Self And Meditation In Indian Buddhism

SR No.: 269516
Original Sutra Author: N/A
Author: Johannes Bronkhorst
Publisher: Johannes Bronkhorst
Total Pages: 19
Language: English
Classification: Article
File Size: 2 MB

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154/ Johannes Bronkhorst
Caladukkhakkhandha Sutta) and its parallels in Chinese translation describe and criticise the Jainas as practising 'annihilation of former actions by asceticism' and 'non-performing of new actions'. This is an accurate description of the practices of the Jainas. But several other Sūtras of the Buddhist canon put almost the same words in the mouth of the Buddha, who here approves of these practices. We conclude from this contradiction that non-Buddhist practices – this time it clearly concerns Jaina practices – had come to be accepted by at least some Buddhists, and ascribed to the Buddha himself.
The appeal of these practices remained strong, even centuries later. As late a text as the third Bhavanakrama of Kamalaśila (8th century C.E.) criticises the following opinion:10)
A certain (teacher) has the following opinion: "It is because of the force of good and bad deeds (subhaśubhakarman), produced through mental construction (cittavikalpa), that sentient beings (sattva) revolve in the round of existences (samsāra), experiencing the fruits of deeds (karmaphala) such as heaven (svar gadi). Those who on the contrary neither think on anything (na kimcic cintayanti) nor perform any deed whatever are completely freed (parimuc) from the round of existences. Therefore nothing is to be thought on (na kimcic cintayitavyam), nor is salutary conduct (kušalacarya) consisting in generosity and the like (danadi) to be practised. It is only in respect to foolish people (mörkhajana) that salutary conduct consisting in generosity and the like has been indicated (nirdista)."
The same opinion is further characterised in these words: "No deed whatever,
10) MBT III, pp. 13-14: tr. David Seyfort Ruegg, Buddha-nature, Mind and the
Problem of Gradualism in a Comparative Perspective: On the transmission and reception of Buddhism in India and Tibet, London School of Oriental and African Studies, 1989 (Jordan Lectures 1987), p. 93.