Mindful wisdom: The path integrating memory, judgment, and attention

Abstract

This paper discusses the Buddhist threefold model of wisdom which, on the basis of ethics, progresses from 'study,' to 'reflection,' to 'cultivation,' and argues that mindfulness plays a critical role at each of these steps, forming the common thread joining them together. Beyond opposing statically the mnemonic, conceptual, and attentional dimensions of mindfulness, this threefold paradigm of 'mindful wisdom' can serve to articulate them dynamically within the context of the path. The model is first examined with special consideration of Mahāyāna sources and its relation to the epistemic foundations of tradition, reason, and direct experience. Then, in reference to living Tibetan and Himalayan traditions, each step of wisdom is shown to rely upon a distinct aspect of mindfulness or presence: keeping in mind the teachings present, forming adequate represent -ations, and cultivating a presence of mind. Ultimately, the paper inquires into the emergence of self-knowledge and the integration of personality.

Sources of Japanese Buddhist Philosophy of Education: Saichō (最澄, 766/7–822) on Study, Reflection, and Cultivation

“…The word "study" in my translation is thus used as an overarching concept that integrates listening to lectures and readings, both for the purpose of memorizing the teachings by heart. Considering other texts of Saich ō and recognizing that this step of the threefold wisdom relies heavily on the cognitive faculty of memory (Deroche 2021b), this alternative translation may be closer to what Saich ō had in mind. Another aspect of mon'e was placing faith in the teachers and s ūtras.…”

“…From India to Kamakura Japan, Expressions of the Threefold Wisdom By exploring some expressions of threefold wisdom in Sino-Japanese history, we trace how the model integrating conceptual knowledge and experiential knowledge has been diffused to Japan. Kapstein (2001), Fiordalis (2018), Anālayo (2021), and Deroche (2021b) each introduce different scriptural references to the threefold wisdom. Deroche (2021b, p. 21), introduces an expression in Sa ṅgārava Sutta, in which the threefold wisdom can be seen in parallel to Buddha Śākyamuni's description of the "three teachers".…”

“…Upon exploration of the Sange gakushōshiki, we see that Saich ō strictly constructed his curriculum based on the threefold wisdom model, a Buddhist model for the development of wisdom. Buddhist traditions have articulated the threefold model of (1) study (or listening), (2) reflection, and (3) cultivation as a "paradigmatic model" that integrates logical reasoning and lived experience; in the recent recontextualization of the model by Deroche (2021b), the potentiality of the model in the context of modern education has been persuasively argued. By rediscovering Saich ō's pedagogical scheme, we resituate the threefold model of wisdom development as a Buddhist philosophy of education, one that dynamically integrates study and practice for the purpose of realizing wisdom and benefiting the common populace.…”

The Distinctive Mindfulness of Dzogchen: Jigme Lingpa’s Advice on Meta-Awareness and Nondual Meditation

“…In Cudgel to Discern the Real, based on the scriptural basis of the Bodhicaryāvatāra (V, 25), Jigme Lingpa explicitly asserts, "what is studied, reflected, and cultivated is established on the basis of mindfulness". 30 From this perspective, in reference to Vasubandhu who defines the essence of the four ways of applying mindfulness as the threefold wisdom, 31 Deroche (2021a) has proposed a threefold model of mindful wisdom or presence that articulates the three facets of mindfulness according to the threefold wisdom progression, related with memory, judgment, and attention: (1) keeping Buddhist teachings present in mind, (2) formulating their adequate re-present-ation, and (3) cultivating a presence of mind. According to the gradual approach, mindfulness as presence of mind is cultivated in the twofold method of calm-abiding and insight.…”

Adaptation of the Cognitive and Affective Mindfulness Scale (CAMS-R) to Indonesian Version and Its Validation: Muslim Mothers-Data Driven

“…The benefits of mindfulness to people's lives have driven researchers to work massively on mindfulness in many ways. For instance, previous studies have addressed mindfulness as the practices to cope with unpredictable dynamics of life (Stankov et al, 2020), to reach healthy life (Braun et al, 2021), to take care of children for the sake of providing attentive parenting (Cowling & Van Gordon, 2022), to provide qualified coaching in sport training (Hägglund et al, 2021), to improve self-control (Deroche, 2021), to gain healthy diet (Shaw & Cassidy, 2022), to acquire psychological well-being (Prudenzi et al, 2022), and to enhance the joy of tourism (Dutt & Ninov, 2016). Other studies have discussed mindfulness as psychological interventions or coping strategies to gain psychological healing (Simpson et al, 2021) and to deal with long-term physical diseases (Keyworth et al, 2014;Zhang et al, 2022).…”