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Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist...
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Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives

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

Deadline for manuscript submissions: closed (30 September 2021) | Viewed by 30967

Special Issue Editor

Dr. Marc-Henri Deroche

E-Mail Website
Guest Editor
Graduate School of Advanced Integrated Studies in Human Survivability (Shishu-Kan), Kyoto University, Kyoto, 606-8501, Japan
Interests: Buddhism; Tibetan Buddhism; Dzogchen; theories and manuals of meditation; Buddhist psychology; mindfulness; philosophy of mind

Special Issue Information

Dear Colleagues,

This Special Issue intends to elucidate the tensions between discourse and experience according to the threefold construct of wisdom as elaborated in the various sources and traditions of India, with an emphasis on Buddhism and its diffusion across Asia, in comparison with other philosophical and religious systems, and ultimately, with relevance to contemporary and scientific contexts.

In Buddhism, wisdom, as the “right view”, represents the eye or guiding principle of the path taught by the Buddha Śākyamuni. In itself, wisdom is conceived from early Buddhist sources to the later exegeses of Mahāyāna, according to three progressive stages: (1) The “wisdom born from study” (or “learning”; literally: “listening”) (Sanskrit: śrutamayī prajñā); (2) the “wisdom born from reflection” (or “thinking”, “reasoning”) (cintāmayī prajñā); (3) the “wisdom born from cultivation” (or “meditation”, “practice”) (bhāvanāmayī prajñā). Rather than opposing statically conceptuality and nonconceptuality, this threefold wisdom paradigm articulates them dynamically along the developmental process of self-transformation. Relying first on tradition, then on reason, and finally on direct perception, it links intergenerational transmission with personal rediscovery/re-actualization, possibly offering a middle path between cultural relativism and transcendentalism.

This Issue aims thus at for the first time constituting a collection of research papers on this threefold wisdom paradigm and related set of categories, starting from the larger context of Indian traditions where this wisdom model has also emerged (in the Upaniṣad-s, classical Yoga, Vedānta, etc.) and then specially focused on Buddhism, from early to later Indian sources, and following its diffusion, transcription/translation into various canonical languages (Pāli, Sanskrit, Chinese, Tibetan, etc.), and creative developments in South and South-East Asia, Central Asia and the Silk Road, East Asia, the Tibetan plateau, and the Himalayas. For traditions such as Chan/Sŏn/Zen 禪, Mahāmudrā and Dzogchen (rDzogs chen), it will be of special interest to examine how the longstanding opposition between gradual versus sudden awakening may be re-envisioned according to this threefold wisdom paradigm and the interrelated framework of view, meditation, conduct, and fruit.

From a comparative perspective, we would like also to welcome papers dealing with structural parallels in other traditions, such as the spiritual exercises of ancient Western philosophical schools, or in monotheistic religions, with, for example, the lectio divina (lectio, meditatio, oratio, contemplatio) developed in Christian contemplative orders, etc. Ultimately, contemporary reflections and applications may investigate the current tensions between traditional transmission, scientific rationality, and meditative praxis; or, among others, the challenges of mindfully (re-)directing one’s attention in the digital age, from processing information to organizing knowledge, and from reflective knowledge to embodied wisdom.

References:

De Corte, E., and Fenstad, J. E. (Eds.). 2010. From Information to Knowledge; from Knowledge to Wisdom. London: Portland Press Ltd.

Deroche, Marc-Henri. 2021. Mindful wisdom: The path integrating memory, judgment, and attention. Asian Philosophy 31: 19-32, doi: 10.1080/09552367.2021.1875610.

Deroche, Marc-Henri. 2019. Buddhist Philosophy as a Way of Life: Perspectives on the Three Wisdoms from Tibet and Japan. In Reasons and Lives in Buddhist Traditions. Studies in Honor of Matthew Kapstein. Edited by Dan Arnold, Cécile Ducher, and Pierre-Julien Harter. Boston: Wisdom Publications, pp. 277-90.

Eltschinger, Vincent. 2009. Studies in Dharmakīrti’s Religious Philosophy: 4. The cintāmayī prajñā. In Logic and Belief in Indian Philosophy. Edited by Piotr Balcerowicz. Delhi: Motilal Banarsidass, 565–603.

Fiordalis, David V. 2018. Learning, Reasoning, Cultivating: The Practice of Wisdom in the Treasury of Abhidharma. In Buddhist Spiritual Practices. Thinking with Pierre Hadot on Buddhism, Philosophy, and the Path. Edited by D. Fiordalis. Berkeley: Mangalam Press, pp. 245-89.

Hadot, Pierre. 2002. What is Ancient Philosophy? (Qu’est-ce que la philosophie antique?) Cambridge: Belknap Press of Harvard University Press. First published 1995. 

Kapstein, Matthew T. 2001. Introduction: What is Buddhist Philosophy? In Reason’s Traces: Identity and Interpretation in Indian and Tibetan Buddhist Thought. Boston: Wisdom Publications, pp. 3-26.

Kapstein, Matthew T. 2013. 'Spiritual Exercise' and Buddhist Epistemologists in India and Tibet. In A Companion to Buddhist Philosophy. Edited by Steven Emmanuel. Chichester: John Wiley & Sons, pp. 270-89.

Dr. Marc-Henri Deroche
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 papers will be 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. 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

  • wisdom
  • philosophical discourse
  • religious experience
  • yoga
  • Buddhism
  • philosophy as a way of life
  • spiritual exercises
  • embodiment
  • self-knowledge
  • self-transformation

Published Papers (11 papers)

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Research

36 pages, 488 KiB  
Article
Theory and Practice of Tranquil Abiding Meditation in Tibet: The Pith Instructions of Yeshe Gyaltsen (1713–1793) and His Predecessors
by Lobsang Tshultrim Gnon-na
Religions 2022, 13(11), 1057; https://doi.org/10.3390/rel13111057 - 03 Nov 2022
Viewed by 2158
Abstract
Tranquil Abiding is an advanced meditative state of mind that is attained through gradual meditative training focusing on the cultivation of mindfulness and meta-awareness. This paper will focus on the eighteenth-century Tibetan scholar Yeshe Gyaltsen’s manual on Tranquil Abiding. It involves introduction and [...] Read more.
Tranquil Abiding is an advanced meditative state of mind that is attained through gradual meditative training focusing on the cultivation of mindfulness and meta-awareness. This paper will focus on the eighteenth-century Tibetan scholar Yeshe Gyaltsen’s manual on Tranquil Abiding. It involves introduction and analysis of the themes of Tranquil Abiding, such as the significance and objects of Tranquil Abiding, its relevance to Special Insight, mental hindrances, and factors which counter them. Illustrated will be how Yeshe Gyaltsen’s point of view, which he calls the Ganden tradition, is influenced by exceptional Indian Mahāyāna masters such as Nāgārjuna, Asaṅga, Śāntideva, Kamalaśīla, Atīśa Dipaṃkaraśrijñāna, and Tsongkhapa. Included will be a discussion of his understanding of amanasikāra. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
10 pages, 228 KiB  
Article
The Methodological Implications of the Buddhist Model of Study, Reflection, and Cultivation
by Philippe Turenne
Religions 2022, 13(11), 1029; https://doi.org/10.3390/rel13111029 - 27 Oct 2022
Viewed by 1248
Abstract
This paper discusses aspects of the Buddhist concept of threefold wisdom and their implications on methodology for Buddhist studies, especially the academic study of Buddhist philosophy. The first part of the paper discusses aspects of threefold wisdom as presented in Indian and Tibetan [...] Read more.
This paper discusses aspects of the Buddhist concept of threefold wisdom and their implications on methodology for Buddhist studies, especially the academic study of Buddhist philosophy. The first part of the paper discusses aspects of threefold wisdom as presented in Indian and Tibetan Buddhist sources, arguing that threefold wisdom is not simply a presentation of mental cultivation and philosophical practice, but that it also proposes what can be called a practical hermeneutic, that is, a method to maximize a reader’s understanding of Buddhist scriptures and their full implication. Second, we consider how certain methods of studying Buddhist thought, especially those that deal with philosophical engagement with Buddhist thought, should be adapted to include the dimension of Buddhist philosophy that is exemplified by threefold wisdom. More particularly, Buddhist philosophy’s perspective on what a successful reading method consists of, which is exemplified by the practical hermeneutic described by threefold wisdom, should be included as part of what scholars pay attention to when studying Buddhist philosophy. Thus, only will the conditions for an open dialogue between Buddhism and other philosophical traditions be sufficiently present for such a dialogue to take place in a fruitful way. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
17 pages, 2363 KiB  
Article
Zen Philosophy of Mindfulness: Nen 念 according to Dōgen’s Shōbōgenzō
by Masaki Nomura
Religions 2022, 13(9), 775; https://doi.org/10.3390/rel13090775 - 24 Aug 2022
Viewed by 2215
Abstract
The purpose of this paper is to holistically comprehend the concept of nen 念 in the Zen philosophy of Dōgen (道元 1200–1253), which is one of the origins of Mindfulness-Based Stress Reduction, in relation to his principal concepts. This article specifically investigates its [...] Read more.
The purpose of this paper is to holistically comprehend the concept of nen 念 in the Zen philosophy of Dōgen (道元 1200–1253), which is one of the origins of Mindfulness-Based Stress Reduction, in relation to his principal concepts. This article specifically investigates its usages in his masterpiece, Treasury of the True Dharma Eye (Shōbōgenzō 正法眼蔵), according to each step of the threefold wisdom (san-e 三慧); for mindfulness is a common thread among them and he presents the concept of “monshishū-shō 聞思修證”, of which shō 證 stands for “awakening”. It is revealed that Dōgen considers “study” (mon 聞) and “reflection” (shi 思) to be essential on the Buddhist path, as well as “practice” (shū 修), and that nen 念 in Dōgen’s philosophy is the self beyond the sense of body-mind or time, which can be attained after long cultivation. Also, the connections among nen 念 and his critical concepts such as “just sitting” (shikan taza 祇管打坐), “dropping off body-mind” (shinjin datsuraku 身心脱落), and “oneness of practice and awakening” (shūshō ittō 修證一等) are elucidated. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
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17 pages, 883 KiB  
Article
Sources of Japanese Buddhist Philosophy of Education: Saichō (最澄, 766/7–822) on Study, Reflection, and Cultivation
by Ryotaro Kusumoto
Religions 2022, 13(7), 624; https://doi.org/10.3390/rel13070624 - 06 Jul 2022
Viewed by 1321
Abstract
Recent studies on the Buddhist threefold wisdom model and its suggested potentialities have warranted a rediscovery of the model in different historical and cultural contexts. Saichō (最澄, 766/7–822), founder of Japanese Tendai Buddhism, references the three wisdoms in his documents outlining the Tendai [...] Read more.
Recent studies on the Buddhist threefold wisdom model and its suggested potentialities have warranted a rediscovery of the model in different historical and cultural contexts. Saichō (最澄, 766/7–822), founder of Japanese Tendai Buddhism, references the three wisdoms in his documents outlining the Tendai monastic education curriculum. Through modification of translation and analysis of related original texts by Saichō, and an interview with the current dean of the Tendai monastic education institution, this paper aims to (1) uncover Sino-Japanese history of expressions of threefold wisdom and Buddhist education, (2) clarify the content of Saichō’s curriculum, and (3) examine the role of compassion in said curriculum. This paper argues that the threefold wisdom served as a foundational framework of Saichō’s education; he envisioned that his graduates would develop into religious leaders of the nation who would benefit all sentient beings through their own training, preaching the Dharma, and contributing to social work. At the same time, it became clear that compassionate attitudes were considered to be fundamental to all practices of the three wisdoms at Mount Hiei, which makes Saichō’s curriculum a captivating case of a theological application of the threefold wisdom. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
31 pages, 457 KiB  
Article
The Distinctive Mindfulness of Dzogchen: Jigme Lingpa’s Advice on Meta-Awareness and Nondual Meditation
by Marc-Henri Deroche and Michael R. Sheehy
Religions 2022, 13(7), 573; https://doi.org/10.3390/rel13070573 - 21 Jun 2022
Cited by 1 | Viewed by 4733
Abstract
For Indian Buddhists and their Tibetan successors, the faculty of “mindfulness” (Skt. smṛti, Tib. dran pa) has been interpreted as the foundation of the threefold development of wisdom (study, reflection, cultivation). Such a model was, in Tibet, the hallmark of [...] Read more.
For Indian Buddhists and their Tibetan successors, the faculty of “mindfulness” (Skt. smṛti, Tib. dran pa) has been interpreted as the foundation of the threefold development of wisdom (study, reflection, cultivation). Such a model was, in Tibet, the hallmark of the gradual approach to awakening, whereas in the simultaneous approach, the state beyond ordinary mindfulness was emphasized. The complementarity of both approaches has been an essential issue, especially for the Nyingma tradition, which holds the direct teaching of Dzogchen to be the penultimate. To elucidate the operations of mindfulness in this context, this paper analyzes two guidance texts on mindfulness by Rigdzin Jigme Lingpa (1730–1798), Ocean of Qualities: Advice on Mindfulness and Cudgel to Discern the Real: Advice that Shines from Mindfulness and Meta-Awareness, the latter translated into English for the first time in this paper. As this study shows, Jigme Lingpa articulates a twofold typology of mindfulness, first a mindfulness that is effortful and conditioned, and secondarily the distinctive mindfulness of Dzogchen that is inseparable from pure awareness or rigpa (rig pa). Jigme Lingpa thus applies mindfulness to integrate Buddhist teachings and make sense of alternative modes of practice along the Dzogchen path. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
13 pages, 2107 KiB  
Article
Xuanzang and the Three Types of Wisdom: Learning, Reasoning, and Cultivating in Yogācāra Thought
by Romaric Jannel
Religions 2022, 13(6), 486; https://doi.org/10.3390/rel13060486 - 27 May 2022
Cited by 1 | Viewed by 2910
Abstract
Xuanzang (602–664) is famous for his legendary life, his important translation works, and also his Discourse on the Realisation of Consciousness-Only (Vijñapti-mātratā-siddhi, 成唯識論). This text, which is considered as a synthesis of Yogācāra thought, has been diversely interpreted by modern scholars [...] Read more.
Xuanzang (602–664) is famous for his legendary life, his important translation works, and also his Discourse on the Realisation of Consciousness-Only (Vijñapti-mātratā-siddhi, 成唯識論). This text, which is considered as a synthesis of Yogācāra thought, has been diversely interpreted by modern scholars and is still discussed, in particular about the status of external things. Nevertheless, this issue seems to be of little interest for Yogācāra thinkers compared to other topics such as the Noble Path, or else the three types of wisdom (trividhā prajñā, 三慧): learning (śruta, 聞), reasoning (cintā, 思), and cultivating (bhāvanā, 修). As emphasized in recent research, this topic represents a major issue for Buddhist practitioners. In an attempt to analyse it in Xuanzang’s Discourse, and more generally in Yogācāra thought, this paper will first discuss Asaṅga’s and Vasubandhu’s thought on the three types of wisdom. Secondly, since it is important to replace the three types of wisdom in the general argumentation of Xuanzang’s Discourse, we will present the structure of his text which is modelled on a “path” leading progressively to Supreme Awakening. Then, we will present the main elements of the Noble Path and situate the three types of wisdom into it. Finally, we will explain that Xuanzang follows Asaṅga’s and Vasubandhu’s conceptions and eventually confirm the importance of the three types of wisdom in Yogācāra thought. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
14 pages, 401 KiB  
Article
Did Socrates Meditate? On Some Traces of Contemplative Practices in Early Greco-Latin Philosophy
by John Michael Chase
Religions 2022, 13(6), 479; https://doi.org/10.3390/rel13060479 - 25 May 2022
Viewed by 3302
Abstract
Following insights by Pierre Hadot, I suggest that although explicit discussions of practices of breath control and other psychosomatic techniques of contemplative attention management are conspicuously absent in early Greek thought, there are some signs that analogous practices did exist, perhaps as early [...] Read more.
Following insights by Pierre Hadot, I suggest that although explicit discussions of practices of breath control and other psychosomatic techniques of contemplative attention management are conspicuously absent in early Greek thought, there are some signs that analogous practices did exist, perhaps as early as Socrates. The combined evidence of Aristophanes and Plato suggests that Socrates may have engaged in a practice that has key features in common with meditative practices and experiences as attested in Zen Buddhism. This technique consists in two stages: an initial practice of top-down, voluntary, egocentric focused meditation resulting in a state of “absorption” or abstraction from all sensory input, followed by the practice of a more bottom-up, open, other-centered (allocentric) form of meditation, intended to provide a more global or universal perspective, in which the practitioner situates herself as a part of the cosmos. This paper includes discussion of “withdrawal” into oneself as a contemplative practice in Plato, Marcus Aurelius, Evagrius Ponticus, and Gregory Palamas. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
28 pages, 1641 KiB  
Article
Rethinking Mindfulness in Education within Two Frameworks: Articulating the “Threefold Model of Mindful Wisdom” with the “Theory of Mental Interference”
by Kamala Klebanova
Religions 2022, 13(1), 66; https://doi.org/10.3390/rel13010066 - 12 Jan 2022
Cited by 1 | Viewed by 2393
Abstract
The existent trend of implementing mindfulness-based programs (MBPs) into public education came along with an increasing scientific record regarding the definitional construct of mindfulness, effects of various mindfulness-based interventions and their basic mechanisms. In terms of the rising definitional discourse in the interdisciplinary [...] Read more.
The existent trend of implementing mindfulness-based programs (MBPs) into public education came along with an increasing scientific record regarding the definitional construct of mindfulness, effects of various mindfulness-based interventions and their basic mechanisms. In terms of the rising definitional discourse in the interdisciplinary field of mindfulness, the “threefold model of mindful wisdom” (TMMW) was proposed. In the present paper’s quest of rethinking mindfulness in education, the relevance of the TMMW for didactics in modern Western educational systems (with special interest on the region of Germany) is examined, affirmed in several points and—with the aid of the “Theory of Mental Interference” (TMI)—methodically linked to individual learners’ needs. The TMI has been developed at the University of Hamburg since 1984 by Wagner and colleagues. This is compatible with the TMMW with regard to the concept of self and basic psychological mechanisms of “mindful exercises”. Its basic approach conceives the epistemic level of cognitive processes (1) to be unbiased by affect and (2) to be different from a level of mental interference, which in case of an arising default habitually interferes with the cognitive processes. Implications for further research, for modern educational systems and for MBPs in education are discussed. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
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33 pages, 6180 KiB  
Article
Shouldering His Guru’s Legacy: Khenpo Tsultrim Lodro’s Discourse in Relation to thos-bsam-sgom after the Death of Khenpo Jigme Phuntsok
by Catherine Hardie and Nicholas S. Hobhouse
Religions 2022, 13(1), 16; https://doi.org/10.3390/rel13010016 - 24 Dec 2021
Cited by 1 | Viewed by 2930
Abstract
This article contributes to the growing discussion of the ways that Khenpo Jigme Phuntsok’s legacy has been carried forward by his spiritual successors at the Larung Five Sciences Buddhist Academy (or Larung Gar), in contemporary Eastern Tibet, by focusing on the contribution of [...] Read more.
This article contributes to the growing discussion of the ways that Khenpo Jigme Phuntsok’s legacy has been carried forward by his spiritual successors at the Larung Five Sciences Buddhist Academy (or Larung Gar), in contemporary Eastern Tibet, by focusing on the contribution of the Larung vice principal and leading second-generation luminary, Khenpo Tsultrim Lodro (1962–). Drawing on a range of Khenpo Tsultrim Lodro’s spoken teachings and writings over a twenty-year period, this article undertakes a contextualised analysis of how he has shouldered his guru’s legacy in the areas of Tibetan Buddhist monastic education, monastic governance, and monastic–lay relations. It explores how the threefold framework of thos-bsam-sgom (listening, reflecting, meditating), whether in its parts or its entirety, lies at the centre of his reformist discourse in these matters, articulated in relation to a wide range of Buddhist and secular concepts, as well as to concrete institutions and organisational structures. It is argued that, while Khenpo Tsultrim Lodro expounds the entire framework of thos-bsam-sgom throughout the years in question, in ‘the earlier period’ (c.2000–2012), from shortly before his guru’s death until approximately a decade afterwards, he subtly privileges the intellectual attributes associated with thos-bsam, while in ‘the later period’ (c.2013–2021) he reweights his exposition to give a balanced emphasis to the practice of sgom. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
29 pages, 499 KiB  
Article
One or None? Truth and Self-Transformation for Śaṅkara and Kamalaśīla
by David Vincent Fiordalis
Religions 2021, 12(12), 1043; https://doi.org/10.3390/rel12121043 - 24 Nov 2021
Viewed by 2050
Abstract
This article explores how two influential 8th-century Indian philosophers, Śaṅkara and Kamalaśīla, treat the threefold scheme of learning, reasoning, and meditation in their spiritual path philosophies. They have differing institutional and ontological commitments: the former, who helped establish Advaita Vedānta as the religious [...] Read more.
This article explores how two influential 8th-century Indian philosophers, Śaṅkara and Kamalaśīla, treat the threefold scheme of learning, reasoning, and meditation in their spiritual path philosophies. They have differing institutional and ontological commitments: the former, who helped establish Advaita Vedānta as the religious philosophy of an elite Hindu monastic tradition, affirms an unchanging “self” (ātman) identical to the “world-essence” (brahman); the latter, who played a significant role in the development of Buddhist monasticism in Tibet, denies both self and essence. Yet, they share a concern with questions of truth and the means by which someone could gain access to it, such as what, if anything, meditation contributes to knowledge and its acquisition. By exploring their answers to this and related questions, including how discursive and conceptual practices like learning, reasoning, and meditation could generate nonconceptual knowledge or knowledge of the nonconceptual, this essay shows the difficulty of separating “philosophical” problems of truth from those related to self-transformation or “spirituality,” as Michel Foucault defines the terms. It also reassesses, as a framework for comparison, the well-known contrast between “gradual” and “sudden” approaches to the achievement of liberating knowledge and highlights them as tensions we still struggle to resolve today. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
12 pages, 653 KiB  
Article
Hearing, Reflection, and Cultivation: Relating the Three Types of Wisdom to Mindfulness
by Bhikkhu Anālayo
Religions 2021, 12(6), 441; https://doi.org/10.3390/rel12060441 - 15 Jun 2021
Cited by 4 | Viewed by 3173
Abstract
A text-historical perspective on the Buddhist scheme of three types of wisdom, acquired by hearing, reflection, and cultivation, shows that a bare listing in the earliest textual strata has led to somewhat differing perspectives in later exegesis of the Theravāda and Sarvāstivāda traditions, [...] Read more.
A text-historical perspective on the Buddhist scheme of three types of wisdom, acquired by hearing, reflection, and cultivation, shows that a bare listing in the earliest textual strata has led to somewhat differing perspectives in later exegesis of the Theravāda and Sarvāstivāda traditions, the former apparently being influenced by what appears to be an error in oral transmission. The more convincing position taken in Sarvāstivāda exegesis sees these three types of wisdom as interrelated activities that can rely on mindfulness, thereby testifying to the flexibility and broad compass of mindfulness in Buddhist thought as something not limited to a rigid division between theory and practice. Full article
(This article belongs to the Special Issue Study, Reflection, and Cultivation: Integrative Paths to Wisdom from Buddhist and Comparative Perspectives)
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