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de:lib:authors:bodhi:bps-essay_27 [2019/08/14 09:11] – content div into span Johann | de:lib:authors:bodhi:bps-essay_27 [2019/10/30 13:23] – Title Changed Johann | ||
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+ | ====== Dhamma und Nicht-Dualität ====== | ||
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+ | One of the most challenging issues facing Theravada Buddhism in recent years has been the encounter between classical Theravada vipassana meditation and the " | ||
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+ | My first preliminary remark would be to insist that a system of meditative practice does not constitute a self-contained discipline. Any authentic system of spiritual practice is always found embedded within a conceptual matrix that defines the problems the practice is intended to solve and the goal toward which it is directed. Hence the merging of techniques grounded in incompatible conceptual frameworks is fraught with risk. Although such mergers may appease a predilection for experimentation or eclecticism, | ||
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+ | My second remark would be to point out simply that non-dualistic spiritual traditions are far from consistent with each other, but comprise, rather, a wide variety of views profoundly different and inevitably colored by the broader conceptual contours of the philosophies which encompass them. | ||
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+ | For the Vedanta, non-duality // | ||
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+ | The Mahayana schools, despite their great differences, | ||
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+ | The teaching of the Buddha as found in the Pali canon does not endorse a philosophy of non-dualism of any variety, nor, I would add, can a non-dualistic perspective be found lying implicit within the Buddha' | ||
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+ | When we investigate our experience exactly as it presents itself, we find that it is permeated by a number of critically important dualities with profound implications for the spiritual quest. The Buddha' | ||
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+ | At the peak of the pairs of opposites stands the duality of the conditioned and the Unconditioned: | ||
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+ | Thus the Theravada makes the antithesis of samsara and Nibbana the starting point of the entire quest for deliverance. Even more, it treats this antithesis as determinative of the final goal, which is precisely the transcendence of samsara and the attainment of liberation in Nibbana. Where Theravada differs significantly from the Mahayana schools, which also start with the duality of samsara and Nirvana, is in its refusal to regard this polarity as a mere preparatory lesson tailored for those with blunt faculties, to be eventually superseded by some higher realization of non-duality. From the standpoint of the Pali Suttas, even for the Buddha and the arahants suffering and its cessation, samsara and Nibbana, remain distinct. | ||
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+ | Spiritual seekers still exploring the different contemplative traditions commonly assume that the highest spiritual teaching must be one which posits a metaphysical unity as the philosophical foundation and final goal of the quest for enlightenment. Taking this assumption to be axiomatic, they may then conclude that the Pali Buddhist teaching, with its insistence on the sober assessment of dualities, is deficient or provisional, | ||
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+ | However, it is just this assumption that I would challenge. I would assert, by reference to the Buddha' | ||
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+ | Where I think the teaching of the Buddha, as preserved in the Theravada tradition, surpasses all other attempts to resolve the spiritual dilemmas of humanity is in its persistent refusal to sacrifice actuality for unity. The Buddha' | ||
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+ | In this sequel to the previous essay, I intend to discuss three major areas of difference between the Buddha' | ||
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+ | In regard to //virtue// the distinction between the two teachings is not immediately evident, as both generally affirm the importance of virtuous conduct at the start of training. The essential difference between them emerges, not at the outset, but only later, in the way they evaluate the role of morality in the advanced stages of the path. For the non-dual systems, all dualities are finally transcended in the realization of the non-dual reality, the Absolute or fundamental ground. As the Absolute encompasses and transcends all diversity, for one who has realized it the distinctions between good and evil, virtue and non-virtue, lose their ultimate validity. Such distinctions, | ||
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+ | For the Ariyan Dhamma, the distinction between the two types of conduct, moral and immoral, is sharp and clear, and this distinction persists all the way through to the consummation of the path: " | ||
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+ | In the sphere of // | ||
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+ | In the Ariyan Dhamma, the practice of meditation unfolds from start to finish as a process of mental purification. The process begins with the recognition of the dangers in unwholesome states: they are real pollutants of our being that need to be restrained and eliminated. The consummation is reached in the complete destruction of the defilements through the cultivation of their wholesome antidotes. The entire course of practice demands a recognition of the differences between the dark and bright qualities of the mind, and devolves on effort and diligence: "One does not tolerate an arisen unwholesome thought, one abandons it, dispels it, abolishes it, nullifies it" (MN 2). The hindrances are " | ||
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+ | Finally, in the domain of //wisdom// the Ariyan Dhamma and the non-dual systems once again move in contrary directions. In the non-dual systems the task of wisdom is to break through the diversified appearances (or the appearance of diversity) in order to discover the unifying reality that underlies them. Concrete phenomena, in their distinctions and their plurality, are mere appearance, while true reality is the One: either a substantial Absolute (the Atman, Brahman, the Godhead, etc.), or a metaphysical zero (Sunyata, the Void Nature of Mind, etc.). For such systems, liberation comes with the arrival at the fundamental unity in which opposites merge and distinctions evaporate like dew. | ||
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+ | In the Ariyan Dhamma wisdom aims at seeing and knowing things as they really are // | ||
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+ | Spiritual systems are colored as much by their favorite similes as by their formulated tenets. For the non-dual systems, two similes stand out as predominant. One is space, which simultaneously encompasses all and permeates all yet is nothing concrete in itself; the other is the ocean, which remains self-identical beneath the changing multitude of its waves. The similes used within the Ariyan Dhamma are highly diverse, but one theme that unites many of them is acuity of vision — vision which discerns the panorama of visible forms clearly and precisely, each in its own individuality: | ||
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+ | Die [[http:// | ||
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+ | 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, | ||
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+ | Buddhist Publication Society\\ | ||
+ | P.O. Box 61\\ | ||
+ | 54, Sangharaja Mawatha\\ | ||
+ | Kandy, Sri Lanka | ||
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