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de:lib:authors:bodhi:bps-essay_39 [2019/08/14 09:11] – content div into span Johann | de:lib:authors:bodhi:bps-essay_39 [2022/03/14 17:13] (aktuell) – media link Johann | ||
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+ | ====== Lifestyles und spiritueller Fortschritt ====== | ||
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+ | Summary: | ||
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+ | Newcomers to Buddhism often ask whether a person' | ||
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+ | If we suspend concern for questions of status and superiority and simply consider the two modes of life in their ideal expression, the conclusion would have to follow that the monastic life, lived //in the way envisioned by the Buddha,// is the one that conduces more effectively to the final goal. According to the Pali canon, the ultimate goal of the Dhamma is the attainment of Nibbana: the destruction of all defilements here and now and ultimate release from samsara, the round of rebirths. This attainment comes about by eliminating craving and ignorance through the practice of the Noble Eightfold Path. The Eightfold Path is open equally to both monastics and lay followers; monastic ordination does not confer any privileged access to the path or an empowerment that enables a monk or nun to make more rapid progress than a lay follower. But while this is so, the fact remains that the monastic life was expressly designed by the Buddha to facilitate complete dedication to the practice of the path in its three stages of virtue, concentration, | ||
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+ | The monastic lifestyle does so precisely because the final goal is a state of renunciation, | ||
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+ | The life of the monk involves radical simplicity, contentment with the barest requisites, the need to be patient in difficulty. The monastic lifestyle places the monk in dependence on the generosity and kindness of others, and imposes on him an intricate code of discipline, the Vinaya, designed to foster the essential renunciant virtues of simplicity, restraint, purity, and harmlessness. These virtues provide a sound basis for the higher attainments in concentration and insight, which are essentially stages in the progressive purification of the mind and the deepening of insight. | ||
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+ | Of prime importance, too, is the external freedom ideally provided by the monastic life. The monastic schedule leaves the monk free from extraneous demands on his time and energy, allowing him to devote himself fully to the practice and study of the Dhamma. Of course, as the monastic life is lived today, monks take on many responsibilities not originally mentioned in the canonical texts, and in a traditional Buddhist country the village temple has become the hub of religious activity, with the monks functioning as virtual priests for the wider Buddhist community. But here we are concerned with the canonical picture of the monastic life. If the monk's life so conceived did not promote smoother progress toward the goal, it seems there would have been no sound reason for the Buddha to have established a monastic order or to have encouraged men and women so inclined to "go forth from the home life into homelessness." | ||
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+ | While the attainment of Nibbana is the ultimate goal of early Buddhism, it is not the only goal, and one of the shortcomings in the way Theravada Buddhism has been presented to the West is the one-sided emphasis placed on the final goal over the provisional aspect of the Teaching. In traditional Buddhist lands few Buddhists see Nibbana as an immediately realistic prospect. The great majority, both lay and monastic, regard the path as a course of " | ||
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+ | To make clear the choices facing the lay follower we might posit two alternative models of the Buddhist lay life. On the first model lay life is seen as a field for gradual progress toward the goal through the development of wholesome qualities such as generosity, moral virtue, kindness, and understanding. The immediate aim is not direct realization of the highest truth, but the accumulation of merits leading to a happy rebirth and gradual progress toward Nibbana. | ||
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+ | The second model recognizes the capacity of lay followers for reaching the stages of awakening in this life itself, and advocates strict moral discipline and strenuous effort in meditation to attain deep insight into the truth of the Dhamma. While there are in Buddhist countries lay people who follow the path of direct realization, | ||
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+ | These two conceptions of the lay life need not be seen as mutually exclusive, for an earnest lay follower can adopt the first model for his or her normal routine and also stake out periods to pursue the second model, e.g., by curtailing social engagements, | ||
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+ | In any case, whether for monk, nun, or layperson, the path to Nibbana is the same: the Noble Eightfold Path. Whatever one's personal circumstances may be, if one is truly earnest about realizing the final goal of the Dhamma one will make every effort to tread this path in the way that best fits the particular circumstances of one's life. As the Buddha himself says: " | ||
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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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