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de:lib:authors:desilva:bl120 [2019/02/21 16:54] – small Johannde:lib:authors:desilva:bl120 [2022/03/14 17:13] (aktuell) – media link Johann
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-<WRAP box fill ><wrap info>Info:</wrap> Diese Gabe des Dhammas ist noch nicht (vollständig übersetzt). Fühlen Sie sich frei Ihre Verdienste zu teilen, gegeben mit einer zu versorgen, selbst wenn nur ein Teilabschnitt, oder sich in Vervollständigung und Verbesserung einzubringen, wenn inspiriert fühlend. //(Bleistiftsymbol recht, wenn angemeldet ersichtlich, drücken um Text zu bearbeiten.// //(Entfernen Sie diese Anmerkung sobald eine Übersetzung gegeben und ändern Sie die Division ''#wrap_h_content_untranslated'' in ''#wrap_h_content'' .)//</WRAP> +<WRAP box fill ><wrap info>Info:</wrap> Diese Gabe des Dhammas ist noch nicht (vollständig übersetzt). Fühlen Sie sich frei Ihre Verdienste zu teilen, gegeben mit einer zu versorgen, selbst wenn nur ein Teilabschnitt, oder sich in Vervollständigung und Verbesserung einzubringen, wenn inspiriert fühlend. //(Bleistiftsymbol recht, wenn angemeldet ersichtlich, drücken um Text zu bearbeiten.// //(Entfernen Sie diese Anmerkung sobald eine Übersetzung gegeben und ändern Sie die Division ''#wrap_h_content_untranslated'' in ''#wrap_h_content'' .)//</WRAP><div navi>[[de:index|{{de:img:home.png|Startseite}}]] >> [[de:lib:index|Bibliothek]] >> [[de:lib:authors:index|Autoren]] >> [[de:lib:authors:desilva:index|Lily de Silva]] [[de:lib:authors:desilva:index#?|{{de:img:question_16.gif|Info}}]]</div>
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-<div center round todo 60%>**Preperation of htmls into ATI.eu currently in progress.** Please visite the corresponding page at [[http://zugangzureinsicht.org/html/index_en.html|ZzE]]. If inspired to get involved in this merits here, one may feel invited to join best here: [[http://sangham.net/index.php/topic,8657.0.html|[ATI.eu] ATI/ZzE Content-style]] </div> +
  
 +<div center round todo 60%>**Preperation of htmls into ATI.eu currently in progress.** Please visite the corresponding page at [[http://zugangzureinsicht.org/html/index_en.html|ZzE]]. If inspired to get involved in this merits here, one may feel invited to join best here: [[http://sangham.net/index.php/topic,8657.0.html|[ATI.eu] ATI/ZzE Content-style]]</div>
  
 ====== Das selbstgemachte persönliche Gefängnis ====== ====== Das selbstgemachte persönliche Gefängnis ======
- +<span hide>Das selbstgemachte persönliche Gefängnis</span>
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-Title: Das selbstgemachte persönliche Gefängnis+
  
 Summary:  Summary: 
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-<div #h_doctitle>Das selbstgemachte persönliche Gefängnis </div>+<div #h_doctitle>Das selbstgemachte persönliche Gefängnis</div>
  
-<div #h_docby>von </div>+<div #h_docby>von</div>
  
 <div #h_docauthor>Lily de Silva</div> <div #h_docauthor>Lily de Silva</div>
  
-<div #h_docauthortransinfo>Übersetzung ins Deutsche von: </div>+<div #h_docauthortransinfo>Übersetzung ins Deutsche von:</div>
  
 <div #h_docauthortrans>noch keine vorhanden, möchten Sie ihre teilen?   [[http://sangham.net/index.php?action=post;topic=766.0|{{de:img:letter.jpg?30}}]]</div> <div #h_docauthortrans>noch keine vorhanden, möchten Sie ihre teilen?   [[http://sangham.net/index.php?action=post;topic=766.0|{{de:img:letter.jpg?30}}]]</div>
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 <div #h_docauthortransalt>Alternative Übersetzung: [[|noch keine vorhanden]]</div> <div #h_docauthortransalt>Alternative Übersetzung: [[|noch keine vorhanden]]</div>
  
-<div #h_copyright>[[#wrap_f_termsofuse|{{de:img:d2.png?16x18}}]][[#wrap_f_termsofuse| 2005-2018]]</div>+<div #h_copyright>[[#f_termsofuse|{{de:img:d2.png?16x18}}]][[#f_termsofuse| 2005-2018]]</div>
  
-<div #h_altformat>Alternative Formate: {{./../../../lib/authors/desilva/bl120.pdf?linkonly}} (??pages/118KB)</div>+<div #h_altformat>Alternative Formate: {{de/lib/authors/desilva/bl120.pdf?linkonly}} (??pages/118KB)</div>
  
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   * the aggregate of consciousness.   * the aggregate of consciousness.
  
-<p>We may wonder why the Buddha mentions only five aggregates, no more and no less. We can attempt to answer this question by analyzing any unit of experience in our day-to-day life. Suppose, for instance, we hear a big noise on the road, and we rush to the spot and recognize that a motorcycle accident has taken place; we feel sorry for the victim and want to rush him to the hospital. If we look at this experience and analyze the physical and mental phenomena involved, we will notice that they can be accommodated within the five aggregates of grasping.+We may wonder why the Buddha mentions only five aggregates, no more and no less. We can attempt to answer this question by analyzing any unit of experience in our day-to-day life. Suppose, for instance, we hear a big noise on the road, and we rush to the spot and recognize that a motorcycle accident has taken place; we feel sorry for the victim and want to rush him to the hospital. If we look at this experience and analyze the physical and mental phenomena involved, we will notice that they can be accommodated within the five aggregates of grasping.
  
 Of course, we all know the body or the material aspect of our personality. It is this body which approached the site of the accident. We heard the noise and saw the scene of the accident, that means we have had auditory and visual consciousness. We recognized that it is a motorcycle accident, that is the aggregate of perception and ideation. We felt sorry for the victim, and our sorrow is the feeling aspect of our personality. We wanted to take the victim to hospital, and that is the volitional aspect. Thus we have found all five aggregates of grasping in this unit of experience. The physical and mental phenomena involved in all our varied experiences can be included within these five aggregates. It is very likely that the Buddha too discovered these five aggregates of grasping by analyzing experience through objective awareness (//sati//) and intuitive wisdom (//pañña// ). Of course, we all know the body or the material aspect of our personality. It is this body which approached the site of the accident. We heard the noise and saw the scene of the accident, that means we have had auditory and visual consciousness. We recognized that it is a motorcycle accident, that is the aggregate of perception and ideation. We felt sorry for the victim, and our sorrow is the feeling aspect of our personality. We wanted to take the victim to hospital, and that is the volitional aspect. Thus we have found all five aggregates of grasping in this unit of experience. The physical and mental phenomena involved in all our varied experiences can be included within these five aggregates. It is very likely that the Buddha too discovered these five aggregates of grasping by analyzing experience through objective awareness (//sati//) and intuitive wisdom (//pañña// ).
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 Why are they called aggregates, //khandha// ? Khandha means "heap" or "accumulation." It is easy to understand that the body is a heap of material elements. We maintain its process of growth by heaping it up with gross material food. In the mental sphere, too, through our experiences we accumulate feelings, perceptions and ideas, volitions, and consciousness. Therefore all five aspects of the personality are called heaps, accumulations, or aggregates. Since they are intimately interconnected and act on one another, the processes are extremely complex and complicated. According to one commentarial simile they are like the waters at a confluence where five rivers meet. One cannot take a handful of water and say that it came from such and such a river. The aggregates are ever-changing and are constantly in a state of flux. They are so volatile and dynamic that they give rise to the notion of "I" and "mine." Just as a fast revolving firebrand gives the illusion of a circle of fire, these dynamic processes of physical and mental energy give rise to the illusion of I, self, ego, soul. Why are they called aggregates, //khandha// ? Khandha means "heap" or "accumulation." It is easy to understand that the body is a heap of material elements. We maintain its process of growth by heaping it up with gross material food. In the mental sphere, too, through our experiences we accumulate feelings, perceptions and ideas, volitions, and consciousness. Therefore all five aspects of the personality are called heaps, accumulations, or aggregates. Since they are intimately interconnected and act on one another, the processes are extremely complex and complicated. According to one commentarial simile they are like the waters at a confluence where five rivers meet. One cannot take a handful of water and say that it came from such and such a river. The aggregates are ever-changing and are constantly in a state of flux. They are so volatile and dynamic that they give rise to the notion of "I" and "mine." Just as a fast revolving firebrand gives the illusion of a circle of fire, these dynamic processes of physical and mental energy give rise to the illusion of I, self, ego, soul.
  
-They are called aggregates of grasping because we cling to them passionately as "I" and "mine." Just as an animal tied with a strap to a firm post runs round and round the post, stands, sits, and lies down beside the post, so the person who regards the five aggregates as his self cannot escape from the aggregates and the suffering, disappointment, and anxiety which invariably accompany them ([[de:tipitaka:sut:sn:sn22:sn22.099.than|SN&nbsp;XXII.99]]; <span small>S&nbsp;iii.150</span>).+They are called aggregates of grasping because we cling to them passionately as "I" and "mine." Just as an animal tied with a strap to a firm post runs round and round the post, stands, sits, and lies down beside the post, so the person who regards the five aggregates as his self cannot escape from the aggregates and the suffering, disappointment, and anxiety which invariably accompany them ([[de:tipitaka:sut:sn:sn22:sn22.099.than|SN XXII.99]]; <span small>S iii.150</span>).
  
 The five aggregates constitute a real private prison for us. We suffer a great deal due to our attachment to this prison and our expectations of what the prison should be. As our perception of the external world and our relations with our fellow human beings are conditioned by the nature of this prison, interpersonal relations and communication become extremely complex, tricky, and problematic. Problems become more and more complicated to the extent that we identify ourselves with this private prison. The five aggregates constitute a real private prison for us. We suffer a great deal due to our attachment to this prison and our expectations of what the prison should be. As our perception of the external world and our relations with our fellow human beings are conditioned by the nature of this prison, interpersonal relations and communication become extremely complex, tricky, and problematic. Problems become more and more complicated to the extent that we identify ourselves with this private prison.
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 ===== The aggregate of feelings ===== ===== The aggregate of feelings =====
  
-Feelings demarcate the body from the rest of the environment and give the body the sense of self. The Khandhasamyutta ([[de:tipitaka:sut:sn:sn22:sn22.047.than|SN&nbsp;XXII.47]]; <span small>S&nbsp;iii.46</span>) says that the uninstructed man, being impressed by feelings which are produced through contact with ignorance, thinks "I am this (body)." The body is strewn with an intricately woven network of nerve fibers, and there is no part of the body which is not sensitive to touch. The entire sensitive volume constitutes the I, the self, the ego.+Feelings demarcate the body from the rest of the environment and give the body the sense of self. The Khandhasamyutta ([[de:tipitaka:sut:sn:sn22:sn22.047.than|SN XXII.47]]; <span small>S iii.46</span>) says that the uninstructed man, being impressed by feelings which are produced through contact with ignorance, thinks "I am this (body)." The body is strewn with an intricately woven network of nerve fibers, and there is no part of the body which is not sensitive to touch. The entire sensitive volume constitutes the I, the self, the ego.
  
 When we say: "I am comfortable or happy or sad," we identify ourselves with feelings. Statements such as: "He does not care for //my// happiness, he hurt //my// feelings," also show how we establish a sense of possession for our feelings. There are three kinds of feelings, namely, pleasurable or happy feelings, unpleasant or painful feelings, and neutral feelings. No two types ever occur concurrently at any single moment. When pleasurable feelings are present the other two are absent; when painful feelings are there pleasant and neutral feelings are absent; similarly with neutral feelings. The Mahanidana Sutta asks the question: when feelings are so complex in this manner, which feeling would one accept as one's self? When we say: "I am comfortable or happy or sad," we identify ourselves with feelings. Statements such as: "He does not care for //my// happiness, he hurt //my// feelings," also show how we establish a sense of possession for our feelings. There are three kinds of feelings, namely, pleasurable or happy feelings, unpleasant or painful feelings, and neutral feelings. No two types ever occur concurrently at any single moment. When pleasurable feelings are present the other two are absent; when painful feelings are there pleasant and neutral feelings are absent; similarly with neutral feelings. The Mahanidana Sutta asks the question: when feelings are so complex in this manner, which feeling would one accept as one's self?
  
-According to the Vedanasamyutta, innumerable feelings arise in the body just as all kinds of winds blow in different directions in the atmosphere. We are hardly aware of these feelings for the simple reason that we do not pay enough attention to them. If we observe, for a couple of minutes, how often we adjust our bodies and change the position of our limbs, we will be surprised to note that we hardly keep still even for a few seconds. What is the reason for this constant change of position and posture? Monotony of position causes discomfort and we change position and posture in search for comfort. We react to feelings, yearning for more and more pleasurable feelings, revolting against unpleasant feelings, and being generally unaware of neutral feelings. Therefore pleasurable feelings have desire as their latent tendency, unpleasant feelings have aversion as their latent tendency, and neutral feelings have ignorance as their latent tendency ([[de:tipitaka:sut:mn:mn.044.than|MN&nbsp;44]]; <span small>M&nbsp;i.303</span>). Thus all feelings generate unskillful motivational roots and they partake of the nature of suffering (//yam kiñci vedayitam tam dukkhasmim// , [[de:tipitaka:sut:sn:sn36:sn36.011.than|SN&nbsp;XXXVI.11]]; <span small>S&nbsp;iv.216</span>). Though the search for comfort and pleasure goes on constantly throughout life, pleasure always eludes us like a mirage.+According to the Vedanasamyutta, innumerable feelings arise in the body just as all kinds of winds blow in different directions in the atmosphere. We are hardly aware of these feelings for the simple reason that we do not pay enough attention to them. If we observe, for a couple of minutes, how often we adjust our bodies and change the position of our limbs, we will be surprised to note that we hardly keep still even for a few seconds. What is the reason for this constant change of position and posture? Monotony of position causes discomfort and we change position and posture in search for comfort. We react to feelings, yearning for more and more pleasurable feelings, revolting against unpleasant feelings, and being generally unaware of neutral feelings. Therefore pleasurable feelings have desire as their latent tendency, unpleasant feelings have aversion as their latent tendency, and neutral feelings have ignorance as their latent tendency ([[de:tipitaka:sut:mn:mn.044.than|MN 44]]; <span small>M i.303</span>). Thus all feelings generate unskillful motivational roots and they partake of the nature of suffering (//yam kiñci vedayitam tam dukkhasmim// , [[de:tipitaka:sut:sn:sn36:sn36.011.than|SN XXXVI.11]]; <span small>S iv.216</span>). Though the search for comfort and pleasure goes on constantly throughout life, pleasure always eludes us like a mirage.
  
 Our feelings are extremely private and personal. One may have a splitting headache, but the one next to him may not know anything about his painful sensations. We only //infer// the pain of another by his facial expressions, behavior, and words, but we certainly do not know the feelings of another. We are so unique in the experiences of feelings: one may be sensitive to heat; another to cold, mosquitoes, or fleas; another to certain kinds of pollen. One may have a low threshold for pain, another a high threshold. Thus each one is so unique in the totality of his sensitivity that we are utterly and absolutely alone in our private prison of feelings. Our feelings are extremely private and personal. One may have a splitting headache, but the one next to him may not know anything about his painful sensations. We only //infer// the pain of another by his facial expressions, behavior, and words, but we certainly do not know the feelings of another. We are so unique in the experiences of feelings: one may be sensitive to heat; another to cold, mosquitoes, or fleas; another to certain kinds of pollen. One may have a low threshold for pain, another a high threshold. Thus each one is so unique in the totality of his sensitivity that we are utterly and absolutely alone in our private prison of feelings.
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 If we gaze at a scene vacantly, only a few items which kindled our interest are registered in our memory. Interests are divergent, therefore different people see different things in the same situation. Thus it is extremely difficult to acquire impartial objective experience of sense objects, as each one of us is psychologically conditioned in a unique way. Therefore in sense experience too we lead a lonely private life imprisoned in a private cell. If we gaze at a scene vacantly, only a few items which kindled our interest are registered in our memory. Interests are divergent, therefore different people see different things in the same situation. Thus it is extremely difficult to acquire impartial objective experience of sense objects, as each one of us is psychologically conditioned in a unique way. Therefore in sense experience too we lead a lonely private life imprisoned in a private cell.
  
-===== &nbsp; =====+=====  =====
  
 Because each one of us is leading a secluded life within the confines of our individual personalities, interpersonal relations become extremely difficult and complicated. The way to be released from this self-imprisonment is to stop regarding the five constituents of personality individually or collectively as "I" and "mine." Because each one of us is leading a secluded life within the confines of our individual personalities, interpersonal relations become extremely difficult and complicated. The way to be released from this self-imprisonment is to stop regarding the five constituents of personality individually or collectively as "I" and "mine."
  
-According to the Khandhasamyutta ([[de:tipitaka:sut:sn:sn22:sn22.093.than|SN&nbsp;XXII.93]]<span small>; S&nbsp;iii.137-38</span>), a man carried down by the strong current of a river grabs at the grasses and leaves overhanging the river, but they give him no support as they are easily uprooted. Similarly, the uninstructed man grabs at the five aggregates as his self or ego, but as they are themselves evanescent and unstable they cannot support him. Being dependent on them the man only comes to grief and delusion. We have to realize the impermanent, ever-changing, conditional nature of these five factors of personality and become detached from them. It is only with this detachment that we can make ourselves free from the self-made private prison of our personality.+According to the Khandhasamyutta ([[de:tipitaka:sut:sn:sn22:sn22.093.than|SN XXII.93]]<span small>; S iii.137-38</span>), a man carried down by the strong current of a river grabs at the grasses and leaves overhanging the river, but they give him no support as they are easily uprooted. Similarly, the uninstructed man grabs at the five aggregates as his self or ego, but as they are themselves evanescent and unstable they cannot support him. Being dependent on them the man only comes to grief and delusion. We have to realize the impermanent, ever-changing, conditional nature of these five factors of personality and become detached from them. It is only with this detachment that we can make ourselves free from the self-made private prison of our personality.
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 <div #f_newcopyrightsymbol>[[#top| ]]</div> <div #f_newcopyrightsymbol>[[#top| ]]</div>
- +<div #f_provenance>**Herkunft:**
-<div id="F_provenance">**Herkunft:**+
 <div #f_sourceCopy>Quelle dieser Arbeit ist die Gabe mit der Access to Insight "Offline Edition 2012.09.10.14", letztmaliger Abgleich 12. März 2013, großzügig geteilt von John Bullitt und angeführt als: ©1990 Lily de Silva.</div> <div #f_sourceCopy>Quelle dieser Arbeit ist die Gabe mit der Access to Insight "Offline Edition 2012.09.10.14", letztmaliger Abgleich 12. März 2013, großzügig geteilt von John Bullitt und angeführt als: ©1990 Lily de Silva.</div>
  
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 <div #f_atiCopy>Diese Ausgabe von Zugang zur Einsicht ist [[de:dhamma-dana|{{de:img:d2.png?8}}]]2013 (ATI 2005–2013).</div> <div #f_atiCopy>Diese Ausgabe von Zugang zur Einsicht ist [[de:dhamma-dana|{{de:img:d2.png?8}}]]2013 (ATI 2005–2013).</div>
  
-<div f_zzeCopy>Übersetzungen, Publizierungen, Änderungen und Ergänzungen liegen im Verantwortungsbereich von //Zugang zur Einsicht//.</div>+<div f_zzecopy>Übersetzungen, Publizierungen, Änderungen und Ergänzungen liegen im Verantwortungsbereich von //Zugang zur Einsicht//.</div>
  
 </div> </div>
  
-<div #f_termsofuse>**Umfang des Dhamma-Geschenkes: **Sie sind eingeladen, dieses Dhamma-Geschenk hier, und Ihre Verdienste damit, neben der eigenen Verwendung auch wieder als Dhamma-Geschenk zu vervielfachen (Anumodana) und in jedes dafür passende Medium zu kopieren, es umzuformatieren, zu drucken, publizieren und zu verteilen, vorausgesetzt: (1) Sie machen Kopien usw. verfügbar, //ohne eine Gegenleistung// zu verlangen; (2) Sie kennzeichnen klar, daß jedes Ergebnis aus dieser Arbeit (inkl. Übersetzungen) aus diesem Dokument stammt; und (3) Sie fügen diesen hier angeführten "Umfang des Dhamma-Geschenkes" jeder Kopie oder Abwandlung aus diesem Werk bei. Alles, was darüber hinaus geht, ist hier nicht gegeben. Für eine ausführliche Erklärung, siehe [[de:faq#copyright|FAQ]].</div>+<div #f_termsofuse>**Umfang des Dhamma-Geschenkes: **Sie sind eingeladen, dieses Dhamma-Geschenk hier, und Ihre Verdienste damit, neben der eigenen Verwendung auch wieder als Dhamma-Geschenk zu vervielfachen (Anumodana) und in jedes dafür passende Medium zu kopieren, es umzuformatieren, zu drucken, publizieren und zu verteilen, vorausgesetzt: (1) Sie machen Kopien usw. verfügbar, //ohne eine Gegenleistung// zu verlangen; (2) Sie kennzeichnen klar, daß jedes Ergebnis aus dieser Arbeit (inkl. Übersetzungen) aus diesem Dokument stammt; und (3) Sie fügen diesen hier angeführten "Umfang des Dhamma-Geschenkes" jeder Kopie oder Abwandlung aus diesem Werk bei. Alles, was darüber hinaus geht, ist hier nicht gegeben. Für eine ausführliche Erklärung, siehe [[de:faq#copyright|FAQ]].</div>
  
 <div #f_citation>**Wie das Dokument anzuführen ist** (ein Vorschlag): "Das selbstgemachte persönliche Gefängnis", von Lily de Silva. //Access to Insight//, 16 Juni 2011, [[http://www.accesstoinsight.org/lib/authors/desilva/bl120.html|http://www.accesstoinsight.org/lib/authors/desilva/bl120.html]] . Übernommen am 12 März 2013 (Offline Edition 2012.09.10.14), wiederveröffentlicht von //Zugang zur Einsicht// auf  <div #f_citation>**Wie das Dokument anzuführen ist** (ein Vorschlag): "Das selbstgemachte persönliche Gefängnis", von Lily de Silva. //Access to Insight//, 16 Juni 2011, [[http://www.accesstoinsight.org/lib/authors/desilva/bl120.html|http://www.accesstoinsight.org/lib/authors/desilva/bl120.html]] . Übernommen am 12 März 2013 (Offline Edition 2012.09.10.14), wiederveröffentlicht von //Zugang zur Einsicht// auf 
 <script  type="text/javascript">document.write(location.href);</script> Zitat entnommen am: <script  type="text/javascript">document.write(location.href);</script> Zitat entnommen am:
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-<div #f_alt-formats>**Alternative Formate: {{./../../../lib/authors/desilva/bl120.pdf?linkonly}} (??pages/118KB)**</div>+<div #f_alt-formats>**Alternative Formate: {{de/lib/authors/desilva/bl120.pdf?linkonly}} (??pages/118KB)**</div>
  
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 <div #f_toenail>[[de:help|Hilfe]] | [[de:faq#whatis|Über]] | [[de:faq#contact|Kontakt]] | [[de:dhamma-dana|Umfang der Dhamma-Gabe]] | [[de:cowork|Mitwirken]]\\ Anumodana puñña kusala!</div> <div #f_toenail>[[de:help|Hilfe]] | [[de:faq#whatis|Über]] | [[de:faq#contact|Kontakt]] | [[de:dhamma-dana|Umfang der Dhamma-Gabe]] | [[de:cowork|Mitwirken]]\\ Anumodana puñña kusala!</div>
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de/lib/authors/desilva/bl120.1550764448.txt.gz · Zuletzt geändert: 2019/02/21 16:54 von Johann

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