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among those individuals who cannot attain cessation. See Bhikku Nyanamoli, trans.,
The Path of Purification (Visuddhimagga) (Colombo: A. Semage, 1964), 778 82,
824 83.
51. L. S. Cousins,  Buddhist Jha\na: Its Nature and Attainment according to the
Pali Sources, Religion 3 (1973): 115 31; Paul Griffiths,  Concentration or Insight:
The Problematic of Therava\da Buddhist Meditation-Theory, Journal of the American
Academy of Religion 49:4 (1981): 605 24; Martin Stuart-Fox,  Jha\na and Buddhist
Scholasticism, Journal of the International Association of Buddhist Studies 12:2
(1989): 79 105; Roderick S. Bucknell,  Reinterpreting the Jha\nas, Journal of the
International Association of Buddhist Studies 16:2 (1993): 374 409.
52. On modern interpretations of samatha-vipassana\, see George D. Bond, The
Buddhist Revival in Sri Lanka: Religious Tradition, Reinterpretation, and Response
(Columbia: University of South Carolina Press, 1988).
53. Leah Zahler,  The Concentrations and Formless Absorptions in Maha\ya\na
Buddhism: Ge-Luk Tibetan Interpretations (Ph.D. dissertation, University of Vir-
ginia, 1994), 21 42.
CHAPTER 2
1. Agehananda Bharati, The Light at the Center (Santa Barbara, Calif.: Ross-
Erikson, 1976), 25.
2. Ninian Smart,  Understanding Religious Experience, in Mysticism and
Philosophical Analysis, ed. Steven T. Katz (New York: Oxford University Press,
1978), 10 21.
3. Robert K. C. Forman,  Mysticism, Constructivism, and Forgetting, in The
Problem of Pure Consciousness (New York: Oxford University Press, 1990), 3 49.
4. Ibid.
5. Ibid., 10.
6. Bharati, The Light at the Center, 87 111.
7. This was an informal comment made during a panel discussion on the subject
of mysticism at the Annual Meeting of the American Academy of Religion, Nashville,
Tennessee, November 18 21, 2000.
8. Ibid.
9. King, Orientalism and Religion, 161 86.
10. Ibid., 178 80.
11. Ibid.
12. Ibid., 180.
Notes to Chapter 2 143
13. Ibid., 181. King also notes the significance of the work of philosopher
Bhartre"hari, who appears to have held a  constructivist position of sorts with respect
to religious phenomena.
14. Ibid., 183. King demonstrates how postmodern theory can be applied in a pos-
itive sense in uncovering presuppositions of scholarship that presumptively undercut
the truth claims of the traditions studied.
15. Robert Gimello,  Mysticism and Meditation, in Mysticism and Philosophi-
cal Analysis, ed. Steven T. Katz (New York: Oxford University Press, 1978), 170 99.
16. A key issue of import here is the distinction between knowledge and experi-
ence regarding the meditative process. At issue is the manner in which experience is
 created through the internalizaiton of the meditative discipline. However, it might be
argued that though consciousness is being informed or shaped by the discipline, nev-
ertheless the perception of the meditative subject (a\lambana) is thought to be a direct
and clear perception, not  constructed. Likewise, the modes of higher perception
(abhijña\) and manifestation (nirma\ne"a) that result from advanced óamatha are said to
be phenomenally real and not simply mental constructions or perceptions.
17. Ibid., 181. An error that Buddhist sources often claim to be characteristic of
non-Buddhist traditions as well.
18. Ibid., 183.
19. Ibid., 184. This might be argued to be a very su\tra-oriented interpretation of
Maha\ya\na soteriology.
20. In Vajraya\na, this becomes more problematic to argue, due to the breaking
down of the distinction between the sa\dhaka and the deity. The stress on the imper-
manence of the figure does not take away from the fact that the goal of Maha\ya\na and
Vajraya\na is buddhahood and the subsequent ability to manifest oneself in myriad
forms.
21. Ibid., 185.
22. Smart,  Understanding Religious Experience. Smart, however, would likely
argue that the experiences characterized as mystical are those characterized by cessa-
tion, as opposed to those of the numinous, that is, the powers coming out of óamatha.
Another interpretation would be that his distinction hinges upon the nature of the reli-
gious object as either  self or  other.
23. Ibid., 13.
24. Ibid.
25. Ibid., 20.
26. Gimello,  Mysticism and Meditation, 187. Following the development of
dharmamegha sama\dhi, described in YS IV.29, IV.30, and IV.31, are, respectively,
tatahe" kleóakarmanivre"ttihe",  From that point, there is the cessation of the activity of the
afflictions, and tada\ sarva\varane"amala\petasya jña\nasya\nantya\jjñeyamalpam,  Then,
due to the endless knowledge free from the impurity of all obstructions, little is to be
known.
144 Notes to Chapter 2
27. T. S. Rukmani argues that a key tension in the YS exists between vyuttha\na
and nirodha,  manifestation and  cessation. Although this opposition would seem to
counter an idea conjunction of sama\patti and nirodha in the YS, it ultimately indicates
the equivocal nature of sama\patti. On the one hand, sama\dhi is the basis for the devel-
opment of the range of siddhis documented in the vibhu\tipa\da (chapter 3) of the YS,
and on the other hand, as it states in YS III.37, te sama\dhau upasarga\he" siddhayahe",
 these [pra\tibha, special forms of perception, referred to in III.36] are perfections in
manifestation, impediments for [nirbija] sama\dhi. See T. S. Rukmani,  Tension
between Vyuttha\na and Nirodha in the Yoga-Su\tras, Journal of Indian Philosophy 25
(1997): 613 28.
28. Ibid., 189.
29. Robert Gimello,  Mysticism in Its Contexts, in Mysticism and Religious Tra-
ditions, ed. Steven T. Katz (New York: Oxford University Press, 1983), 61 88.
30. Ibid., 72.
31. YS II.34.
32. See Williams, Maha\ya\na Buddhism, 29 33, 49 54.
33. Anne C. Klein, Knowledge and Liberation: Tibetan Buddhist Epistemology in
Support of Transformative Religious Experience (Ithaca, N.Y.: Snow Lion Publica-
tions, 1986).
34. Ibid., 13.
35. Ibid., 18.
36. Gimello,  Mysticism and Meditation, 72.
37. Anne C. Klein,  Mental Concentration and the Unconditioned, in Paths to
Liberation: The Ma\rga and Its Transformation in Buddhist Thought, ed. Robert E. [ Pobierz całość w formacie PDF ]

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