such consciousness in the states known as absorption or flow contributes to their pleasurable nature and the altered sense of the passage of time and selfhood. I attempt to explain how the presence or absence of such consciousness is related to the states of dukkha or sukha, with particular focus on the role played by saṅkhāra. I also discuss the limits of introspection as a means of understanding what exactly makes experiences pleasurable or painful, and consider the possibility of non-introspectable forms of pleasure. In conclusion, I suggest that psychological transformation in early Buddhism is connected with a radical change of perspective, which involves no longer identifying with one’s own consciousness. Full article
(This article belongs to the Special Issue Buddhist Psychology: An Interdisciplinary Exploration of Buddhist Theories of Mind)
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