Texte zum buddhistischen Erloesungsweg

texterloeslogo.gif (7204 Byte)

Wenn ein Mensch ein Buddha würde, einzig indem er in Meditation sitzt,
dann wären alle Frösche längst Buddhas (Zenlehrer Sengai <1750 -- 1837>)

9. Durchschauen der Wirklichkeit


herausgegeben von Alois Payer

(mailto: payer@well.com)

Viele Anregungen stammen von: Claudia Guggenbühl, Peter Schreiner, Markus Schüpbach, Christiane Schwarm, Edoardo Zentner, für dieses Kapitel besonders auch von Sabine Schwind


Zitierweise / cite as:

Texte zum buddhistischen Erloesungsweg / hrsg. von Alois Payer <1944 -- >. -- 9. Durchschauen der Wirklichkeit. -- .Fassung vom 24. Juli 1998. -- URL: http://www.payer.de/textezurerloesung/texterloes09.htm

Erstmals publiziert: noch nicht freigegeben

Überarbeitungen: 24. Juli 1998

Anlaß: Lehrveranstaltung SS 1998

Unterrichtsmaterialien (gemäß § 46 (1) UrhG)

Copyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Verfassers.


Übersicht



1. Ausgangspunkt : die Wirklichkeit des Unerlösten


Eine meines Erachtens hervorragende Darstellung wichtiger Aspekte der Sicht der Wirklichkeit eines 'gewöhnlichen', unerlösten Mensch gibt der große amerikanische Psychologe und Philosoph William James <1842 - 1910> in Psychology : briefer course (1892).

txterl902.gif (7444 Byte)Abb.: William James

Die folgenden Zitate sollen einige der Hauptmerkmale der Wirklichkeitssicht des Unerlösten beleuchten:

Chapter XI: The stream of consciousness:

"The Fundamental Fact. -- The first and foremost concrete fact which everyone will affirm to belong to his inner experience is the fact that consciousness of some sort goes on. 'States of mind' succeed each other in him. If we could say in English 'it thinks', as we say 'it rains' or 'it blows', we should be stating the fact most simply and with the minimum of assumption. As we cannot, we must simply say that thought goes on.

Four Characters in Consciousness. -- How does it go on? We notice immediately four important characters in the process, on which it shall be the duty of the present chapter to treat in a general way:

  1. Every 'state' tends to be part of a personal consciousness.
  2. Within each personal consciousness states are always changing.
  3. Each personal consciousness is sensibly continuous.
  4. It is interested in some parts of its object to the exclusion of others, and welcomes or rejects -- chooses from among them, in a word -- all the while.

...

When I say every 'state' or 'thought' is part of a personal consciousness, 'personal consciousness' is one of the terms in question. Its meaning we know so long as no one asks us to define it, but to give an accurate account of it is the most difficult of philosophic tasks. This task we must confront in the next chapter; here a preliminary word will suffice.

In this room -- this lecture room, say -- there are a multitude of thoughts, yours and mine, some of which cohere mutually, and some not. They are as little each-for-itself and reciprocally independent as they are all-belonging-together. They are neither: no one of them is separate, but each belongs with certain others and with none beside. My thought belongs with my other thoughts, and your thought with your other thoughts. Whether anywhere in the room there be a mere thought, which is nobody's thought, we have no means of ascertaining, for we have no experience of its like. The only states of consciousness that we naturally deal with are found in personal consciousness, minds, selves, concrete particular I's and you's.

Each of these minds keeps its own thoughts to itself. There is no giving or bartering between them. No thought even comes into direct sight of a thought in another personal consciousness than its own. Absolute insulation, irreducible pluralism, is the law. It seems as if the elementary psychic fact were not thought or this thought or that thought, but my thought, every thought being owned. Neither contemporaneity, nor proximity in space, nor similarity of quality and content are able to fuse thoughts together which are sundered by this barrier of belonging to different personal minds. The breaches between such thoughts are the most absolute breaches in nature. Everyone will recognize this to be true, so long as the existence of something corresponding to the term 'personal mind' is all that is insisted on, without any particular view of its nature being implied. On these terms the personal self rather than the thought might be treated as the immediate datum in psychology. The universal conscious fact is not 'feelings and thoughts exist', but 'I think' and 'I feel'. No psychology, at any rate, can question the existence of personal selves. Thoughts connected as we feel them to be connected are what we mean by personal selves. The worst a psychology can do is so to interpret the nature of these selves as to rob them of their worth.

Consciousness is in constant change. I do not mean by this to say that no one state of mind has any duration -- even if true, that would be hard to establish. What I wish to lay stress on is this, that no state once gone can recur and be identical with what it was before." [S. 152 - 154]

"Within each personal consciousness, thought is sensibly continuous. ... Consciousness, then, does not appear to itself chopped up in bits. Such words as 'chain' or 'train' do not describe it fitly as it presents itself in its first instance. It is nothing jointed; it flows. A 'river' or 'stream' are the metaphors by which it is most naturally described. In talking of it hereafter, let us call it the stream of thought, of consciousness, or of subjective life." [S. 159]

"Chapter XII: The Self:

"The Me and the I. Whatever I may be thinking of, I am always at the same time more or less aware of myself, of my personal existence. At the same time it is I who am aware; so that the total self of me, being as it were duplex, partly known and partly knower, partly object and partly subject, must have two aspects discriminated in it, of which for shortness we may call one the Me and the other the I. I call these 'discriminated aspects' and not separate things, because the identity of I with me, even in the very act of their discrimination, is perhaps the most ineradicable dictum of common sense, and must not be undermined by our terminology here at the outset, whatever we come to think of its validity at our inquiry's end.

I shall therefore treat successively of A) the self as known or the me, the 'empirical ego' as it is sometimes called; and of B) the self as knower, or the I, the 'pure ego' of certain authors.

A) THE SELF AS KNOWN

The Empirical Self or Me. -- Between what a man calls me and what he simply calls mine the line is difficult to draw. We feel and act about certain things that are ours very much as we feel and act about ourselves. Our fame, our children, the work of our hands, may be as dear to us as our bodies are, and arouse the same feelings and the same acts of reprisal if attacked. And our bodies themselves, are they simply ours, or are they us? Certainly men have been ready to disown their very bodies and to regard them as mere gestures, or even as prisons of clay from which they should some day be glad to escape.

We see then that we are dealing with a fluctuating material; the same object being sometimes treated as part of me, at other times as simply mine, and then again as if I had nothing to do with it at all. In its widest possible sense, however, a man's Me is the sum total of all that he CAN call his, not only his body and his psychic powers, but his clothes and his house, his wife and children, his ancestors and friends, his reputation and works, his lands and horses, and yacht and bank-account. All these things give him the same emotions. If they wax and prosper, he feels triumphant; if they dwindle and die away, he feels cast down. -- not necessarily in the same degree for each thing, but in much the same way for all. Understanding the Me in this widest sense, we may begin by dividing the history of it into three parts, relating respectively to --

a. The constituents of the Me may be divided into three classes, those which make up respectively --

The Material Me. -- The body is the innermost part of the material me in each of us; and certain parts of the body seem more intimately ours than the rest. The clothes come next ... Next, our immediate family is a part of ourselves. ... Our home comes next. ...

An equally instinctive impulse drives us to collect property; and the collections thus made become, with different degrees of intimacy, parts of our empirical selves. ...

The Social Me. -- A man's social me is the recognition which he gets from his mates. We are not only gregarious animals, liking to be in sight of our fellows, but we have an innate propensity to get ourselves noticed, and noticed favorably, by our kind. ...

Properly speaking, a man has as many social selves as there are individuals who recognize him and carry an image of him in their mind. To wound any one of these his images is to wound him. But as the individuals who carry the images fall  naturally into classes, we may practically say that he has as many different social selves as there are distinct groups of persons about whose opinions he cares. He generally show a a different side of himself to each of these different groups. ...

A man's fame, good or bad, and his honor or dishonor, are names for one of his social selves. ... Nothing is commoner than to hear people discriminate between their different selves of this sort: 'As a man I pity you, but as an official I must show no mercy'; 'As a politician I regard him as an ally, but as a moralist I loathe him'; etc., etc. What may be called 'club-opinion' is one of the very strongest forces in life. The thief must not steal from other thieves; ...

The Spiritual Me. -- By the 'spiritual me', so far as it belongs to the empirical self, I mean no one of my passing states of consciousness. I mean rather the entire collection of my states of consciousness, my psychic faculties and dispositions taken concretely. This collection can at any moment become an object to my thought at that moment and awaken emotions like those awakened by any of the other portions of the Me. When we think of ourselves as thinkers, all the other ingredients of our Me seem relatively external possessions. Even within the spiritual Me some ingredients seem more external than others. Our capacities for sensation, for example, are less intimate possessions, so too speak, than our emotions and desires; our intellectual processes are less intimate than our volitional decisions. The more active-feeling states of consciousness are thus the more central portions of the spiritual Me. The very core and nucleus of our self, as we know it, the very sanctuary of our life, is the sense of activity which certain inner states possess. This sense of activity is often held to be a direct revelation of the living substance of our Soul. Whether this be so or not is an ulterior question. I wish only to lay down the peculiar internality of whatever states possess this quality of seeming to be active. It is as if they went out to meet all the other elements of our experience. In thus feeling about them probably all men agree.

b. The feelings and emotions of self come after the constituents.

Self-appreciation. -- This is of two sorts, self-complacency and self-dissatisfaction. ...

Language has synonyms enough for both kinds of self-appreciation. Thus pride, conceit, vanity, self-esteem, arrogance, vainglory, on the one hand; and on the other modesty, humility, confusion, diffidence, shame, mortification, contrition, the sense of obloquy, and personal despair. These two opposite classes of affection seem to be direct and elementary endowments of our nature. ...

c. Self-seeking and self-preservation come next.

These words cover a large number of our fundamental instinctive impulses. We have those of bodily self-seeking, those of social self-seeking, and those of spiritual self-seeking.

Bodily Self-seeking. -- All the ordinary useful reflex actions and movements of alimentation and defense are acts of bodily self-preservation. Fear and anger prompt to acts that are useful in the same way. ...

Our social self-seeking, in turn, is carried on directly through our amativeness and friendliness, our desire to please and attract notice and admiration, our emulation and jealousy, our love of glory, influence, and power, and indirectly through whichever of the material self-seeking impulses prove serviceable as means to social ends. ...

Under the head of spiritual self-seeking ought to be included every impulse towards psychic progress, whether intellectual, moral, or spiritual in the narrow sense of the term. ...

But this broad external review of the facts of the life of the Me will be incomplete without some account of the
Rivalry and Conflict of the Different Mes. ... I am often confronted by the necessity of standing by one of my empirical selves and relinquishing the rest." [174 - 182]

"Summary. -- The following table may serve for a summary of what has been said thus far. The empirical life of Self is divided, as below, into

  Material Social Spiritual
Self-Seeking Bodily Appetites and Instincts.
Love of Adornment, Foppery, Acquisitiveness, Constructiveness.
Love of Home, etc.
Desire to Please, be Noticed, Admired, etc.
Sociability, Emulation, Envy, Love, Pursuit of Honor, Ambition, etc.
Intellectual, Moral and Religious Aspirations, Conscientiousness.
Self-Estimation Personal Vanity, Modesty, etc.
Pride of Wealth, Fear of Poverty.
Social and Family Pride, Vainglory, Snobbery, Humility, Shame, etc. Sense of Moral or mental Superiority, Purity, etc.
Sense of Inferiority or of Guilt.

B) THE SELF AS KNOWER

The I, or 'pure ego', is a much more difficult subject of inquiry than the Me. It is that which at any given moment is conscious, whereas the Me is only one of the things which it is conscious of. In other words, it is the Thinker; and the question immediately comes up, what is the thinker? Is it the passing state of consciousness itself, or is it something deeper and less mutable? The passing state we have seen to be the very embodiment of change. Yet each of us spontaneously considers that by 'I', he means something always the same. This has led most philosophers to postulate behind the passing state of consciousness a permanent Substance or Agent whose modification or act it is. This Agent is the thinker; the 'state' is only its instrument or means. 'Soul', 'transcendental Ego', 'Spirit' are so many names for this more permanent sort of Thinker. Not discriminating them just yet, let us proceed to define our idea of the passing state of consciousness more clearly. ...

The simplest thing, therefor, if we are to assume the existence of a stream of consciousness at all, would be to suppose that things that are known together are known in single pulses of that stream. ...

The Soul as a Combining Medium. -- The spiritualist in philosophy have been prompt to see that things which are known together are known by one something, but that one something they say, is no mere passing thought, but a simple and permanent spiritual being on which many ideas combine their effects. It makes no difference in this connection whether this being be called Soul, Ego, or Spirit, in either case its chief function is that of a combining medium. This is a different vehicle of knowledge from that in which we just said that the mystery of knowing thing together might be most simply lodged. Which is the real knower, this permanent being, or our passing state? If we had other ground, not yet considered, for admitting the Soul into our psychology, then getting there on those ground, she might turn out to be the knower too. But if there be no other grounds for admitting the Soul we had better cling to our passing 'states' as the exclusive agents of knowledge; for we have to assume their existence anyhow in psychology, and the knowing of many things together is just as well accounted for when we call it one of their functions as when we call it a reaction of the Soul. Explained is it not by either conception, and has to figure in psychology as a datum that is ultimate. ...

Sameness in the Self as Knower. -- ... That something which at every moment goes out and knowingly appropriates the Me of the past, and discards the non-me as foreign, is it not a permanent abiding principle of spiritual activity identical with itself wherever found?

That it is such a principle is the reigning doctrine both of philosophy and common-sense , and yet reflection finds it difficult to justify the idea. If there were no passing states of consciousness, then indeed we might suppose an abiding principle, absolutely one with itself, to be the ceaseless thinker in each one of us. But if the states of consciousness be accorded as realities, no such 'substantial' identity in the thinker need be supposed. Yesterday's and to-day's states of consciousness have no substantial identity, for when one is here the other is irrevocably dead and gone. But they have a functional identity, for both know the same objects, and so far as the by-gone me is one of those objects, they react upon it in an identical way, greeting it and calling it mine, and opposing it to all the other things they know. This functional identity seems really the only sort of identity in the thinker which the facts require us to suppose. Successive thinkers, numerically distinct, but all aware of the same past in the same way, form an adequate vehicle for all the experience of personal unity and sameness which we actually have. And just such a train of successive thinkers is the stream of mental states (each with its complex object cognized and emotional and selective reaction thereupon) which psychology treated as a natural science has to assume.

The logical conclusion seems then to be that the states of consciousness are all that psychology needs to do her work with. Metaphysics or theology may prove the Soul to exist; but for psychology the hypothesis of such a substantial principle of unity is superfluous." [191 - 198]

"Review, and Psychological Conclusion. -- To sum up this long chapter: -- The consciousness  of Self involves a stream of thought, each part of which as 'I' can remember those which went before, know the things they knew, and care paramountly for certain ones among them as 'Me', and appropriate to these the rest. This Me is an empirical aggregate of things objectively known. The I which knows them cannot itself be an aggregate; neither for psychological purposes need it to be an unchanging metaphysical entity like the Soul, or a principle like the transcendental Ego, viewed as 'out of time'. It is a Thought, at each moment different from that of the last moment, but appropriative of the latter, together with all that the latter called its own. All the experiential facts find their place in this description, unencumbered with any hypothesis save that of the existence of passing thoughts or states of mind.

If passing thoughts be the directly verifiable existents which no school has hitherto doubted them to be, then they are the only 'Knower' of which Psychology, treated as a natural science, need take any account. The only pathway that I can discover for bringing in a more transcendental Thinker would be to deny that we have any such direct knowledge of the existence of our 'states of consciousness' as common-sense supposes us to possess. The existence of the 'states' in question would then be a mere hypothesis, or one way of asserting that there must be a knower correlative to all this known; but the problem who that knower is would have become a metaphysical problem. With the question once stated in these terms the notion either of a Spirit of the world which thinks through us, or that of a set of individual substantial souls, must be considered as primâ facie on a par with our own 'psychological' solution, and discussed impartially. I myself believe that room for much future inquiry lies in this direction. The 'states of mind' which every psychologist believes in are by no means clearly apprehensibly, if distinguished from their objects. But to doubt them lies beyond the scope of our natural science point of view. And in this book the provisional solution which we have reached must be the final word: the thoughts themselves are the thinkers." [208 - 209]

Alle Zitate nach:

James, William <1842 - 1910>: Writings 1878 - 1899 / ed. by Gerald E. Myers. -- New York, N.Y. : The Library of America, 1992. -- (The library of America series ; 58). -- ISBN 0-940450-72-0


2. Systematisierung des Erlösungsweges im Visuddhimagga


Weltliche Reinheiten -- lokiyâ visuddhi f
1.Reinheit der Sittlichkeit, bestehend aus:
  1. Eindämmung durch genauestes Beachten der Mönchsregeln (pâ.timokkha)
  2. völliges Zügeln der Sinnesorgane
  3. Reinheit des Unterhaltserwerbes: nur durch Almosengang, keine faulen Tricks
  4. richtiger Gebrauch der vier Requisiten des Mönchslebens (Kleidung, Nahrung, Wohnung, Medizin)
  5. 13 asketischen Praktiken

Visuddhimagga Kap. 1 - 2, s. texterloes05.htm

1. sîlavisuddhi f., bestehend aus:
  1. pâtimokkhasa.mvara m.
  2. indriyasa.mvara m.
  3. âjîvaparisuddhi f.
  4. paccayasannissitâ visuddhi f.
  5. dhűta°nga n.
2. Reinheit des Bewußtseins durch  Ruhigwerdemeditation
Visuddhimagga Kap. 3 - 11, s. texterloes06.htm, texterloes07.htm
2. cittavisuddhi f.
Einübung des Durchschauens der Wirklichkeit (3. - 6.): vipassanâkamma.t.thâna n.:
3. Reinheit der Ansichten: Es gibt nur Bewußtes (nâma) und Nichtbewußtes (rűpa), deshalb gibt es kein Ich, keinen Herren, keine Identifikation (attâ) und keinen echten Gott (issara): Visuddhimagga, Kap 18 3. di.t.thivisuddhi f.
4.Reinheit der Überwindung der Zweifel: Überwindung der Zweifel bezüglich des karmischen Zusammenhanges: man erfaßt die Bedingungen von allem: Visuddhimagga, Kap. 19 4. ka°nkhâvitara.navisuddhi f.
5. Reinheit durch Sehen, was Weg zur Erlösung ist und was nicht: Visuddhimagga, Kap 20, bestehend aus:
  1. Erkenntnis der drei Merkmale - unbeständig, leidvoll, herrenlos - in allem: Visuddhimagga, Kap 20, §§ 6-92
  2. Erkenntnis des ständigen Entstehens und Vergehens:Visuddhimagga, Kap 20, §§ 93-104
  3. Entstehung der vipassanűpakilesa m. -- der zehn Befleckungen der Einsichtsmeditation (Aura, große Freude usw.) und deren Überwindung dadurch, daß man erkennt, daß diese angenehmen Zustände nicht der Weg zur Erlösung sind, sondern selbst unbeständig, leidvoll, herrenlos sind (diese Einsicht ist der Weg): Visuddhimagga, Kap. 20, §§ 105-129
5. maggâmmaggańâ.nadassanavisuddhi f., bestehend aus:
  1. kalâpasammasana n.
  2. udayabbayańâ.na n.
  3. Entstehung der vipassanűpakilesa m. und deren Überwindung
6. Reinheit der Erkenntnis des Pfades zur Erlösung: Visuddhimagga, Kap. 21, §§ 1-46, bestehend aus:
  1. von obigen Befleckungen reines Sehen des Entstehens und Vergehens: Visuddhimagga, Kap. 21, §§ 3-9
  2. Sehen nur noch des Vergehens: Visuddhimagga, Kap. 21, §§ 10-28
  3. Sehen, daß in allem Gefahr liegt, da es unbeständig ist: Visuddhimagga, Kap. 21, §§ 29-33
  4. Sehen, daß alles ohne Zuflucht, ohne Hilfe, voller Übel ist: Visuddhimagga, Kap. 21, §§ 35-42
  5. Nichtgefallen an allem: Visuddhimagga, Kap. 21, §§ 43-44
  6. Entstehung des Wunsches nach Erlösung: Visuddhimagga, Kap. 21, §§ 45-46
  7. Um sich von allem loszulösen, ordnet man allem richtig reflektierend nochmals die drei Merkmale zu: Visuddhimagga, Kap. 21, §§ 47-60
  8. Dadurch wird man gegenüber allem gleichmütig: Visuddhimagga, Kap. 21, §§ 61-66
  9. Jetzt ist man der erlösenden Wahrheit konform. Visuddhimagga, Kap. 21, §§ 128-133
6. pa.tipadâ-ńâ.nâdassanavisuddhi f., bestehend aus:
  1. udayabbayânupassanâńâ.na n.
  2. bha°ngânupassanâńâ.na n.
  3. bhayatupa.t.thânańâ.na n.
  4. âdînavânupassanâńâ.na n.
  5. nibbidânupassanâńâ.na n.
  6. muńcitu-kamyatâńâ.na n.
  7. patisa°nkhânupassanâńâ.na n.
  8. sa°nkhârupekkhâńâ.na n.
  9. saccanulomikańâ.na n.

(Ende der weltlichen Reinheiten)

Überweltliche Reinheit -- lokuttarâ visuddhi f.
(Übertritt aus dem Geschlecht der Weltlichen in das der Edlen): Visuddhimagga, Kap. 22, §§ 1-14 (gotrabhűńâ.na n.)
7. Reinheit der erlösenden Erkenntnis: Visuddhimagga, Kap. 22
je nach Stadium:
  1. Erkenntnis auf dem Weg des Stromeintrittes (sotâpanna)
  2. Erkenntnis auf dem Weg des Einmalwiederkehrers (sakadâgâmî)
  3. Erkenntnis auf dem Weg des Nichtwiederkehrers (anagâmî)
  4. Erkenntnis auf dem Weg des Arahat
7. ńâ.nâ-dassanavisuddhi f.
je nach Stadium:
  1. sotâpattimagge ńâ.na n.
  2. sakadâgâmimagge ńâ.na n.
  3. anâgâmimagge ńâ.na n.
  4. arahattamagge ńâ.na n.
Rathavinîtasutta
  [âyasmâ Sârîputto âyasmanta.m Pu.n.na.m Mantâ.niputta.m etad avoca:]
  1. sîlavisuddhi.m ce âvuso Bhagavâ anuppâdanibbâna.m pańńâpessa saupâdânań ńeva samâna.m anupâdâparinibbâna.m pańńâpessa
  2. cittavisuddhi.m ce âvuso Bhagavâ anuppâdanibbâna.m pańńâpessa saupâdânań ńeva samâna.m anupâdâparinibbâna.m pańńâpessa
  3. di.t.thivisuddhi.m ce âvuso Bhagavâ anuppâdanibbâna.m pańńâpessa saupâdânań ńeva samâna.m anupâdâparinibbâna.m pańńâpessa
  4. ka°nkhâvitara.navisuddhi.m ce âvuso Bhagavâ anuppâdanibbâna.m pańńâpessa saupâdânań ńeva samâna.m anupâdâparinibbâna.m pańńâpessa
  5. maggâmaggańâ.nadassanavisuddhi.m ce âvuso Bhagavâ anuppâdanibbâna.m pańńâpessa saupâdânań ńeva samâna.m anupâdâparinibbâna.m pańńâpessa
  6. pa.tipadâńâ.nadassanavisuddhi.m ce âvuso Bhagavâ anuppâdanibbâna.m pańńâpessa saupâdânań ńeva samâna.m anupâdâparinibbâna.m pańńâpessa
  7. ńâ.nadassanavisuddhi.m ce âvuso Bhagavâ anuppâdanibbâna.m pańńâpessa saupâdânań ńeva samâna.m anupâdâparinibbâna.m pańńâpessa

Ańńatra ce âvuso imehi dhammehi anupâdâparinibbâna.m abhavissa puthujjano parinibbâyeyya. Puthujjano hi âvuso ańńatra imehi dhammehi.

  Tena h' âvuso upaman te karissa^mi upamâya ' p' idh' ekacce vińńű purisâ bhâsitassa attha.m âjânanti.

Seyyathâ pi âvuso rańńo Pasenadissa Kosalassa Sâvatthiya.m pa.tivasantassa Sakete kińcid eva accâyika.m karanîya.m uppajjeyya tassa antarâ ca Sâvatthi.m antarâ ca Saketa.m satta rathavinîtâni upa.t.thapeyyu.m;

  1. atha kho âvuso râjâ Pasenadi Kosalo Sâvatthiyâ nikkhamitvâ antepuradvâre pa.thama.m rathavinîta.m abhirűheyya pa.thamena rathavinîtena dutiya.m rathavinîta.m pâpu.neyya
  2. pa.thama.m rathavinîta.m visajjeyya dutiiya.m rathavinîta.m abhirűheyya dutiyena rathavinîtena tatiya.m rathavinîta.m pâpu.neyya
  3. dutiya.m rathavinîta.m visajjeyya tatiya.m rathavinîta.m abhirűheyya tatiyena rathavinîtena catuttha.m rathavinîta.m  pâpu.neyya
  4. tatiya.m rathavinîta.m visajjeyya catuttha.m rathavinîta.m abhirűheyya catutthena rathavinîtena pańcama.m rathavinîta.m pâpu.neyya
  5. catuttha.m rathavinîta.m visajjeyya pańcama.m rathavinîta.m abhirűheyya pańcamena rathavinîtena cha.t.tha.m rathavinîta.m pâpu.neyya
  6. pańcama.m rathavinîta.m visajjeyya cha.t.ha.m rathavinîta.m abhirűheyya cha.t.thena rathavinîtena sattama.m rathavinîta.m pâpu.neyya
  7. cha.t.tha.m rathavinîta.m visajjeyya sattama.m rathavinîta.m abhirűheyya sattamena rathavinîtena Saketa.m anupâpu.neyya ...
  Evam eva kho âvuso
  1. sîlavisuddhi yâvad eva cittavisuddhatthâ
  2. cittavisuddhi yâvad eva di.t.thivisuddhatthâ
  3. di.t.thivisuddhi yâvad eva ka°nkhâvitara.navisuddhatthâ
  4. ka°nkhâvitara.navisuddhi yâvad eva maggâmaggańâ.nadassanavisuddhatthâ
  5. maggâmaggańâ.nadassanavisuddhi yâvad eva pa.tipadâńâ.nadassanavisuddhatthâ
  6. pa.tipadâńâ.nadassanavisuddhi yâvad eva visuddhatthâ
  7. ńâ.nadassanavisuddhi yâvad eva anupâdâparinibbânatthâ

anupâdâparinibbânattha.m kho âvuso Bhagavati brahmacariya.m vussatî ti.

Rathavinîtasutta, Majjhimanikâya I, 149 - 150; Nal I, 197 - 198; Th 12, 292 - 295 [297 - 298]

[Gute Übersetzung des ganzen Rathavinîtasutta in: A treasury of the Buddha's discourses from the Majjhima-nikaya (Middle Collection) / translated by Nyanamoli ; ed. and arranged by Khantipalo. -- Vol. 3. -- Bangkok : Mahâmakut Râjavidyâlâya Press, [o.J.]. -- S. 106 - 113]

 

Sâriputta (m.):

Mönch. Er und Mahâ-Moggalâna sind die beiden am meisten herausragenden Jünger Buddhas. Sie werden zu beiden Seiten Buddhas dargestellt: Sâriputta zur Rechten Buddhas, Moggalâna zur Linken. Sâriputta ist das Vorbild für die Mönche, deren vorwiegende Beschäftigung Gelehrsamkeit (ganthadhura), Studium der Lehre (pariyatti) ist. Sâriputta gilt deshalb als Spitze an Einsicht / Weisheit (pańńâ f.) unter den Anhängern des Buddha.

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Abb.: Buddha zwischen Sâriputta und Moggalâna (thailändische Malerei, 19. Jhdt.)

txterl911.gif (10810 Byte)

Abb.: Karte des Weges von Sâvatthi nach Saketa


3. di.t.thivisuddhi f. -- Reinheit der Ansichten


Visuddhimagga
Reinheit der Ansichten ist das wirklichkeitsgemäße Erkennen von Materie (Äußerem) und Geist (Innerem). nâmarűpâna.m yâthâvadassana.m di.t.thivisuddhi nâma.

Visuddhimagga Kap. 18, § 2; S. 587; Th 59, 205

Visuddhimagga
  So eva.m phassâdîna.m vasena upa.t.thite cattâro arűpino khandhe nâman ti tesa.m âramma.nabhűtâni cattâri mahâbhűtâni catunna.m ca mahâbhűtâna.m upâdâyarűpa.m rűpan ti vava.t.thapeti.

Iti a.t.thârâsadhâtuyo dvâdasâyatanâni pańcakhandheti sabbe pi tebhűmike dhamme khaggena samugga.m vivaramâno viya yamakatâkanda.m phâlayamâno viya ca nâmań ca  rűpań ca dvedhâ vava.t.thapeti nâmarűpamattato uddha.m ańńo satto vâ puggalo vâ devo vâ brahmâ vâ nathhî ti ni.t.tha.m gacchati.

Es ist nämlich gesagt:

"Gleichwie bei Anhäufung der Teile
Man da von einem Wagen spricht,
Braucht man, sobald die Gruppen da sind,
Den populären Namen
Mensch."
[Vajirâsutta, Sa.myuttanikâya, Th 15, 198 [554]]

 

So evam yathâvasarasato nâmarűpa.m vava.t.thapetvâ su.t.thutara.m satto puggalo to imissâ lokasamańńâya pahânatthâya sattasammohassa samatikkamatthâya asammohabhűmiya.m citta.m .thâpanatthâya sambahulasuttantavasena nâmarűpamattam ev' ida.m na satto na puggalo atthî ti etam attha.m sa.msandetvâ vav.t.thapeti.

Vuttań h' eta.m:

yathâ hi a°nhgasambhârâ
hoti saddo ratho iti
evam khandesu santesu
hoti satto ti sammatî
ti
[Vajirâsutta, Sa.myuttanikâya, Th 15, 198 [554]]

Aparam pi vutta.m:

Seyyathâ pi âvuso ka.t.thań ca pa.ticca valliń ca pa.ticca mattikań ca pa.ticca ti.nań ca pa.ticca âkâso parivârito agâran tv eva sa°nkha.m gacchati evam eva kho âvuso a.t.thiń ca pa.ticca nhâruń ca pa.ticca ma.msań ca pa.ticca cammań ca pa.ticca âkâso parivârito rűpan tv eva sa°nkha.m gacchatî ti
[Mahâhatthipadopamasutta, Majjhimanikâya, Th 12, 252 [346]]

Aparam pi vutta.m:

dukkham eva hi sambhoti
dukkha.m ti.t.thati veti ca
nâńńatra dukkhâ sambhoti
nâńńatra dukkhâ nirujjhatî
ti
[Vajirâsutta, Sa.myuttanikâya, Th 15, 198 [554], im Anschluß an obigen Vers]

Eva.m anekasatehi suttantehi nâmarűpam eva dîpita.m na satto na puggalo.

... evam eva pańcasu upâdânakkhandhesu sati satto puggalo ti vohâramatta.m hoti paramatthato ekekasmi.m dhamme upaparikkhiyamâne asmî ti vâ ahan ti vâ gâhassa vatthubhűto satto nâma natthi paramatthato pana nâmarűpamattam eva atthî ti. Eva.m passato hi ' ssa dassana.m yathâbhűtadassana.m nâma hoti.

  Yo pan' eta.m yathâbhűtadassana.m pahâya satto atthî ti ga.nhâti so tassa vinâsa.m anujâneyya avinâsa.m vâ. Avinâsa.m anujânanto sassate patati vinâsa.m anujânanto ucchede patati. Kasmâ. Khîranvayassa dadhino viya tadanvayassa ańńassa abhâvato. So sassato satto ti ga.nhanto olîyati nâma uchhijjatî ti ga.nhanto atidhâvati nâma.

Ten' âha bhagavâ:

Dvîhi bhikkhave di.t.thigatehi pariyu.t.thitâ devamanussâ oliyanti eke atidhâvanti eke cakkhumanto ca passanti.

Kathań ca bhikkhave oliyanti eke. Bhavârâmâ bhikkhave devamanussâ bhavaratâ bhavasammuditâ tesa.m bhavanirodhâya dhamme desiyamâne citta.m na pakkhandati na ppasîdati na santi.t.thati nâdhimuccati eva.m kho bhikkhave oliyanti eke.

Kathań ca bhikkhave atidhâvanti eke. Bhaven' eva kho pan' eke a.t.tiyamânâ harâyamânâ jigucchamânâ vibhava.m abhinandanti. Yato kira bho aya.m attâ kâyassa bhedâ parammara.nâ uchhijjati vinassati na hoti parammara.nâ eta.m santa.m erta.m panîta.m etam yâthâvan ti eva.m kho bhikkhave atidhâvanti eke.

Katań ca bhikkhave cakkhumanto ca passanti. Idha bhikkhave bhikkhu bhűtam bhűtato passati bhűtam bhűtato disvâ bhűtassa nibbidâya virâgâya nirodhâya pa.tipanno hoi. Eva.m kho bhikkhave cakkhumanto ca passantî ti.

[Itivuttaka, Th 25, 262 [227], Pa.tisambhidâmagga, Th 31, 240 [356]]

  Tasmâ yathâ  dâruyanta.m suńńa.m nijjîva.m nirîhaka.m atha ca pana dârurajjukasamâyogavasena gacchati pi ti.t.thati pi saîhaka.m sabyâpâra.m viya khâyati evam ida.m nâmarűpam pi suńńa.m nijjîva.m nirîhaka.m atha ca pana ańńamańńa.m samâyogavasena gacchati pi ti.t.thati pi saîhaka.m sabyâpâra.m viya khâyatî ti da.t.thabba.m.

Tan' âhu porâ.nâ:

nâmań ca rűpań ca idh' atthi saccato
na h' ettha satto manujo va vijjati
suńńa.m ida.m yantam ivâbhisa°nkhata.m
dukkhassa puńjo ti.naka.t.thasâdiso
ti.

Visuddhimagga Kap. 18, § 24 - 27; S. 593 - 594; Th 59, 212 - 216


4. ka°nkhâvitara.navisuddhi f. -- Reinheit der Überwindung der Zweifel


Visuddhimagga
  Etass' eva pana nâmarűpassa paccayaparigaha.nena tîsu addhâsu ka°nkha.m vitaritvâ .thita.m ńâ.na.m ka°nkhâvitara.navisuddhi nâma.
  Ta.m sampâdetukâmo bhikkhu yathâ nâma kusalo bhisakko roga.m disvâ tassa samu.t.thâna.m pariyesati yathâ vâ anukampako puriso manda.m kumâra.m dahara.m uttânalayyaka.m rathikâya nipanna.m disvâ kassa nu kho aya.m puttako ti tassa mâtâpitaro âvajjati evam eva tassa nâmarűpassa hetupaccayapaiyesana.m âvajjati.
  So âdito va iti pa.tisańcikkhati na tâv'  ida.m nâmarűpa.m ahetuka.m sabbattha sabbadâ sabbesań ca ekasadisabhâvâpattito na issarâdihetuka.m nâmarűpato uddha.m issarâdîna.m abhâvato ye pi nâmarűpamattam eva issarâdayo ti vadanti tesa.m issarâdisa°khâtassa nâmarűpassa ahetukabhâvâpattito tasmâ bhavittabbam assa hetupaccayehi. Ke nu kho te ti.

Visuddhimagga, Kap. 19, § 1 - 3; S.598; Th 59, 220

Sabbâsavasutta
  Katame ca bhikkhave âsavâ dassanâ pahâtabbâ. ....
  So eva.m ayoniso manasikaroti
  • ahosi.m nu kho aham atîtam addhâna.m
  • na nu kho ahosi.m atîtam addhâna.m
  • ki.m nu kho ahos.m atîta.m addhâna.m
  • katha.m nu kho ahosi.m atîtam addhâna.m
  • ki.m hutvâ ki.m ahosi.m nu kho aha.m atîtam addhâna.m
  • bhavissâmi nu kho aha.m anâgatam addhâna.m
  • na nu kho bhavissâmi aha.m anâgatam addhâna.m
  • ki.m nu kho bhavissâmi aha.m anâgatam addhâna.m
  • katha.m nu kho bhavissâmi aha.m anâgatam addhâna.m
  • ki.m hutvâ ki.m bhavissâmi nu kho aha.m anâgatam addhâna.m

etarahi vâ paccuppannam addhâna.m ârabbha ajjhatta.m katha.mkathî hoti:

  • aha.m nu kho satto kuto âgato so kuhi.m gâmî bhavissatî ti
  Tassa eva.m ayoniso manasikaroto channa.m di.t.thîna.m ańńatarâ di.t.thi uppajjati:
  1. atthi me attâ ti vâ 'ssa saccato thetato di.t.thi uppajjati
  2. natthi me attâ ti vâ 'ssa saccato thetato di.t.thi uppajjati
  3. attanâ va attâna.m sańjânâmî ti vâ 'ssa saccato thetato di.t.thi uppajjati
  4. attanâ va anattâna.m sańjânâmî ti vâ 'ssa saccato thetato di.t.thi uppajjati
  5. anattanâ va attâna.m sańjânâmî ti vâ 'ssa saccato thetato di.t.thi uppajjati
  6. atthavâ pan' assa eva.m di.t.thi hoti yo me aya.m attâ va vedeyyo tatra tatra kalyâ.napâpakâna.m kammâna.m vipâka.m pa.tisamvedeti so kho pana me aya.m attâ nicco dhuvo sassato avipari.nâmadhammo sasssatisamam.m tath. ' eva .thassatî ti
  Ida.m vuccati bhikkhave di.t.thigata.m di.t.thigaha.na.m di.t.thikantâro di.t.thivisűka.m di.t.thivipphandita.m di.t.thisa.myojana.m. Di.t.thiyojanasa.myutto bhikkhave asutavâ puthujani na parimuccati jâtiyâ jarâya mara.nena sokaparidevadukkhadommanasupâyâsehi na parimuccati dukkhasmâ ti vadâmi.

....

  So
  • ida.m dukkhan ti yoniso mansikaroti
  • aya.m dukkhasamudayo ti yoniso mansikaroti
  • aya.m dukkhanirodhoti yoniso mansikaroti
  • aya.m dukkhanirodhagâminî pa.tipadâ ti yoniso mansikaroti

Tasssa eva.m yoniso manasikaroto tî.ni sa.myojanâni pahiyyanti:

  1. sakâyadi.t.thi
  2. vicikicchâ
  3. sîlabbataparâmâso

Ime vuccanti bhikkhave âsavâ dassanâ pahâtabbâ.

Sabbâsavasutta, Majjhimanikâya I, 8 - 9; Nal 12 - 14; Th 12, 14 - 15 [12]

[Gute Übersetzung des ganzen Sabbâsavasutta in: A treasury of the Buddha's discourses from the Majjhima-nikaya (Middle Collection) / translated by Nyanamoli ; ed. and arranged by Khantipalo. -- Vol. 1. -- Bangkok : Mahâmakut Râjavidyâlâya Press, [o.J.]. -- S. 235 - 242]

Das Sabbâsavasutta wurde in Sâvatthi, der Hauptstadt des Königreichs Kosala, gehalten, im Jetavana (Jetawald), dem Hain des Anâthapi.n.dika.

txterl906.gif (9436 Byte)

Abb.: Karte mit der Lage von Sâvatthi

txterl907.gif (31052 Byte)

Abb.: Kauf und Schenkung des Jetavana; Relief am Steinzaun des Stűpa von Bhârhut (2. Jhdt. v. Chr.), jetzt Indian Museum, Calcutta

Madhupi.n.dikasutta
  Âyasmâ Mahâkccâno etad avoca:

Ya.m kho no âvuso bhagavâ sa°khittena uddesa.m uddisitvâ vitthârena attha.m avibhajitvâ u.t.thâyâsanâ vihâra.m pavi.t.tho:

Yatonidâna.m bhikkhu purisa.m papańcasańńâsa°nkhâ samudâcaranti ettha ce natthi abhinanditabbam abhividitabba.m ajjhositabba.m esavanto râgânusayâna.m esavanto pa.tighânusâyana.m esevanto vicikicchânusâyana.m esevanto mânânusayâna.m esevanto bhavarâgânusâyana.m esavanto avijjânusayâna.m esevanto da.n.dâdânasatthâdânakalahviggaha-
vivâdatuva.mtuvapesuńńamsusâvâdâna.m ethh' ete pâpakâ akusalâ dhammâ aparisesâ nirujjhantî ti

Imassa kho aha.m âvuso bhagavatâ sa°nkhittena uddesassa uddi.t.thassa vitthârena attha.m avibhattasaa eva.m vitthârena attha.m âjânâmi:

  • cakkhuń c' âvuso pa.ticca rűpe ca uppajjati cakkhuvińńâ.na.m
  • ti.n.na.m sa°ngati phasso
  • phassapaccayâ vedanâ
  • ya.m vedeti ta.m sańjânâti
  • ya.m sańjânâti ta.m vitakketi
  • ya.m vitakketi ta.m papańceti
  • ya.m papańceti tatonidâna.m purisa.m papańcasańńâsa°nkhâ samudâcaranti atîtânâgatapaccupannesu cakkhuvińńeyyesu

 

  • sotań c' âvuso pa.ticca sadde ca uppajjati sotavińńâ.na.m ...

 

  • ghânań c' âvuso pa.ticca gandhe ca uppajjati ghânavińńâ.na.m ...

 

  • jivhań c' âvuso pa.ticca rase ca uppajjati jivhâvińńâ.na.m ...

 

  • kayań c' âvuso pa.ticca pho.t.thabbe ca uppajjati kâyavińńâ.na.m ...

 

  • manań c' âvuso pa.ticca dhamme ca uppajjati manovińńâ.na.m ...

So vat' âvuso

  • cakkhusmi.m sati rűpe sati cakkhuvińńâ.ne sati phassapańńatti.m pańńâpessatî ti .thâna.m eta.m vijjati
  • phassapańńattiyâ sati vedanâpańńatti.m pańńâpessatî ti .thâna.m eta.m vijjati
  • vedanâpańńattiyâ sati sańńâpańńatti.m pańńâpessatî ti .thâna.m eta.m vijjati
  • sańńâpańńattiyâ sati vitakkapańńatti.m pańńâpessatî ti .thâna.m eta.m vijjati
  • vitakkapańńattiyâ sati papańcasańńâsa°nkhâsamudâcara.na-
    pańńatti.m pańńâpessatî ti .thâna.m eta.m vijjati

So vat' âvuso

  • sotasmi.m sati sadde sati ...
  • ghânasmi.m sati gandhe sati ...
  • jivhâya sati rase sati ...
  • kâyasmi.m sati pho.t.thabbe sati ...
  • manasmi.m sati dhamme sati ...

So vat' âvuso

  • cakkhusmi.m asati rűpe asati cakkhuvińńâ.ne asati phassapańńatti.m pańńâpessatî ti  n' eta.m .thâna.m vijjati
  • phassapańńattiyâ asati vedanâpańńatti.m pańńâpessatî ti n' eta.m .thâna.m vijjati
  • vedanâpańńattiyâ asati sańńâpańńatti.m pańńâpessatî ti n' eta.m .thâna.m vijjati
  • sańńâpańńattiyâ asati vitakkapańńatti.m pańńâpessatî ti n' eta.m .thâna.m vijjati
  • vitakkapańńattiyâ asati papańcasańńâsa°nkhâsamudâcara.na-
    pańńatti.m pańńâpessatî ti n' eta.m .thâna.m vijjati

 

So vat' âvuso

  • sotasmi.m asati sadde asati ...
  • ghânasmi.m asati gandhe asati ...
  • jivhâya asati rase asati ...
  • kâyasmi.m asati pho.t.thabbe asati ...
  • manasmi.m asati dhamme asati ...

Madhupi.d.ikasutta, Majjhimanikâya I, 111 - 112; Nal I, 149 - 150; Th 12, 225 - 228 [248]

[Gute Übersetzung des ganzen Madhupi.d.ikasutta in: A treasury of the Buddha's discourses from the Majjhima-nikaya (Middle Collection) / translated by Nyanamoli ; ed. and arranged by Khantipalo. -- Vol. 3. -- Bangkok : Mahâmakut Râjavidyâlâya Press, [o.J.]. -- S. 74 - 81]

Das Madhupi.d.ikasutta wurde in Kapilavatthu, der Heimat des Buddha, gehalten.

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Abb.: Karte mit der vermutlichen Lage von Kapilavatthu

Visuddhimagga
  Ten' âhu porâ.nâ:

Kammassa kârako natthi
vipâkassa ca vedako
suddhadhammâ pavattanti
ev' eta.m sammadassana.m

Eva.m kamme vipâke ca
vattamâne sahetuke
bîjarukkhâdikâna.m va
pubbâ ko.ti na nâyati.

Anâgate pi sa.msâre
appavatta.m na dissati
eta.m attha.m anańńâya
titthiyâ asaya.mvasî

Sattasańńa.m gahetvâna
sassatucchedadassino
dvâsa.t.thidi.t.thi.m ga.nhanti
ańńamańńa.m virodhitâ

Di.t.thibandhana bandhâ te
ta.nhâsotena vuyhare
ta.nhasotena vuyhantâ
na te dukkhâ pamuccare

Evam eta.m abhińńâya
bhikkhu Buddhassa sâvako
gambhîra.m nipu.na.m suńńa.m
paccaya.m pa.tivijjhati

Kamma.m natthi vipâkamhi
pâko kamme na vijjati
ańńamańńa.m ubho suńńâ
na ca kamma.m vinâ phala.m

Yathâ na suriye aggi
na ma.nimhi na gomaye
na tesa.m bahi so atthi
sambhârehi ca jâyati

Tathâ na anto kamassa
vipâko upalabbhati
bahiddhâ pi na kammassa
na kamma.m tattha vijjati

Phalena suńńa.m ta.m kamma.m
phala.m kamme na vijjati
kammań ca kho upâdâya
tato nibbattati phala.m

Na h' ettha devo brahmâ vâ
sa.msârassa 'tthi kârako
suddhadhammâ pavattanti
hetusambhârapaccayâ
ti

Visuddhimagga, Kap. 19, § 20; S 602 - 603, Th 59, 226 - 227


5. maggâmmaggańâ.nadassanavisuddhi f. -- Reinheit durch Sehen, was Weg zur Erlösung ist und was nicht


Visuddhimagga
  Aya.m maggo aya.m na maggo ti eva.m maggań ca ammaggań ca ńâtvâ .thita.m ńâ.na.m pana maggâmmaggańâ.nadassanavisuddhi nâma.
  Ta.m sampâdetukâmo kalâpasammasanasa°khâtâya nayavipassanâya tâva yogo kara.nîyo. Kasmâ. Âraddhavipassakssa obhâsâdisambhave maggâmmaggańâ.nadassanasambhavo. Âraddhavipassakassa hi obhâsâdisu sambhűtesu maggâmmaggańâ.na.m hoti. Vipassanâya ca kalâpasammasana.m âdi. Tasmâ eta.m ka°khâvitara.nânantara.m uddi.t.tha.m.

Visuddhimagga, Kap. 20, § 1 -2; S. 606, Th 59, 220


5.1. kalâpasammasana -- Erkenntnis der drei Merkmale - unbeständig, leidvoll, herrenlos - in allem


Pa.tisambhidâmagga
  Katha.m atîtânâgatapaccuppannâna.m dhammâna.m sa°nkhipitvâ vavatthane pańńâ smmasane ńâ.na.m.
  1. Ya°n kińci rűpa.m atîtânâgatapaccupanna.m ajjhata.m vâ bahiddhâ vâ o.lârika.m vâ sukhuma.m vâ hîna.m vâ pa.nîta.m vâ ya.m dűre santike vâ sabba.m rupa.m
    • aniccato vavattheti ekam sammasana.m.
    • dukkhato vavattheti eka.m sammasana.m
    • anattato vavatthati eka.m sammasana.m
  2. Yâ kâci vedanâ atîtânâgatapaccupannâ ajjhata.m vâ bahiddhâ vâ o.lârikâ vâ sukhumâ vâ hînâ vâ pa.nîtâ vâ yâ dűre santike vâ sabba.m vedana.m
    • aniccato vavattheti ekam sammasana.m.
    • dukkhato vavattheti eka.m sammasana.m
    • anattato vavatthati eka.m sammasana.m
  3. Yâ kâci sańńâ atîtânâgatapaccupannâ ajjhata.m vâ bahiddhâ vâ o.lârikâ vâ sukhumâ vâ hînâ vâ pa.nîtâ vâ yâ dűre santike vâ sabba.m sańńa.m
    • aniccato vavattheti ekam sammasana.m.
    • dukkhato vavattheti eka.m sammasana.m
    • anattato vavatthati eka.m sammasana.m
  4. Ye keci sa°nkhârâ atîtânâgatapaccupannâ ajjhata.m vâ bahiddhâ vâ o.lârikâ vâ sukhumâ vâ hînâ vâ pa.nîtâ vâ yâ dűre santike vâ sabbe sa°nkhâre
    • aniccato vavattheti ekam sammasana.m.
    • dukkhato vavattheti eka.m sammasana.m
    • anattato vavatthati eka.m sammasana.m
  5. Ya°n kińci vińńâ.na.m atîtânâgatapaccupanna.m ajjhata.m vâ bahiddhâ vâ o.lârika.m vâ sukhuma.m vâ hîna.m vâ pa.nîta.m vâ ya.m dűre santike vâ sabba.m vińńâ.na.m 
    • aniccato vavattheti ekam sammasana.m.
    • dukkhato vavattheti eka.m sammasana.m
    • anattato vavatthati eka.m sammasana.m

....

 
  1. Rűpa.m atîtânâgatapaccuppanna.m
    • anicca.m khaya.t.thena
    • dukkha.m bhaya.t.thene
    • anattâ asâraka.t.thena ti

    sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m

  2. Vedanâ atîtânâgatapaccuppannâ
    • aniccâ khaya.t.thena
    • dukkhâ bhaya.t.thene
    • anattâ asâraka.t.thena ti

    sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m

  3. Sańńâ atîtânâgatapaccuppannâ
    • aniccâ khaya.t.thena
    • dukkhâ bhaya.t.thene
    • anattâ asâraka.t.thena ti

    sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m

  4. Sa°nkhârâ atîtânâgatapaccuppannâ
    • aniccâ khaya.t.thena
    • dukkhâ bhaya.t.thene
    • anattâ asâraka.t.thena ti

    sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m

  5. Vińńâna.m atîtânâgatapaccuppanna.m
    • anicca.m khaya.t.thena
    • dukkha.m bhaya.t.thene
    • anattâ asâraka.t.thena ti

    sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m

....

 
  1. Jâtipaccayâ jarâmara.na.m, asati jâtiyâ natthi jarâmara.nan ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m. Atîtam pi addhâna.m anâgatam pi addhâna.m jâtipaccayâ jarâmara.na.m, asati jâtiyâ natthi jarâmarana.nan ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m
  2. Bhavapaccayâ jâti, asati bhave natthi jâtî ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m ...
  3. Upâdânapaccayâ bhavo, asati upâdâne natthi bhavo ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m ...
  4. Ta.nhâ paccayâ upâdâna.m, asati ta.nhâya natthi upâdâna.m ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m ...
  5. Vedanâpaccayâ ta.nhâ, asati vedanâya natthi ta.nhâ iti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m ...
  6. Phassapaccayâ vedanâ, asati phasse natthi vedanâ ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m ...
  7. Sa.lâyatanapaccayâ phasso, asati sa.lâyatane natthi phasso ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m ...
  8. Nâmarűpapaccayâ sa.lâyatana.m asati nâmarűpe natthi sa.lâyatana.m ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m ...
  9. Vińńâ.napaccayâ nâmarűpa.m asati vińńâne natthi nâmarűpa.m ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m ...
  10. Sa°nkhârapaccayâ vińńâ.na.m, asati sa°khâresu natthi vińńâ.na.m ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m ...
  11. Avijjâpaccayâ sa°nkhârâ, asati avijjâya natthi sa°nkhârâ ti sa°nkhipitvâ vavatthâne pańńâ sammasane ńâ.na.m ...

Pa.tisambhidâmagga, Khuddakanikâya, 53 - 54; Nal 58 - 60; Th 31, 70 - 72 [99 - 102]

anicca -- dukkha -- anattâ:

Anattalakkha.nasutta = Pańcasutta
  Eka.m samaya.m Bhagavâ Bârâ.nasiya.m viharati Isipatane migadâye.
  Atha kho Bhagavâ pańcavaggiye bhikkhű âmantesi:
  1. Rűpa.m bhikkhave anattâ. Rűpań ca h' ida.m bhikhave attâ abhavissa na yida.m rűpa.m âbâdhâya sa.mvatteyya labbhetha ca rűpe eva.m me rűpa.m hotu eva.m me rűpa.m mâ ahosî ti. Yasmâ ca kho bhikkhave rűpa.m anattâ tasmâ rűpa.m âbâdhâya sa.mvattati na ca labbhati rűpe eva.m me rűpa.m hotu eva.m me rűpa.m mâ ahosî ti.
  2. Vedanâ anattâ. Vedanâ ca h' ida.m bhikhave attâ abhavissa na yida.m vedanâ âbâdhâya sa.mvatteyya labbhetha ca vedanâya eva.m me vedanâ hotu eva.m me vedanâ mâ ahosî ti. Yasmâ ca kho bhikkhave vedanâ anattâ tasmâ vedanâ âbâdhâya sa.mvattati na ca labbhati vedanâya eva.m me vedanâ hotu eva.m me vedanâ mâ ahosî ti.
  3. Sańńâ anattâ. Sańńâ ca h' ida.m bhikhave attâ abhavissa na yida.m sańńâ âbâdhâya sa.mvatteyya labbhetha ca sańńâya eva.m me sańńâ hotu eva.m me sańńâ mâ ahosî ti. Yasmâ ca kho bhikkhave sańńâ anattâ tasmâ sańńâ âbâdhâya sa.mvattati na ca labbhati sańńâya eva.m me sańńâ hotu eva.m me sańńâ mâ ahosî ti.
  4. Sa°nkhârâ anattâ. Sa°nkhârâ ca h' ida.m bhikhave attâ abhavissa.msu na yida.m sa°nkhârâ âbâdhâya sa.mvatteyyu.m labbhetha ca sa°nkhâresu eva.m me sa°nkhârâ hontu eva.m me sa°nkhârâ mâ ahesun ti. Yasmâ ca kho bhikkhave sa°nkhârâ anattâ tasmâ sa°nkhârâ âbâdhâya sa.mvattnati na ca labbhati sa°nkhâresu eva.m me sa°nkhârâ hontu eva.m me sa°nkhârâ mâ ahesun ti.
  5. Vińńâ.na.m bhikkhave anattâ. Vińńâ.nań ca h' ida.m bhikhave attâ abhavissa na yida.m vińńâ.na.m âbâdhâya sa.mvatteyya labbhetha ca vińńâ.ne eva.m me vińńâ.na.m hotu eva.m me vińńâ.na.m mâ ahosî ti. Yasmâ ca kho bhikkhave vińńâ.na.m anattâ tasmâ vińńâ.na.m âbâdhâya sa.mvattati na ca labbhati vińńâ.ne eva.m me vińńâ.na.m hotu eva.m me vińńâ.na.m mâ ahosî ti.
  Ta.m ki.m mańńatha bhikkhave
  1. Rűpa.m nicca.m vâ anicca.m vâ ti. Anicca.m bhante. Ya.m panânicca.m dukkha.m vâ ta.m sukha.m vâ ti. Dukkha.m bhante.Ya.m Panânicca.m dukkha.m vipari.nâmadhamma.m kalla.m nu ta.m samanupassitu.m eta.m mama eso 'ham asmi eso me attâ ti. No h' eta.m bhante.
  2. Vedanâ niccâ vâ aniccâ vâ ti. Aniccâ bhante. Ya.m panânicca.m dukkha.m vâ ta.m sukha.m vâ ti. Dukkha.m bhante.Ya.m Panânicca.m dukkha.m vipari.nâmadhamma.m kalla.m nu ta.m samanupassitu.m eta.m mama eso 'ham asmi eso me attâ ti. No h' eta.m bhante.
  3. Sańńâ niccâ vâ aniccâ vâ ti. Aniccâ bhante. Ya.m panânicca.m dukkha.m vâ ta.m sukha.m vâ ti. Dukkha.m bhante.Ya.m Panânicca.m dukkha.m vipari.nâmadhamma.m kalla.m nu ta.m samanupassitu.m eta.m mama eso 'ham asmi eso me attâ ti. No h' eta.m bhante.
  4. Sa°nkhârâ niccâ vâ aniccâ vâ ti. Aniccâ bhante. Ya.m panânicca.m dukkha.m vâ ta.m sukha.m vâ ti. Dukkha.m bhante.Ya.m Panânicca.m dukkha.m vipari.nâmadhamma.m kalla.m nu ta.m samanupassitu.m eta.m mama eso 'ham asmi eso me attâ ti. No h' eta.m bhante.
  5. Vińńâ.na.m nicca.m vâ anicca.m vâ ti. Anicca.m bhante. Ya.m panânicca.m dukkha.m vâ ta.m sukha.m vâ ti. Dukkha.m bhante.Ya.m Panânicca.m dukkha.m vipari.nâmadhamma.m kalla.m nu ta.m samanupassitu.m eta.m mama eso 'ham asmi eso me attâ ti. No h' eta.m bhante.
  Tasmât iha bhikkhave
  1. ya°n kińci rűpa.m atîtânâgatapaccupanna.m ajjhata.m vâ bahiddhâ vâ o.lârika.m vâ sukhuma.m vâ hîna.m vâ pa.nîta.m vâ ya.m dűre santike vâ sabba.m rupa.m n' eta.m mama n' eso 'ham asmi na me 'so attâ ti evam eta.m yathâbhűta.m sammappańńâya da.t.thabba.m
  2. yâ kâci vedanâ atîtânâgatapaccupannâ ajjhata.m vâ bahiddhâ vâ o.lârikâ vâ sukhumâ vâ hînâ vâ pa.nîtâ vâ yâ dűre santike vâ sabbâ vedanâ   n'eta.m mama n' eso 'ham asmi na me 'so attâ ti evam esâ yathâbhűta.m sammappańńâya da.t.thabbâ.
  3. Yâ kâci sańńâ atîtânâgatapaccupannâ ajjhata.m vâ bahiddhâ vâ o.lârikâ vâ sukhumâ vâ hînâ vâ pa.nîtâ vâ yâ dűre santike vâ sabbâ sańńâ  n'eta.m mama n' eso 'ham asmi na me 'so attâ ti evam esâ yathâbhűta.m sammappańńâya da.t.thabbâ.
  4. Ye keci sa°nkhârâ atîtânâgatapaccupannâ ajjhata.m vâ bahiddhâ vâ o.lârikâ vâ sukhumâ vâ hînâ vâ pa.nîtâ vâ yâ dűre santike vâ sabbe sa°nkhârâ n'eta.m mama n' eso 'ham asmi na me 'so attâ ti evam esâ yathâbhűta.m sammappańńâya da.t.thabbâ.
  5. Ya°n kińci vińńâ.na.m atîtânâgatapaccupanna.m ajjhata.m vâ bahiddhâ vâ o.lârika.m vâ sukhuma.m vâ hîna.m vâ pa.nîta.m vâ ya.m dűre santike vâ sabba.m vińńâ.na.m  n' eta.m mama n' eso 'ham asmi na me 'so attâ ti evam eta.m yathâbhűta.m sammappańńâya da.t.thabba.m
  Eva.m passa.m bhikkhave sutavâ ariyasâvako rűpasmi.m pi nibbindati vedanâya pi nibbindati sańńâya pi nibbindati sa°nkhâresu pi nibbindati vińńâ.nasmi.m pi nibbindati.

Nibbinda.m virajjati, virâgâ vimuccati, vimuttasmi.m vimuttam iti ńâ.na.m hoti khî.nâ jâti vusita.m brahmacariya.m kata.m kara.nîya.m napara.m itthattâyâ ti pajânâtî ti.

  Idam avoca Bhagavâ. Attamanâ pańcavaggiyâ bhikkhű Bhagavato bhâsita.m abhinandu.m. Imasmi.m ca pana veyyâkarra.nasmi.m bhańńamâna pańcavaggiyâna.m bhikkhűna.m anupâdâya âsavehi cittâni vimucci.msu. Tena kho pana samayena ch loke arahanto honti.

Anattalakkha.nasutta, Vinayapi.tka, Th 4, 24 - 28 [20 - 24] = Pańcasutta, Sa.myuttanikâya, Th 17, 82 - 84 [127 - 130]

 

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Abb.: Karte mit Lage von Sârnâth

Pańcavaggiyâ = die fünf Mönche, denen Buddha die erste Predigt hielt: Ko.n.dańńa, Bhaddiya, Vappa, Mahânâma, Asajji.

anicca:

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Abb.: "unbeständig": Die drei Lebensalter und der Tod / von Hans Baldung genannt Grien <1484/85 - 1545>. -- Prado, Madrid

Sîhasutta
  Sâvatthinidâna.m.
  Sîho bhikkhave migarâjâ sâya.nhasamaya.m âsayâ nikkhamati âsayâ nikkhamitvâ vijambhati vijambhitvâ samantâ catuddisâ anuviloketi samantâ catuddisâ anuviloketvâ tikkhat.m sîhanâda.m nadati tikkhatu.m sîhanâda.m naditvâ gocarâya pakkamati. Ye hi keci bhikkhave tiracchânagatâ pâ.nâ sîhassa migarańńo nadato sadda.m su.nanti yebhuyyena bhaya.m sa.mvega.m santâsa.m âpajjanti bila.m bilâsayâ pavisanti daka.m dakâsayâ pavisanti vana.m vanâsâya pavisanti âkâsa.m pakkhino bhajanti. Ye pi te bhikkhave rańńo nâgâ gâmanigamarâjadhânîsu da.lhehi varatthehi bandhanehi bandhâ te pi tâni bandhanâni sańchinditvâ sampadâletvâ bhîtâ muttakarîsa.m cajamânâ yena vâ tena vâ palâyanti. Eva.m mahiddhiko kho bhikkhave sîho migarâjâ tiracchânagatâna.m pâ.nâna.m eva.m mahesakkho eva.m mahânubhâvo.
  Evam eva kho bhikkhave yadâ Tathâgato loke upajjati araha.m sammâsambuddho vijjâcara.nasampanno sugato lokavidű anuttaro purisadammasârathi satthâ devamanussâna.m buddho bhagavâ so dhamma.m deseti
  • iti rűpa.m iti rűpassa samudayo iti rűpassa attha°ngamo
  • iti vedanâ iti vedanâya samudayo iti vedanâya attha°ngamo
  • iti sańńâ iti sańńâya samudayo iti sańńâya attha°ngamo
  • iti sa°nkhârâ iti sa°nkhârâna.m samudayo iti  sa°nkhârâna.m attha°ngamo
  • iti vińńâ.na.m iti vińńâ.nassa samudayo iti  vińńâ.nassa attha°ngamo ti

Ye pi te bhikkhave devâ dîghâyukâ va.n.navanto sukhabahulâ uccesu vimânesu cira.t.thitikâ te pi Tathâgatassa dhammadesana.m sutvâ yebhuyyena bhaya.m sa.mvega.m santâsa.m âpajjanti

  • aniccâ va khira bho maya.m samânâ nicc' amhâ ti amańńimha
  • addhuvâ va kira bho saya.m samânâ dhuv' amhâ ti amańńimha
  • asassatâ va kira bho maya.m samânâ sassat' amhâ ti amańńimha

Mayam pi kira bho aniccâ addhuvâ asassatâ sakkâyapariyâpannâ ti.

Eva.m mahiddhiko kho bhikkhave tathâgato sadevakassa lokassa eva.m mahesakkho eva.m mahânubhâvo ti.

  Idam avoca Bhagavâ. Ida.m vatvâna sugato athâpara.m etad avoca sattha:
  Yadâ buddho abhińńâya
dhammacakka.m pavattayi
sadvakassa lokassa
satthâ appa.tipuggalo

sakkâyassa nirodhań ca
sakkâyassa ca sa.mbhava.m
ariya.t.tha°ngika.m magga.m
dukkhűpasamagâmina.m

ye pi dîghâyukâ devâ
va.n.navanto yasassino
bhîtâ samtâsam âpâdu.m
sîhass' ev' itare migâ

avîtivattâ sakkâya.m
aniccâ kira bho maya.m
sutvâ arahato vâkya.m
vippamuttassa tâdino ti

Sîhasutta, Sa.myuttanikâya III, 84 - 86, Nal II, 3110 -312; Th 17, 102 - 104 [155 - 157]

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Abb.: Karte mit der Lage von Sâvatthi

Das Gleichnis vom brüllenden Löwen:

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Abb.: Buddhas Botschaft von der Unbeständigkeit wirkt wie Löwengebrüll: Löwenkapitell der Ashoka-Säule von Sârnâth

anattâ:

Alagaddűpamasutta
  Chay' imâni bhikkhave di.t.thi.t.thânâni. Katamâni cha.

Idha bhikkhave assutavâ puthujjano ariyâna.m adassâvî ariyadhammassa akovido ariyadhamme avinîto sappurisâna.m adassâvî sappurisadhammassa akovido sappurisadhamme avinîto

  1. rűpa.m eta.m mama eso 'ham asmi eso me attâ ti samanupassati
  2. vedana.m eta.m mama eso 'ham asmi eso me attâ ti samanupassati
  3. sańńa.m eta.m mama eso 'ham asmi eso me attâ ti samanupassati
  4. sa°nkhâre eta.m mama eso 'ham asmi eso me attâ ti samanupassati
  5. yam p' ida.m suta.m muta.m vińńata.m patta.m pariyesita.m anuvicarita.manasâ tam pi eta.m mama eso 'ham asmi eso me attâ ti samanupassati
  6. yam p' ida.m di.t.thi.t.thâna.m so loko so attâ so pecca bhavissâmi nicco dhuvo sassato avipari.nâmadhammo sassatisama.m tath' eva .thassâmî ti tam pi eta.m mama eso 'ham asmi eso me attâ ti samanupassati
  Sutavâ ca kho bhikkhave ariyasâvako ariyâna.m dassâvî ariyadhammassa kovido ariyadhamme suvinîto sappurisâna.m dassâvî sappurisadhammassa kovido sappurisadhamme suvinîto
  1. rűpa.m n' eta.m mama n' eso 'ham asmi na me 'so attâ ti samanupassati
  2. vedana.m n' eta.m mama n' eso 'ham asmi na me 'so attâ ti samanupassati
  3. sańńa.m n' eta.m mama n' eso 'ham asmi na me 'so attâ ti samanupassati
  4. sa°nkhâre n' eta.m mama n' eso 'ham asmi na me 'so attâ ti samanupassati
  5. yam p' ida.m suta.m muta.m vińńata.m patta.m pariyesita.m anuvicarita.manasâ tam pi   n' eta.m mama n' eso 'ham asmi na me 'so attâ ti samanupassati
  6. yam p' ida.m di.t.thi.t.thâna.m so loko so attâ so pecca bhavissâmi nicco dhuvo sassato avipari.nâmadhammo sassatisama.m tath' eva .thassâmî ti tam pi  n' eta.m mama n' eso 'ham asmi na me 'so attâ ti samanupassati

So eva.m samanupassanto asati na paritassatî ti

.....

  Siyâ nu kho bhante ajjhata.m asati paritassanâ ti.

Siyâ bhikkhű ti Bhagavâ avoca. Idha bhikkhu ekaccassa eva.m di.t.thi hoti So loko so attâ so pecca bhavissâmi nicco dhuvo sassato avipari.nâmadhammo sassatisama.m taht' eva .thassâmî ti. So su.nâti Tathâgatassa vâ thathâgatasâvakassa vâ sabbesa.m di.t.thithânâdhi.t.thânapariyu.t.thânâbhini-
vesânusayâna.m samugghâtâya sabbasa°khârasamathâya sabbűpadhipa.tinissagâya ta.nhakkhayâya virâgâya nirodhâya nibbânâya dhamma.m desentassa. Tass' eva.m hoti ucchijjissâmi nâm' assu vinassissâmi nâm' assu na 'ssu nâma bhavissâmI ti so socati kilamati paridevati urattâli.m kandati sammoha.m âpajjati. Eva.m kho bhikkhu ajjhata.m asati paritassanâ hotî ti.

   Siyâ nu kho bhante ajjhata.m asati aparitassanâ ti.

Siyâ bhikkhű ti Bhagavâ avoca. Idha bhikkhu ekaccassa na eva.m di.t.thi hoti So loko so attâ so pecca bhavissâmi nicco dhuvo sassato avipari.nâmadhammo sassatisama.m taht' eva .thassâmî ti. So su.nâti Tathâgatassa vâ thathâgatasâvakassa vâ sabbesa.m di.t.thithânâdhi.t.thânapariyu.t.thânâbhini-
vesânusayâna.m samugghâtâya sabbasa°khârasamathâya sabbűpadhipa.tinissagâya ta.nhakkhayâya virâgâya nirodhâya nibbânâya dhamma.m desentassa. Tassa na eva.m hoti ucchijjissâmi nâm' assu vinassissâmi nâm' assu na 'ssu nâma bhavissâmI ti so na socati na kilamati na paridevati na urattâli.m kandati na sammoha.m âpajjati. Eva.m kho bhikkhu ajjhata.m asati aparitassanâ hotî ti.

  Ta.m bhikkhave pariggaha.m pariga.nheyyâtha yv âssa pariggaho nicco dhuvo sassato avipari.nâmadhammo sassatisama.m thath' eva ti.t.theyya.

Passatha no tumhe bhikkhave ta.m  pariggaha.m yv âssa pariggaho nicco dhuvo sassato avipari.nâmadhammo sassatisama.m thath' eva ti.t.theyyâ ti.

No h' eta.m bhante.

Sâdhu bhikkhave aham pi kho ta.m  bhikkhave pariggaha.m na samanupassâmi yv âssa pariggaho nicco dhuvo sassato avipari.nâmadhammo sassatisama.m thath' eva ti.t.theyyâ ti.

  Ta.m bhikkhave attavâdupâdâna.m upâdiyetha yassa attavâdupâdâna.m upâdiyato na uppajjeyyum sokaparidevadukkhadomanasupâyâsâ.

Passatha no tumhe bhikkhave ta.m attavâdupâdâna.m yassa attavâdupâdâna.m upâdiyato na uppajjeyyum sokaparidevadukkhadomanasupâyâsâ.

No h'eta.m bhante.

Sâdhu bhikkhave aham pi kho ta.m bhikkhave attavâdupâdâna.m na samanupassâmi yassa attavâdupâdâna.m upâdiyato na uppajjeyyum sokaparidevadukkhadomanasupâyâsâ.

  Ta.m bhikkhave di.t.thinissaya.m nissayetha yassa di.t.thinissaya.m nissayato na uppajjeyyum sokaparidevadukkhadomanasupâyâsâ.

Passatha no tumhe bhikkhave ta.m  di.t.thinissaya.m yassa di.t.thinissaya.m nissayato na uppajjeyyum sokaparidevadukkhadomanasupâyâsâ.

No h' eta.m bhante.

Sâdhu bhikkhave aham pi kho ta.m di.t.thinissaya.m yassa di.t.thinissaya.m na samanupassâmi nissayato na uppajjeyyum sokaparidevadukkhadomanasupâyâsâ.

  Attani vâ bhikkhave sati attaniya.m me ti assâ ti.

Eva.m bhante.

Attaniye vâ bhikkhave sati attâ me ti assâ ti.

Eva.m bhante.

Attani ca bhikkhave attaniye ca saccato thetato anupalabbhiyamâne yam p' ide.m di.t.thi.t.thâna.m so loko so attâ so pecca bhavissâmi nicco dhuvo sassato avipari.nâmadhammo sassatisama.m tath' eva .thassâmi ti nan' âya.m bhikkhave kevalo paripűro bâladhammo ti.

Kiń hi no siyâ bhante kevalo hi bhante paripűro bâladhammo ti.

Alagaddűpamasutta, Majjhimanikâya, Th 12, 271 - 277 [281 - 285]

Das Alagaddűpamasutta wurde in Sâvatthi, der Hauptstadt des Königreichs Kosala, gehalten, im Jetavana (Jetawald), dem Hain des Anâthapi.n.dika.

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Abb.: Karte mit der Lage von Sâvatthi

Visuddhimagga
  Yathâ ca dukkha.m eva.m sabbam pi ta.m anattâ asâraka.t.thena. Asâraka.t.thenâ ti attâ nivâsî kârako vedako saya.mvâsî ti eva.m parikappitassa attasârassa abhâvena. Ya.m hi anicca.m ta.m dukkha.m attano pi aniccata.m vâ udayabbayapa.tipî.lana.m vâ vâretu.m na sakkoti kuto tassa kârakâdibhâvo. Ten' âha: Rűpań ca h' ida.m bhikhave attâ abhavissa na yida.m rűpa.m âbâdhâya sa.mvatteyyâ tiâdi [Anattalakkha.nasutta, Vinayapi.tka, Th 4, 24 = Pańcasutta, Sa.myuttanikâya, Th 17, 82; s. oben].

Visuddhimagga, Kap. 20, § 16; 610; Th 59, 215


5.2. udayabbayańâ.na n. -- Erkenntnis des ständigen Entstehens und Vergehens


Pa.tisambhidâmagga
  Pacupannâna.m dhammâna.m vipari.nâmânupassane udayabbayanupassane ńâ.na.m

Pa.tisambhidâmagga, Khuddakanikâya, I, 11, Nal 3, Th 31, 1

Pa.tisambhidâmagga
  Rűpakkhandhassa udaya.m passanto katamâni pańca lakkha.nâni passati.
  1. avijjâsamudayâ rűpasamudayo ti paccayasamudaya.t.thena rűpakkhandhassa udaya.m passati
  2. ta.nhâsamudayâ  rűpasamudayo ti paccayasamudaya.t.thena rűpakkhandhassa udaya.m passati
  3. kammasamudayâ rűpasamudayo ti paccayasamudaya.t.thena rűpakkhandhassa udaya.m passati
  4. âhârasamudayâ  rűpasamudayo ti paccayasamudaya.t.thena rűpakkhandhassa udaya.m passati
  5. nibbattilakkha.na.m passanto pi rűpakkhandhassa udaya.m passati

Rűpakkhandhassa udaya.m passanto imâni pańca lakkkha.nâni passati.

  Vaya.m passanto katamâni pańca lakkha.nâni passati.
  1. avijjânirodhhâ rűpanirodho ti paccayanirodha.t.thena rűpakkhandhassa vaya.m passati
  2. ta.nhânirodhâ rűpanirodho ti paccayanirodha.t.thena rűpakkhandhassa vaya.m passati
  3. kammanirodhâ rűpanirodho ti paccayanirodha.t.thena rűpakkhandhassa vaya.m passati
  4. âhâranirodhâ rűpanirodho ti paccayanirodha.t.thena rűpakkhandhassa vaya.m passati
  5. vipari.nâmalakkha.na.m passanto pi rűpakkhandhassa vaya.m passati

Rűpakkhandhassa vaya.m passanto imâni pańca lakkha.nâni passati.

  Udayabbaya.m passanto imâni dasa lakkha.nâni passati.
  Vedanâkhandhassa udaya.m passanto katamâni pańca lakkha.nâni passati.
  1. avijjâsamudayâ vedanâsamudayo ti paccayasamudaya.t.thena vedanâkhandhassa udaya.m passati
  2. ta.nhâsamudayâ  vedanâsamudayo ti paccayasamudaya.t.thena vedanâkhandhassa udaya.m passati
  3. kammasamudayâ vedanâsamudayo ti paccayasamudaya.t.thena vedanâkhandhassa udaya.m passati
  4. phassasamudayâ vedanâsamudayo ti paccayasamudaya.t.thena vedanâkhandhassa udaya.m passati
  5. nibbattilakkha.na.m passanto pi vedanâkhandhassa udaya.m passati

Vedanâkhandhassa udaya.m passanto imâni pańca lakkkha.nâni passati.

  Vaya.m passanto katamâni pańca lakkha.nâni passati.
  1. avijjânirodhhâ vedanânirodho ti paccayanirodha.t.thena vedanâkhandhassa vaya.m passati
  2. ta.nhânirodhâ vedanânirodho ti paccayanirodha.t.thena vedanâkhandhassa vaya.m passati
  3. kammanirodhâ vedanânirodho ti paccayanirodha.t.thena vedanâkhandhassa vaya.m passati
  4. phassanirodhâ vedanânirodho ti paccayanirodha.t.thena vedanâkhandhassa vaya.m passati
  5. vipari.nâmalakkha.na.m passanto pi vedanâkhandhassa vaya.m passati

Vedanâkhandhassa vaya.m passanto imâni pańca lakkha.nâni passati.

  Udayabbaya.m passanto imâni dasa lakkha.nâni passati.
  Sańńâkhandhassa udaya.m passanto katamâni pańca lakkha.nâni passati.
  1. avijjâsamudayâ sańńâsamudayo ti paccayasamudaya.t.thena sańńâkhandhassa udaya.m passati
  2. ta.nhâsamudayâ  sańńâsamudayo ti paccayasamudaya.t.thena sańńâkhandhassa udaya.m passati
  3. kammasamudayâ sańńâsamudayo ti paccayasamudaya.t.thena sańńâkhandhassa udaya.m passati
  4. phassasamudayâ sańńâsamudayo ti paccayasamudaya.t.thena sańńâkhandhassa udaya.m passati
  5. nibbattilakkha.na.m passanto pi sańńâkhandhassa udaya.m passati

Sańńâkhandhassa udaya.m passanto imâni pańca lakkkha.nâni passati.

  Vaya.m passanto katamâni pańca lakkha.nâni passati.
  1. avijjânirodhhâ sańńânirodho ti paccayanirodha.t.thena sańńâkhandhassa vaya.m passati
  2. ta.nhânirodhâ sańńânirodho ti paccayanirodha.t.thena sańńâkhandhassa vaya.m passati
  3. kammanirodhâ sańńânirodho ti paccayanirodha.t.thena sańńâkhandhassa vaya.m passati
  4. phassanirodhâ sańńânirodho ti paccayanirodha.t.thena sańńâkhandhassa vaya.m passati
  5. vipari.nâmalakkha.na.m passanto pi sańńâkhandhassa vaya.m passati

Sańńâkhandhassa vaya.m passanto imâni pańca lakkha.nâni passati.

  Udayabbaya.m passanto imâni dasa lakkha.nâni passati.
  Sa°nkhârakkhandhassa udaya.m passanto katamâni pańca lakkha.nâni passati.
  1. avijjâsamudayâ sa°nkhârasamudayo ti paccayasamudaya.t.thena sa°nkhârakkhandhassa udaya.m passati
  2. ta.nhâsamudayâ  sa°nkhârasamudayo ti paccayasamudaya.t.thena sa°nkhârakkhandhassa udaya.m passati
  3. kammasamudayâ sa°nkhârasamudayo ti paccayasamudaya.t.thena sa°nkhârakkhandhassa udaya.m passati
  4. phassasamudayâ sa°nkhârasamudayo ti paccayasamudaya.t.thena sa°nkhârakkhandhassa udaya.m passati
  5. nibbattilakkha.na.m passanto pi sa°nkhârakkhandhassa udaya.m passati

Sa°nkhârakkhandhassa udaya.m passanto imâni pańca lakkkha.nâni passati.

  Vaya.m passanto katamâni pańca lakkha.nâni passati.
  1. avijjânirodhhâ sa°nkhâranirodho ti paccayanirodha.t.thena sa°nkhârakkhandhassa vaya.m passati
  2. ta.nhânirodhâ sa°nkhâranirodho ti paccayanirodha.t.thena sa°nkhârakkhandhassa vaya.m passati
  3. kammanirodhâ sa°nkhâranirodho ti paccayanirodha.t.thena sa°nkhârakkhandhassa vaya.m passati
  4. phassanirodhâ sa°nkhâranirodho ti paccayanirodha.t.thena sa°nkhârakkhandhassa vaya.m passati
  5. vipari.nâmalakkha.na.m passanto pi ssa°nkhârakkhandhassa vaya.m passati

Sa°nkhârakkhandhassa vaya.m passanto imâni pańca lakkha.nâni passati.

  Udayabbaya.m passanto imâni dasa lakkha.nâni passati.
  Vińńâ.nakkhandhassa udaya.m passanto katamâni pańca lakkha.nâni passati.
  1. avijjâsamudayâ vińńâ.nasamudayo ti paccayasamudaya.t.thena vińńâ.nakkhandhassa udaya.m passati
  2. ta.nhâsamudayâ  vińńâ.nasamudayo ti paccayasamudaya.t.thena vińńâ.nakkhandhassa udaya.m passati
  3. kammasamudayâ vińńâ.nasamudayo ti paccayasamudaya.t.thena vińńâ.nakkhandhassa udaya.m passati
  4. nâmarűpasamudayâ  vińńâ.nasamudayo ti paccayasamudaya.t.thena vińńâ.nakkhandhassa udaya.m passati
  5. nibbattilakkha.na.m passanto pi vińńâ.nakkhandhassa udaya.m passati

Vińńâ.nakkhandhassa udaya.m passanto imâni pańca lakkkha.nâni passati.

  Vaya.m passanto katamâni pańca lakkha.nâni passati.
  1. avijjânirodhhâ vińńâ.nanirodho ti paccayanirodha.t.thena vińńâ.nakkhandhassa vaya.m passati
  2. ta.nhânirodhâ vińńâ.nanirodho ti paccayanirodha.t.thena vińńâ.nakkhandhassa vaya.m passati
  3. kammanirodhâ vińńâ.nanirodho ti paccayanirodha.t.thena vińńâ.nakkhandhassa vaya.m passati
  4. âhâranirodhâ vińńâ.nanirodho ti paccayanirodha.t.thena vińńâ.nakkhandhassa vaya.m passati
  5. vipari.nâmalakkha.na.m passanto pi vińńâ.nakkhandhassa vaya.m passati

Vińńâ.nakkhandhassa vaya.m passanto imâni pańca lakkha.nâni passati.

  Udayabbaya.m passanto imâni dasa lakkha.nâni passati.
  Pańcanna.m khandhâna.m
  • udayam passanto imâni pańcavîsati lakkha.nâni passati
  • vaya.m passanto imâni pańcavîsati lakkha.nâni passati
  • udayabbaya.m passanto imâni pańńâsa.m lakkhanâni passati

Ta.m ńâta.t.thena ńâ.na.m pajâna.t.thena pańńâ; tena vuccati pacupannâna.m dhammâna.m vipari.nâmânupassane pańńâ udayabbayânupassane ńâ.na.m.

Pa.tisambhidâmagga, Khuddakanikâya, I, 55 - 57; Nal 61 - 63; Th 31, 79 - 82 [106 - 111]


5.3. Entstehung der vipassanűpakilesa m.  -- der zehn Befleckungen der Einsichtsmeditation (Aura, große Freude usw.) -- und deren Überwindung dadurch, daß man erkennt, daß diese angenehmen Zustände nicht der Weg zur Erlösung sind, sondern selbst unbeständig, leidvoll, herrenlos sind (diese Einsicht ist der Weg)


Pa.tisambhidâmagga
  Katha.m dhammuddhaccâviggahitamânasa.m hoti.
 
  1. aniccato manasikaronto obhâso uppajjati, obhâso dhammo ti obhâsa.m âvajjati, tato vikkhepo uddhacca.m. Tena uddhaccena viggahitamânaso aniccato upa.t.thâna.m yathâbhűta.m na ppajânâti dukkhato upa.t.thâna.m yathâbhűta.m na ppajânâti anattato upa.t.thâna.m yathâbhűta.m na ppajânâti. Tena vuccati dhammuddhaccaviggahitamânasa.m hoti so samayo yan tan ajjhatań ńeva santi.t.thati sannisîdati ekodi hoti samâdhiyati tassa maggo sańjâyati. ...
  2. aniccato manasikaronto ńâ.na.m uppajjati ...
  3. aniccato manasikaronto pîti uppajjati ...
  4. aniccato manasikaronto passaddhi uppajjati ...
  5. aniccato manasikaronto sukha.m uppajjati ...
  6. aniccato manasikaronto adhimokkho uppajjati ...
  7. aniccato manasikaronto paggâho upajjati ...
  8. aniccato manasikaronto upa.t.thâna.m upajjati ...
  9. aniccato manasikaronto upekkhâ uppajjati ...
  10. aniccato manasikaronto nikkanti uppajjati dhammo ti nikkanti.m âvajjati, tato vikkhepo uddhacca.m. Tena uddhaccena viggahitamânaso aniccato upa.t.thâna.m yathâbhűta.m na ppajânâti dukkhato upa.t.thâna.m yathâbhűta.m na ppajânâti anattato upa.t.thâna.m yathâbhűta.m na ppajânâti. Tena vuccati dhammuddhaccaviggahitamânasa.m hoti so samayo yan tan ajjhatań ńeva santi.t.thati sannisîdati ekodi hoti samâdhiyati tassa maggo sańjâyati. ...
  dukkhato manasikaronto ... [analog zum Vorhergehenden]
  anattato manasikaronto ... [analog zum Vorhergehenden]

Pa.tisambhidâmagga, Khuddakanikâya, II, 100 - 101 ; Nal 348 - 349; Th 31, 445 - 446 [542]

txterl910.gif (64714 Byte)

Abb.: Aura (obhâsa): Francisco de Goya y Lucientes <1746 - 1828>: Kopf des Heiligen Bernardo, Auschnitt aus: Die Heiligen Bernardo und Roberto (1787), Kloster Santa Ana, Valladolid

Visuddhimagga
  Kusalo pana pa.n.dito byatto buddhisampanno yogâvacaro obhâsâdisu uppannesu Aya.m kho me obhâso upanno so kho panâya.m anicco sa°nkhato pa.ticcasamuppanno khayadhammo vayadhammo virâgadhammo nirodhadhammo ti iti  vâ ta.m pańńâya parichindati upaparikkhati. Athavâ pa' assa eva.m hoti Sace obhâso attâ bhaveyya attâ ti gahetum va.t.teyya anattâ va panâya.m attâ ti gahito tasmâ so avasavattana.t.thena anattâ hutvâ abhâva.t.thena anicco uppâdavayapa.tipî.lana.t.thena dukkho ti. ... Yathâ ca obhâse eva.m sesesu pi.

Visuddhimagga, Kap. 20, § 126; 637; Th 59, 272

Visuddhimagga
  So eva,m vikkhepa.m agacchanto ta.m samati.msavidha..m upakilesaja.ta.m vija.tetvâ obhâsâdayo dhammâ na maggo upakilesavimutta.mpana vîthipa.tipanna.m vipassanâńâ.na.m maggo ti maggań ca amaggań ca vava.t.thapeti. Tass' eva.m aya.m maggo aya.m na maggo ti maggań ca amaggań ca ńatvâ .thita.m ńâ.na.m maggâmaggańâ.nadassanavisuddhî ti veditabba.m.

Visuddhimagga, Kap. 20, § 128; 638; Th 59, 274


6. pa.tipadâńâ.nâdassanavisuddhi f. -- Reinheit der Erkenntnis des Pfades zur Erlösung


6.1. upakilesavimutta.m udayabbayânupassanâńâ.na.m n. -- von obigen Befleckungen reines Sehen des Entstehens und Vergehens


Visuddhimagga
  Puna udayabbayańâ.ne yogo  kimatthiyo ti ce.

Lakkha.nasallakkha.nattho. Udayabbayańâ.na.m hi he.t.thâ dasahi upakilesehi upakili.t.tha.m hutvâ yathâvasarasato tilakkha.na.m sallakkhetu.m nâsakkhi; upakilesavimutta.m pana sakkoti; tasmâ lakkha.nasallakkha.nattham ettha puna yogo kara.nîyo.

Visuddhimagga, Kap. 21, § 2; 639; Th 59, 275

 

Mahâparinibbânasutta
  Parinibbute Bhagavati saha parinibbânâ Sakko devânam indo ima.m gâtha.m abhâsi:

aniccâ vata sa°nkhârâ
uppâdavayadhammino
uppajjitvâ nirujjhanti
tesa.m vűpasamo sukho ti

Mahâparinibbânasutta, Dîghanikâya, Th 10, 181 [147] [kommt auch noch an anderen Stellen des Suttapi.taka vor]

Das Mahâparinibbâna des Buddha fand in Kusinâra statt.

txterl909.gif (9117 Byte)

Abb.: Karte mit der Lage von Kusinâra


6.2. bha°ngânupassanâńâ.na n. -- Sehen nur noch des Vergehens


Visuddhimagga
  Tass' eva.m sallakhetvâ punappuna.m anicca.m dukkham anattâ ti rűpârűpadhamme tulayato tîrayato ta.m ńâ.na.m tikkha.m hutvâ vahati sa°nkhârâ lahu.m upa.t.thahanti. Ńâ.ne tikkhe vahante sa°nkhâresu lahu.m upa.t.thahantesu uppâda.m vâ .thiti.m vâ pavatta.m vâ nimitta.m vâ na sampâpu.nati. Khayavayabhedanirodhe yeva sati santi.t.thati. Tassa eva.m uppajjitvâ eva.m nâma sa°nkhâragata.m nirujjhatî ti passato etasmi.m thâ.ne bha°ngânupassana.m nâma vipassanâńâ.na.m uppajjati.

Visuddhimagga, Kap. 21, § 10 - 11; 640 - 641; Th 59, 276

Pa.tisambhidâmagga
  Katha.m âramma.na.m pa.tisa°khâ bha°ngânupassane pańńâ vipassane ńâ.na.m rűpâramma.natâcitta.m uppajjitvâ bhijjati ta.m âramma.na.m pa.tisa°nkhâ tassa citassa bha°nga.m anupassati.

Anupassatî ti katham anupassati.

  • aniccato anupassati no niccato
  • dukkhato anupassati no sukhato
  • anattato anupassati no attato
  • nibindati no nandati
  • virajjati no rajjati
  • nirodheti no samudeti
  • pa.tinisajjati no âdiyati

 

  • aniccato anupassanto niccasańńa.m pajahati
  • dukkhato anupassanto sukhasańńa.m pajahati
  • anattato anupassanto attasańńa.m pajahati
  • nibbindanto nandi.m pajahati
  • virajjato râga.m pajahati
  • nirodhento samudaya.m pajahati
  • pa.tinisajjanto bâdâna.m pajahati

usw. mit vedanâramma.natâ usw.

Pa.tisambhidâmagga, Khuddakanikâya, I, 57 - 58; Nal 63 - 64; Th 31, 82 [112]

Visuddhimagga
  Tatr' ime a.t.th' ânisa.msâ
  1. bhavadi.t.thippahâna.m
  2. jîvitanikantipariccâgo
  3. sadâ yuttapayuttatâ
  4. visuddhâjîvitâ
  5. ussukkappahâna.m
  6. vigatabhayatâ
  7. khantisoraccapa.tilâbho
  8. aratiratisahanatâ ti

Visuddhimagga, Kap. 21, § 28; 644 - 645; Th 59, 281


6.3. bhayatupa.t.thânańâ.na n. -- Sehen, daß in allem Gefahr liegt, da es unbeständig ist


Visuddhimagga
  Tass' eva.m sabbasa°nkhârâna.m khayavaybhedanirodhâramma.na.m bha°ngânupassana.m âsevantassa bhâventasaa bahulîkarontassa sabbabhavayonigati.thitisattâvâsesu sabhedakâ sa°khârâ sukhena jîvitukâmassa bhîrukapurisassa sîhabyaggadîpiacchataraccha yakkha rakkhasa ca.n.dago.na ca.n.dakukkura pabhinnamadaca.n.dahatthi ghoraâsîvisasanîvicakkasusânara.nabhűmijalita-
a°ngârakâsuâdayo viya mahâbhaya.m hutvâ upa.t.thahanti. Tassa atîtâ sa°nkhârâ niruddhâ pacuppannâ nirujjhanti ânâgate nibbatanakasa°nkhârâ pi evam eva nirujjhissantî ti passanto etasmi.m .thâne bhayatupa.t.thânańâ.na.m nâma upajjati.

Visuddhimagga, Kap. 21, § 29; 645; Th 59, 282

Visuddhimagga
  Bhayatupa.t.thânańâ.na.m pana bhâyati na bhâyatî ti. Na bhâyaati. Tań hi atîtâ sa°nkhârâ niruddhâ paccuppannâ nirujjhanti anâgatâ nirujjhissantî ti tîra.namattam eva hoti tasmâ yathâ nâma cakkhumâ puriso nagaradvâre tisso a°ngârakâsuyo olokayamâno saya.m na bhâyati kevala.m hi 'ssa ye ye ettha nipatissanti sabbe anappaka.m dukkham anubhavissantî ti tîra.namattam eva hoti yathâ vâ pana cakkhumâ puriso khadirasűla.m ayosűla.m suva.n.nasűlan ti pa.tipâ.tiyâ .thapita.m sűlattaya.m olokayamâno saya.m na bhâyati kevala.m hi 'ssa ye ye imesu sűlesu napatissanti sabba anappaka.m dukkham anubhavissantî ti tîra.namattam eva hoti evam eva bhayatupa.t.thânańâ.na.m saya.m na bhâyati kavala.m hi 'ssa a°kgârakâsuttayasadisesu sűlattayasadisesu ca tîsu bhavesu atîtâ sa°nkhârâ niruddhâ paccuppannâ nirujjhanti anâgatâ nirujjhissantî ti tîra.namattam eva hoti. Yasmâ pan' assa kevala.m sabbabhavayonigati.thitinivâsagatâ sa°nkhârâ byasanâpannâ sappa.tibhayâ hutvâ bhayato upa.t.thahanti tasmâ bhayatupa.t.thânan ti vuccati.

Visuddhimagga, Kap. 21, § 32; 646; Th 59, 282


6.4. âdînavânupassanâńâ.na n. -- Sehen, daß alles ohne Zuflucht, ohne Hilfe, voller Übel ist


Visuddhimagga
  Tassa ta.m bhayatupa.t.thânańâ.na.m âsevantassa bhâventassa bahulîkarontassa sabbabhavayonigati.thitisattâvâsesu neva tâ.na.m na le.na.m na gati na pa.tisara.na.m pańńâyati sabbabhavayonigati.thitinivâsagatesu sa°nkhâresu ekasa°nkhâre pi pa.t.thânâ vâ parâmâso vâ na hoti. Tayo bhavâ vîtaccita°ngârapu.n.naa°ngârakâsuyo viya cattâro mahâbhűtâ ghoravisâsîvisâ viya pańcakkhandhâ ukkhitâsikavadhakâ viya cha ajjhatikâyatanâni suńńagâmo viya cha bâhirâyatanâni gâmaghâtacorâ viya satta vińńâ.nadi.t.thiyo nava ca saatâvâsâ ekâdasahi aggîhi âdittâ sampajjalitâ sajotibhűtâ aghabhűtâ âbâdhabhűtâ viya ca nirassâdâa nirasâ mahââdînavarâsîbhűtâ hutvâ upa.t.thahanti.

Visuddhimagga, Kap. 21, § 35; 647; Th 59, 285

txterl905.gif (96853 Byte)

Abb: Die Welt ist ohne Zuflucht. Matthias Grünewald <1470 - 1528>: Teufelswerk, Ausschnitt aus "Die Versuchung des heiligen Antonius", Isenheimer Altar (1512 - 1515)

Pa.tisambhidâmagga
  Katha.m bhayatupa.t.thâne pańńâ âdînave ńâ.nam.
  • uppâdo bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • pavatta.m bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • nimitta.m bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • âyuhanâ bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • pa.tisandhi bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • gati bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • nibbatti bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • upapatti bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • jâti bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • jarâ bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • byâdhi bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • mara.na.m bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • soko bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • paridevo bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • upâyâso bhayan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
 
  • anuppâdo kheman ti santipade ńâ.na.m
  • appavatta.m  kheman ti santipade ńâ.na.m
  • ...
  • anupâyâso  kheman ti santipade ńâ.na.m
 
  • uppâdo bhaya.m anuppâdo  kheman ti santipade ńâ.na.m
  • pavatta.m bhaya.m appavatta.m  kheman ti santipade ńâ.na.m
  • ...
  • upâyâso bhaya.m anupâyâso  kheman ti santipade ńâ.na.m
 
  • uppâdo dukkhan  ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • ...
  • upâyâso dukkhan ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
 
  • anuppâdo sukhan ti santipade ńâ.na.m
  • ...
  • anupâyâso sukhan ti santipade ńâ.na.m
 
  • uppâdo dukkha.m anuppâdo sukhan ti santipade  ńâ.na.m
  • ...
  • upâyâso dukkha.m anupâyâso sukhan ti santipade  ńâ.na.m
 
  • uppâdo sâmisan  ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • ...
  • upâyâso sâmisan   ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
 
  • anuppâdo nirâmisan ti santipade ńâ.nam
  • ...
  • anupâyâso nirâmisan ti santipade ńâ.nam
 
  • uppâdo sâmisa.m anuppâdo nirâmisan ti santipade ńâ.nam
  • ...
  • upâyâso sâmisa.m anupâyâso nirâmisan ti santipade ńâ.nam
 
  • uppâdo sa°nkhârâ  ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
  • ...
  • upâyâso sa°nkhârâ  ti bhayatupa.t.thâne pańńâ âdînave ńâ.nam
 
  • anuppâdo nibbânan ti santipade  ńâ.nam
  • ...
  • anupâyâso nibbânan ti santipade  ńâ.nam
 
  • uppâdo sa°nkhârâ anuppâdo nibbânan ti santipade  ńâ.nam
  • ...
  • upâyâso sa°nkhârâ anupâyâso nibbânan ti santipade  ńâ.nam

Pa.tisambhidâmagga, Khudakkhanikâya, I, 59 - 60; Nal 65 - 67; Th 31, 84 - 85 [115 - 118]


6.5. nibbidânupassanâńâ.na n. -- Nichtgefallen an allem


Visuddhimagga
  So eva.m sabbsa°nkhâre âdînavato passanto sabbabhvayonigativińńâ.na.t.thitisattâvâsagate sabhedake sa°nkhâragate nibbundati ukka.n.thati nâbhiramati.

Seyyathâpi nâma cittakű.tpabbatapâdâbhirato suva.n.narâjaha.mso asucimhi ca.n.dâlagâmadvare âvâ.te nâbhiramati sattasu mmahâsaresu yeva abhiramati evam eva ayam pi yogirâjaha.mso suparid.t.thâdînave sabhedake sa°nkhâragate nâbhiramati bhâvanârâmatâya pana bhâvanâratiyâ samannâgatattâ sattasu anupassanâsu yeva ramati.

Yathâ suva.n.napańjare pari pakkhitto sîho migarâjâ nâbhiramati evam aya.m yogisîho tividhe sugatibhave pi nâbhiramati tîsu pana anupassanâsu yeva ramati.

Yathâ ca sabbaseto sattappati.t.tho iddhimâ vehâsa°ngamo Chaddanto nâgarâjâ nagaramakkhe nâbhiramati Himavati Chaddantadahagahane yeva abhiramati evam aya.m yogi varavâra.no sabbasmim pi sa°nkhâragate nâbhiramati auppâdo khmen ti âdinâ nayena di.t.the santipade yeva abhiramati tanninnantappo.natappabhâramânaso hotî ti.

Visuddhimagga, Kap. 21, § 43; 650 - 651; Th 59, 289

Chaddanta: eine der früheren Geburtsformen des Buddha Gotama. Im Chaddanta-Jâtaka (Jâtaka Nr. 514) beschrieben. Der Bodhisatta war in dieser Geburt König der 8000 Chaddanta-Ellefanten. Diese Geburt war eine der Geburten, in denen der Bodhisatta die vollkommene Sittlichkeit (sîla-pâramitâ) praktizierte.

Visuddhimagga
  Ta.m pan' eta.m purimena ńâ.nadvayena atthato eka.m. Ten' âhu porâ.nâ:

Bhayatupa.t.thâna.m ekam eva tî.ni nâmâni labhati

  • sabbas°nkhâre bhayato  addasâ ti bhayatupa.t.hâna.m nâma jâta.m
  • tesu yeva sa°nkhâresu âdînava.m uppâdetî ti âdînavânupassanâ nâma jâta.m
  • tesu yeva sa°nkhâresu nibbindamâna.m appanan ti nibbidânupassanâ nâma jâtan ti

Pâliyam pi vuttam:

Yâ ca bhayatupa.t.hâne pańńâ yań ca âdînave ńâ.na.m yâ ca nibbidâ ime dhammâ ekatthâ byańjanam eva nânan ti. [Pa.trisambhidâmagga II, 63; Nal 307; Th 31, 296 [507]]

Visuddhimagga, Kap. 21, § 44; 651, Th 59, 290


6.6. muńcitu-kamyatâńâ.na n. -- Entstehung des Wunsches nach Erlösung


Visuddhimagga
  Iminâ pana nibbidâńâ.nena imassa kulaputassa nibbindantassa ukka.t.hantassa anabhiramantassa sabba bhavayonigativińńâ.na.t.thitisattâvâsagatesu sabhedakesu sa°nkhâresu eksasa°nkhâre pi citta.m na sajjati na laggati na bajjhati sabbasmâ sa°khâragatâ muńcitukâma.m nissaritukâma,m hoti.
  Yathâ ki.m.

Yathâ nâma

  • jâlabbhantaragato maccho
  • sappamukhagato ma.n.dűko
  • pańjarapakhitto vanakukku.to
  • da.lhapâsavasagato migo
  • ahitu.n.dikahatthagato sappo
  • mahâpa°nkapakkhanto kuńjaro
  • supa.n.namukhagato nâgarâjâ
  • râhumukhapavi.t.tho cando
  • sapattaparivârito puriso ti

evamâdayo tato tato muńcitukâmâ nissaritukâmâ va honti eva.m tassa yogino citta.m sabbasmâ sa°khâragata^muńcitukâma.m nissaritukâma.m hoti. Ath' assa eva.m sabbasa°khâresu vigatâlayassa sabbasmâ sa°khâragatâ muńcitukâmassa uppajjati muńcitukâmyatâńâ.nan ti.

Visuddhimagga, Kap 21, § 45 - 46; 651; Th 59, 290


6.7. patisa°nkhânupassanâńâ.na n. -- Um sich von allem loszulösen, ordnet man allem richtig reflektierend nochmals die drei Merkmale zu


Visuddhimagga
  So eva.m sabbabhavayonigatit.hitinivâsagatehi sabhedakehi sa°khârehi muńcituka^mo sabbasmâ sa°khâragatâ muńcitu.m puna te eva sa°khâre pa.tisa°khânupassanâńâ.nena tilakkha.na.m âropetvâ parigga.nhati.
  So sabbasa°nkhâre
  • anaccantikato
  • tâvakâlikato
  • appâdavayaparicchinnato
  • palokato
  • kha.nikato
  • calato
  • pabha°nguto
  • addhuvato
  • vipari.nâmadhammato
  • asârakato
  • vibhavato
  • sa°nkhatato
  • mara.nadhammato

ti âdîhi kâra.nehi aniccâ ti passati

 
  • abhi.nhapa.tipI.lanato
  • dukhamato
  • dukkhavatthuto
  • rogato
  • ga.n.dato
  • sallato
  • aghato
  • âbâdhato
  • îtito
  • upaddavato
  • bhayato
  • upasaggato
  • atâ.nato
  • ale.nato
  • asara.nato
  • âdînavato
  • aghaműlato
  • vadhakato
  • sâsavato
  • mârâmisato
  • jâtidhammato
  • jarâdhammato
  • byâdhidhammato
  • mara.nadhammato
  • sokadhammato
  • paridevadhammato
  • upâyâsadhammato
  • sa°nkilesikadhammato

ti âdîhi kâra.nehi dukkhâ ti passati

 
  • ajańńato
  • duggandhato
  • jegucchato
  • pa.tikűlato
  • ama.n.danahatato
  • virupato
  • vibhacchato

ti âdîhi kâra.nehi dukkhalakkha.nassa parivârabhűtato asubhato passati

 
  • parato
  • rittato
  • tucchato
  • suńńato
  • assâmikato
  • anissarato
  • avsavattito

ti âdîhi kâra.nehi anattato passati.

Visuddhimagga, Kap. 21, § 47 - 48; 651 - 652; Th 59, 291


6.8. sa°nkhârupekkhâńâ.na n. -- Dadurch wird man gegenüber allem gleichmütig


Betrachtung von allem als leer (suńńa):

Visuddhimagga
  So evam pa.tisa°nkhânupassanâńâ.nena sabbe sa°nkhârâ suńńâ ti pariggahetvâ puna suńńam ida.m attena vâ attaniyena vâ ti [z.B. Mahâvedallasutta, Majjhimanikâya, I. 297; Nal I, 367; Th 12, 545 [504]; Âneńjasapâyasutta, Majjhimanikâya, II, 263; Th 14, 77 [86]]
  So eva.m neva attâna.m na para.m kińci attano parikkhârabhâve .thita.m disvâ puna

nâha.m kvacani kassaci kińcanatasmi.m na ca mama kvacani kismińci kińcanat' atthî ti [z.B. Âneńjasapâyasutta, Majjhimanikâya, II, 263;  Th 14, 77 [87]] yâ ettha catuko.tikâ suńńatâ kathitâ ta.m parigga.nhati.

Katha.m.

Aya.m hi

  1. nâha.m kvacanî ti kvaci attâna.m na passati
  2. kassaci kińcanatasmin ti attano attâna.m kassaci parassa kińcanabhâve upanetabba.m na passati bhâtika.t.thâne bhâtara.m sayâya.t.thâne vâ sahâya.m parikhâra.t.thâne vâ parikkhâra.m mańńitvâ upanetabba.m na passatî ti attho
  3. na ca mama kvacanî ti ettha mamasadda.m tâva .thapetvâ na ca kvacanî ti parassa ca attâna.m kvaci na passatî ti ayam attho.
  4. Idâni mamasadda.m âharitvâ mama kismińci kińcanat' atthî ti so parassa attâ mama kismińci kińcanabhâve atthî ti na passati attano bhâtika.t.thâne bhâtara.m sayâya.t.thâne vâ sahâya.m parikhâra.t.thâne vâ parikkhâran ti kasmińci .thâne parassa attâna.m iminâ kińcanabhâvena upanetabba.m na passatî ti attho

Evam aya.m yasmâ

  1. neva katthaci attâna.m passati
  2. na ta.m parassa kińcanabhâve upanetabba.m passati
  3. na parassa attâna.m passati
  4. na parassa âttâna.m attano kińcanabhâve upanetabba.m passati

tasmânena catuko.tikâ suńńatâ pariggahitâ hotî ti.

  Eva.m catuko.tika.m suńńata.m pariggahetvâ puna chah' âkârehi suńńata.m parigga.nhati.

Katham.

  • Cakkhu suńńa.m
    1. attena vâ
    2. attaniyena vâ
    3. niccena vâ
    4. dhuvena vâ
    5. sassatena vâ
    6. avipari.nâmadhammena vâ
  • sota.m suńńa.m attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • ghâna.m suńńa.m attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • jivhâ suńńâ attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • kâyo suńńo attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • mano suńńa.m attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ

 

  • rűpâ suńńâ attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • saddâ suńńâ attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • gandhâ suńńâ attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • rasâ suńńâ attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • pho.t.thabâ suńńâ attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • dhammâ suńńâ attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • cakkhuvińńâ.na.m suńńa.m attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • sotavińńâ.na.m suńńa.m attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • ghânavińńâ.na.m suńńa.m attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • jivhâvińńâ.na.m suńńa.m attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • kâyavińńâ.na.m suńńa.m attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • manovińńâ.na.m suńńa.m attena vâ attaniyena vâ niccena vâ dhuvena vâ sassatena vâ avipari.nâmadhammena vâ
  • cakkhusamphasso ti  eva.m yâva jarâmara.nâ nayo netabbo.
  Eva.m chah' âkârehi suńńata.m pariggahetvâ puna a.t.thaah' âkârehi parigga.nhati. Seyyathîda.m:
  • rűpa.m asâra.m nissâra.m sârâpagata.m
    1. niccasârasârena vâ
    2. dhuvasârasârena vâ
    3. sukhasârasârena vâ
    4. attasârasârena vâ
    5. niccena vâ
    6. dhuvena vâ
    7. sassatena vâ
    8. avipari.nâmadhammena vâ
  • vedanâ asârâ nissârâ sârâpagatâ ...
  • sańńâ asârâ nissârâ sârâpagatâ ...
  • sa°nkhârâ asârâ nissârâ sârâpagatâ ...
  • vińńâ.na.m  asâra.m nissâra.m sârâpagata.m ...
  • cakkhu asâra.m nissâra.m sârâpagata.m ...
  • ...
  • jarâmara.na.m asâra.m nissâra.m sârâpagata.m ...
  • Yathâ na.lo asâro nissâro sârâpagato
  • yathâ era.n.do
  • yathâ udumbaro
  • yathâ setavaccho
  • yathâ pâlibhaddako
  • yathâ phe.napi.ndo
  • yathâ udakapubbu.a.m
  • yathâ marîci
  • yathâ kadalikkhandho
  • yathâ mâyâ asârâ nissârâ sârâpagatâ

evam eva rűpa.m ... jarâmara.na.m asâra.m nissâra.m sârâpagata.m

  1. niccasârasârena vâ
  2. dhuvasârasârena vâ
  3. sukhasârasârena vâ
  4. attasârasârena vâ
  5. niccena vâ
  6. dhuvena vâ
  7. sassatena vâ
  8. avipari.nâmadhammena vâ
  So eva.m a.t.thah' âkârehi suńńata.m pariggahetvâ puna dasah' âkârehi parigga.nhati. Katha.m.
  • rűpa.m
    1. rittato passati
    2. tucchato
    3. suńńato
    4. anattato
    5. anissariyato
    6. akâmakâriyato
    7. alabbhanîyato
    8. avasavattakato
    9. parato
    10. vivittato passati
  • vedana.m ...
  • sańńa.m ...
  • sa°nkhâre ...
  • vińńâ.na.m ...
  Eva.m dasah' âkârehi suńńata.m pariggahetvâ puna dvâdasah' âkârehi parigga.nhati. Seyyathîda.m:
  • rűpa.m
    1. na satto
    2. na jîvo
    3. na naro
    4. na mâ.navo
    5. na itthî
    6. na puriso
    7. na attâ
    8. na attaniya.m
    9. nâha.m
    10. na mama
    11. na ańńassa
    12. na kassaci
  • vedanâ ...
  • sańńâ ...
  • sa°nkhârâ ...
  • vińńâ.na.m ...
  Eva.m dvâdasah' âkârehi suńńata.m pariggahetvâ puna tîra.naparińńâvasena dvâcattâlîsâya âkârehi suńńata.m parigga.nhati.
  • rűpa.m
    1. aniccato
    2. dukkhato
    3. rogato
    4. ga.n.dato
    5. sallato
    6. aghato
    7. âbâdhato
    8. parato
    9. palokato
    10. îtito
    11. upaddavato
    12. bhayato
    13. upasaggato
    14. calato
    15. pabh°nguto
    16. addhuvato
    17. atâ.nato
    18. ale.nato
    19. asara.nato
    20. asara.nîbhűtato
    21. rittato
    22. tucchato
    23. suńńato
    24. anattato
    25. anassâdato
    26. âdînavato
    27. vipar.nâmadhammato
    28. asârakato
    29. aghaműlato
    30. vadhakato
    31. vibhavato
    32. sâsavato
    33. sa°nkhatato
    34. mârâmisato
    35. jâtidhammato
    36. jarâdhammato
    37. byâdhidhammato
    38. mara.nadhammato
    39. sokaparidevadukkhadomanass-
      upâyâsadhammato
    40. samudayato
    41. attha°ngamato
    42. nissara.nato passati
  • vedana.m ...
  • sańńa.m ...
  • sa°nkhâre ...
  • vińńâ.na.m ...
  Vuttam pi c' eta.m ...

Suńńato loka.m avekkhassu
Mogharâjâ sadâ sato
attânudi.t.thi.m űhacca
eva.m maccutaro siyâ
eva.m loka.m avekkhanta.m
maccurâjâ na passatî ti

[Mogharâjâmâ.navakapańhâ, Suttanipâta, Khuddakanikâya, 1119; Th 25, 548 [439]]

Visuddhimagga, Kap. 21, § 53; 653 - 656; Th 59, 292 - 296

Visuddhimagga
  Eva.m suńńato disvâ tilakkha.na.m âropetvâ sa°nkhâre parigga.nanto bhayań ca nandiń ca vippahâya sa°nkhâresu udâsino hoti majjhatto ahan ti vâ mama ti na ga.nhâti visa.t.thabhariyo viya puriso.

Visuddhimagga, Kap. 21, § 61; 656; Th 59, 297

Visuddhimagga
  Ta.m pan' eta.m purimena ńâ.nadvayena atthato eka.m. Ten' âhu porâ.nâ:

Ida.m sa°nkhârupekkhâńâ.na.m ekam eva tî.ni nâmâni labhati

  • he.t.thâ munńcitukamyatâńâ.na.m jâta.m
  • majjhe pa.tisa°nkhânupassanâńâ.na.m nâma
  • ante ca sikhâppatta.m sa°nkhârupekkhâńâ.na.m nâma.

Visuddhimagga, Kap 21, § 79; 660; Th 59, 302


6.9. saccanulomikańâ.na n. -- Jetzt ist man der erlösenden Wahrheit konform


Visuddhimagga
  Tassa ta.m sa°nkhârupekkhańâ.na.m âsevantassa bhâventassa bahulîkarontassa adhimokkhasaddhâ balavatrâ nibbattati viriya.m supaggahita.m hoti sati supa.t.thitâ citta.m susamâhita.m tikkhatarâ sa°nkhârupakkhâ uppajjati ...
  Kissânuloma.m.

Purimabhâgapacchimabhâgâna.m. Tań hi purimâna.m a.t.thanna.m vipassanâńâ.na.m tathakiccatayâ ca anulometi upari ca sattati.msâya bodhipakkhiyadhammâna.m.

Visuddhimagga, Kap. 21, § 128, 130 ; 669; Th 59, 316 - 317


Zu Kapitel 10: Erlösung