Wenn ein Mensch ein Buddha würde, einzig indem er in Meditation
sitzt,
dann wären alle Frösche längst Buddhas (Zenlehrer Sengai <1750 -- 1837>)
(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.
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).
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:
...
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
1.Reinheit der Sittlichkeit, bestehend
aus:
Visuddhimagga Kap. 1 - 2, s. texterloes05.htm |
1. sîlavisuddhi f., bestehend aus:
|
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:
|
5. maggâmmaggańâ.nadassanavisuddhi f., bestehend aus:
|
6. Reinheit der Erkenntnis des Pfades zur Erlösung: Visuddhimagga,
Kap. 21, §§ 1-46, bestehend aus:
|
6. pa.tipadâ-ńâ.nâdassanavisuddhi f., bestehend aus:
|
(Ende der weltlichen Reinheiten)
(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:
|
7. ńâ.nâ-dassanavisuddhi f. je nach Stadium:
|
[âyasmâ Sârîputto âyasmanta.m Pu.n.na.m Mantâ.niputta.m etad avoca:]
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;
|
|
Evam eva kho âvuso
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.
Abb.: Buddha zwischen Sâriputta und Moggalâna (thailändische Malerei, 19. Jhdt.)
Abb.: Karte des Weges von Sâvatthi nach Saketa
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
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
|
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 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 Aparam pi vutta.m: dukkham eva hi sambhoti 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 |
Visuddhimagga Kap. 18, § 24 - 27; S. 593 - 594; Th 59, 212 - 216
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
Katame ca bhikkhave âsavâ dassanâ pahâtabbâ. .... | |
So eva.m ayoniso manasikaroti
etarahi vâ paccuppannam addhâna.m ârabbha ajjhatta.m katha.mkathî hoti:
|
|
Tassa eva.m ayoniso manasikaroto channa.m di.t.thîna.m ańńatarâ
di.t.thi uppajjati:
|
|
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
Tasssa eva.m yoniso manasikaroto tî.ni sa.myojanâni pahiyyanti:
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.
Abb.: Karte mit der Lage von Sâvatthi
Abb.: Kauf und Schenkung des Jetavana; Relief am Steinzaun des Stűpa von Bhârhut (2. Jhdt. v. Chr.), jetzt Indian Museum, Calcutta
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- Imassa kho aha.m âvuso bhagavatâ sa°nkhittena uddesassa uddi.t.thassa vitthârena attha.m avibhattasaa eva.m vitthârena attha.m âjânâmi:
So vat' âvuso
So vat' âvuso
So vat' âvuso
So vat' âvuso
|
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.
Abb.: Karte mit der vermutlichen Lage von Kapilavatthu
Ten' âhu porâ.nâ: Kammassa kârako natthi Eva.m kamme vipâke ca Anâgate pi sa.msâre Sattasańńa.m gahetvâna Di.t.thibandhana bandhâ te Evam eta.m abhińńâya Kamma.m natthi vipâkamhi Yathâ na suriye aggi Tathâ na anto kamassa Phalena suńńa.m ta.m kamma.m Na h' ettha devo brahmâ vâ |
Visuddhimagga, Kap. 19, § 20; S 602 - 603, Th 59, 226 - 227
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
Katha.m atîtânâgatapaccuppannâna.m dhammâna.m sa°nkhipitvâ
vavatthane pańńâ smmasane ńâ.na.m.
.... |
|
.... |
|
|
Pa.tisambhidâmagga, Khuddakanikâya, 53 - 54; Nal 58 - 60; Th 31, 70 - 72 [99 - 102]
anicca -- dukkha -- anattâ:
Eka.m samaya.m Bhagavâ Bârâ.nasiya.m viharati Isipatane migadâye. | |
Atha kho Bhagavâ pańcavaggiye bhikkhű âmantesi:
|
|
Ta.m ki.m mańńatha bhikkhave
|
|
Tasmât iha bhikkhave
|
|
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]
Abb.: Karte mit Lage von Sârnâth
Pańcavaggiyâ = die fünf Mönche, denen Buddha die erste Predigt hielt: Ko.n.dańńa, Bhaddiya, Vappa, Mahânâma, Asajji.
anicca:
Abb.: "unbeständig": Die drei Lebensalter und der Tod / von Hans Baldung genannt Grien <1484/85 - 1545>. -- Prado, Madrid
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
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
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 ye pi dîghâyukâ devâ avîtivattâ sakkâya.m |
Sîhasutta, Sa.myuttanikâya III, 84 - 86, Nal II, 3110 -312; Th 17, 102 - 104 [155 - 157]
Abb.: Karte mit der Lage von Sâvatthi
Das Gleichnis vom brüllenden Löwen:
Abb.: Buddhas Botschaft von der Unbeständigkeit wirkt wie Löwengebrüll: Löwenkapitell der Ashoka-Säule von Sârnâth
anattâ:
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
|
|
Sutavâ ca kho bhikkhave ariyasâvako ariyâna.m dassâvî ariyadhammassa
kovido ariyadhamme suvinîto sappurisâna.m dassâvî sappurisadhammassa kovido
sappurisadhamme suvinîto
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- |
|
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- |
|
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.
Abb.: Karte mit der Lage von Sâvatthi
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
Pacupannâna.m dhammâna.m vipari.nâmânupassane udayabbayanupassane ńâ.na.m |
Pa.tisambhidâmagga, Khuddakanikâya, I, 11, Nal 3, Th 31, 1
Rűpakkhandhassa udaya.m passanto katamâni pańca
lakkha.nâni passati.
Rűpakkhandhassa udaya.m passanto imâni pańca lakkkha.nâni passati. |
|
Vaya.m passanto katamâni pańca lakkha.nâni 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.
Vedanâkhandhassa udaya.m passanto imâni pańca lakkkha.nâni passati. |
|
Vaya.m passanto katamâni pańca lakkha.nâni 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.
Sańńâkhandhassa udaya.m passanto imâni pańca lakkkha.nâni passati. |
|
Vaya.m passanto katamâni pańca lakkha.nâni 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.
Sa°nkhârakkhandhassa udaya.m passanto imâni pańca lakkkha.nâni passati. |
|
Vaya.m passanto katamâni pańca lakkha.nâni 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.
Vińńâ.nakkhandhassa udaya.m passanto imâni pańca lakkkha.nâni passati. |
|
Vaya.m passanto katamâni pańca lakkha.nâni passati.
Vińńâ.nakkhandhassa vaya.m passanto imâni pańca lakkha.nâni passati. |
|
Udayabbaya.m passanto imâni dasa lakkha.nâni passati. | |
Pańcanna.m khandhâna.m
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]
Katha.m dhammuddhaccâviggahitamânasa.m hoti. | |
|
|
dukkhato manasikaronto ... [analog zum Vorhergehenden] | |
anattato manasikaronto ... [analog zum Vorhergehenden] |
Pa.tisambhidâmagga, Khuddakanikâya, II, 100 - 101 ; Nal 348 - 349; Th 31, 445 - 446 [542]
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
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
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
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
Parinibbute Bhagavati saha parinibbânâ Sakko devânam indo ima.m
gâtha.m abhâsi: aniccâ vata sa°nkhârâ |
Mahâparinibbânasutta, Dîghanikâya, Th 10, 181 [147] [kommt auch noch an anderen Stellen des Suttapi.taka vor]
Das Mahâparinibbâna des Buddha fand in Kusinâra statt.
Abb.: Karte mit der Lage von Kusinâra
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
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.
usw. mit vedanâramma.natâ usw. |
Pa.tisambhidâmagga, Khuddakanikâya, I, 57 - 58; Nal 63 - 64; Th 31, 82 [112]
Tatr' ime a.t.th' ânisa.msâ
|
Visuddhimagga, Kap. 21, § 28; 644 - 645; Th 59, 281
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
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
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
Abb: Die Welt ist ohne Zuflucht. Matthias Grünewald <1470 - 1528>: Teufelswerk, Ausschnitt aus "Die Versuchung des heiligen Antonius", Isenheimer Altar (1512 - 1515)
Katha.m bhayatupa.t.thâne pańńâ âdînave ńâ.nam.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Pa.tisambhidâmagga, Khudakkhanikâya, I, 59 - 60; Nal 65 - 67; Th 31, 84 - 85 [115 - 118]
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.
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
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
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
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
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
ti âdîhi kâra.nehi aniccâ ti passati |
|
ti âdîhi kâra.nehi dukkhâ ti passati |
|
ti âdîhi kâra.nehi dukkhalakkha.nassa parivârabhűtato asubhato passati |
|
ti âdîhi kâra.nehi anattato passati. |
Visuddhimagga, Kap. 21, § 47 - 48; 651 - 652; Th 59, 291
Betrachtung von allem als leer (suńńa):
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
Evam aya.m yasmâ
tasmânena catuko.tikâ suńńatâ pariggahitâ hotî ti. |
|
Eva.m catuko.tika.m suńńata.m pariggahetvâ puna chah' âkârehi
suńńata.m parigga.nhati. Katham.
|
|
Eva.m chah' âkârehi suńńata.m pariggahetvâ puna a.t.thaah' âkârehi
parigga.nhati. Seyyathîda.m:
evam eva rűpa.m ... jarâmara.na.m asâra.m nissâra.m sârâpagata.m
|
|
So eva.m a.t.thah' âkârehi suńńata.m pariggahetvâ puna dasah'
âkârehi parigga.nhati. Katha.m.
|
|
Eva.m dasah' âkârehi suńńata.m pariggahetvâ puna dvâdasah' âkârehi
parigga.nhati. Seyyathîda.m:
|
|
Eva.m dvâdasah' âkârehi suńńata.m pariggahetvâ puna
tîra.naparińńâvasena dvâcattâlîsâya âkârehi suńńata.m parigga.nhati.
|
|
Vuttam pi c' eta.m ... Suńńato loka.m avekkhassu [Mogharâjâmâ.navakapańhâ, Suttanipâta, Khuddakanikâya, 1119; Th 25, 548 [439]] |
Visuddhimagga, Kap. 21, § 53; 653 - 656; Th 59, 292 - 296
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
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
|
Visuddhimagga, Kap 21, § 79; 660; Th 59, 302
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