Materialien zur buddhistischen Psychologie

5. Bewusstseinsprozesse: Visuddhimagga

2. Text und Übersetzung von Visuddhimagga XIV, 110 - 124

C. Anhang C: Bewusstseinsprozesse veränderter Wachbewusstseinszustände und des Parinibbāna

von Alois Payer

mailto: payer@payer.de

Zitierweise / cite as:

Payer, Alois: Materialien zur buddhistischen Psychologie. -- 5. Bewusstseinsprozesse: Visuddhimagga. -- 2. Text und Übersetzung von Visuddhimagga XIV, 110 - 124. -- C. Anhang C: Bewusstseinsprozesse veränderter Wachbewusstseinszustände und des Parinibbāna. -- Fassung vom 2007-01-18. -- URL: http://www.payer.de/buddhpsych/psych052c.htm         

Erstmals publiziert: 2007-01-18

Überarbeitungen:

Anlass: Lehrveranstaltung Wintersemester 2006/2007

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Dieser Text ist Teil der Abteilung Buddhismus von Tüpfli's Global Village Library

0. Übersicht

• 1. Rūpajhāna
• 2. Appaṇā
• 3. Magga
• 4. Phala
• 5. Paccavekkhaṇa
• 6. Nirodha
• 7. Parinibbāṇa

Im Folgenden sollen zur Illustration der theravādabuddhistischen Scholastik einige der Bewusstseinsprozesse veränderter Wachbewusstseinszustände und des Parinibbāna summarisch wiedergegeben werden. Die Grundlage der Darstellungen ist vor allem der Visuddhimagga.

1. Rūpajhāna

Die vier Versenkungszustände -- jhāna n.:

z.B. Vibhaṅga 235-236

s. Nāgārjuna: La traité de la grande vertu de sagesse (Mahāprajñāpāramitā`sāstra) / [Trad. par] Étienne Lamotte. -- Tome II, p. 1023 - 1032

Abb.: Paravahera Vajirañāṇa Mahāthera

"The Psychological Process in Rūpa-JhānaAt the commencement of the mental process in which Jhāna is induced, the normal mind engaged in contemplating the after-image of the Paṭibhāga nimitta falls into "bhavaṅga," the passive flow of "being" or the life-continuum. It is just at that moment that it may seem that "Appaṇā will now arise."It is a law of the mind (citta-niyāma), that at the end of every mental activity or thought process the mind changes into its original state, which Buddhist psychologists term "bhavaṅga." The commentators explain the term as "Bhavassa aṅgam" meaning the "Kāraṇa," the cause of the continuity of life, "Bhava," being or existence.From the Buddhist point of view this existence has two sides, Kamma-bhava, the active side, and Uppatti-bhava, the passive side of existence. The latter w based on the mental flow produced by generic (janaka) karma of the past, which causes existence to last so long as the power of that karma is not destroyed or exhausted. This state of mind, based on past karma, is the cause of present existence and is therefore termed "bhavaṅga." It is distinct from the category of kamma-bhava, which is the active side of the present life to which our thought processes belong.In its secondary meaning bhavaṅga implies a mental state which has been compared to what is called subconsciousness, the state in which the thought process is "below the threshold" of full consciousness. Thus it corresponds to what is also called subliminal consciousness. In Buddhism, however, bhavaṅga is not identical with thought, though thought originates from it. Hence it is called "Vīthi-mutta," "process-free," and so contrasted with "Vīthi-citta," the active mind.Bhavaṅga always exists as a flow or stream of being, called "bhavaṅga-sota," and when this flow rises into direct cognition (āvajjanā) the mind enters into the avenue of thought, and is then known as "vīthi-citta."When the mind falls into bhavaṅga in the state of appaṇā-samādhi, it is stimulated by the power of the previous intention, and rises up, breaking its flow through the usual mental process ; this is influenced by the rate of physical vibration caused by the life force. This process consists of three moments : the first is one of transition, that is, the passing moment of bhavaṅga (atīta) ; the second is vibration (calana) ; and the third is the interruption, that is, the arrestment or cutting off of the flow (upaccheda). At the termination of the third moment the bhavaṅga stream is checked, and the mind, wholly impressed with the after-image of, for instance, the paṭhavi-kasiṇa, rises to cognize through the mental door (mano-dvāra). As it is free from the hindrances and attention to outer things, it does not associate with the usual thought-moments which pertain to sensuous cognitions. Hence then arise only four or five thought moments known as "Javana," apperceptive moments associated with vitakka, vicāra, pīti, sukha and ekaggatā, which are stronger than in the normal consciousness. This is called appaṇā-vīthi, the transitional process from normal consciousness to the super-normal. The first "javana" of this process is termed "parikamma" the "preamble" or "preliminary." It is so called because it prepares the mind for the state of Jhāna. The second is termed "upacāra," "access" or "approach," during which the normal mind approximates to Jhāna. This is followed by the third, named "anuloma," "adaptation" or "harmonizing," during which the mind qualifies for Jhāna. Then follows the moment called "gotrabhū," "adoption" which raises the normal rank or state to the super-normal. It cuts off the kāmāvacara state of consciousness and evolves the Rūpa class of higher consciousness. Finally there arises the moment termed "appaṇā," or the transitional stage during which Jhāna supervenes.In the case of the fourfold division which arises in a person of quick intuition (khippabhiñña), the moment of parikamma does not occur. He therefore begins at once with the moment of upacāra and during the fourth moment he attains appaṇā-jhāna. Immediately after appaṇā javana, that is, the Jhānic moment, the mind once more falls into bhavaṅga. Then, cutting off the bhavaṅga flow, mental cognition arises to reflect on Jhāna and the process of Jhānic reflection follows. The appended table will illustrate the mental position of the appaṇā process as explained above. Illustration of the Psychic Position of the Rūpa Jhāna state. K. indicates Kamma; KN., its nimitta or visualization; GN., the gati-nimitta or sign of the place where rebirth will occur. One of these is the object whereon the flow of bhavaṅga, indicated by the dotted line, is based, "b" indicates bhavaṅga mind, "v" vibration, "c" cutting off of the bhavaṅga flow ; "m" indicates the mental-door-cognition, "p" parikamma, "u" upacāra, "an" anuloma, "g" gotrabhū, "ap" appaṇā or jhāna. "ñññ" this line indicates the active process of the five thought-moments (6-10). Each mental state contains three moments, which are called "Khaṇa," namely, "becoming" (uppāda), "the present" (ṭhiti), and "vanishing" (bhaṅga). They are indicated by "o", "ơ", and "ö" respectively. "——" this line indicates "Hadaya-vatthu", the physical basis of the mental process in the Rūpāvacara state. The unnumbered points indicate the continuous flow of the bhavaṅga stream before it comes to the line. Number 1 is the point from which the process is to be counted. It contains seventeen stages, each containing three moments of Khaṇa. Thus one complete process consists of seventeen stages and fifty-one moments, which actually occupy less than a millionth part of a second. Where there are no thoughts the stages are filled with bhavaṅga states. "A" indicates the Bhavaṅga flow of the Kāmāvacara state ; "B" indicates the Bhavaṅga flow based on the respective Jhāna in the Rupaworld where the Jhāyī takes' his birth in the next existence." [Quelle: Vajirañāṇa, Parawahera <Mahāthera>: Main Title: Buddhist meditation in theory and practice; a general exposition according to the Pāli canon of the Theravāda school / by Paravahera Vajirañāṇa Mahāthera.  -- 2. ed. -- Kuala Lumpur : Buddhist Missionary Society, 1975. -- 496 S. ; 22 cm. -- S. 327 - 331.]

2. Appaṇā

"Appaṇā - (Sanskrit - arpaṇā, derived from √ṛ, to go). This is a rare Pāli term found in Abhidhamma. It is derived from the root √i, to go '√I + the causal suffix; 'āpe' + ana. 'A' is substituted for 'i', and 'p' is duplicated; 'A' + ppe + ana = appanā. The initial 'a'  is shortened before double 'p'. Venerable Buddhaghosa defines 'appanā' as the directing or fixing of the one-pointed consciousness on an object (ekaggaṃ cittaṃ ārammaṇe appenti). Appanā is a highly developed form of vitakka - initial application of the mind, one of the jhāna factors. The aspirant who wishes to develop jhānas takes for his object a suitable subject, according to his temperament. In the course of his meditations, as mentioned in the first chapter, he arrives at a stage when he would be able to experience the first jhānic ecstasy. Then a thought-process runs as follows - manodvārāvajjana - parikamma - upacāra - anuloma - gotrabhū - appanā The first is the mind-door consciousness, which precedes the javana stage, conditioned by objects that enter the avenue of consciousness. The initial thought-moment of the appanā javana-process is termed parikamma because it is a preparation for the desired higher consciousness whether Sublime (mahaggata) or Supramundane (lokuttara). This is followed by another thought-moment known as upacāra because it arises in proximity to the higher consciousness. Ordinarily these two thought-moments arise at the beginning of the appanā javana-process, but if the person is morally advanced only upacāra moment arises without the initial parikamma moment. The third thought-moment is known as anuloma because it arises in harmony with the preceding thought moments and the following gotrabhū thought moment. Gotrabhū, literally, means that which overcomes the Sense-sphere lineage or that which develops the sublime or exalted lineage. Immediately after this gotrabhū thought-moment arises the appanā jhāna thought-moment. Absolute one-pointedness of the mind is gained at this advanced stage of mental development. The fully undeveloped jhāna, present in the preliminary thought-moments, is known as upacāra samādhi, access concentration. To a worldling and a Sekha one of the four kāmāvacara moral javanas, accompanied by knowledge, arises as these preliminary appanā thought-moments. In the case of an Asekha it is one of the four kāmāvacara functional javanas, accompanied by knowledge. The Supramundane appanā javana-process occurs as follows -    1 2 3 4 5 6 7 parikamma upacāra anuloma gotrabhū magga phala phala In this thought-process parikamma may or may not precede. As stated above it depends on the moral advancement of the person. Here gotrabhū means that which overcomes the lineage of the worldling or that which develops the supramundane lineage. One of the four kāmāvacara moral javanas, accompanied by knowledge, arises in these preliminary stages. The object of the first three thought-moments is mundane but the object of the gotrabhū is supramundane Nibbāna. Nevertheless, this developed thought-moment is incapable of eradicating the innate defilements. It is the magga (Path) consciousness that immediately follows, which performs the double function of intuiting Nibbāna and of eradicating the defilements. It should be noted that the Path consciousness occurs only once. This is immediately followed by two moments of phala (Fruit) consciousness if parikamma is present. Otherwise there will be three phala thought-moments. In the case of the second, third, fourth, stages of Sainthood the fourth thought-moment is named vodāna, which means purification, instead of gotrabhū. If the parikamma thought-moment precedes, vodāna thought-moment arises as the fourth, otherwise as the third. Each of the four Supramundane Paths arises only once in the course of one's life. But one may experience the Fruit consciousness even for a whole day continuously. The three lower fruits, Sotāpatti, Sakadāgāmi, and Anāgāmi are preceded by a moral javana. When one enjoys the Fruit of Arahatship the javanas that immediately precede must be functionals because an Arahat, being an Asekha does not experience moral javanas. " [Quelle: Anuruddha ;  Nārada <Mahāthera> <1898 - 1983>: A manual of Abhidhamma : being Abhidhammattha Saṅgaha of Bhadanta Anuruddhācariya / ed. in the orig. Pāli text with English transl. and explanatory notes by Nārada Mahā Thera. - 5., rev. ed.. - Kuala Lumpur : Buddhist Missionary Soc., 1987. - VI, 451 S. -- ISBN 967-9920-59-3. -- S. 216 - 219.]

3. Magga

"The state of the psychological processes of the Path and of retros-spection is illustrated in the following tables: Here 'b' represents the bhavaṅga state of the mind ; 'vi' its vibration ; 'br' the change of the process ; 'm' mental-door-cognition ; 'pr' preamble ; 'a' access ; 'an' anuloma ; 'go' gotrabhu ; 'p' the Path ; 'fr' the Fruit. The sign 'o' indicates the becoming moment, 'ơ' the existing moment, and 'ö' the passing moment. Seventeen groups of these three are the usual number of mental moments that go to make up a mental process. The dots on both sides indicate the life-continuum, based upon the previous karma object that has given birth to this existence. Number 1-7 are the seven javanas of the Path process, and the underlined three mark the three anuloma moments. The arrow points out that the mind which has saṅkhāra as its object leaves it at the end of the third anuloma and assumes Nirvāṇa in the gotrabhu moment, and the disciple attains to the Noble rank, surpassing his worldly condition. The next three moments, the Path and the two moments of Fruition are to be understood as supramundane (Lokuttara). This process shows the state of mind of a disciple who is of sluggish intuition, at the attainment of the first Path. In the mental process of him who is of quick intuition there arise only two anulomas, and in this case there arise three moments of Fruition.In the attainment of the Three Higher Paths the mental process is the same as in that of the First Path. According to the explanation of the later commentators gotrabhu-javana in the Higher Paths receives the special name "Vodāna," the moment of purification.1 Vodāna occurs in the Paṭṭhāna (ii.159.) as an equivalent of gotrabhu, and in the Paṭisambhid|magga (i.162 ; 180) it is applied to the knowledge of Insight, of the Path and of its Fruition, in the sense of purification.2 This distinction may be due to the fact that each of the Three Higher Paths can be attained by one who has attained the previous lower division of the state of Ariya and has gained the First Path by overcoming the state of the ordinary man (puthujjana-gotta). But gotrabhu implies the psychological moment which transcends the lower state in the process of evolution of the Path, and has Nirvana as its definite object. 1 Cf. "Abhidharmaya," a Sinhalese Annotation of Abhidhammattha Saṅgaha by Wāgiswara, p. 78, also Compendium of Philosophy, p. 68. 2 Cf. Com. on Pṭ.m. I. 180." [Quelle: Vajirañāṇa, Parawahera <Mahāthera>: Main Title: Buddhist meditation in theory and practice; a general exposition according to the Pāli canon of the Theravāda school / by Paravahera Vajirañāṇa Mahāthera.  -- 2. ed. -- Kuala Lumpur : Buddhist Missionary Society, 1975. -- 496 S. ; 22 cm. -- S. 411f.]

4. Phala

"The mental process of this phalasamāpatti is illustrated in the following table : Entering into Phalasamāpatti: In this mental process of phala-samāpatti there usually arise four anuloma moments with a saṅkhāra object as indicated by 'a' and after the fourth, two moments of fruition proceed, having Nirvāṇa for their object, as indicated by '1-2.' Then the mind being absorbed by the Nirvāṇa object continues in phala-samāpatti as shown by the dotted line until the expiry of the limited period, if it is not interrupted. At the moment of rising the mind sinks into bhavaṅga as shown by 'b' after 'Ris' ; and then the mind comes to the ordinary state, depending on any phenomenal object. The position of mind in this process is parallel to its corresponding Jhāna ; that is to say, if the Noble One has attained the Path in the state of the first Jhāna, the Fruit is that of the first Jhāna. It is in the Lokuttara (supramundane) state, as it has Nirvāṇa for its object. If the Path is attained in the state of the second or any other Jhāna, then the Fruit is of that particular Jhāna. The physical state of him who is in phala-samāpatti is the same as that in the Jhāna-samāpatti. It should be noted that the Noble Path and the attainment of the Fruit never arise in the state of arūpa-samāpatti, because in the arūpa state the seat of mind (hadaya-vatthu) is either inactive, or does not exist at all. So the arūpa Jhānas are always mundane, and existence in their corresponding spheres or realms is regarded as unprofitable. But the practice and attainment of Arūpa-Jhānas are extra achievements of Samādhi meditation, and to those who have been trained in the Vipassanā method they are not impediments, but special advantages for the perfection of knowledge.The disciple who has entered into phala-samāpatti remains therein, experiencing the happiness of Nirvāṇa as the visible result of his practice. At the time of emergence from it, any of the five aggregates or the phenomenal signs, being the objects of subconsciousness, rouse him at the end of the time allotted prior to his attainment; or else, when he ceases to reflect upon Nirvāṇa, any of those objects naturally come to his mind and break the process of attainment. Thus the emergence from the attainment of the fruit takes place in these two ways, as stated in the following :"Friends, there are two causes of the emergence from the thought-release, which is devoid of signs ; attention to all that is phenomenal and non-attention to the state that is not phenomenal." (M.i. 296)." [Quelle: Vajirañāṇa, Parawahera <Mahāthera>: Main Title: Buddhist meditation in theory and practice; a general exposition according to the Pāli canon of the Theravāda school / by Paravahera Vajirañāṇa Mahāthera.  -- 2. ed. -- Kuala Lumpur : Buddhist Missionary Society, 1975. -- 496 S. ; 22 cm. -- S. 462 - 464.]

5. Paccavekkhaṇa

" Retrospective Process of the Path and Fruition. Here, at the conclusion of the second thought-moment of fruition, as shown in Table I, the consciousness of the noble One lapses into the life-continuum; and then, cutting off the bhavaṅga stream, mental-door-cognition arises in order to reflect on the Path. When it ceases, the mind remains active and there arise the seven javanas (1-7), reflecting on the Path. Again, lapsing into the life continuum, it arises afresh in the same manner in order to reflect on the Fruit. In this way the Noble disciple who is a Stream-winner reflects on five things : the Path, the Fruit, the depravities eliminated, the depravities remaining, and Nirvāṇa. These five are known as "Paccavekkhaṇa-ñāṇa," "the knowledges of reflection," and with the Sakadāgāmi and Anāgāmi they are the same. But for the Arhat there is no reflection on remaining depravities, as he is free from them all. In every case the mental process is the same as that given above. Thus there are in all nineteen knowledges of reflection which are peculiar to the Noble Individuals." [Quelle: Vajirañāṇa, Parawahera <Mahāthera>: Main Title: Buddhist meditation in theory and practice; a general exposition according to the Pāli canon of the Theravāda school / by Paravahera Vajirañāṇa Mahāthera.  -- 2. ed. -- Kuala Lumpur : Buddhist Missionary Society, 1975. -- 496 S. ; 22 cm. -- S. 413.]

6. Nirodha

"Nirodha Samāpatti - An Anāgāmi or an Arahat, who has developed the rūpa and arūpa jhānas, could, by will-power, temporarily arrest the ordinary flow of consciousness even for seven days continuously. When one attains this state, all mental activities cease, although there exist heat and life devoid of any breathing. The difference between a corpse and one in this state, is that the latter possesses life. Books state too that his body cannot be harmed. The attainment of such an ecstatic state is known as nirodha samāpatti. Nirodha means cessation, and samāpatti is attainment. Immediately prior to the attainment of this state he experiences for two moments the fourth arūpa jhāna (state of neither perception nor non-perception). The flow of consciousness then ceases until he emerges therefrom as determined by him. As a rule he remains in this state for about a week. Motionless he abides in this ecstasy. Books relate an incident of a Pacceka Buddha whose body was set fire to while in this state. But he was not affected thereby. Now when he emerges from this state the first thought-moment to arise is an Anāgāmi Fruit-consciousness in the case of an Anāgmi, or an Arahat Fruit-consciousness in the case of an Arahat. Thereafter the stream of consciousness subsides into bhavaṅga." [Quelle: Anuruddha ;  Nārada <Mahāthera> <1898 - 1983>: A manual of Abhidhamma : being Abhidhammattha Saṅgaha of Bhadanta Anuruddhācariya / ed. in the orig. Pāli text with English transl. and explanatory notes by Nārada Mahā Thera. - 5., rev. ed.. - Kuala Lumpur : Buddhist Missionary Soc., 1987. - VI, 451 S. -- ISBN 967-9920-59-3. -- S. 227.]

"Entering into Nirodha: Immediately after the preliminary functions described above, the third arūpa consciousness (the sphere of nothingness) forms the process of the attainment of nirodha, setting up the usual vibration of bhavaṅga, which is then arrested by mental-door cognition, followed by the usual transitional moments, access, adaption, and adoption, as presented by 'm,' 'ac,' 'a,' 'go.' In this stage the operative moral consciousness of the fourth arūpa Jhāna in the case of an Anāgñmi, and the inoperative (kiriyā) consciousness of the same in the case of an Arhat, accompanied by equanimity and insight, occurs for two moments, as indicated by 'jh.' Then all the activities of mind subside into nirodha, as indicated by empty space, of the lines and thus the cessation endures seven days during which the life-force or the heat of the physical body is supported by the power of karma. The difference between one who is in the Nirodha-samāpatti and one who is dead is discussed in the Culla-vedalla Sutta, where it is stated: "In the corpse not only the plastic forces of the body (kāya-saṅkhāra, i.e., breathing), speech (vāci-saṅkhāra, i.e., the faculties of vitakka and vicāra), and the mind have ceased, but also vital heat (usmā) is extinguished, and the faculties of the senses are broken. But in one who has entered into nirodha the heat exists, the faculties are clear, although respiration, speech, feeling and perception are stilled and quiescent." (M.i. 296).On rising from this ecstasy the conciousness moment of the Fruit of the respective Paths invariably occurs for one moment, as shown by 'fr' in the above table, with Nirvāṇa as its object, and then it resumes the flow of the bhavaṅga stream, as indicated by 'b.'Immediately after, there follows one consciousness-moment of the reflective (paccavekkhana) process, after which the mind resumes its normal activities. It is in this wise that the successful meditator enjoys the happiness of Nirvāṇa in this present life." [Quelle: Vajirañāṇa, Parawahera <Mahāthera>: Main Title: Buddhist meditation in theory and practice; a general exposition according to the Pāli canon of the Theravāda school / by Paravahera Vajirañāṇa Mahāthera.  -- 2. ed. -- Kuala Lumpur : Buddhist Missionary Society, 1975. -- 496 S. ; 22 cm. -- S. 413.]

7. Parinibbāṇa

"The mental process of parinibbāṇa, or the final death of an Arhat, takes place as shown in the following table : Entering into Final Nirvāṇa: In general this represents the mental process of a dying Arhat. Here, after mental-door-cognition, there occur five javanas with the object of things (saṅkhñra) "seen as they really are." These javana-moments, being inoperative consciousness (kiriyā-citta), produce no future result. The death-moment arises immediately after the fifth javana, as shown by 'd,' cutting off the existence of saṃsāra, and this is "Parinibbāṇa" or the state of Nirvāṇa without any residue of upadi (anupādisesa nibbāṇa-dhātu), where there is no more cause for rebirth. If the Arhat is proficient in Jhñna, his final death may occur, after Jhāna-samāpatti, after retrospective (paccavekkhana) javana-moments, after the moment of abhiññā, or finally, after the retrospection following the attainment of the Fruit of Arhatship. (Cf. Cpd. p. 75)." [Quelle: Vajirañāṇa, Parawahera <Mahāthera>: Main Title: Buddhist meditation in theory and practice; a general exposition according to the Pāli canon of the Theravāda school / by Paravahera Vajirañāṇa Mahāthera.  -- 2. ed. -- Kuala Lumpur : Buddhist Missionary Society, 1975. -- 496 S. ; 22 cm. -- S. 468.]