Artigo Revisado por pares

A study in Buddhist psychology: is Buddhism truly pro‐detachment and anti‐attachment?

2004; Taylor & Francis; Volume: 5; Issue: 2 Linguagem: Inglês

10.1080/1463994042000319807

ISSN

1476-7953

Autores

Lynken Ghose,

Tópico(s)

Cultural Differences and Values

Resumo

Click to increase image sizeClick to decrease image size Notes Holmes (, 63). Here, I have chosen to situate myself within Western psychology rather than Western philosophy and so on, because the Western psychology has a clinical, healing‐oriented aspect that seems to correspond more closely to Buddhism's stress on meditation and so on. According to Monier‐Monier Williams' Sanskrit–English Dictionary, vidhi can be used pleonastically at the end of a compound. For example, mathana‐vidhi can mean ‘act of churning or stirring’. Aśvaghoa (, 136). Lindtner, Christian, tr. A Garland of Light: Kambala's Ālokamālā. Fremont: Asian Humanities Press, 2003, p. x. Lindtner labels Kambala as a thinker from the Yogācāra school of thought. Aśvaghoa (, 94). Lindtner, Christian, tr. A Garland of Light: Kambala's Ālokamālā, 8, p. 15. On p. 2, Lindtner states that the Tibetan version is ‘a sorry piece of work’. For this reason, and for the reason that my Tibetan is not as strong as my Sanskrit, I have chosen to derive my meaning primarily from the Sanskrit. Tashi Namgyal (, 56). Johansson (, 27), Monier‐Williams' Sanskrit–English Dictionary (pp. 215, 982), and Davids and Stede's Pali–English Dictionary (pp. 150, 634). Also, in Bhikkhu Ñānamoli's translation of the Majjhima Nikāya, viraga is rendered as ‘dispassion’ and upekkhā as ‘equanimity’ (Bhikkhu Ñānamoli , 1384). Aśvaghoa. Saundarananda, 17.32, 17.50, etc., E.H. Johnston, tr. Aśvaghoa. Saundarananda, 17.32, 17.50, etc., Alessandro Passi, tr. Here, I am referring to such works as Aśvaghoa's Saundarananda, Buddhaghosa's Visuddhimagga, and so on. Buddhaghosa, Visuddhimagga of Buddhaghosa (, 82). Buddhaghosa, The Path of Purification: Visuddhimagga, 102 (, 102). Here, I have changed Bhikkhu Ñānamoli's translation according to what I have read in Mathieu Boisvert's explanation of săkhāra. See Boisvert (, 93–105). In looking at the original text, I could not entirely follow the translation; however, I do not feel confident enough, at this point, to question it. Please see the Visuddhimagga of Buddhaghosa (Buddhaghosa , 82). Buddhaghosa, Visuddhimagga of Buddhaghosa (, 82). Buddhaghosa, Visuddhimagga, 102 (, 101–2). Buddhaghosa, Visuddhimagga, 319 (, 311–2). Apte (, 280) and Richard Hayes (, 100). Hayes' notes are unpublished and in use just at McGill University. Aśvaghoa. Saundarananda. E.H. Johnston, tr. (pp. 119–20). Aśvaghoa. Saundarananda. E.H. Johnston, tr. (p. 52). Williams (), on p. 211 of this overview, alludes to Fa Tsang, from the Hua Yen school, and states that Fa Tsang may have argued that a bodhisattva is not entirely devoid of attachment, but rather may retain a ‘sliver of attachment’ related to compassion. See also Williams' footnote on this. Fisher and Bailey (, 80). It is possible that the word ‘love’ is a debatable translation. Kabir is basically a non‐sectarian sage, although he is revered by Hindu, Muslim and Sikh alike. See 5.3–5.5, etc., of Śāntideva's Bodhicaryāvatāra (Śāntideva ).

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