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The Relationship between Buddhist Worldviews and Contemplative Practices
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The Relationship between Buddhist Worldviews and Contemplative Practices

A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section "Religions and Humanities/Philosophies".

Deadline for manuscript submissions: closed (29 December 2023) | Viewed by 9455

Special Issue Editor

Prof. Dr. Yaroslav Komarovski

E-Mail Website
Guest Editor
Department of Classics and Religious Studies, University of Nebraska-Lincoln, Lincoln, NE 68588-0329, USA
Interests: Tibetan Buddhism; Buddhist philosophy; Buddhist contemplative practices

Special Issue Information

Dear Colleagues,

To fully appreciate Buddhist contemplative practices, it is important to analyze models of the mind, body, path, and reality used by Buddhist contemplatives, because different ways of approaching these models affect both the nature and descriptions of Buddhist contemplative practices. Over centuries, Buddhists have developed highly diverse models of the mind, path, reality, and to a lesser extent, the body, and they have used them in discussions of realizations of reality, meditative states, visionary experiences, and awakening. These models are not only used for describing such experiences and realizations, but they play a critical role in shaping them. This relationship is one of the reasons for stressing the importance of interpreting Buddhist contemplative practices with the help of specific Buddhist models and paying close attention to the context of these practices.

Articles included in this Special Issue will explore how diverse conceptual models influence contemplative practices of culturally and historically different Buddhist traditions, how they are built into the fabric of those practices, and how they are used by Buddhist practitioners when explaining their respective practices as well as experiences and insights achieved as their result.

The authors will analyze four types of models involved in Buddhist meditation: philosophical models of such systems as Abhidharma, Yogācāra, and Madhyamaka; mind models involving such topics as types of consciousness and mental processes; body models addressing gross and subtle bodies; and path models providing different perspectives on the nature of the Buddhist path and its results. They will show how these models and related elements are incorporated into several representative traditions of Buddhist meditation, including the cultivation of mindfulness, contemplative absorptions, and insight meditation in Theravāda; Zen practices focusing on kōans and “just sitting”; Tibetan stages of the path systems; and tantric practice, including Mahāmudrā and Dzokchen.

We also welcome papers that critically assess attempts to apply certain Buddhist models of mind, reality, etc., to those Buddhist contemplative practices that developed independently of them, or, alternatively, attempts to extract Buddhist practices from the models of reality, etc., that inform and are built into them. The authors can likewise explore how one and the same Buddhist practice can be interpreted by using contradictory models of reality, etc., thereby undermining the claim that for such a practice to succeed, one has to hold a specific view of reality, etc.

Please note that we are interested in papers that mostly engage Buddhist materials in primary languages such as Pali, Sanskrit, Tibetan, Chinese, Thai, etc. For this Special Issue, we will not be accepting articles that are mostly based on secondary sources or articles that fall outside the scope of Buddhist views and practices.

We request that, prior to submitting a manuscript, interested authors initially submit a proposed title and an abstract of 200–300 words summarizing their intended contribution. Please send it to the Guest Editor ([email protected]) or to Religions editorial office ([email protected]). Abstracts will be reviewed by the Guest Editor for the purposes of ensuring proper fit within the scope of the Special Issue. Full manuscripts will undergo double-blind peer-review.

Prof. Dr. Yaroslav Komarovski
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 philosophy and contemplation
  • Buddhist models of the mind, body, path, and reality

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Published Papers (5 papers)

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Research

12 pages, 1425 KiB  
Article
Two Contemplation Models of Nāmamātra in the Yogācāra Literature
by Seongho Choi
Religions 2024, 15(5), 600; https://doi.org/10.3390/rel15050600 - 13 May 2024
Viewed by 782
Abstract
This article contextualizes the meaning of nāmamātra in the Mahāyānasūtrālaṃkārabhāṣya and explores the history of modifications of this term in the Yogācāra literature. The term already exists in the pre-Yogācāra literature, such as the Aṣṭasāhasrikā Prajñāpāramitā and the Bhavasaṃkrāntisūtra, where it means [...] Read more.
This article contextualizes the meaning of nāmamātra in the Mahāyānasūtrālaṃkārabhāṣya and explores the history of modifications of this term in the Yogācāra literature. The term already exists in the pre-Yogācāra literature, such as the Aṣṭasāhasrikā Prajñāpāramitā and the Bhavasaṃkrāntisūtra, where it means name only. The chapter Bodhisattvabhūmi of the Yogācārabhūmi applies this meaning and explains how to interpret it to understand the true nature of the contemplative object; that is, what is named is nothing but a name, and what exists is the inexpressible thing (vastu). When people lack this understanding and regard for the expressed object as existent, they suffer subsequent afflictions and suffering. A similar but slightly modified explanation is also found in the Madhyāntavibhāgabhāṣya, where the author states that a single object has two intrinsic characteristics (svalakṣaṇas), the conventional and the ultimate, and that the former is expressed by a mere name and is non-existent, while the latter is ineffable and existent. However, the Mahāyānasūtrālaṃkārabhāṣya and Sthiramati’s commentary on it, the *Sūtrālaṃkāravṛttibhāṣya, insert another meaning of nāmamātra: there are only mental factors. They also describe two contemplation phases, whereby practitioners should first understand the non-existence of the expressed object before recollecting the term nāmarūpa in the context of the five constituents (pañcaskandha) and concluding that material and physical factors (rūpa) do not exist; rather, only the mental factors do (nāmamātra). Finally, this second meaning of nāmamātra should be further contemplated, and the mere mental factors should also be regarded as ultimately non-existent because the external objects causing them were already considered non-existent. This examination of various Yogācāra explanations of nāmamātra sheds light on the multiple phases of modifications of Buddhist terms that occurred in the Yogācāra literature during the systematization of Yogācāra contemplation. Full article
(This article belongs to the Special Issue The Relationship between Buddhist Worldviews and Contemplative Practices)
25 pages, 692 KiB  
Article
Early Chan Buddhism: A Meditation Movement or New Ways of Writing about Final Authority in Tang China?
by Alan Robert Cole
Religions 2024, 15(4), 403; https://doi.org/10.3390/rel15040403 - 26 Mar 2024
Viewed by 2051
Abstract
This essay argues that the long-standing assumption that Chan Buddhism began as a meditation movement is outdated and needs to be replaced by a paradigm that sees the origins of Chan in a set of literary inventions that took form in the mid-Tang [...] Read more.
This essay argues that the long-standing assumption that Chan Buddhism began as a meditation movement is outdated and needs to be replaced by a paradigm that sees the origins of Chan in a set of literary inventions that took form in the mid-Tang era and were designed to prove that the totality of tradition was owned by certain masters of the day. These bold claims to own perfect tradition were bolstered by newly invented genealogies that worked to show that this or that master was, in effect, a descendant of the Indian Buddha, and, thus, a quasi-Buddha himself. Further finessing these efforts to take over final authority in the world of Tang Buddhism was the studied use of Daoist tropes to naturalize and soften these aggressive claims, all in order to make them more appealing to elite readers who could now be impressed by decidedly Chinese-looking portrayals of perfect Buddhism, set on the timeless ground of the Great Dao, where there could be no competition, envy, literary pretensions, or even Buddhist practices—just pure and total truth in the body of a Chinese man. In trying to make sense of this cycle of carefully rewriting the past in order to control the present (and future), it should be clear that we need to switch to a paradigm that accepts that the seductive reinvention of tradition was done consciously and with no small amount of craft and cunning. Full article
(This article belongs to the Special Issue The Relationship between Buddhist Worldviews and Contemplative Practices)
27 pages, 1074 KiB  
Article
(Re-)invented Chan Lineage, Unique Vietnamese Meditation School, or Both? Thích Thanh Từ’s “Revived” Trúc Lâm Tradition of Thiền Tông
by Trang T. D. Nguyen
Religions 2024, 15(3), 352; https://doi.org/10.3390/rel15030352 - 14 Mar 2024
Viewed by 1810
Abstract
This study explores how images of the past have been deployed to set up current arrangements of leadership and institutional identity by considering the career and teachings of Thích Thanh Từ in connection with his “revived” Buddhist tradition in Vietnam. Promoted as a [...] Read more.
This study explores how images of the past have been deployed to set up current arrangements of leadership and institutional identity by considering the career and teachings of Thích Thanh Từ in connection with his “revived” Buddhist tradition in Vietnam. Promoted as a continuation of the unique and pure Vietnamese Buddhist meditation tradition and associated with the Vietnamese national identity, the contemporary Trúc Lâm (Bamboo Grove) is a pride of many Vietnamese Buddhists. The original Trúc Lâm is claimed to be founded by the heroic King-turned-monk Trần Nhân Tông in the thirteenth century. The tradition was supposedly transmitted through the next two generations and died out. In the twentieth century, a Southern Vietnamese monk, Thích Thanh Từ (1924–), who had quit Pure Land (Tịnh Độ, C. Jingtu 淨土) Buddhism to self-learn and practice meditation, decided to reinvent the medieval Trúc Lâm tradition and became the founder of the contemporary Trúc Lâm. Despite growing up during French colonization and American war, Thanh Từ was not politically involved; instead, he focused on setting up new monasteries, taught meditation, and discouraged his followers from political and social engagement. This paper examines how successful Thích Thanh Từ and his disciples are in popularizing Trúc Lâm in Vietnam, given that the majority of Vietnamese Buddhists follow Pure Land devotional practices. More importantly, it describes how Thích Thanh Từ combines the teachings attributed to Trần Nhân Tông and two Chinese Chan masters, Huike 慧可 (the Second Patriarch) and Huineng 惠能 (the Sixth Patriarch), to form Trúc Lâm’s philosophical views and meditation techniques. With the clear-cut distinction between the delusional mind of sentient beings and the perfect mind of enlightened beings, Thích Thanh Từ presents the goal of Trúc Lâm practice as attaining the state of no-thought and sharpening it to perfection to perceive the “buddha nature” (phật tính, S. buddhadhātu, C. foxing 佛性) understood as the pure mind of nonduality and nonform. Outlining that process, he emphasizes the importance of “sudden awakening” (đốn ngộ, C. dunwu 頓悟) followed by “gradual cultivation” (tiệm tu, C. jianxiu 漸修). His meditation manual for ordinary practitioners with no experience of sudden awakening contains key techniques of (1) stabilizing the mind by counting and then observing breaths, (2) recognizing the “true mind” (chân tâm, C. zhenxin 真心) through practicing “no abiding in thoughts” (biết vọng không theo), “no mind for the externals” (đối cảnh vô tâm), “no dualistic discrimination” (không kẹt hai bên), and then proceeding to the stage of permanently abiding in the nature of true mind. These meditation methods are pertinent to Trúc Lâm’s view that all phenomena that emerge via speculative thoughts are unreal and illusory, and that only the true mind is real. The first section of this paper explores historical connections between Vietnamese and Chinese forms of Buddhism, shedding light on why Trúc Lâm embraces Thiền Tông, which is transmitted from Chinese Chan zong, and how Thích Thanh Từ builds connections between Thiền Tông and the Vietnamese national identity. The second section focuses on Thích Thanh Từ’s own life story, on how he practiced meditation and suddenly experienced “unlearned wisdom” (trí vô sư/vô sư trí, C. wushi zhi 無師智, an alternative term for true mind and buddha nature as a result of his practice) and how he succeeded in spreading the “revived” Trúc Lâm. With the first two sections as a background, in the third section, this paper explores Thích Thanh Từ’s views and practices and critically analyzes those views and practices in the conclusion. Overall, I argue that Thích Thanh Từ’s instructions on meditation are closely intertwined with his view of reality, which in turn is based on the mainstream Chan zong ideas. Full article
(This article belongs to the Special Issue The Relationship between Buddhist Worldviews and Contemplative Practices)
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53 pages, 1608 KiB  
Article
Tattva, vrata, caryā: On the Relationship of View and Practice in the First Chapter of Padmavajra’s Guhyasiddhi
by Julian Schott
Religions 2024, 15(3), 279; https://doi.org/10.3390/rel15030279 - 25 Feb 2024
Viewed by 1510
Abstract
The religious worldview of the mantranaya (esoteric Mahāyāna or Vajrayāna) can arguably be seen as rooted in the perspective that reality (tattva) is to be self-experienced (svasamvedya) through contemplative practices, serving as both their means (upāya) and [...] Read more.
The religious worldview of the mantranaya (esoteric Mahāyāna or Vajrayāna) can arguably be seen as rooted in the perspective that reality (tattva) is to be self-experienced (svasamvedya) through contemplative practices, serving as both their means (upāya) and expression (caryā). The tantric path-model of Padmavajra’s Guhyasiddhi, an exegetical text in the Guhyasamāja tradition, supposedly enables individuals to rapidly realize reality, a state also referred to as mahāmudrā or other, within a single lifetime. This path-model describes a transformation leading to the revelation of ultimate realization leaving behind conventional means. These two levels correspond to two stages, the stage of arising (utpattikrama), serving as the foundation for the stage of the arisen (utpannakrama). While the first stage is like a supporting framework giving rise to the correct view, in the second stage, the practitioner cultivates the view that has arisen. The practices of the latter stage eventually become inseparable from the view itself, meaning they are practical expressions of the view exemplified in doctrines like unmattavrata and other forms of observances integral to the mahāmudrā doctrine. Thus, contemplative practices and the established worldview mutually inform each other in a reciprocal relationship. Simultaneously, this system of practice and view continues to influence and shape religious practices and rituals as they are transmitted, e.g., through teacher–disciple lineages (guruparaṃparā). In this paper, I will explore this relationship through the critical edition and annotated translation of Guhyasiddhi’s first chapter by Padmavajra (ca. late 8th and early 9th century), in which a clear exposition of the relationship in question is presented. My analysis of it, thus connecting the work to more general Buddhist concepts, follows a two-level framework, that is, the well-known two-fold system of conventional/implicit (a) and definitive/explicit (b), which can be seen as equivalent to utpatti- (a) and utpannakrama (b). The efficiency of promoted practices accords with the practitioner’s correct assessment of tattva which, following Padmavajra, is the basis for engagement in tantric practices per se. The first part provides the analysis, given in 1.1–1.5, of Padmavajra‘s system and is based on the second part, the annotated translation (2.1) and critical edition (2.2) of Padma-vajra’s Guhyasiddhi chapter one. Full article
(This article belongs to the Special Issue The Relationship between Buddhist Worldviews and Contemplative Practices)
14 pages, 14105 KiB  
Article
Visualising the Dhammakāya through a Buddha Image: The Dhammakāya Text and Its Significance for Traditional Tai–Khmer Buddhist Practices
by Woramat Malasart
Religions 2023, 14(12), 1446; https://doi.org/10.3390/rel14121446 - 21 Nov 2023
Viewed by 1792
Abstract
The Dhammakāya Gāthā is a Pāli Buddhist prose text that has been circulated within the cross-cultural/translocal sphere of Tai–Khmer Buddhism for over five centuries. Its earliest extant version appears on the “Braḥ Dhammakāya inscription”, an engraved stone slab from the Stūpa of Wat [...] Read more.
The Dhammakāya Gāthā is a Pāli Buddhist prose text that has been circulated within the cross-cultural/translocal sphere of Tai–Khmer Buddhism for over five centuries. Its earliest extant version appears on the “Braḥ Dhammakāya inscription”, an engraved stone slab from the Stūpa of Wat Suea, Phitsanulok, Thailand, dated to 1549 CE. The Dhammakāya text consists of three parts. The first part identifies the knowledge and qualities/virtues of the Buddha with physical attributes of his body. The second part is the verses in praise of the Buddha’s resplendent body qua the dhammakāya. The third section exhorts one in the yogāvacara lineage (a practitioner of spiritual discipline, i.e., a meditator) to recollect the dhammakāya, in order to attain the state of Buddhahood. The Gāthā was well known in the Tai–Khmer cultural sphere during the pre-modern period, but today, it is little used in modern practices. In this paper, I will analyse textual and paratextual elements of the Dhammakāya Gāthā to uncover the doctrinal meanings underlying the Gāthā and reveal the unique and unusual meditation practice called the Dhammakāyānussati, “Recollection of the Dhammakāya”. I argue that the study of the Dhammakāya Gāthā enables us to understand the unique Buddhist practice: reciting [the Dhammakāya text], constructing [the image of the Buddha] and visualising [the dhammakāya embodied in the image], contributing to what we call “Buddhānussati” in the context of Tai–Khmer Buddhism. Full article
(This article belongs to the Special Issue The Relationship between Buddhist Worldviews and Contemplative Practices)
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