by Deirdre Collings

THE THERAVADA TRADITION

Ordinary Mind continues with a series of issues that will each focus on a different tradition of Buddhist practice. This issue features the Theravada tradition. The Theravada bases its teachings on the Pali Canon - the Sutta, Vinaya and Abhidhamma literatures that were codified in the centuries immediately following the Buddha's parinibbana. Of the eighteen sub-schools that developed during this early Buddhist period, the Theravada is the only school that still exists today. It is the dominant religion of Sri Lanka, Burma, Thailand, Vietnam, Laos and Cambodia.

It is worth noting that while the Theravada is often associated with the traditional term 'Hinayana' (small vehicle), this association is not historically accurate. The criticisms of the Hinayana developed in opposition to sub-schools that have long since ceased to exist. While the Tibetans use this term to describe early Buddhism, it is important to note that historically most Tibetans have had little or no contact with the Theravada tradition. They are instead referring to early Buddhist doctrines that are no longer practiced by anyone. The Theravada version of the Buddhist Canon - which has been preserved in the Pali language - is therefore different to those doctrines that have traditionally been identified as Hinayana. Theravada is, in fact, much closer to the Mahayana (great vehicle) in its philosophical orientation than many people may realise.

The Theravada continues to be a vital, living tradition, as the talks in this issue of Ordinary Mind amply demonstrate. While not a Theravada monk, the Venerable Traleg Rinpoche discusses the most important pratimoksha vows and shows how they are universal to all Buddhist monks and nuns in any historical period. The Venerable Santitthito discusses the Four Foundations of Mindfulness, explaining that once the practitioner has established a basis of ethical restraint, he or she purifies the mind through the practice of mindfulness. Ayya Khema further elaborates on the meditation techniques of mindfulness - namely samatha and vipassana - in the context of an invigorating and heartfelt discussion on life. Sayadaw Jagara also analyses this path of purification with illuminating examples from everyday experience.

In addition to these practical issues, the Venerable Tejadhammo provides a thought provoking dialogue on the meaning of spirituality, arguing that until we directly and honestly face our dissatisfaction - or dukkha - we will only be using spiritual practice as another means to escape from life. Phra Khantipalo shows that because our perception of the world is dependent on our sense impressions, and because our conceptual interpretation of those sense impressions is based upon our delusions, the world that we experience is a construction of our minds.

This issue of Ordinary Mind also has a number of other engaging discussions. The psychologist Guy Claxton ruminates on the theory of well being. He criticises psychologists for pathologising our culture and encouraging us to see everything as a problem to be solved rather than a necessary part of the human condition. Our book review section has expanded to include a number of more practice-orientated appraisals of Buddhist literature. We have also included a new section, where Buddhist-minded people are invited to have their say on selected social issues.