Suchergebnisse

Das ist ein äußerst heikles Thema. Zu leicht kann man hier jemanden ohne es zu merken verletzen, weil es die unterschiedlichsten Interessenslagen gibt. Lassen sie mich deshalb ein paar Fakten zusammentragen. Etwa 90 Prozent der Bevölkerung gehören dem Theravāda - Buddhismus an. Der Buddha Gotama hat Nibbāna – das Erwachen – als Ziel seiner Lehre benannt. Dieses Ziel kann man durch das Beschreiten des Edlen - Achtfachen - Pfades erreichen.(Elektronische Langversion des im Druck erschienenen Artikels.)

Mindfulness plays a prominent role in traditional and modern Buddhist meditation practice. This paper examines the theoretical background of the concept of mindfulness (sati) as presented in the early Buddhist sources, recorded in Theravāda Buddhism. It outlines the definitions and presentations of mindfulness (sati) in the Pāli Canon and examines how it is embedded within the fundamental models of Buddhist discourse. Then it investigates mindfulness within the philosophical framework of the Abhidhamma, where it is presented as one of the mental factors (cetasika) involved in cognitive processes; it outlines its characteristics, functions, conditions, and compatibility with other mental factors, which occur as components within the interdependent processes of consciousness (citta). The article shows how mindfulness has a special role as a component on the Buddhist path to liberation from suffering (dukkha) and how it is integrated within the soteriological and ethical goals of Buddhist practice.

In Thailand the widespread assumption that bhikkhunī ordination has already been disrupted and that as a result Theravāda Buddhist women can no longer be ordained has been challenged by a group of women who have received the full monastic precepts from foreign saṅgha and practise Theravāda Buddhism in yellow monastic robes. Public concerns have centred on whether such bhikkhunī ordinations are possible, and how women could become bhikkhunī in a 'correct' way. Both supporters and opponents are often vocal in discussing ordination ceremony procedures, based on their interpretation of the vinaya, the monastic disciplines. This paper argues that it is not a matter of 'right' procedure, but rather of the authority of the religious institution or tradition that validates one's ordination. Even if a woman is ordained as a bhikkhunī by the 'right' procedure, her status remains unstable unless the religious authority of her country sanctions her ordination. In other words, it is only a political decision made by a religious institution - in the case of Thailand, the National Saṅgha - that can reinstate 'legitimate' bhikkhunī ordination. (J Southeast Asian Stud/GIGA)

"This volume discusses contemporary Buddhist responses to religious diversity from Theravādin and Tibetan Buddhist perspectives. Buddhist attitudes toward other religious traditions (and its own) are unquestionably diverse, and have undergone changes throughout historical eras and geographic spaces, as Buddhists, and traditions Buddhists have encountered, continue to change (after all, all conditioned things are impermanent). The present time is a particularly dynamic moment to take stock of Buddhist attitudes toward religious others, as Buddhist identities are being renegotiated in unprecedented ways in our increasingly globalized age. Is it true that Buddhists are tolerant of other religions? To what extent are Buddhists tolerant? Is nirvana held to be attainable through Buddhism alone? If so, through which Buddhist tradition? This volume approaches these questions and others from perspectives representing Theravādin and Tibetan traditions of Buddhism. The chapters herein bring together a spectrum of views that are not often found side-by-side in a single volume or in a meaningful dialogue with each other, needless to mention with other religions. This volume seeks to remedy this situation, and break new ground to enable further dialogue, understanding, and constructive encounters across Buddhist traditions and between other religious traditions and Buddhists"--

The traditional way of preserving the teaching of the Buddha in the old days was by commitment of every word into memory. It had to be refreshed by subsequent Sarigāyanā (or Saṅgīti) Councils from time to time. This worked effectively for the Theravāda School, which employed Pali as the textual language, regardless of the geographical site of each individual Council.

The prominent meditation practices and techniques of Buddhism have been integrated into mindfulness-based psychological interventions to manage mental disorders and enhance mental well-being. However, limited research has been conducted to explore the specific application of Theravāda Buddhist meditation practices in the context of clinical psychology and psychotherapy. The current study appraises the synthesis of Buddhist meditation practices and their techniques, which combine Eastern knowledge with Western psychology. The research delves into Theravāda meditation, concentrating on Vipassanā, Mettā, and Ānāpānasati meditations, which teach mindfulness, self-awareness, and emotional control - all of which are necessary for mindfulness-based interventions (MBIs) integration. The research aims to understand the application of Theravāda meditations, examine their application in MBIs, and review empirical support to seek their prominent contribution in clinical settings. Cultural appropriation, misunderstanding, and dilution are among the integration issues. To ensure ethical treatment, therapists must study and practice Theravāda teachings and practices as well as Western psychology. The integration of Eastern and Western findings in MBIs improves efficacy by bringing together historical ideas and current research. Collaborative efforts and multidisciplinary studies are critical for the growth of holistic well-being. Incorporating Theravāda practices into MBIs exemplifies how old knowledge may supplement modern psychology. This interplay improves treatment procedures while encouraging innovation. More research is needed to better grasp tradition and innovation in psychological therapies.

This essay suggests that one reason for the success of Theravāda Buddhism in early Southeast Asia was its appeal to women. The maternal metaphor, a prominent theme in Buddhist texts, was both familiar and relevant to the lives of all females, regardless of their social standing. Translated into a local environment, the interaction between motherhood and merit-making provided new opportunities for lay women to display their piety and strengthened their links with the monkhood.