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de:lib:authors:bodhi:bps-essay_30 [2019/08/15 05:30] – list corr Johann | de:lib:authors:bodhi:bps-essay_30 [2021/04/18 11:02] (aktuell) – logo de Johann | ||
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+ | ====== Der Schwelle zum Verständnis entgegen ====== | ||
+ | <span hide>Der Schwelle zum Verständnis entgegen</ | ||
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+ | Summary: | ||
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+ | Pope John Paul II's recent book, //Crossing the Threshold of Hope,// is a collection of reflections primarily on issues of Christian faith, but the book also features the Pope's assessment of other religions, including a short chapter on Buddhism. The Pontiff' | ||
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+ | The following essay is intended as a short corrective to the Pope's demeaning characterization of Buddhism. It addresses the issues solely at the level of ideas, without delving into the question whether ulterior motives lay behind the Pope's pronouncements. The essay is based on an article written for a Polish publisher, Source (Katowice), which is presently compiling a book on the Buddhist response to the Pope's book. | ||
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+ | The Pope states that "the Buddhist tradition and the methods deriving from it have an almost exclusively negative soteriology (doctrine of salvation)." | ||
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+ | The Pope does not explain exactly why he regards Buddhist soteriology as negative. Most likely, he takes this view because the Buddhist path of deliverance does not recognize a personal God as the agent and end of salvation. Like beauty, however, what is negative and what is positive lies in the eye of the beholder, and what is negative for one may turn out to be another' | ||
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+ | Even more worrisome than the Pope's characterization of the Buddhist doctrine of salvation as negative is his contention that "the Buddhist doctrine of salvation constitutes the central point, or rather the only point, of this system." | ||
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+ | While Western scholars in the past have focused upon the Buddhist doctrine of salvation as their main point of interest, the living traditions of Buddhism as practiced by its adherents reveal that this attitude, being one-sided to begin with, must yield one-sided results. The Buddhist texts themselves show that Buddhism addresses as wide a range of concerns as any other of humanity' | ||
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+ | According to the Buddhist texts, the Dhamma is intended to promote three types of good, each by way of different but overlapping sets of principles. These three goals, though integrated into the framework of a single internally consistent teaching, enable the Dhamma to address individuals at different stages of spiritual development, | ||
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+ | * i. the good pertaining to the present life // | ||
+ | * ii. the good pertaining to the future life // | ||
+ | * iii. the ultimate good // | ||
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+ | For most Buddhists in their day-to-day lives, the pursuit of Nibbana is a distant rather than an immediate goal, to be approached gradually during the long course of rebirths. Until they are ready for a direct assault on the final good, they expect to walk the path for many lives within samsara, pursuing their mundane welfare while aspiring for the Ultimate. To assist them in this endeavor, the Buddha has taught numerous guidelines that pertain to ethically upright living within the confines of the world. In the Sigalovada Sutta, for example, he enumerates the reciprocal duties of parents and children, husband and wife, friends and friends, employers and employees, teachers and students, religious and laity. He made right livelihood an integral part of the Noble Eightfold Path, and explained what it implies in the life of a busy lay person. During his long ministry he gave advice to merchants on the prudent conduct of business, to young wives on how to behave toward their husbands, to rulers on how to administer their state. All such guidance, issuing from the Buddha' | ||
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+ | Yet, while the Buddha offers a graduated teaching adjusted to the varying life situations of his disciples, he does not allow any illusion to linger about the ultimate aim of his Doctrine. That aim is Nibbana, which is not a consoling reconciliation with the world but irreversible deliverance from the world. Such deliverance cannot be gained merely by piety and good works performed in a spirit of social sympathy. It can be won only by renunciation, | ||
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+ | In //Crossing the Threshold of Hope,// Pope John Paul asserts that "the ' | ||
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+ | By way of rejoinder it should first be said that Buddhism does not regard the world in itself as either good or bad, and the Buddha never described the world as "the source of evil" for man. The Buddhist texts scrupulously use terms with moral connotations, | ||
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+ | In his formula of the Four Noble Truths, the Buddha does declare that worldly existence is //dukkha,// but //dukkha// does not mean evil. It means, rather, unsatisfactory, | ||
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+ | Buddhism locates the cause of our suffering, not in the world considered as an objective reality, but in our own minds. The root of suffering is ignorance coupled with craving; because we fail to understand the true nature of things, our lives are propelled by blind desires for pleasure, power, and renewed becoming, desires which eventuate in pain and grief. The Buddha' | ||
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+ | The Pontiff describes Nibbana as "a state of perfect indifference with regard to the world," | ||
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+ | The Pali word that the Pope interprets as " | ||
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+ | If Buddhism in practice has not always lived up to the high ideals posited by the original Teaching, this is to be understood as a result of the downward gravitational pull of human nature, not as a consequence of any emphasis on apathy and indifference in the pristine Dhamma. The Buddhist texts provide ample evidence that the attainment of Nibbana does not issue in a stolid indifference to the world. The Buddha himself, the ideal model for his followers, led an active life of 45 years after his enlightenment dedicated to the uplift of humanity. Throughout Buddhist history, the great spiritual masters of the Dhamma have emulated the Awakened One's example, heeding his injunction to wander forth "for the welfare and happiness of many, out of compassion for the world, for the good, welfare, and happiness of devas and humans." | ||
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+ | It is not only enlightened monks and nuns who have displayed this sense of spiritual mission. As a corporate whole, Buddhism has inspired and animated all the Asian cultures in which it has taken root. It spread without violence and bloodshed, without forcible conversions, | ||
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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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