By Kirk Warren Brown Ph.D., J. David Creswell Ph.D., Richard M. Ryan PhD LCP
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Additional info for Handbook of Mindfulness: Theory, Research, and Practice
Example text
At one point relatively early in their conversation, Milinda asks Nāgasena for a definition of, among other qualities, mindfulness. Nāgasena explains that mindfulness has two distinctive characteristics: “recalling” (apilāpana) and “keeping hold” (upagaṇhana). The precise meaning of these terms, especially the former, is elusive and must in part be surmised from the two extended similes given by way of illustration (Mil 37; cf. 112–113). The first is as follows: It is like the Wheel-Turning King’s steward who reminds (sārapeti) the king evening and morning of his glory.
According to the first explanation, mindfulness simply holds the present object of consciousness firmly in attention. According to the second, mindfulness, literally, “speaks about” (abhilapati), that is, recalls, records, notes, or even remembers what has just been observed. For Buddhist thinkers such as Vasubandhu, mindfulness can function both as the means by which we hold on to what is seen by understanding and more generally as the means by which we keep in mind what has been perceived. But in terms of modern Buddhist Conceptualizations of Mindfulness 25 cognitive psychology, it appears to be envisioned more in terms of working memory and short-term memory than long-term memory.
The theoretical statement of precisely what is wrong with our ordinary unenlightened way of looking at the world and the method we need to employ in order to put it right have varied to greater or lesser extents. A significant idea that had some bearing on how these matters were understood and expressed is the notion that the mind is naturally pure, and that our delusion is in some sense secondary. The idea is occasionally expressed in the earliest stratum of Buddhist literature, but it is in certain Indian Mahāyāna Buddhist texts that it is developed and exploited.