Hier werden die Unterschiede zwischen zwei Versionen angezeigt.
Beide Seiten der vorigen RevisionVorhergehende ÜberarbeitungNächste Überarbeitung | Vorhergehende ÜberarbeitungNächste ÜberarbeitungBeide Seiten der Revision | ||
de:lib:authors:bodhi:abhiman [2019/08/14 09:11] – content div into span Johann | de:lib:authors:bodhi:abhiman [2019/10/30 13:23] – Title Changed Johann | ||
---|---|---|---|
Zeile 1: | Zeile 1: | ||
+ | <WRAP box fill >< | ||
+ | <div center round todo 60%> | ||
+ | |||
+ | ====== Eine ausführliche Anleitung zum Abhidhamma: Das Abhidhammattha Sangaha von Acariya Anuruddha ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
+ | |||
+ | |||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Introduction ===== | ||
+ | |||
+ | <span # | ||
+ | |||
+ | ===== by U Rewata Dhamma and Bhikkhu Bodhi ===== | ||
+ | <div chapter> | ||
+ | |||
+ | The nucleus of the present book is a medieval compendium of Buddhist philosophy entitled the // | ||
+ | |||
+ | ===== The Abhidhamma ===== | ||
+ | |||
+ | At the heart of the Abhidhamma philosophy is the Abhidhamma Pitaka, one of the divisions of the Pali canon recognized by Theravada Buddhism as the authoritative recension of the Buddha' | ||
+ | |||
+ | This third great division of the Pali canon bears a distinctly different character from the other two divisions. Whereas the Suttas and Vinaya serve an obvious practical purpose, namely, to proclaim a clear-cut message of deliverance and to lay down a method of personal training, the Abhidhamma Pitaka presents the appearance of an abstract and highly technical systemization of the doctrine. The collection consists of seven books: the // | ||
+ | |||
+ | In the Theravada tradition the Abhidhamma Pitaka is held in the highest esteem, revered as the crown jewel of the Buddhist scriptures. As examples of this high regard, in Sri Lanka King Kassapa V (tenth century A.C.) had the whole Abhidhamma Pitaka inscribed on gold plates and the first book set in gems, while another king, Vijayabahu (eleventh century) used to study the // | ||
+ | |||
+ | The reason the Abhidhamma Pitaka is so deeply revered only becomes clear as a result of thorough study and profound reflection, undertaken in the conviction that these ancient books have something significant to communicate. When one approaches the Abhidhamma treatises in such a spirit and gains some insight into their wide implications and organic unity, one will find that they are attempting nothing less than to articulate a comprehensive vision of the totality of experienced reality, a vision marked by extensiveness of range, systematic completeness, | ||
+ | |||
+ | The system that the Abhidhamma Pitaka articulates is simultaneously a philosophy, a psychology, and an ethics, all integrated into the framework of a program for liberation. The Abhidhamma may be described as a philosophy because it proposes an ontology, a perspective on the nature of the real. This perspective has been designated the " | ||
+ | |||
+ | Such a conception of the nature of the real seems to be already implicit in the Sutta Pitaka, particularly in the Buddha' | ||
+ | |||
+ | This project starts from the premise that to attain the wisdom that knows things "as they really are," a sharp wedge must be driven between those types of entities that possess ontological ultimacy, that is, the dhammas, and those types of entities that exist only as conceptual constructs but are mistakenly grasped as ultimately real. Proceeding from this distinction, | ||
+ | |||
+ | The Abhidhamma' | ||
+ | |||
+ | This analysis of mind is not motivated by theoretical curiosity but by the overriding practical aim of the Buddha' | ||
+ | |||
+ | All three dimensions of the Abhidhamma — the philosophical, | ||
+ | |||
+ | ===== The Twofold Method ===== | ||
+ | |||
+ | The great Buddhist commentator, | ||
+ | |||
+ | As to scope, the Abhidhamma offers a thoroughness and completeness of treatment that cannot be found in the Sutta Pitaka. Acariya Buddhaghosa explains that in the Suttas such doctrinal categories as the five aggregates, the twelve sense bases, the eighteen elements, and so forth, are classified only partly, while in the Abhidhamma Pitaka they are classified fully according to different schemes of classification, | ||
+ | |||
+ | The other major area of difference concerns method. The discourses contained in the Sutta Pitaka were expounded by the Buddha under diverse circumstances to listeners with very different capacities for comprehension. They are primarily pedagogical in intent, set forth in the way that will be most effective in guiding the listener in the practice of the teaching and in arriving at a penetration of its truth. To achieve this end the Buddha freely employs the didactic means required to make the doctrine intelligible to his listeners. He uses simile and metaphor; he exhorts, advises, and inspires; he sizes up the inclinations and aptitudes of his audience and adjusts the presentation of the teaching so that it will awaken a Positive Entgegnung. For this reason the Suttanta method of teaching is described as // | ||
+ | |||
+ | In contrast to the Suttas, the Abhidhamma Pitaka is intended to divulge as starkly and directly as possible the totalistic system that underlies the Suttanta expositions and upon which the individual discourses draw. The Abhidhamma takes no account of the personal inclinations and cognitive capacities of the listeners; it makes no concessions to particular pragmatic requirements. It reveals the architectonics of actuality in an abstract, formalistic manner utterly devoid of literary embellishments and pedagogical expedients. Thus the Abhidhamma method is described as the // | ||
+ | |||
+ | This difference in technique between the two methods also influences their respective terminologies. In the Suttas the Buddha regularly makes use of conventional language // | ||
+ | |||
+ | But a qualification is necessary. When a distinction is drawn between the two methods, this should be understood to be based on what is most characteristic of each Pitaka and should not be interpreted as an absolute dichotomy. To some degree the two methods overlap and interpenetrate. Thus in the Sutta Pitaka we find discourses that employ the strictly philosophical terminology of aggregates, sense bases, elements, etc., and thus come within the bounds of the Abhidhamma method. Again, within the Abhidhamma Pitaka we find sections, even a whole book (the // | ||
+ | |||
+ | ===== Distinctive Features of the Abhidhamma ===== | ||
+ | |||
+ | Apart from its strict adherence to the philosophical method of exposition, the Abhidhamma makes a number of other noteworthy contributions integral to its task of systemization. One is the employment, in the main books of the Abhidhamma Pitaka, of a //matika// — a matrix or schedule of categories — as the blueprint for the entire edifice. This matrix, which comes at the very beginning of the // | ||
+ | |||
+ | A second distinguishing feature of the Abhidhamma is the dissection of the apparently continuous stream of consciousness into a succession of discrete evanescent cognitive events called //cittas,// each a complex unity involving consciousness itself, as the basic awareness of an object, and a constellation of mental factors // | ||
+ | |||
+ | A third contribution arises from the urge to establish order among the welter of technical terms making up the currency of Buddhist discourse. In defining each of the dhammas, the Abhidhamma texts collate long lists of synonyms drawn mostly from the Suttas. This method of definition shows how a single dhamma may enter under different names into different sets of categories. For example, among the defilements, | ||
+ | |||
+ | The Abhidhamma conception of consciousness further results in a new primary scheme for classifying the ultimate constituents of existence, a scheme which eventually, in the later Abhidhamma literature, takes precedence over the schemes inherited from the Suttas such as the aggregates, sense bases, and elements. In the Abhidhamma Pitaka the latter categories still loom large, but the view of mind as consisting of momentary concurrences of consciousness and its concomitants leads to a fourfold method of classification more congenial to the system. This is the division of actuality into the four ultimate realities // | ||
+ | |||
+ | The last novel feature of the Abhidhamma method to be noted here — contributed by the final book of the Pitaka, the // | ||
+ | |||
+ | ===== The Origins of the Abhidhamma ===== | ||
+ | |||
+ | Although modern critical scholarship attempts to explain the formation of the Abhidhamma by a gradual evolutionary process,< | ||
+ | |||
+ | The // | ||
+ | |||
+ | Theravada orthodoxy thus maintains that the Abhidhamma Pitaka is authentic Word of the Buddha, in this respect differing from an early rival school, the Sarvastivadins. This school also had an Abhidhamma Pitaka consisting of seven books, considerably different in detail from the Theravada treatises. According to the Sarvastivadins, | ||
+ | |||
+ | The Pali Commentaries, | ||
+ | |||
+ | However, each day, to sustain his body, the Buddha would descend to the human world to go on almsround in the northern region of Uttarakuru. After collecting almsfood he went to the shore of Anotatta Lake to partake of his meal. The Elder Sariputta, the General of the Dhamma, would meet the Buddha there and receive a synopsis of the teaching given that day in the deva world: "Then to him the Teacher gave the method, saying, ' | ||
+ | |||
+ | Having learned the Dhamma taught him by the Blessed One, Sariputta in turn taught it to his own circle of 500 pupils, and thus the textual recension of the Abhidhamma Pitaka was established. To the Venerable Sariputta is ascribed the textual order of the Abhidhamma treatises as well as the numerical series in the // | ||
+ | |||
+ | ===== The Seven Books ===== | ||
+ | |||
+ | A brief outline of the contents of the seven canonical Abhidhamma books will provide some insight into the plethora of textual material to be condensed and summarized by the // | ||
+ | |||
+ | Opening with the //matika,// the schedule of categories which serves as the framework for the whole Abhidhamma, the text proper is divided into four chapters. The first, " | ||
+ | |||
+ | The // | ||
+ | |||
+ | The // | ||
+ | |||
+ | The // | ||
+ | |||
+ | The // | ||
+ | |||
+ | The //Yamaka,// the "Book of Pairs," | ||
+ | |||
+ | The // | ||
+ | |||
+ | ===== The Commentaries ===== | ||
+ | |||
+ | The books of the Abhidhamma Pitaka have inspired a voluminous mass of exegetical literature composed in order to fill out, by way of explanation and exemplification, | ||
+ | |||
+ | When the authorship of the Commentaries is ascribed to Acariya Buddhaghosa, | ||
+ | |||
+ | Bearing this in mind, we might briefly note a few of the Abhidhammic conceptions that are characteristic of the Commentaries but either unknown or recessive in the Abhidhamma Pitaka itself. One is the detailed account of the cognitive process // | ||
+ | |||
+ | The Commentaries introduce many (though not all) of the categories for classifying kamma, and work out the detailed correlations between kamma and its results. They also close off the total number of mental factors // | ||
+ | |||
+ | ===== The Abhidhammattha Sangaha ===== | ||
+ | |||
+ | As the Abhidhamma system, already massive in its canonical version, grew in volume and complexity, it must have become increasingly unwieldy for purposes of study and comprehension. Thus at a certain stage in the evolution of Theravada Buddhist thought the need must have become felt for concise summaries of the Abhidhamma as a whole in order to provide the novice student of the subject with a clear picture of its main outlines — faithfully and thoroughly, yet without an unmanageable mass of detail. | ||
+ | |||
+ | To meet this need there began to appear, perhaps as early as the fifth century and continuing well through the twelfth, short manuals or compendia of the Abhidhamma. In Burma these are called // | ||
+ | |||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | |||
+ | Among these, the work that has dominated Abhidhamma studies from about the twelfth century to the present day is the first mentioned, the // | ||
+ | |||
+ | Detailed information about the author of the manual, Acariya Anuruddha, is virtually non-existent. He is regarded as the author of two other manuals, cited above, and it is believed in Buddhist countries that he wrote altogether nine compendia, of which only these three have survived. The // | ||
+ | |||
+ | It is not known exactly when Acariya Anuruddha lived and wrote his manuals. An old monastic tradition regards him as having been a fellow student of Acariya Buddhadatta under the same teacher, which would place him in the fifth century. According to this tradition, the two elders wrote their respective books, the // | ||
+ | |||
+ | In the colophon to the // | ||
+ | |||
+ | ===== Commentaries on the Sangaha ===== | ||
+ | |||
+ | Owing to its extreme concision, the // | ||
+ | |||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | -- // | ||
+ | |||
+ | |||
+ | ===== Outline of the Sangaha ===== | ||
+ | |||
+ | The // | ||
+ | |||
+ | The second chapter, the Compendium of Mental Factors, first enumerates the fifty-two // | ||
+ | |||
+ | The third chapter, entitled Compendium of the Miscellaneous, | ||
+ | |||
+ | The first three chapters are concerned principally with the structure of consciousness, | ||
+ | |||
+ | With the sixth chapter, Acariya Anuruddha has completed his analytical exposition of the four ultimate realities, but there remain several important subjects which must be explained to give a complete picture of the Abhidhamma. These are taken up in the last three chapters. Chapter VII, the Compendium of Categories, arranges the ultimate realities into a variety of categorical schemes that fall under four broad headings: a compendium of defilements; | ||
+ | |||
+ | Chapter VIII, the Compendium of Conditionality, | ||
+ | |||
+ | The ninth and final chapter of the //Sangaha// is concerned, not with theory, but with practice. This is the Compendium of Meditation Subjects. This chapter functions as a kind of summary of the // | ||
+ | |||
+ | ==== Anmerkungen ==== | ||
+ | <div notes> | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Asl. 2; //Expos.,// p. 3. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Asl. 2-3; //Expos.,// pp. 3-4. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See, for example, the following: A.K. Warder, //Indian Buddhism,// 2nd rev. ed. (Delhi: Motilal Banarsidass, | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Asl. 410; //Expos.,// p. 519 | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Asl. 13; //Expos.,// pp. 16-17 | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Asl. 16; //Expos.,// p. 20 | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The first book of the Sarvastivadin Abhidharma, the // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: These are reduced to the familiar eighty-nine cittas by grouping together the five cittas into which each path and fruition consciousness is divided by association with each of the five jhanas. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The //Yamaka,// in its chapter " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Ven. A. Devananda Adhikarana Nayaka Thero, in Preface to // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: G.P. Malalasekera, | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See the article " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This author is commonly confused with another Burmese monk called Chapada who came to Sri Lanka during the twelfth century and studied under Bhadanta Sariputta. The case for two Chapadas is cogently argued by Ven. A.P. Buddhadatta, | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | Die [[http:// | ||
+ | |||
+ | Seit ihrer Gründung im Jahre 1958 hat die BPS eine große Auswahl an Büchern und Broschüren über eine weite Themenpalette veröffentlicht. Unter den Veröffentlichungen finden sich sowohl sorgfältige, | ||
+ | |||
+ | Buddhist Publication Society\\ | ||
+ | P.O. Box 61\\ | ||
+ | 54, Sangharaja Mawatha\\ | ||
+ | Kandy, Sri Lanka | ||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | < | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |