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+ | ====== Überweltliches Bedingtes Aufkommen: Eine Übersetzung und Darstellung des Upanisa Suttas ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
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+ | <div navigation></ | ||
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+ | </ | ||
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+ | <span # | ||
+ | |||
+ | ===== Contents ===== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <ul> | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Preface ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Tucked away in the Samyutta Nikaya among the " | ||
+ | |||
+ | Despite the great importance of the //Upanisa Sutta,// traditional commentators have hardly given the text the special attention it would seem to deserve. Perhaps the reason for this is that, its line of approach being peculiar to itself and a few related texts scattered through the Canon, it has been overshadowed by the many other suttas giving the more usual presentation of doctrine. But whatever the explanation be, the need has remained for a fuller exploration of the sutta' | ||
+ | |||
+ | <div rightalign> | ||
+ | |||
+ | ===== Note on References ===== | ||
+ | |||
+ | References to the Digha Nikaya (DN) and the Majjhima Nikaya (MN) refer to the number of the sutta. References to the Samyutta Nikaya (SN) refer to the number of the chapter followed by the number of the sutta within that chapter. References to the Anguttara Nikaya (AN) refer to //nipata// (numerical division) followed by the number of the sutta within that //nipata.// | ||
+ | </ | ||
+ | |||
+ | ====== Upanisa Sutta ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While staying at Savatthi the Exalted One said: | ||
+ | |||
+ | "The destruction of the cankers, monks, is for one who knows and sees, I say, not for one who does not know and does not see. Knowing what, seeing what does the destruction of the cankers occur? 'Such is material form, such is the arising of material form, such is the passing away of material form. Such is feeling... perception... mental formations... consciousness; | ||
+ | |||
+ | "The knowledge of destruction with respect to destruction has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for the knowledge of destruction? | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "The knowledge and vision of things as they really are, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for the knowledge and vision of things as they really are? ' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "Joy, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for joy? ' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "And what is the supporting condition for birth?. ' | ||
+ | |||
+ | "What is the supporting condition for existence? ' | ||
+ | |||
+ | "What is the supporting condition for clinging? ' | ||
+ | |||
+ | "What is the supporting condition for craving? ' | ||
+ | |||
+ | "What is the supporting condition for feeling? ' | ||
+ | |||
+ | "What is the supporting condition for contact? 'The sixfold sense base' should be the reply. | ||
+ | |||
+ | "What is the supporting condition for the sixfold sense base? ' | ||
+ | |||
+ | "What is the supporting condition for mentality-materiality? | ||
+ | |||
+ | "What is the supporting condition for consciousness? | ||
+ | |||
+ | "Kamma formations, monks, also have a supporting condition, I say, they do not lack a supporting condition. And what is the supporting condition for kamma formations? ' | ||
+ | |||
+ | "Thus, monks, ignorance is the supporting condition for kamma formations, kamma formations are the supporting condition for consciousness, | ||
+ | |||
+ | "Just as, monks, when rain descends heavily upon some mountaintop, | ||
+ | </ | ||
+ | |||
+ | ====== Überweltliches Bedingtes Aufkommen ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | ===== An Exposition of the Upanisa Sutta ===== | ||
+ | |||
+ | Dependent arising // | ||
+ | |||
+ | The Pali texts present dependent arising in a double form. It appears both as an abstract statement of universal law and as the particular application of that law to the specific problem which is the doctrine' | ||
+ | |||
+ | When applied to the problem of suffering, the abstract principle becomes encapsulated in a twelve-term formula disclosing the causal nexus responsible for the origination of suffering. It begins with ignorance, the primary root of the series though not a first cause, conditioning the arising of ethically determinate volitions, which in turn condition the arising of consciousness, | ||
+ | |||
+ | < | ||
+ | With ignorance as condition, the kamma formations; with kamma formations as condition consciousness; | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | The corollary of this formula, which constantly accompanies it, describes the conditioned cessation of suffering. It shows how, when ignorance ceases, all the following conditions successively cease, down to the cessation of the " | ||
+ | |||
+ | Though the principle of dependent arising is applicable to any situation where an origination of phenomena takes place, the Pali Buddhist tradition has focused upon the doctrine almost exclusively in terms of its twelvefold formulation. So much has this been the case that the two have tended to be blankly identified with each other, dependent arising being equated simply with the twelvefold series and the twelvefold series being regarded as an exhaustive treatment of dependent arising. This exclusiveness of emphasis doubtlessly poses a certain danger of rigidity; but even despite this danger it is not without its justification. For the aim of the Buddha' | ||
+ | |||
+ | However, as a consequence of this constriction of attention, sight has tended to be lost of the broader range of exemplifications the principle of dependent arising might have, even within the limits of the soteriological direction of the teaching. Dependent arising cannot be reduced to any single one of its applications. Any application is only a pedagogical device framed from the standpoint of the teaching' | ||
+ | |||
+ | When this law of inter-connected becoming, of conditionality and relatedness, | ||
+ | |||
+ | As living experience, the advance to emancipation cannot be tied down to a series of mere negations, for such a mode of treatment omits precisely what is most essential to the spiritual quest — the immediacy of inner striving, growth, and transformation. Parallel to the demolition of old barriers there occurs, in the quest for deliverance, | ||
+ | |||
+ | All the factors comprised in this sequence come into being in strict subjection to the law of conditioned genesis. The accidental, the compulsory, and the mysterious are equally excluded by the lawful regularity governing the series. The stages of the path do not emerge fortuitously or through the operation of some inscrutable power, but originate conditionally, | ||
+ | |||
+ | The sutta we will investigate here for an account of " | ||
+ | |||
+ | The //Upanisa Sutta// gives three expositions of " | ||
+ | |||
+ | < | ||
+ | **Mundane Order** | ||
+ | |||
+ | Unwissenheit (Ignoranz) // | ||
+ | Kamma formations // | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | Birth // | ||
+ | | ||
+ | |||
+ | **Transcendental Order** | ||
+ | |||
+ | Faith // | ||
+ | Joy // | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | | ||
+ | </ | ||
+ | |||
+ | For ease of explanation we will examine the links of transcendental dependent arising in direct order. However, before doing so, it is instructive to note that there is special significance in the initial presentation of the series in reverse. Such a presentation serves to throw an important spotlight on the nature of the causal relation obtaining between the path to liberation and its goal. It shows that the type of causal development displayed by this progression is quite different from the pattern of blind efficient causality which involves the incidental emergence of an effect out of its causal matrix, as for example when a series of geological changes triggers off an earthquake or a number of atoms combine to form some new molecule. The relationship between the path and the goal belongs to a more complex order of causality, one which can perhaps be pictured as a set of prior causes giving rise to an effect but can never be adequately and correctly comprehended in terms of this model. What we have here is not an instance of simple, one-directional causality proceeding forward unmodified in a straight line; we have, rather, a species of teleological causality involving purpose, intelligence, | ||
+ | |||
+ | We see this pattern illustrated in the traditional account of prince Siddhartha' | ||
+ | |||
+ | In both cases the reverse direction of the sequential logic reveals the peculiar nature of the path-goal relationship. The two stand together in a bond of reciprocal determination, | ||
+ | |||
+ | ===== Faith (Saddha) ===== | ||
+ | |||
+ | " | ||
+ | |||
+ | The Buddha' | ||
+ | |||
+ | Yet for suffering to become an effective spur to spiritual awakening it is not enough merely to encounter it. For the religious consciousness to be aroused suffering must be not only met as a constant liability of our existence, but confronted and grappled with in the arena of thematic reflection. As long as we engage suffering simply in its superficial modes, as felt pain and sorrow, we will react to it in one of two ways, both of which operate at a purely psychological level. In the first case we will react to suffering in an unhealthy manner, as when we arouse resentment against the source of our displeasure and seek relief by annihilating it, ignoring it, or running away in pursuit of some easy escape. In the second case we will react to suffering in a mentally healthy way, as when we fortify our minds with patience and courage, strengthen our capacities for endurance, and seek to resolve the problem in a realistic manner. But though the second approach is definitely to be preferred to the first, in neither case does that inward revolution take place which awakens us to our extreme need for deliverance and compels us to set off in a new direction previously unknown and unexplored. The urge for liberation can only set in when pain and sorrow have been confronted with reflective awareness and recognized as symptoms of a deeper ailment demanding a radical therapy. The quest for a conclusive solution to the problem of suffering begins with an act of understanding, | ||
+ | |||
+ | The arising of such a realization depends upon the adoption of a new perspective from which the fact of suffering can be faced in its full range and universality. Though single in its essence, suffering or //dukkha// yet divides into three stages or tiers in accordance with the level of understanding from which it is viewed.< | ||
+ | |||
+ | Since it is suffering that impels us to seek the way to liberation, suffering is called the supporting condition for faith. By itself, however, the confrontation with suffering even at the level of mature reflection is not sufficient to generate faith. For faith to arise two conditions are required: the first is the awareness of suffering, which makes us recognize the need for a liberative path; the second is the encounter with a teaching that proclaims a liberative path. Thence the Buddha says that faith has for its nutriment hearing the exposition of the true Dhamma.< | ||
+ | |||
+ | As the first requisite of spiritual development, | ||
+ | |||
+ | Beneath its seeming simplicity it is a complex phenomenon combining intellectual, | ||
+ | |||
+ | ===== Joy (Pamojja) ===== | ||
+ | |||
+ | "Faith is the supporting condition for joy": Faith functions as a support for the next link in the series, joy or gladness // | ||
+ | |||
+ | Neither the theological nor the materialistic answers can show the way to an actual escape from suffering. Both, in the last analysis, can only hold out a choice between resignation and rebellion. The gain of faith in the true Dhamma spells the end to this quandary by pointing to a solution which can admit the pervasive reality of suffering without needing to justify it, yet can give this suffering a cogent explanation and indicate an escape. Suffering, from this perspective, | ||
+ | |||
+ | The gain of faith in the true Dhamma thus points to an outlet from the contention of opposed alternatives, | ||
+ | |||
+ | The strengthening of confidence in the objects of refuge becomes the incentive for a firmer dedication to the practice of the teaching. Thence the texts ascribe to faith the characteristic of " | ||
+ | |||
+ | At this stage, in particular, the aspirant' | ||
+ | |||
+ | ===== Rapture (Piti) ===== | ||
+ | |||
+ | "Joy is the supporting condition for rapture": | ||
+ | |||
+ | Serenity meditation is cultivated on the basis of a single object selected from a standard set of objects reserved exclusively for the development of concentration. These objects, traditionally numbered at forty, include the colored and elemental circles called // | ||
+ | |||
+ | The impediments to meditation are classified into a group of five factors called the "five hindrances" | ||
+ | |||
+ | This experience marks the arising of rapture. The distinguishing feature of rapture is a strong interest and delight directed to the object of attention. Its function is to give refreshment to the body and mind. It can assume both wholesome and unwholesome forms, depending on whether it is motivated by attachment or detachment with respect to its object, but on occasions of meditative consciousness it is always wholesome. The commentaries distinguish five degrees of rapture which make their appearance in the successive stages of mental unification.< | ||
+ | |||
+ | ===== Tranquillity (Passaddhi) ===== | ||
+ | |||
+ | " | ||
+ | |||
+ | Rapture itself will remain as a factor of meditative development up to the third absorption, but to permit further progress its detrimental tendencies have to be sublimated. Through continued application to the practice rapture becomes more refined, shedding the heated zest of its initial forms. With its refinement it increasingly evokes along with itself another quality called " | ||
+ | |||
+ | Tranquillity further induces in both consciousness and its adjuncts the qualitative factors of lightness, malleability, | ||
+ | |||
+ | ===== Happiness (Sukha) ===== | ||
+ | |||
+ | " | ||
+ | |||
+ | Rapture is relatively coarse in quality and happiness subtle. Thence, though rapture is always accompanied by happiness, in the higher meditative attainment of the third jhana happiness can remain even after rapture has faded away. The // | ||
+ | |||
+ | < | ||
+ | A man who, traveling along the path through a great desert and overcome by the heat is thirsty and desirous of drink, if he saw a man on the way, would ask, "Where is water?" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | Despite the simile' | ||
+ | |||
+ | The subcommentary to the //Upanisa Sutta// explains //sukha// as the happiness of the access to absorption. The term " | ||
+ | |||
+ | The elimination of the hindrances prior to attaining access is brought about by means of two methods, one specifically directed to each hindrance separately, the other applicable to all at once. The former is to be employed when a particular hindrance obtrudes itself with persistent force, the latter on other occasions when no one hindrance seems especially conspicuous. The specific method involves the reversing of the causal situation out of which the hindrance develops. Since each defiling factor is a conditioned phenomenon coming into existence through distinct causes, the key to its elimination lies in applying the appropriate antidote to its causal base. Thus sensual desire arises on account of unskillful attention to the attractive features of things, to alluring objects and physical bodies. It is attenuated by considering the impermanence of the objects of attachment, and by reflecting on the repulsive nature underlying the attractive appearance of the bodies which arouse desire. Ill-will or anger also springs up from unskillful attention, in this case to the unpleasant aspects of persons and things; it is reversed by developing loving kindness towards disagreeable people and patience in the face of unfavorable circumstances. Stiffness and torpor become prominent by submitting to moods of sloth and drowsiness; they are dispelled by the arousal of energy. Restlessness and regret arise from attending to disturbing thoughts and are eliminated by directing the mind to an object conducive to inner peace. And doubt, grounded upon unclarity with regard to fundamental points of doctrine, is dispelled by clear thinking and precise analysis of the issues shrouded in obscurity. | ||
+ | |||
+ | In contrast to these techniques, which counter the hindrances separately, the practice of concentration on one of the prescribed objects of serenity meditation inhibits them all simultaneously. Though only affective so long as no particular hindrance impedes the meditative progress, this method, drawing upon the power of mental unification, | ||
+ | |||
+ | ===== Concentration (Samadhi) ===== | ||
+ | |||
+ | " | ||
+ | |||
+ | However, although both access and absorption partake of the nature of concentration, | ||
+ | |||
+ | In the access attainment the jhana factors are strong enough to keep the hindrances suppressed, but not yet strong enough to place the mind in absorption. They still stand in need of maturation. Maturation comes as a result of continued practice, which gives them the power to lift the mind beyond the threshold plane of access and plunge it into the object with the unshakable force of full absorption. In the state of absorption the mind fixes upon its object with such a high intensity of concentration that subjective discriminations between the two no longer occur. The waves of discursive thinking have at last subsided, and the mind abides without straying even the least from its base of stabilization. Nevertheless, | ||
+ | |||
+ | Beyond the fourth jhana lie four even subtler stages of concentration called the four formless attainments // | ||
+ | |||
+ | ===== Wissen and Vision (Ñana dassana) ===== | ||
+ | |||
+ | " | ||
+ | |||
+ | Through his deep concentration the yogin is able to suppress the defilements, | ||
+ | |||
+ | Wisdom is "the one thing needed" | ||
+ | |||
+ | The compound expression " | ||
+ | |||
+ | In the discourse the Buddha states that what must be known and seen as they are is the five aggregates — their nature, their arising, and their passing away. The five aggregates — material form, feeling, perception, mental formations, and consciousness — are the basic categories structuring the Buddha' | ||
+ | |||
+ | To dispel the illusion of independent selfhood the experiential process must be submitted to searching scrutiny which rectifies the false perceptions contributing to its formation. The first phase in this examination is the dissection of the cognitive fabric into the distinct threads entering into its make-up. These " | ||
+ | |||
+ | In order to develop the knowledge and vision of things as they really are with respect to the aggregates, the yogin must first emerge from his state of deep concentration, | ||
+ | |||
+ | This last realization becomes the portal to the next major stage in the development of understanding, | ||
+ | |||
+ | ===== Ernüchterung (Nibbida) ===== | ||
+ | |||
+ | "The knowledge and vision of things as they really are is the supporting condition for disenchantment": | ||
+ | |||
+ | As our rendering implies, disenchantment marks the dissipation of an " | ||
+ | |||
+ | Material form, monks, is impermanent, | ||
+ | |||
+ | < | ||
+ | |||
+ | ===== Dispassion (Viraga) ===== | ||
+ | |||
+ | " | ||
+ | |||
+ | The desire for deliverance leads to a quickening of insight. The capacity for comprehension picks up new speed, depth, and precision. Like a sword the mind of insight-wisdom cuts through the net of illusions fabricated on account of ignorance; like a light it illuminates phenomena exactly as they are. As the power of insight mounts, driven by the longing for liberation, a point is eventually reached where a fundamental turn-about takes place in the seat of consciousness, | ||
+ | |||
+ | This transformation, | ||
+ | |||
+ | The shift in standpoint comes about as the immediate consequence of the preceding stages of development. Through insight into the three marks the basic distortions covering over the true nature of phenomena were exposed; with the uncovering of their true nature there set in a disengagement from phenomena. This disengagement led to an attitude of relinquishment and a fading out of desire. Now, having released its grip on the conditioned, | ||
+ | |||
+ | Whatever is there of material form, feeling, perception, mental formations, and consciousness — he beholds these phenomena as impermanent, | ||
+ | |||
+ | Though the realization of the unconditioned requires a turning away from the conditioned, | ||
+ | |||
+ | The path to nibbana lies through the understanding of samsara for the reason that the experiential realization of the unconditioned emerges from a prior penetration of the fundamental nature of the conditioned, | ||
+ | |||
+ | The supramundane consciousness that realizes nibbana directly penetrates the four noble truths, illuminating them all at once with startling clarity: "Just, O monks, as a man in the gloom and darkness of the night, at the sudden flashing up of lightning, should with his eyes recognize the objects; just so the monk sees, according to reality: 'This is suffering, this is the origin of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering.'"< | ||
+ | |||
+ | The breakthrough to the unconditioned comes in four distinct stages called the four supramundane paths. Each momentary path-experience eradicates a determinate group of defilements ranked in degrees of coarseness and subtlety, so that the first path eliminates the coarsest defilements and the fourth path the most subtle. The defilements cut off by the paths are generally classified as ten " | ||
+ | |||
+ | ===== Emancipation (Vimutti) ===== | ||
+ | |||
+ | " | ||
+ | |||
+ | The completion of the fourth path and fruition results in full emancipation // | ||
+ | |||
+ | The emancipation realized by the arahant has a twofold aspect. One aspect is the emancipation from ignorance and defilements experienced during the course of his lifetime, the other the emancipation from repeated existence attained with his passing away. Through his complete penetration of the four noble truths, the arahant has eradicated ignorance and released his mind from the grip of the passions. The fading away of the passions issues in a stainless purity called emancipation of mind // | ||
+ | |||
+ | Since he has destroyed the defilements, | ||
+ | |||
+ | But though for the arahant disturbances due to the defilements do not arise, he is still subject to "a measure of disturbance" | ||
+ | |||
+ | ===== The Wissen of Destruction (Khaya Ñana) ===== | ||
+ | |||
+ | " | ||
+ | |||
+ | < | ||
+ | He understands as it really is: "This is suffering, this is the origin of suffering, this is the cessation of suffering, this is the path to the cessation of suffering. These are the cankers, this is the origin of the cankers, this is the cessation of the cankers. This is the path to the cessation of the cankers." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | As the text indicates, this cognizance of the mind's liberation is direct and personal, without dependence on others. Just as a keen sighted man can look into a pool of clear, limpid water and see for himself the shells, pebbles, gravel and shoals of fish. The liberated person can look into himself and see that his mind has been set free from the cankers.< | ||
+ | |||
+ | The retrospective cognition of release involves two acts of ascertainment. The first, called the " | ||
+ | |||
+ | Though the knowledge of the destruction of the cankers is not always set up in the arahant' | ||
+ | |||
+ | < | ||
+ | | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | The arahant understands that the defilements he has eradicated brought bondage to the round of existence. He sees them as " | ||
+ | </ | ||
+ | |||
+ | ====== Notes ====== | ||
+ | <div chapter> | ||
+ | <div notes> | ||
+ | <span anchor # | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Imasmim sati idam hoti, imass' | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: AN 10.2. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Sec. 388, See Ñanamoli, transl., //The Guide (Nettippakaranam),// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See SN 12.4-10. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See AN 10.61,62 | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See Lama Anagarika Govinda, //The Psychological Attitude of Early Buddhist Philosophy,// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: AN 10.61. //Ko caharo saddhaya? Saddhammassavananti' | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See MN 47, [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Ibid.// Pakkhandanalakkhan Saddha | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Ibid.,// p.31. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Visuddhimagga, | ||
+ | |||
+ | ? <span fn # | ||
+ | :: AN 10.1 | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Vism. IV.94-98, Ñanamoli, pp. 149-150. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Vism. XIV.144, Ñanamoli, p. 525. The "five aggregates" | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Vism. IV.86, Ñanamoli, p. 147. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Vism. XXI.49-50, Ñanamoli, p. 761. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Vism. XXI.46. Ñanamoli, p. 760. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: MN 64 | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See Vism. XX1.66-73, Ñanamoli, pp. 766-769. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: AN 3.25. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See Vism. XXII.92, Ñanamoli, p. 808. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: MN 6, [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: AN 3.55. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Ibid. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | </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 # | ||
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+ | <div # | ||
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+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | < | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |